matter and such a fervent inclination to speak that he could not without grief and trouble forbear And while he saith his belly is ready to burst like new bottles he means not new bottles for these are not so ready to burst Mat. 9.17 but bottles filled with new wine which by its working is ready to burst the bottles wherein it is put if they be not very strong From this we may not only gather that this Doctrine of Elihu slowed from the Spirit of God but further Learn 1. It must be the Spirit of God in men furnishing them with light and accompanying what they say that will clear Controversies and bring them to an happy close For the Spirit is given him here for that end 2. As men may certainly know that it is the Spirit of God and not a delusion that acts them So they have need to make it sure that it is so especially in debates wherein it is not easie for men to know of what Spirit they are In both these respects he confidently asserts That it is the Spirit of God and not the fury of a rash young man which moveth him to speak I will answer v. 17. For I am full of matter the Spirit within me constraineth me 3. Such as have the Spirit of God may without vanity assert that it is so in the maintenance of truth and of what is right For so doth Elihu assert of himself though a young man when he is to deal on Gods behalf with so eminent parties See 1 Cor. 7.40 4. Albeit the Spirit of God where he dwells keeps men humble and empty in themselves yet he doth not make an empty sound and noise only but supplyeth men with furniture for the work he calls them unto For saith he I am full of matter or of words that is of words pertinent to the purpose and not empty words only And he expresseth his furniture by being full of words to shew that the Spirit of God did not only furnish him with pertinent matter but with fit words whereby to express it As he must do to all those whom he assists 5. Though the Spirit of God do not lead men to be rash and furious yet he fills them in whom he dwelleth with an holy fervour in the cause of God and with an earnest desire and zeal to appear for it especially when others have wronged it For this is the Spirit within him or the Spirit of his belly that is the Spirit which hath taken his seat in and hath wakened up his zeal and affections which in Scripture-phrase are said frequently to be seated in the belly or bowels in behalf of God and his truth so much wronged by them And so this Spirit constrained him that he must appear and speak as wine in a bottle seeketh a vent See Psa 45.1 6. The Spirit of God leads men to look upon the want of an opportunity to serve God as their greatest burden and on his service as their greatest delight and refreshment For so much doth this similitude import Behold my belly or affections moved and excited by the Spirit of God is as wine that hath no vent it is ready to burst like new bottles I will speak that I may be refreshed or may breath as the bottle gets air when it is opened See Jer. 20.9 7. Whatever fervour men have yet it must not be their own case only farr less the setting out of their gifts in a way of ostentation but edification they should mind Therefore unto his own being refreshed he adds I will open my lips and answer or speak to the cause and on Gods behalf so as ye may be edified Verse 21. Let me not I pray you accept any mans person neither let me give flattering titles unto man 22. For I know not to give flattering titles in so doing my Maker would soon take me away These Verses contain the third branch of this general Preface relating chiefly to Job wherein he gives an account of the way he resolves to follow in managing this cause Some do take up the words as Elihu's wish and prayer to God that he may be helped to manage that cause well and impartially But it seems rather that he expresseth his resolution in a desire to Job and to the whole Auditory that he may have liberty and allowance to deal freely as in a cause of God and a cause concerning mans salvation And that it be not expected that he should yield to any mans humours and affections or authority in this matter but that he will faithfully and freely speak what he thinks of the whole cause or of any man concerned Which course he resolves to take not only because it is not his custome to flatter nor doth he approve of it but because he was restrained from such courses by the fear and awe of God As for the two expressions to accept mans person or face and to give flattering titles to men they may be taken for one and the same thing for the one is repeated for both v. 22. Yet it may be gathered from the same repetition that the giving of flattering titles is the evil he would avoid and the accepting of mans person is the cause or tentation which might drive him to commit that evil And so for clearing and applying this purpose I shall consider four Particulars in the words First Consider the evil which he declines and is careful to avoid he will not give flattering titles to men The word is only used in these Verses and Isa 44.5 and 45.4 and it signifies to give Titles Epithetes a By-name or Sir-name to things And so it is translated a Sir-name in the fore-cited places of Isaiah where it is taken in a good sense But here it is taken in a bad sense for flattering titles or designations which he declines not only in reference to their persons that he will use no Rhetorical or flattering compellations or insinuations to them by way of Preface to conciliate their attention to what he is to say but will fall roundly to his work But in reference to the matter it self he will not goe about the bush as we speak nor mince the truth but speak it out plainly and freely and give things their right names without flattery or circumlocution And in this respect also they are said not to be given to man because regard to their persons did not cause him flatter them in their sin And if he had done otherwise he had spoken rather to their persons to please them than to their condition as it was in it self Of which more will be spoken on the next word Some Learned men do take the word to signifie the naming of a thing obscurely as by some Enigmatical By-name or Epithete and not by its usual proper and known name And this notion suits well to this purpose That as he would not flatter them so he would not give a By-name to things nor change their names either by
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 renâ—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
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 lâ—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 inspiâ—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 exegetâ—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
that he is so far from a calm or end of his tryal that wrath is but only beginning to appear This is indeed the sad case of the impenitent and wicked Isa 9.12 17 21. Yet Saints ought to guard against such a tentation as if growing wrath were against them in growing tryals and still more and worse ready to break out upon them 4. That he so contrives the coming of the messengers that while one is speaking another comes with more sad news so that he gets not leave to draw his breath betwixt the one news and the other this he complains of in his after-exercise Ch. 7.19 9 18. And hereby as the people of God are taught to expect not only variety of successive tryals but even many troubles crowded one upon the back of another till all their terrors be gathered at in a solemn Assembly Lam. 2.22 So if they be humbled indeed under such Exercises they will count it a mercy if they get leave but to breath a moment betwixt the pangs of Affliction 5. That in all this he hides himself his designs and wrath And endevours to represent God and Man Heaven and Earth and the course of Nature as all armed against Job Sometimes he lets him see Instruments the Sabeans and Caldeans that he may be imbittered against them being so egregiously wronged without any provocation given and so might sin against God And sometime he so conveighs the tryal as if God were his party in wrath sending fire to devour his Sheep a whirl-wind to cut off his Children in their sin All which may warn us That it is not easie to discern Satan and his snares in a tryal That Gods mind may be very far contrary to these false Alarms we get in trouble That no dispensation seeming to speak wrath ought to be hearkened unto where the word speaks love as it was with Job And That it is not the way and manner of death whereby we ought to judge of mens estate whose way hath been upright for the sudden death of Jobs Children did not speak wrath from God against them All things considered together may teach us how subtile Satan is to present many tentations to Saints upon their case and how contrary Gods mind in afflicting may be to these false Alarms we have from Satan Vers 20. Then Job arose and rent his mantle and shaved his head and fell down upon the ground and worshipped 21. And said Naked came I out of my mothers womb and naked shall I return thither the LORD gave and the LORD hath taken away blessed be Name of the LORD In these verses is contained an account of Jobs carriage under this his tryal evidenced 1. By his practices v. 20 which are partly such as evidenced his sense of the affliction In that he arose and rent his mantle and shaved his head which were signs of his sorrow and abasement before the Lord see Gen. 37 34 Josh 7.6 Isai 22.12 Jer. 7.29 though more sutable before the coming of Christ then since Yea even then the resting on such things was condemned Joel 2.13 And whereas Job seems by shaving of his head to go contâ—ary to that Precept Levit. 19 27. It suffiâ—eth beside what furthâ—r might be said to know that Job lived not under the Law but before it Partly his practices are such as evidenced his moderation of his sense and that he did not let his spirit rise but submitted to God falling down on the ground and worshipping 2. By his Profession and speech v. 21. wherein he studies to find out for himself grounds of Submission and Patience taken from the common Law of Nature that as we came naked into the world so we must go naked out of it And from the Providence and Soveraignty of God who dispenseth all things at his pleasure And upon these grounds he inferreth a conclusion contrary to what Satan intended For in stead of cursing God as he alleadged Job would do v. 11. he blesseth God who had continued these mercies so long From v. 20. learn 1. Piety doth not teach men Stoicism or to despise and harden themselves under the Rod of God but alloweth them to be sensible when they are afflicted For it is commendable in Job that in this case He arose and rent his Mantle and shaved his head See Jer. 5.3 2. As it is the duty of the Children of God to be sensible and mournful under Affliction so this is very consistent with a patient and meek frame of spirit under trouble For Job a pattern of Patience sets himself in a mournful posture and that without guilt as appears from Gods own verdict v. 22. 3. Albeit Sense and Sorrow under trouble be very consistent with Patience yet Saints in such a posture have need to be upon their guard lest they devord For Job doth not satisfie himself with expressing only his sorrow but somewhat to testifie his humble submission 4. It is the safe way of managing sense of trouble and a clear evidence that we do not devord under it if we run to God with all that grieves us For so doth Job add worshipping to his former practices Which speak sadly against those who estrange themselves from God under trouble Dan. 9.13 5. It is not our simple going to God under sense of trouble that will prove us free of passion unless it be managed with much humility and self abasement before God For thus Job in this mournful posture fell down upon the ground and worshipped From v. 21. learn 1. As Patience it wise and considerate proceeding upon solid grounds and reasons whereas impatience is rash and unreasonable So it is the duty of the people of God under trouble to study and seek out arguments whereby they may perswade themselves to be patient For such is the practice of patient Job here and not to make it their work to muster up their own difficulties before their eyes till their corruptions be irritated as is the practice of too many 2. It will contribute much toward the begetting of Patience and Submission if man consider the uncertainty of mans life that it is but a coming into the world and a going out of it again a being born and so soon as we are born under a necessity to learn to die For so doth patient Job look on his life I came out and I shall return Such as do thus look upon life will not much regard the various events wherewith they are exercised in it 3. It is also no small help to Patience if men consider that in their lowest condition they want nothing which they can claim by original right For so doth Job reckon Naked came I out of my Mothers womb and therfore ought not to complain since as yet I am not so quite destitute 4. Men may see just reason to be patient under trouble if they remember that they are certain once to be deprived of these things about the want whereof they are so
