AN EXPOSITION WITH PRACTICAL OBSERVATIONS Upon the three first CHAPTERS of the Book of JOB.  
Delivered in XXI. Lectures, at MAGNUS near the Bridge, London.  
By JOSEPH CARYL, Preacher to the Honourable Society of Lincolns-inn.  JAMES 5. ver. 10, 11. 
Take my brethren the Prophets, who have spoken in the Name of the Lord, for an example of suffering affliction, and of patience.  
Behold we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord: that the Lord is very pitiful, and of tender mercy.  
LONDON, Printed by G. Miller, for Henry Overton in Popes-head-Alley, and Luke Fawn, and john Rothwell in Paul's Churchyard. M.DC.XLIII.   

IT is this eleventh Day of May, 1643. Ordered by the Committee of the House of Commons in Parliament, concerning Printing, that this Book, entitled (An Exposition upon the three first Chapters of JOB) be printed for 

Henry Overton.  
Luke Fawn.  
john Rothwell.    
JOHN WHITE.   

TO THE CHRISTIAN READER, To those especially of this City, who have been the Movers and Promoters of this work.  
THis Book of JOB bears the Image of these times, and presents us with a resemblance of the past, present, and (much hoped for) future condition of this Nation. As the personal prosperity of Job, so his troubles look like our national troubles; and why may not the parallel be made up, by a likeness in our Restauration? Job was the most flourishing, the greatest man, of all the men of the East. We are the greatest, and lately were the most flourishing Nation, of all the Nations of the North. Our Oxen (like his) were strong to labour, our Sheep brought forth thousands, and ten thousands in our streets, our garners were full, affording all manner of store; our sons (like his) as plants grown up in their youth, our daughters as corner stones polished after the similitude of a palace. There was no breaking-in nor going out, no complaining (in reference to outward wants) in our streets. We washed our steps with butter, and the rock poured us out rivers of oil. The Candle of God shined upon our Heads, and the secret of God was upon our Tabernacles: Our roots were spread out by the waters, and the dew (of blessings) lay all night upon our branches. Unto us the Nations gave ear and waited, & kept silence at our counsel; After our words, they spoke not again, and our speech dropped upon them; If we laughed on them, they believed it not: our glory was fresh in us, and the light of our countenance they cast not down: we chose out their way, and sat chief and dwelled as a King in the army, as one that comforteth the Mourners. Surely, a happy people were we, being in such a case, yea most happy were we, having the Lord (many ways declaring himself) for our God. And had we (as these mercies did oblige us) filled up, or laboured to fill up th'other part, the better part of Jobs character? Had we been a People perfect and upright, fearing God and eschewing evil? We might (according to the promised, and often experienced tenor of Gods dealing with his people) have continued and increased in all that happiness unto this day.  
But We (herein unlike to Job, and) like a foolish Nation and unwise, have ill-requited the Lord, yea, we have requited the Lord with evil, for, and in the midst of all this Goodness. Our Provocations have been many, and our Backeslidings have been multiplied. Our sins have put a Sword into the Hand of God: And God in Justice, hath put a Sword into the Hands of unjust men, men skilful to destroy. He hath made Babylonians the rod of his anger and the staff of his Indignation against us. He hath given Commission to Chaldeans and Sabeans, who rob and spoil us. Our young men are slain by the edge of the Sword, and the stink of our Camps comes up into our Nostrils. How many sad Messengers have hastened unto us (as unto Job) with the Reports of Cities surrendered and plundered, of Towns fired and pillaged, of Villages and Countries laid waste, and almost desolate. Now seeing all this is come upon us, is it not time for us (with Job) to rend our Garments (yea our hearts with godly sorrow) and falling upon the ground, worship God and say, The Lord hath (freely) given, and the Lord hath (justly) taken; Blessed be the Name of the Lord. Our sins have brought these sorrows, let not our sorrows bring in more sin, by causing us to murmur against, or charge God foolishly.  
God never sends such troubles upon a Nation, (he doth sometimes upon a Person and did upon Job) without cause; that is, without respecting sin as a cause. Job might say (in one sense) My Uprightness and my Integrity have procured these things unto me; But we must say, our way and our doings have procured these things unto us: This is our wickedness.  
Yet (though all this evil hath been done by us, though all these evils are come upon us, yet) there is hope in our Israel concerning this thing, yea, I believe, there is mercy in and from all these evils, to us and all the Israel of our God. Only, what Integrity we have, let us still hold it steadfastly, what evils are (and