in the heat of dispute when supposed or real reflections upon themselves kindled their passion Yea even in what he saith and proceeds in we will find much needful moderation wanting For having propounded the Question Whether Job would be grieved he waits for no Answer which might have prepared the way for a more peaceable Conference Nor doth he more diligently examine Jobs spirit and way before he condemned him yea though he had resolved to condemn him yet he might have begun with more lenitives to prepare the way All which warns us that men may not only have fair pretences but even good intentions and motions of zeal and honesty when yet their proceedings through want of knowledge are wrong Yet looking upon the speech with his own supposition that he was right and for God it may teach 1. It is very hard to speak to afflicted and Broken spirits and touch their sores but they will be grieved or as the word is wearied unto rage and fainting For the question imports that their essaying to commune with him or their very trying the matter would grieve him They need the tongue of the learned who would speak a word in season to such Isai 50.4 2. Truly godly men are very tender of such as are afflicted in spirit and unwilling to add affliction to them who are already wounded For the question imports also that they were sensible of this unpleasant fruit of their Discourse and did much desire he should not be grieved and would gladly avoid it if it were possible See 2 King 4.27 Psal 69.22 26. 3. Whatever tenderness is due to the afflicted yet when a matter nearly concerns the honour of God and the real profit of the afflicted zeal and affection should postpone all other considerations to the vindicating of the honour of God and the doing of real service to our friends For upon this Supposition whatever resentment they might have for grieving of him yet he addeth But who can with-hold himself from speaking as not being able to endure that God as he judged should be so far wronged nor standing to displease Job if so be he might do him profitable service Vers 3. Behold thou hast instructed many and thou hast strengthened the weak hands 4. Thy words have upholden him that was falling and thou hast strengthened the feeble knees 5. But now it is come upon thee and thou faintest it toucheth thee and thou art troubled 6. Is not this thy fear thy confidence thy hope and the uprightness of thy ways Followeth the first part of the speech wherein Eliphaz by four Arguments whereof three are in this Chapter endeavours to prove him a wicked man or an hypocrite The first Argument in these verses is taken from his own carriage under affliction compared with his behaviour towards others in the like case which by a note of attention Behold he bids him take notice of as a known thing if not also by way of derision and check The Argument may be thus summed up He must be at best but a close hypocrite who having been stout enough in comforting others in trouble Yet when trouble cometh upon himself doth succumb and turn impatient not following that course which he had prescribed to others But such is Jobs case He was clear and stout enough till the Rod touched himself and then he faints Therefore Job at best is but an hypocrite An Argument not much unlike that sophistry of Satan Chap. 2.4 5. And that I may clear the Text and sift out what truth or error is in this reasoning I branch out the Argument as it lyeth in the Text in three Heads First Jobs former carriage toward others ver 3 4. Wherein are four acts of his diligence and carefulness toward others which some distinguish thus He instructed the ignorant though there were many of them about him Hâ— strengthened or stirred up the weak hands or such as were sluggish and remiss in their duty He upheld or reclamed back-sliders who had saln in sinful courses and he comforted the sorrowful and discouraged through afflictions This Interpretation doth indeed point out Partly What are the various failings and tempers of men especially within a visible Church for no doubt Job had such about him The generality are either ignorant or luke-warm or breaking out in gross scandals or crushed with afflictions and but a few keeping out in a lively and encouraged frame in all conditions Partly What are the various duties and remedies proper for every one of these diseases and partly That the grace of God in men teacheth them to be communicative of what they have received and will teach even the greatest to stoop and impart of what they have received to the meanest For Job a great Prince is not only careful of his Family in this particular Chap. 1.5 But putteth forth himself to do good to others also whether Subjects or Neighbours But if we consider the Application of this to Jobs case ver 5 6. we may rather understand all these particulars of his dealing with those that were in trouble And so the first word of instruction is general whereof the three following are an Explication That when any were in such perplexity of mind that they were ready to succumb and give it over for so we are to understand not only that of falling but of weak hands and feeble knees which are effects and evidences of fainting minds and therefore the one is put to signifie the other Is 35.3 4. He was so powerful by his Instructions and Encouragements that they were kept from crushing by his means And so it teacheth 1. Not only true Piety hath not been so thin sown as men would think but trouble and exercise of mind hath not been unusal in Jobs time For here have been weak hands and feeble knees among them Trouble both outward and inward and the Church are Twins who grow up together And in all ages Saints have not wanted their own exercise and bickerrings in getting to heaven 2. Tentations and trouble or exercise of mind when we give way thereunto are very crushing and apt to discourage in duty Yea if not Evangelically managed may tend to Apostasie For so is soul-trouble here described by its effects It not only causeth weak hands and feeble knees but may resolve into falling See Heb. 12.12 13. Therefore those beginnings should be adverted unto and that we be not discouraged in following duty lest that draw to worse 3. It is very commendable in men to consider the poor and to prove comfortable to the afflicted in mind For this was commendable in Job that he strengthened the weak hands c. And therefore in sad times of many searching thoughts of heart men would endeavour to be no discouragers as one may discourage many but rather to be useful in comforting as they have a calling and opportunity 4. God in his Providence hath so ordered that Comforters will still be found for the afflicted in mind as
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 aggravaâ—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
truth they had delivered I know it is so Which Teacheth That a godly man is not only of a condescending spirit when he is in a right frame but is strongly bound by truth and made to submit to it though coming from an Adversary Truth is the truly godly mans Jewel on any terms and delusion is among his greatest terrours and therefore no prejudice at persons nor love to contention will make him to reject that when he is in such a frame as he ought to be Obs 3. He professeth not only to know but to know it of a truth so firmly as he is not shaken from it by his trouble or any other distemper It Teacheth That notional knowledge of Truths is not sufficient unless men be serious in them and their hearts take such an impression of them that they are ready to live and die with them Many have indeed so loose a grip of Truth that either troubles or new lights from without or tentations from within will shake them because they are not rooted in the Truth But when men have fixed their anchor and have found God in received Truths it will not be so easie to unfix and cause them reel and change As the Apostle argueth Gal. 3 2 4. Obs 4. Albeit Job was free of their imputations of direct and wicked questioning of the righteousness of God as inconsistent with the testimony of his Conscience and doth here justly close with that truth they had asserted Yet it cannot be denyed but his impatient bearing of trouble because he could not reconcile the testimony of his own Conscience with Gods dealing did indirectly reflect upon Gods Righteousness as is challenged by Elihu Chap. 35 2 3. and by God himself Chap. 40.8 It Teacheth That Saints in their weakness and fits of tentation may do things which if they saw whether they tended themselves would abhorr more then any Job cannot endure that he should be thought to challenge Gods Righteousness when yet he is not altogether free of it Few do discern especially in an hour of tentation how deep many things draw which they do act Distrusters of God do not consider how neer their way draws to blasphemy And questioners of Gods dealing and prescribers unto him do not consider that they would make him Man and not God c. This calls for Charity to Saints that they do not design or intend all that evil which judicious observers may sometime see in their way And it teacheth the godly themselves that they be jealous over themselves and do not trust their own hearts for they may be doing those things unawares which yet they abhor In the latter part of the verse Obs 1. While he contents not himself with an assenting to the truth they asserted concerning Gods righteousness but labours to out-strip them in asserting and commending of it It teacheth 1. It is the duty of Saints to come behind with none in commending of God and his Attributes and to be quickened thereunto even by their example who do so for a bad end As Job is excited to commend God by the practice of his Friends who commended Gods Righteousness that they might crush and discourage him thereby We should reckon our selves most obliged to God of any and should prove that it is so by setting him on high in our praise 2. In difficulties and tentations the best way either to refute others who think we have hard thoughts of God or to refute any misconstructing thoughts that arise in our own hearts is not only nakedly to acknowledge but to sing forth the praise and commendation of those Attributes which fall most under debate at such a time As Job here clears that he is not challenging Gods Righteousness and suppresseth any such tentation within his own breast by commending his righteousness See Psal 22.1 2 with 3. Obs 2. The Assertion it self laid down here Teacheth That it is impossible a man can bring out or plead any righteousness of his own before God and it is a very great folly to attempt it For saith he by way of Interrogation How should a man be just with God or before God This is not so to be understood as if there were no righteousness at all by which a man could stand before God But 1. That there is no such righteousness by his own works Rom. 3.20 2. Though men being renewed may attain to be sincere to which Job layeth claim all along yet men have no begun inherent righteousness which is perfect and without defects Rom. 7.18 19 21. And 3. Consequently Man how sincere soever hath no righteousness which may warrant him to plead with God as dealing unjustly in afflicting him an innocent and so contend with God as if he were more righteous then he This is the righteousness that is here denied to Man as is clear from the tenour oâ— the discourse And as this sheweth the mercy of imputed righteousness when there was no other way of righteousnes whereby we could stand before God and for which we are fitted by being brought to see that there is no other safety or shelter for us So it warns us to take heed of reflecting on God upon any account of our righteousness by a câ—nceit of our own worth by complaints jealousies impatient bearing oâ— crosses c. Obs 3. He sets God as mans party in this debate to bring down his pride and conceit How should a man be just with God To Teach That a man will never get a right look of his own righteousness nor stoop to God afflicting him till he look to God and his pure eyes and till by comparing his righteousness with Gods perfect purity he discern the infinite disproportion that is betwixt them Till a man study this he will be proud of his own righteousness 2 Cor. 10.12 1 Cor. â—4 4 And whoever is a proud quarreller he declares himsâ—lf ignoâ—ant of God Obs 4. From his insinuated Argument taken from mans frailty and mortality which presupposeth his sinfulness and which may heaâ— down all thoughts of hâ—s own righteousness or of Gods unrighteousness in afflâ—cting him Learn 1 No faith oâ— assurance of Justification nor Conscience of integrity ought to hide the sight and sense of sin and miseâ—y from a justified man but should rather increase it and make him become more vile in his own eyes For Job though justified and perswaded of his own integrity yet is sensible that man is Enosh a frail mortal creature because of sin And Pauâ— Rom 7 makes more noise about remaining corruptions than the wicked do about raigning lusts 2. That the Lord may bring down mans pride and keep him in mind of his sin dayly he hath made him Enosh and invironed him with many frailties and mortality as this name here given him in this debate imports Man hath in ordinary sufficient Monitors concerning his baseness and sinfulness which his formality should not turn barren and fruitless to him lest he get singular documents
God thou shalt plunge me whereas before and after he is speaking to his Friends Vers 32. For he is not a man as I am that I should answer him and we should come together in judgment 33. Neither is there any days-man betwixt us that might lay his hand upon us both 34. Let him take his rod away from me and let not his fear terrifie me 35. Then would I speak and not fear him but it is not so with me Job's second proof that he is righteous is his humble offering if he might to justifie himself before God that he was sincere and free of that hypocrisie wherewith his Friends charged him In this discourse he both gives a further reason of his declining to pretend to sinlesness and therefore it is connected with what precedes by the particles For by shewing that as the matter stood he could not noâ— durst debate the matter with God considering the inequality of the parties in themselves v. 32. and that there was no superior Judge to whom recourse might be had v. 33. And yet he proves his sincerity by offering to plead his cause on more equal terms v. 34 35 In sum the purpose and his offer may be thus conceived That albeit there can be no pleading against God as unrighteous nor any contending with him according to the strict rule of justice For God is Supreme Lord and he being but a poor creature could not answer nor defend himself against his challenges who knew him better then himself did nor were they equal parties to engage in a debate v 32. Nor yet is there any Superiour Judge or aâ—guer or reprover that is to reprove him who did wrong his party â—n pleading and by his sentence reprove him that had the wrong cause who might lay his hand upon them both or use his power to bring both parties together to judgment to ordain a Law and enforce the parties to stand to the sentence But God is Supreme having dominion over him at his pleasure and by the rigour of the Law might condemn him v. 33. Yet if God would take away the present rod that was upon him and remove his terrour which confounded him he would plead his cause without fear and maintain that he was sincere according to the tenour of the Covenant of Grace and no hypocrite v. 34 35 This reasoning whatever sound truths be in it is not handsomely expressed For it speaks an indirect challenge that he was put to a disadvantage in maintaining of his integrity Nor can it be denyed but this way of offering to maintain his integrity savours of too much height of spirit though he haâ— a good cause And as this began his ill humour of complaining which breaks out Chap. 10. So it is at this and the like speech Job 13.20 21 22. which Elihu hinâ—s in his offâ—r Job 33.6 7 And God himself gives him the check for these and the like speeches when he calls him to dâ—bate with him Job 38.3 40 7 Hence we may be warned how hard it is to keep a right frame of spirit toward God under trouble and to bear and manage a good Conscience when we are afflicted so as it may be a support to us and not an occasion of challenge against God that such as we are afflicted But laying aside this weakness in his discourse we may Observe these Truths in it 1. However vain man swell high in his own eyes and do carry so as if he had no equal or Superiour and Lord over him yet there is an infinite distance betwixt God and Man For saith he He is not a man as I am but the great Lord. See Eccl. 6.10 Jer. 49.19 This distance both in respect of his dreadful Majesty and blessed perfections we should mind in all our ways when we are presumptuous in sinning Psal 50.21 when we approach to God Eccl. 5.1.2 when we expect good things from him according to his promise Hos 11.8 9. Num. 23.19 c. 2. When God is rightly taken up in his Majesty and Holiness man will see that he cannot answer God nor defend himself before him or abide his strict enquiry and judgment who seeth more of man then he can see of himself and who judgeth not only on words and actions but on a mans nature and inclinations For He is not a man as I am that I should answer him See 1 Cor. 4.4 Psal 143.2 3. As the man who knoweth God will see that he cannot abide his strict judgment So far less will he dare to quarrel so Supreme so Holy and All-seeing a Party or deal with him as if he were his equal For He is not a man as I am that we should come together in judgment as equal Parties who have liberty of mutual accusations Every quarreller would make God but his equal but they dare not attempt that who know that all they have is of him 4. God ought also to be acknowledged to have supreme and absolute dominion and to be accountable to none For neither is there any days mâ—â— betwixt us that might lay his hand upon us both And the study of his Soveraignty is enough to silence all our reasonings against him 5. Afflictions may give a sore daâ—h to mâ—ns câ—urage in maintaining their integrity even according to the tenour of the Covenant of Grace For saith he let him take his rod away from me before I dispute my honesty Saints ought not to stâ—mble albeit sorâ— afflictions shake their confidence and courage not a little 6. That which makes trouble so apt to shake Saints is their apprehending God as terrible and dreadful through that Perspective of 〈◊〉 Therefore he addeth being under the rod and let not his fear terrifie me God may seem to be terrible to them whom he loveth dearly And albeiâ— it be the Saints weakness â—ot to sâ—e love under that yet it iâ— an evidence of their tenderness that they are apprehensive of iâ— when afflicted and can bear it woâ—â—t of any other ingredient in their cup. 7. Integrity as it hath sâ—â—ll to do with God as its Judge and Witness So it will not decline his Judgment on a Mercy-seat and looks fâ—â— best quarters at his hand As knowing that he sâ—eth infirmities in his sincere servants to cover and â—mend them Psal 139.23 24. For on these terms formerly mentioned Then would I speak saith he and 〈◊〉 feaâ— him Where though the height of his spirit in this offer cannot be justified yet he seems â—o mean no other thing by this not fearing but that he would speak without fear of perturbation not without fear of reverence 8. Whatever disadvantage integrity meet with yet it will never quit its claim For then would I speak saith he He is ready to dispute though as mâ—â—â—ers stand he dare not So that they who have a good Conscience and want these disadvantages may be bold As for that which is subjoyned in the end of v 35. by way of regret But
knew him better then he knew himself Yet it is indeed incomprehensible nor is man capable to find it out by any search of his For he could sooner scale Heaven and dive to Hell or the depths of the Earth and search through and measure all the Earth and Sea which yet are an impossible task for man then comprehend this Wisdom which infinitely surmounts all those Albeit the Text speaks only of searching to find out God and the Almighty And it is true that his Nature and every one of his Attributes are unsearchable Yet the Context and what he hath spoken before of the secrets of Wisdom v. 6. lead us to understand it chiefly of the Wisdom of God the secrets whereof cannot be dived into by men nor can they ascend into the heights thereof nor fathom it as being Infinite and Incomprehensible The Original Text favours this Interpretation for not only may v. 7. be rendered as diverse also do read it Canst thou find out the searchings of God or his Wisdom whereby speaking after the manner of men he searcheth and knoweth all things But in the rest of the verses that which he saith cannot be comprehended of God is expressed by words in the Feminine Gender which have a reference to that Attribute of Wisdom which is expressed by a word of the same Gender v. 6. It is further to be marked as was also hinted v. 6 that albeit Zophar do only speak of the secrets of Gods Wisdom v. 6. in that one particular of knowing man and his faults Yet here he commends his Wisdom in general as it shineth in all his counsels and purposes his Providences and proceedings in the world in all which it is unsearchable and incomprehensible and therefore must be so also in that particular upon which he insists Were this Doctrine concerning the unsearchable Wisdom of God made use of by Zophar only to check Job for thinking that either he behoved to see such causes of Gods dispensations towards him as he thought reasonable or otherwise he had just cause to challenge and complain of Gods proceedings there would be no cause to censure him for any thing here spoken Only Job's miscarriage in that could prove no more but that he was in a fit of passion and under the power of tentation And therefore could not conclude against his state that he was wicked Or were this Doctrine only made use of to convince Job that God saw more in him then he could discern in himself there were no cause to quarrel it as hath been hinted on v. 6. See 1 Job 3.20 Jer. 17.9 10. But when it is made use of to prove that God knew him to be wicked and plagued him as such for his iniquity or sins which use to reign in the unregenerate as may be gathered from v. 6. and from his counsel v. 13 14. this cannot be granted For the matter of our state is none of those depths which are hid up in the unsearchable wisdom of God but is revealed from the Word for our comfort Rom. 5.1 2. 8.15 16. From all this Learn 1. The Counsels and Wisdom of God are deep and unsearchable For so is here held out And mens Consciences may tell them that they are so Therefore he poseth Job with it by way of question to shew that his Conscience cannot deny it See Rom. 11.33 This should teach us to be sober in our thoughts of our knowledge 1 Cor. 8.2 especially in this particular wherein though we may know somewhat yet we should be sensible of our short-coming and that we are far from finding it out to perfection See Job 26.14 42.4 5. We should also be sober in prying into Gods deep counsels in his ordering the affairs of the World and whatever we believe we know of them yet we should beware of laying weight upon our own searching and should lean only to Divine Revelation Likewise we should adore and not quarrel God in his Providences when we cannot see through the wisdom that is in them blessing him that we are allowed to believe that deep and unsearchable Wisdom is imployed about us and our affairs 2. As Gods Al-sufficiency and Infinite fulness proves his Wisdom in particular to be Infinite so he is Almighty to crush all those who obstinately oppose him And all those who dare to pry too curiously and presumptuously into his deep Counsels Therefore gets he the Name of Almighty or Alsufficient here To demonstrate that it is no wonder if such a One be deep in his wisdom and counsels And to deter Job from his supposed opposition to God and his presumption in judging of his counsels 3. All that large vastness that is in the creatures for height and depth length and breadth is short of the infinite depth that is in the wisdom of God For so is here held out that the heights of Heaven the depth of Hell the length of the Earth and breadth of the Sea are nothing to this wisdom See Chap. 28. throughout 4. Mans inability to reach the knowledge of the perfection of the creatures and to travel through them all for that effect and his ignorance of things neer and about him much more of things far from him may humble him for his conceit of his knowledge of the deep counsels of God and his presumptuous essays to pâ—ie into them For if man cannot get up to the height of Heaven nor dig down to Hell c. How much less can he reach this He can do nothing nor undertake any thing whereby to find it out nor can he know it if he should essay it 5. It is mans great mercy that his being in a state of grace is not hid up in a mystery but may be known from the Word by the help of the Spirit 1 Cor. 2.12 And so the thoughts of the Infinite Wisdom of God needs not drive a godly man from any assurance of this nor ought he suffer any thoughts of the perfections of God to discourage him in it For this was Zophar's mistake that the Infinite Wisdom of God was enough to prove Job to be wicked which failing to be true his whole Argument proveâ— naught To which add 6. If there be such a depth here from the search whereof he would deter Job and from the consideration whereof he would have Job concluding that he was not righteous How comes it that he himself is so bold and so little sober in judging of Job's state meerly because God who is infinitely wise had afflicted him Might it not as safely be concluded that Gods Infinite Wisdom might see causes wherefore to afflict Job though righteous which none of them could comprehend But self-love is so blind that it will see a mote in anothers eye and pass over a beam in a mans own eye and pre judged Opinions shut mens eyes against most obvious and clear Truths Vers 10. If he cut off and shut up or gather together then who can hinder him The
their zeal for truth that thâ—y do not over dâ—ive themselves nor wrong Gods cause by mingling of their spirits and passions with zeal in managing it 4. It is arrogant folly to think that God hath granted a Monopoly of wisdom to any But as wisdom hath been bâ—fore we were so it will live after us For Job refutes such a conceit with a taunt No doubt wisdom will die with you This beside what is already marked gives ground of confidence that God can supply his Church with sit Instruments when such as have been eminent in their generation are taken away Vers 3. But I have understanding as well as you I am not inferiour to you yea who knoweth not such things as these Here Job refutes their conceit of wisdom by shewing 1. That he had wisdom as well as they and that for the measure of it he was equal to them in knowing that which they boasted of as singular and whereof they judged him ignorant Chap. 11.6 12. Nor will he yield or as it is in the Original fall beneath them in knowing and adoring the Providence of God and his Wisdom and Power shining therein For that is it wherein he doth here compare with them as appears from v. 13 c. with Chap. 13.1 2. 2. That what they propounded and boasted of a rare and singular notions were in effect but obvious and common and known to men of weakest capacities who had any sense or knowledge of God Hence Learn 1. Whatever be the seat of knowledge or understanding according to the Principles of Naturalists Yet knowledge of things divine ought to be in and make an impression upon the heart of a man For understanding here is called an heart in the Original And sanctified knowledge gets the name of an heart to point out that it must be solid and not fleeting in the brain or phancy that it must be joyned with prudence to draw it into practice and that it must be accompanied with affection warmth and tenderness 2. Albeit self-commending be ordinarily sinful and of no use or advantage 2 Cor. 10.18 Prov. 27.2 And albeit men are bound to prefer one another in love Phil. 2.3 Yet in some cases it is lawful to commend our selves and compare our selves with others As Job doth here I have understanding as well as you I am not inferiour to you See also 1 Cor. 15.10 2 Cor. 11.5 12.11 Men ought not to lift up and exalt themselves by vain boasting yet they may lawfully study to prevent that the honour of God and his Truth which they maintain do not suffer through any imputation cast upon them and they may let it be seen that Sophistry will not drive them from the Truth nor will they let Truth suffer by mens crying up of themselves and decrying of others without cause See Phil. 3.4 c. Thus albeit men ought not to cry up themselves before God but even in their thankfulness for mercies to them which is their duty they ought to beware of the Pharisees arrogance Luk. 18.11 c. Yet before men they may vindicate their integrity and wipe off imputations and reflections which might tend to the prejudice of Truth which they own Only this ought to be gone about with needful caution Not only ought men to be humble and even nothing before God Ephes 3.8 2 Cor. 12.11 But they ought to perform this task of commending themselves with a loathing of it if it could be helped and they were not put to it as Paul calls himself a fool in glorying 2 Cor. 11.11 And they should season it with modesty and humility For Job here doth not prefer but only make himself equal to his Friends and that but in obvious and common things 3. Arrogant self-conceited men are really but silly And do prove themselves to be such by their conceit For Job tells them that whereas they conceited that they were singular the things they brought forth were but common 4. As there are common Principles and plain Truths in Religion which it were a shame for any to be ignorant of Heb. 5.12 14. with 6.1 So in particular even in Job's days the knowledge of the Wisdom and Power of God shining in his works of Providence was obvious and common to them who had any Religion For saith he Who that hath any the least saving knowledge of God knoweth not such things as those which you have made so great a noise of about the Wisdom Irresistibleness and Power of God Vers 4. I am as one mâ—cked of his neighbour who calleth upon God and he answereth him the just upright man is laughed to scorn The second challenge respects chiâ—fly their carriage Wherein he accuseth them that they were very inhumane toward him And in this verse First He asserts their inhumanity I am as one or I am one mocked of his neighbour or I am he that is a scorn or laughter to his neighbour That is if ever a man was mocked by his neighbour I am he I am as much mocked as ever man was by his neighbour And in this challenge Job reflecteth upon their vilipending of all his defences and their decrying of himself and his confidence when they should have comforted him It Teacheth 1. Afflâ—ctions are sent not only to try the afflicted but their Friends Relations Neighbours c. also For so Job supposeth when he reflects upon their neglect of duty to him in his distress This warns men to look to their carriage toward others in affliction and the more nere their relation to the afflicted be by kinred acquaintance or other obligations their account will be the sadder if they fail in their duty See Psal 38.11 55.12 13 14. 88.18 2. Scorn and contempt is a sharp tryal especially when coming from friends and when trysting with other afflictions upon the party suffering For so Job regreteth it and challengeth for it I am as one mocked of his neighbour See Psal 69.20 123 4. Heb. 11.36 3. The people of God being once broken with trouble are very easily hurt and a little addition of trouble will peirce very deep For Job in his afflicted condition accounts their sleighting speeches to be a very mocking of him Secondly He amplifieth this assertion Who calleth upon God and he answereth him The relative who may be referred either to the neighbour who mocks or to him that is mocked In the first sense it relates to his Friends who though they mocked him were answered of God in the wishes of their heart as is said of the wicked Psal 73.7 and is insinuated of his Friends v. 5. or were godly men calleâ—s upon God and answered by him and yet did not pity him in his trouble This was indeed true of his Friends whatever be the meaning of this place that they were pious men and yet not tender of Job's afflicted condition because they had no experience of it themselves by reason of their prosperity And it points out 1.
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
Antiquity of the Opinion to prove the Truth of it It is indeed to be granted that ancient men should be wise and that it is a pity on ancient Opinion which hath for a long time possessed many should not be true But no Antiquity can prove an Opinion true unless we recurr to the Ancient of Days and find that it floweth from him And the Spirit of God is not astricted to old or young men but the one may take up Truth as well and sometime better then the other Job 32 7 8 9. Vers 11 Are the consolations of God small with thee is their any secret thing with thee In this and the two following verses Eliphaz chargeth Job with a presumptuous and arrogant carriage toward God The charge hath two branches The first whereof in this verse is That he did undervalue these consolations which God alloweth upon his People in trouble as if they were but slender empty and not satisfactory and as if he had some secret way of getting comfort which none else knew of In this charge he reflects upon what they had formerly propounded to Job when they made so many fair offers of encouragement if he would repent and turn to God Wherein he thinks they had laid before him the ordinary road-way of attaining comfort and therefore he takes it ill that he had rejected all those encouragements as if he expected comfort in some odd way In this challenge Eliphaz doth unjustly charge Job seeing in all their offers they were but Phisicians of no value as Job tells them Chap. 13.4 For they put him to that task of Repentance as an Hypocrite that had never done any thing before sincerely and upon these terms only they assure him of encouragement and this was the cause why Job would not hear of their offer And this their mistake may teach us 1. Imprudence in Application will marre many a sweet Encouragement in its Operation As their misapplication of Encouragements to him wherein there is good General Doctrine as to one that had been a Hypocrite before makes him reject them all 2. Scripture misapplyed is not to be looked on as Gods Word nor the Consolations thereof tendered on wrong terms as given of God For so doth Job look upon all their sweet Encouâ—agements when misapplyed to him however in themselves they might be truths But passing his mistake the General Doctrine may teach 1. God is so infinitely rich that there is no condition of his People but he hath a sutable Consolation for it As here is supposed that there were Consolations of God sutable to his deep distress See 2. Cor. 1.3 4 5. 2. Albeit these Consolations be tendered and applied by men Yet they are still Gods Comforts because they are carved out by him and allowed by him upon his people Therefore he accounts those the Consolations of God which had been propounded by him and his Friends See 2. Cor. 1.20 3. The sure way of mens attaining Consolation in trouble is to repent and turn to God and to have their Peace made sure with him that Consolation may flow from that Fountain for their good For such were the Consolations of God tendered by them wherein their Doctrine was sound though it was misapplied For that is the true Fountain of sound comfort and Job was bound to make use of it though he was not obliged to set about that work as one that had never been at it before 4. It is a great sin when men in trouble do refuse and undervalue the Consolations of God as mean and empty as Naaman undervalued the water of Jordan Achaz cared not for a Promise and a Confirmation of it from God Isai 7.10 11 12 13. and as many others do who seek for signes and wonders whereby they may be comforted For it is in it self a fault whatever was Job's accession to it when the Consolations of God are small with men Many think his Consolations not rich enough because they are accompanied with humbling Exercise and many are ready to prescribe unto God how he should comfort them wherein if he do not grant their desire they will not be comforted at all Hence it is that Gods salvation may be near Psal 85.9 when our Salvation which we carve out and prescribe may be far off See Psal 7.8 9 with 10. 2 Cor. 12.7 8 9. 5. Mens Consciences if put to it will soon discover the ill of undervaluing Gods Consolations For so much doth the question import Are the Consolations of God small with thee implying that Conscience dare not own such a practice as justifiable And indeed such an humour and practice doth evidence great pride and want of humble stooping and submission to God a strong desire to be singularly dealt with not acquiescing in the common allowances of Gods People and much corruption that loves not the exercise that accompanyeth the Consolations of God And it should be so much the more odious as it reflâ—cts upon the wisdom goodness and love of God as if he had not provided sufficiently for the comfort of his People 6. Men refusing or undervaluing the Consolations of God should see what secret thing is with them As Eliphaz here subjoyns in the next question That is They would see where they may do better or if they have any singular way of comfort beside before they despise those 2. It should put them to see and try out what Idols or false Consolations they have in their hearts which make them despise his offers For it is certain that if men be not quite desperate they must have some false dreams of comfort when they reject the Consolations of God 3. It may give them cause to suspect their comforts iâ— they be secret and odd and not known to Saints Vers 12. Why doeth thine heart carry thee away and what do thine eyes wink at 13. That thou turnest thy spirit against God and lettest such words go out of thy mouth The Second Branch of his supposed Presumption against God is that he was so transported with Perturbation and Passion v. 12. that in stead of humbling himself he was proudly bitter against God and impatient before him both in the frame of his spirit and in his expressions v 13. The words v. 13. are clear and so also the first part of ver 12. where his hearts carrying him away is nothing else but that the perturbation and disorder of his heart did violently drive him to miscarry toward God as it is v. 13. But the other part of v. 12. concerning the winking of his eyes is more obscure Winking with the eye is taken in Scripture for a sign of insolent scorn and disdain Psal 35.19 And so it seems that Job being forced to wink often through pain either when himself spake or when he was hearing them Eliphaz looked upon it as an evidence of his disdain and an external symptom of that inward perturbation mentioned in the beginning of the verse Likewise as men wink when
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
things are with him to deal with others as he dealt with Job So when the Lord hath tryed any of his people much he is still Soveraign and absolute to try them yet more Thus Job apprehends that many such things are with him to be yet performed against himself And it is true we should not think to shelter our selves under one tryal as if that should exempt us from another Amos 9.4 But God when he pleaseth may send many tryals one upon the back of another or all of them together Lam. 2.22 5. As God hath variety of tryals to send as he pleaseth upon the Sons of men So he hath variety of wayes means whereby to bring about their tryal and exercise Even many such things whether tryals or wayes and means of trying Therefore we ought not to boast that because we have endured one kind of tryal therefore we can stand in whatsoever assault For Hezekiah stood firm in adversity who yet succumbed in prosperity 6. It is an evidence of the weakness of Saints that when they get not their will in being delivered from present trouble they are ready to fear there are yet greater troubles to come upon them For so did Job conclude here that because God would not ease him nor grant his desires therefore many such things were yet abiding him It is our duty in trouble to hold our selves at our present work which is oft-times interrupted by these fears without either presumption or anxiety about what may befall us for the future And as we are not to judge of Gods purposes about our future lot by what is present seeing he can soon change his way of dealing nor yet by the thoughts of our own hearts when they are crushed and distempered by present troubles So neither are we to judge how we will be able to endure future tryals if it please God to send them till they be our tryal at which time we may expect grace to help as being a time of need Provided that for present we be not asleep but self-denied and living in a continual dependance upon God Verse 15. Therefore am I troubled at his presence when I consider I am afraid of him In the last branch of Jobs complaint he summs up all his former complaints in a new complaint Wherein he sheweth how grievous these things formerly mentioned were unto him and what matter of fear perplexity and regrate they ministred unto him In this Verse he propounds in general That the consideration of God as he had taken him up in the former complaints Namely that he had not only smitten him with sad stroaks v. 2. but would not be found of him v. 8 9. was inexorable and unchangeable in his purpose of afflicting him v. 13 14. and particularly seemed to be about to afflict him with more plagues v. 14. The consideration I say of all this did perplex and affright him Whence Learn 1. The sadness of mens afflictions ought not to be measured only by the weight of the stroak inflicted upon them for much trouble may be made easie to some but by the exercise of Spirit which it produceth in the afflicted For Job aggravates all his former complaints and the causes of them from the effects thereof that he was troubled and afraid This is seriously to be considered that men may be pitied when God makes lesser troubles prove heavy to them and that he may be acknowledged and commended when he makes a heavy burden prove very easie to the afflicted 2. It is a sad and humbling effect of afflictions when they so perplex and confound men that they know not what to do and do keep their minds in a perpetual restlessness and tossed with confusions and when they are accompanied with fears and terrours which break the courage of mens Spirits For this is the matter of Jobs sad complaint that he was troubled or perplexed and afraid by reason of his troubles Men should expect to be thus exercised in trouble that they may neither lean to their own wits nor courage and when their Spirits are not broken by trouble they ought not to complain of any sharp tryal 3. Sad stroaks in themselves will not so easily put Saints to perplexities and fears as their apprehensions of Gods thoughts in the stroaks he inflicts For saith he I am troubled at his presence and afraid of him Hence it is that wicked men prove so stout-heatred in outward troubles which may be ready to crush godly men because they do not look to God nor regard his thoughts in their afflictions as the godly do 4. Saints do much augment their own perplexities and fears by their dwelling much upon the consideration of their condition For saith he Whâ—n I consider I am troubled at his presâ—ncâ— and afraid of him As the wicked want exercise through want of consideration of their own wayes and of what God is doing to them So the godly do beget it through too much poring upon their condition And therefore they should be sober and cautious in ruminating upon their tryals 5. As God is terrible and dâ—eadful in himself and in his pursuing of wicked men So a sight and thoughts of him may be affrighting and breed perplexities even in Saints when they are in trouble For so was Job troubled at his presence and afraid of him So that godly men ought not to question their own state because of these apprehensions of God 6. Looking unto God through a wrong Perspective will readily breed Saints more perplexity than is allowed For so was it with Job here His looking upon God not as his revealed will declares it to be our mercy that we are in his hand in trouble and that he minds the good of his children thereby but as his passion and present distress misrepresented him his poring upon his own sad condition and his missing of these out-gates and wayes of appearing to plead his integrity which he devised breed him all this trouble and fear and not any thing God minded to his prejudice by this tryal if he could have discerned aright Verse 16. For God maketh my heart soft and the Almighty troubleth me 17. Because I was not cut off before the darkness neither hath he covered the darkness from my face In these Verses Job expresseth his complaint and grievance more distinctly together with the cause thereof His grievance and sad case v. 16. is That God did not only trouble and confound his spirit and judgement but did make his heart soft not so much soft by reason of tenderness as by taking away the strength and fortitude of his Spirit So that it was apt like wax to take any impression of fainting and terrour A particular cause and reason of this his dejected condition is subjoyned v. 17. Namely That God had made his life bitter with sorrows and had not prevented these his sorrows either by taking of him away by death before they came or by with-holding them from coming upon
of Heaven See Jer. 9.12 with 12.4 And therefore wicked men should look upon themselves as great burdens and disturbers of the World 2. No creature is able to abide the anger and reproof of God As here he gives instance in the firmest even the Pillars of Heaven which tremble and are astonished at his reproof Ps 18.7 Hence 1. Much more cause have frail men to tremble before him Jer. 5.22 1 Cor. 10.22 2. This may encourage men to serve him who will thus reprove all the creatures for his peoples behoof Psal 18.6 7 16. and 114.5 6 7 8. Hab. 3.8 9 3. His mercy shines in that he doth not overturn the fabrick of the World as he might do in his anger when he is provoked by our sins Doct. 3. When Gods anger is apprehended without any sight of mercy it will never produce any saving effect As here his reproof produceth trembling accompanied only with astonishment Verse 12. He divideth the Sea with his power and by his understanding he smiteth thorow the proud The eighth evidence and effect of Gods Dominion is That by his power and understanding he divides the Sea and strikes through the proud The word Rahab here rendered the proud or pride is a name sometime given to Egypt Psal 87.4 and 89.10 Is 51.9 And this name is either given to all Egypt because they were a proud and potent Nation Is 30.2 3. Ezek. 30.6 Or to the lower part of Egypt only the upper part of it being called Pathros Jer. 44.1 where the River Nilus divides it self into many Channels and then the name signifieth either that that was the strongest part of the Country which made the Inhabitants thereof more proud than the rest Or the name Rahab is only an Hebrew pronunciation of the name Rib or Riph which signifieth a Pear and which the Egyptians and Arabians gave it because it resembled a Pear in its form and situation as the Grecians called it Delta because it resembled that Letter in the Greek Alphabet being of the form of a Pyramid Or the Hebrew name may also be given it from its shape because from its narrow top it dilated and enlarged it self as the word Rahab signifieth into a broad bottom as doth a Pear and the Letter Delta If thus we understand it of Egypt the words might be very fitly applyed to what God did to the Egyptians when he divided the Red Sea Exod. 14. if it were clear that Job lived after that time But it being more likely that he lived before that time the whole Verse may more safely be understood of the proud and boysterous Sea it self which God sometimes divides into waves and ridges in tempests and scattereth some of it into the air and sometime again calms those proud waves or exaltings as the word will read and makes them still like a man stricken through and slain Whence Learn 1. The most outragious unruly and restless of all the creatures are in Gods Hand to raise storms and give calms as he pleaseth For so are we here taught See Psal 107.25 2â— Jon. 1.4 15. Matth. 8.23 27. This should invite us to employ him in hopeless conditions and impassable difficulties Is 50.10 remembring that it is he who raiseth and calmeth stormes Job 34.29 and who can come walking on the Sea to his people in greatest tempests Joh. 6.19 2. The pride of creatures will not make void Gods dominion over them For he strikes through the proud Sea It is Gods Prerogative to take such to task and to calm them when he will were it even when they are at the height of their pride Job 40.11 Exod. 18.11 3. In every work of God we are to adore not only his power but his wisdome also For both power and understanding are implyed here And therefore when we expect proofs of his power or love we must submit to let his wisdome carve them out for us And we must believe that there is infinite wisdome in every act of his Soveraign dominion wherein he will give us no account of his matters and that even in the most common act of Providence such as this here his wisdome is the orderer of all as his mercy also shines in these common acts Psal 136.7 8 9 25. and he knoweth what he is doing though we cannot see nor comprehend it Verse 13. By his Spirit he hath garnished the Heavens his hand hath formed the crooked Serpent The ninth and last evidence and effect of Gods Dominion here mentioned is That he garnisheth the visible Heavens by his Spirit or skill or it may be understood of the Holy Ghost who from the Father and the Son was a worker in the creation of the World Gen. 1.2 adorning them with lights and variety of Constellations and that his hand also formed the crooked Serpent Which as it is to be understood of Satan in Hell So it might well be understood of the Circles and Orbes in the Heavens or rather that Constellation called the Dragon if it were certain that as they were Astronomers in those dayes so also that all the names of Constellations now in use were then invented But that being uncertainâ— and seeing the forming of all these Constellations may be comprehended under his garnishing of the Heavens nor can any reason be given why he should particularly mention that Constellation rather than any other it is more clear to understand the words of some monstrous Serpents in the Sea or on the Earth See Is 27.1 And by the conjunction of these two instances in the close of this Narration he sheweth that there are none of Gods works from the high Heavens even to the low Earth or deep Sea which do not evidence his glory and dominion Doct. 1. We are to adore the Holy Spirit 's concurrent operation with the Father and the Son in the work of Creation For here God acted â—n it by his Spirit See Gen. 1.2 Psal 104.30 This we should study that he may ascribe unto him the glory of his Godhead equal and the same with the Father and the Son and may in that mirrour read his fulness to communicate to empty sinners in his operations of grace and his sufficiency to cherish what he communicates and to adorn their souls with it â—â— as here he garnished the Heavens 2. The visible Heavens in their beauty and light are demonstrations of the glory of God For this is an instance of it that by his Spirit he garnished the Heavens See Psal 19.1 This is a brâ—ad Book for Ignorants a check to the carnal minded and a conviction of Atheists And from this also we may learn How much more glorious and beautifull the third Heavens or celestial habitations are these visible Heavens being but the outside of that stately Palace There will be no need of a Sun there but God will be all in all Yea there it will be eminently true whatever accomplishment it have in time which is foretold of the Moons being confounded and the
filial fear of God wherby men are taught to stand in awe of offending him because they are children who are averse from offending their Father and to reverence his word Is 66.2 Ezr. 10.3 and his works whether ordinary Jer. 5.22 or extraordinary Is 26.9 yea and his mercies Hos 3.5 And for attaining and entertaining of this fear we should avoid Atheism Ps 14.1 for it is no wonder if men fear him not when they believe not that he is we should avoid presumption Deut. 29.19 and stumbling upon Gods patience to sinners Ps 55.19 Eccl. 8.11 and we should study much his love and goodness which will beget fear and reverence Hos 3.5 2. To fear God is an effect and evidence of true wisdom and a man proves that he is wise indeed thereby For the fear of the Lord that is wisdom see Deut. 4.6 for hereby men prove that they know what God is with whom they have to do that they are wise to discern what is their true interest and good for them and that they can so try things that differ as to approve what is most excellent Phil. 1.10 It is also frequently said that this fear of the Lord is the beginning of wisdom Ps 111.10 Prov. 1.7 and 9.10 because a man doth then begin to be wise indeed when he begins to fear God and if a mans policy be not founded upon and regulated by this fear of God it will prove but folly in the end And therefore the words the beginning of Wisdom may be also rendred principal wisdom or the principal part of wisdom to point out the excellency of this wisdom above either carnal policy or moral prudence and to shew that whatever wisdom a man hath beside yet this wisdom must still be chief and keep the throne to command and over-rule all his projects and to cause him in many things become a fool that he may become wise 1 Cor. 3.18 But more particularly This commendation of the fear of God as mans true wisdom may be considered 1. In opposition to the simplicity and weak parts of many who truly fear God and the low esteem they are in among men of parts It is true there is a spiritual wisdom and prudence which should accompany and adorn piety the want whereof causeth piety to be stumbled at and exposeth some godly persons to tentations of miscarrying yet mens real piety though they be otherwise simple and the drawing near to God with the wit they have is more true and excellent wisdom in Gods account than all parts and endowments of men without it Jer. 9.23 24. 2. In opposition to mens curiosity in searching after the knowledge of deep and mysterious things which God hath hid in himself such as these deeps of Divine Providence of which Job hath been speaking A man is wise enough if he be wise to know his duty and the way to happiness albeit he know none of those and many men prove themselves to be real fools while they break their heads and spirits with Studies about things whereby they can reap little or no profit as Dogs gnawing upon bare bones and yet neglect this one needful study 3. In opposition to all carnal policy which will prove but folly in the issue seeing men who follow that trade never propose the right end to themselves which is to know God themselves and their duty and to have their eye upon their latter end Deut. 32.29 Ps 90.12 and therefore can never steer a right course From the second branch of the Proposition and to depart from evil is understanding Learn 1. Sin is a real evil as being the work of Satan the evil one 1 Joh. 3.8 the cause of other evils Jam. 1.15 a punishment and the saddest punishment to it self Hos 4.14 17. Rom. 1 26 28. as wronging both God and our selves befooling and defiling us coming in betwixt us and our happiness and plaguing all even the very mercies that we enjoy For these among other reasons it is called evil 2. A fearer of God is in so far as he is renewed opposite to this evil in all the kinds and degrees of it in every act of it and in all the occasions and appearances of it for it is supposed here as his duty who fears God that he must be opposite to this evil indefinitely not only to this or that particular evil or degree of it c. God doth not approve that men should dally with any one sin though they avoid never so many beside or that they should sport about the hole of this Serpent and cast themselves upon occasions and tentations to sin when yet they pretend to abhor it 3. Godly men will not only not pursue and hunt after sin or embrace it but will run from it with detestation both shunning it and being afraid to be overtaken by it and regarding no hazard of trouble upon which they may run by avoiding of sin for it is the godly mans character to depart from evil See Job 1.1 where aversion from sin and a godly fear and jealousie of our own inclinations to sin are not entertained and improved we are half taken and Captives and if we have terrifying apprehensions of trouble in the way of God we will soon chuse iniquity before it Job 36.21 and on the other hand if we be departing from evil and endeavouring to rid our selves it is well even albeit we have not yet clean escaped 4. To depart from evil is an act and evidence of understanding in men for to depart from evil is understanding Hereby a man proves that he hath understanding to discern the fallacies that are in sins Oratory when it pursues him with fair offers of profit pleasure and other advantages And in the end he will be found to be the wisest man who keeps himself most free of sin And where tentations to sin are strongest it is the greater evidence of wisdom and tenderness to avoid it From the note of attention Behold prefixed to this whole proposition Learn 1. It is an incredible thing to natural men that men prove themselves wise by being godly and careful to avoid sin therefore it is propounded as a wonderful thing and an assertion which more will wonder at than believe 2. This is a truth which men ought to consider better before they reject it and not to trust the first reports of their own hearts prepossessed with prejudices for Behold saith he the fear of the Lord that is wisdom exciting all stumblers to examine and try the matter better before they reject this truth 3. Albeit mens deluding and self-deceiving dreams and principles must either be taken upon trust or if they be once well tryed they will prove but like the dream of an hungry mans eating when he awakes Is 29.8 yet the real wisdom and advantages that are in piety will abide the Furnace and tryal of most censorious and accurate spirits if they will judge impartially For Behold saith he it is a thing
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 Vâ—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 puâ—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 insiâ—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 powâ—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
uncapableness and unfruitfulness than to complain of God And this Argument he prosecutes at length that he may take occasion to give some further account of Gods mind in troubles and afflictions In this Verse we have this Argument more generally propounded both as to Gods condescendence and mans unfruitfulness That God speaks his mind oftner than men perceive it And for clearing of the words Consider 1. For the matter which God is here supposed to speak to man it is of his matters v. 13. so farr as it concerns or is profitable for man to know in order to his Souls good as the enlargement of this Argument makes clear 2. For the manner of his speaking or the means whereby he communicates his mind to man the following instances clear that he speaks both by his Word extraordinarily revealed by visions v. 15. or dispensed in ordinary way by Ministers v. 23. and by afflictions v. 19. Under which though Elihu's present scope lead him to speak only of afflictions all other dispensations of Providence are to be comprehended by which God speaks his mind to men 3. As for his frequency in speaking while it is said God speaketh once yea twice and that he worketh twice thrice which is translated oftentimes v. 29. it is not to be restricted to any certain number though afterward three means of Gods speaking be instanced by Visions Sickness and a Ministry but the meaning is That which soever of these wayes he speak though it were enough if he spake but once yet he is pleased to speak more frequently though after frequent warnings once twice or thrice he may give over to warn any more Some understand it thus That if God speak once and men perceive it not he will speak again till men take it up And it is true that God doth pursue his people with instructions till they learn their lesson yea God will also speak at last to the wicked in a language which they will understand however now they slight many warnings and instructions But that is not the scope which Elihu aims at in this Argument but rather to give a check to mans quarrelling of God while himself is rather ignorant even after all those admonitions 4. For mans not perceiving when God speaks albeit in the first place it be meant of his ignorance or inadvertency in taking up those frequent warnings Yet it includes also as a consequent and effect of the former his not improving or making use of that which possibly he may perceive of Gods mind when he speaks In this Verse that I may more distinctly speak to it we may consider First The connexion and dependance of this Verse upon the former held out in the Particle For. Some do here translate it otherwise as judging there is no connexion betwixt this and the other Argument and instead of For they read When or Albeit which the word doth also signifie And so the whole Verse will run thus When God speaks or Albeit God speak yet man perceiveth it not or he that is man as is well supplyed in the Translation doth not perceive or contemplate it But I shall follow our Translation as conceiving that this Argument serves not only to prove the principal Conclusion but is an amplification of the former Argument also And the Connexion may be taken up in these two 1. Why should God give an account of his matters v. 13. seeing man doth not perceive what he is pleased to reveal and give him some account of Which teacheth That the ill use men make of what they receive is the ready way to obstruct and hinder their getting of more 2. If men perceive not what is obvious and revealed to them for their instruction v. 14. why should God give them an account of his deep counsels v. 13. This is Gods own Argument which he afterward presseth by many instances to convince Job of his presumption and folly in desiring to plead with him And it teacheth That our blindness and inadvertency in many obvious things may silence our quarrellings when God keeps us in the dark in other things Secondly Consider the general scope of this Argument which is To lead Job from quarelling of God about his afflictions and his being kept ignorant of the reasons thereof to accuse himself of ignorance and inadvertency It teacheth 1. It is an usual fault in men to complain of God and his dealing when themselves are to blame For here he sheweth That however Job complained of Gods way and that he could not see a cause of his dealing toward him yet God had rather cause to complain that he saw so ill what he had revealed concerning it Thus the hearts of many fret against the Lord when their own foolishness hath perverted their way Prov. 19.3 And the Lord Ezek. 18.23 declares That that people reasoned ill when they said His wayes were not equal when indeed their wayes were unequal Thus also men are apt to complain of sharp rods when they should complain of their own boily skins or their want of mortification casting away of strength c. which make the rod grievous In a word as Hagar had a Well near her in her distress though her eyes were not open to discern it Gen. 21.15 19. So in many of our distempers and grievances we have a cure very near us if we saw it even within by the change of our dispositions more mortification and encouragement in God c. 2. Whatever needful humbling there be through want of light under trouble yet light is not mens greatest want in such a case For that is the particular wherein Elihu asserts that Job wanted not instruction and means of light however he complained Thus the Lord answers the question of Hypocrites Mich. 6.6 7 with 8. So that when Saints do mistake troubles or mistake God because of their troubles or when they think they have cause to run away from God because he hath afflicted them or do sit idle under the Cross as not knowing what to do c. they do but evidence that their own petted and peevish Spirits have bemisted themselves For Gods mind hath been often spoken to those businesses if men would employ his Spirit for grace to take it up Thirdly Consider the matter of this Argument as it contains this general challenge against man That God speaks and reveals his mind to him by his Word and Dispensations and yet he perceiveth it not It teacheth 1. Albeit the Lord will have men to acknowledge his Soveraignty yet he deals not alwayes at that rate with them For albeit he be not bound to give account of any of his matters v. 13. yet he condescends to speak of those things to man Albeit he keep up mysteries yet so much is said to man as is needful for him to know Job 28.28 And even when dispensations are dark yet something of Gods mind concerning them is revealed We need not fear Gods exercising of his Soveraignty where we do
is a sad Spectacle for it is here supposed that in the throng of Job's exercises his Conscience was not acting its part but needs to be rowzed up 2. Mens Consciences will not still lie by but when God puts them to it they will judge righteous judgment and then men who have miscarried will have a sad game of it with their own Consciences For this Question â—mports that Job's Conscience will at last speak In particular From the first Branch of this Conclusion v. 2 Learn 1. Whatever hazard there be in a sinful course yet it will never be laid to heart as it ought unless the sinfulness of it be first noticed therefore he begins with letting him see the evil of his complaints and then informs him of the hazard and difficulty in his way 2. Man especially being under trouble is a quarrelsom and fretful Creature as here is supposed that man is ready to contend That which breeds all this is mans missing of happiness within time or his taking it ill that all things should not go according to his mind which is a fruit of his aspiring to be like God Gen. 3. and his ignorance and self-love while he knoweth not what is good for him And there is no cure for this evil but by Humility Mortification much Trust in God and submission to him and much of the Spirit of the Gospel 3. It may deter men from their quarrelsom unpatient humors when they consider that passion doth not spare to reflect even upon God for it contends with the Almighty And this is done either directly when complaints are venâ—ed against Gods dispensations which was Job's way or indirectly when Gods dispensations having imbittered us we do wreck our selves upon and are imbittered at what is nearest us 4. The sin and folly of this quarrelling and that there is no Instruction or edification in it according to the other Readings may appear if we consider 1. It is a contending with him who is Almighty and so doth argue great presumption and that we do neither know him nor our selves 2 It is a presuming to instruct him who is infinitely wise whereas we are but foolish as if it become us to guide and not to follow and submit 3. It is a presuming to reprove God as it is in the end of the v. or to argue him out of all his defences as if we did well in complaining and he had nothing to say for justifying his dealing See Jon. 4.9 All which were they well considered might make us abhor our selves for this evil Doct. 5. Though this evil be thus hainous yet men are not easily convinced of the evil of it when they are in their fits of Passion for it must be thus born in upon Job Men will be afraid to commit other sins who make no scruple to mistake God and to read all his dealing wrong Pride sets them on work to complain hat all is not to their mind and their passion blinds them that they see not the evil of it And beside they are ready to put a fair face upon their miscarriages pretending that they are only sensible of their own ill condition c. when in effect they are murmuring against God And therefore we are not to trust our first thoughts about our accession to this fault From the second Branch of the Conclusion v. 2. Learn 1. If the Conscience of sin will not the sense of difficulty and hazard may deter men from sin particularly from quarrelling of God therefore is that consideration subjoyned because the former oft-times doth not prevail 2. Though men got their will to debate with God yet they would not thereby gain their cause for they could not answer all the Questions wherewith God could pose them 3. Quarrellers of God will not escape but in due time they will be called to an account for their presumption for he that reproveth God must answer for it 4. Whenever God calleth Quarrellers to an account they will not be able to abide it but must succumb since they make their best friend their party for let him answer imports that God will not own him in it but let him take his own hazard which will be too heavy for him So that it is a folly for men to meddle with that which they are not able to maintain when God dealeth seriously with them Verse 3. Then Job answered the Lord and said 4. Behold I am vile what shall I answer thee I will lay mine hand upon my mouth 5. Once have I spoken but I will not answer yea twice but I will proceed no further In these Verses we have Job's Answer to this Proposal or his taking with and confessing of his fault Wherein Consider 1. The Rise of this Confession is That he who was resolute enough to fill his mouth with Arguments chap. 23.4 if once he could meet with God is now so damped with Gods immediate Parley and his unexpected and terrible appearing in the Whirlwind so confounded with the former non-plussing Questions and so affrighted with his discerning God to be angry that he is at first stricken silent and now when the Lord rowzeth him up and layeth the matter home to his Conscience he uttereth this Confession and then brings out this Answer 2. The Confession it self wherein he confesseth his vileness and that he hath nothing to answer and therefore will be silent from complaining and disputing v. 4. and will not persist in that which he had already once and twice that is too much and too often dwelt upon v. 5. 3. As for the quality of this Confession as no doubt it was for substance sound and sincere so the Lords not taking of it off his hand till by a second speech he draw out a fuâ—ler confession Chap. 42.1 2 c. doth evince that it was defective in somewhat Somewhat of this defect will come to be marked on v. 6. And we will find what his confession should have been when we come to consider what afterward it was Chap. 42. Only this in general appears That though he was confounded and his Reason silenced yet his passions were not calmed and therefore he promiseth only to stop his mouth v. 4. And though he acknowledge his former folly v. 5. yet not so humbly or fully as afterward he doth From these Verses Learn 1. Whatever be the high bended thoughts of men in their passion yet Gods appearing and interposing will soon cause them stoop As here Job passeth from his Compeerance and renounceth his former bold resolutions 2. Whoever be stubborn yet it is the duty and property of Godly men that they are soon convinced by God whereof here we have some begun evidences in Job 3. When a Child of God gets a right sight of his own distempers it will breed an admirable change and will make him wonder at the thoughts he is made to have of himself and his way different from what he formerly had and how incredible that
no more pursue God to seek satisfaction concerning every thing he doth or the Reasons thereof than they can defend themselves if he pursue them yet man is so great a Stranger to himself and his case is oft-times so intricate that he still needs information from God to help and remedy his ignorance to make him know himself and his case what it is what to make of it and how to improve it For when Job gives over all thoughts of debating with God yet he hath need to demand of God that he may declare unto him 3 Sound and right Information must be had from God only not from our own hearts nor from suggestions tentations or outward probabilities and appearances for it is to him that Job hath his recourse I will demand of thee and declare thou unto me 4. Such as employ God for Information and Instruction ought to seek it earnestly knowing that many distempers mistakes and fears will be cured by his opening of his eyes and humbly learning to adore and trust him when they are kept in the dark and being sensible of their own ill deserving and unworthiness to receive any good thing from him for saith he Hear I beseech thee and I will speak whereby he evidenceth his estimation of and desire after the thing he seeks and his humility and submission to God 5. It is an evidence that men are truly humbled under their sad and humbling pressures when they renounce their own wit and skill and to give up themselves to be Scholars to God in all things as here Job doth resolving to be a Demander and to take his answers from God Verse 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee 6. Wherefore I abhor my self and repent in dust and ashes Followeth Jobs practice of Repentance upon this new discovery wherein we have 1. The ground and Rise of his Repentance which is a more clear sight of God than formerly he had ver 5. 2. His practice of Repentance resulting upon this ver 6. For the first of these v. 5. He speaks of his present sight and knowledge of God by way of comparison instituted betwixt what formerly he had and now hath attained and sheweth that this doth so exceed the other as a sight of God doth transcend mens hearing of him only by report Where it is to be well observed that he doth not institute the comparison betwixt Gods manifesting of himself and that sight of him which is had in and by the external means only and that manifestation and sight of Him which is attained by the internal illumination of the Spirit accompanying these means which doth indeed surpass the other no less than ocular inspection excelleth a flying report For if that were Jobs meaning then he should deny that ever he had known God before this by the inward manifestation of the Spirit which is not to be admitted seeing he would never admit that to be called in question that he was regenerate and so had known God savingly in the midst of his tentations nor doth God allow him to make any such Confession Nor yet doth he institute the comparison betwixt the ordinary means whereby God makes himself known to man and this extraordinary appearance of God to convince him to intimate that he had never the like before For however it may be true that he had never any manifestation of God so solemn as this was yet extraordinary Revelations were not unusual in those times to godly men as Eliphaz sheweth Chap. 4.12 13 14 c. and is intimated by Elihu Chap. 33.14 15. and probably also to Job himself before this time And however this sight of God here spoken of may be attained by Gods blessing upon ordinary means But Jobs scope in this comparison is not so much to speak of different means whereby men come to know God as of the different effects of means according as men are diligent improvers thereof and God blesseth them unto them And particularly his scope is to shew That by Gods appearing in so great Glory and Majesty and by his Speeches to him he had received a measure and degree of Illumination and Knowledge of God as far beyond what he had before as the seeing of a thing which affords us more clear and certain conceptions of it is beyond the hearing tell of it only From this v. Learn 1. As it is a duty to know God so Saints are not altogether ignorant but do know somewhat of him for it is supposed here that Job had heard of him 2. It is not inconsistent with the real humility of Saints or with the sense of their many miscarriages that they do discern and profess what they know of God though it be but little for Job when he is professing his humility and repentance doth yet profess that he hath heard somewhat of God 3. Albeit we are not to expect any new means of knowing God while we are within time yet there is so much to be known of God and so rich and full will experimental discoveries and sensible manifestations of God be found to be that the most knowing of Saints when they attain to these will be sensible of their ignorance and short coming before for now all that Job had before was but as an hear-say or hearing of the ear in comparison of this which was as if his Eye did see him By this is discovered the fulness of God and we are invited to press for these discoveries of him and we may also try our nearness to God by our growing in the sense of our ignorance of him 4. The more that God is known he will be the more esteemed for this is the rise of his Repentance and of all his right behaviour before God that he seeth him at a nearer distance It is otherwise with the Creatures whose emptiness is discovered by familiarity and so the more they are known the less are they esteemed But our estimation of God is a touchstone of our nearness to him and of what we know of him 5. Here we may also further remark somewhat concerning our knowing of God 1. That we should not content our selves with Hear-says and Reports unless we see and feel somewhat of what we hear We ought indeed to take the Verdict of his Word concerning him and rest upon it without seeking any Revelations beside or above it yet we should study to have what is revealed in the Word brought into our hearts and made lively upon them 2 If Job do institute this comparison betwixt these two measures of Knowledge within time that the one is but an Hearing and the other a Seeing much more may it be instituted betwixt the highest pitch of our Knowledge here and that fight which we will get hereafter 1 Cor. 13.12 As for his practice of Repentance following upon this sight of God v. 6. Wherein he abhors himself and repents in a very humble pasture usual in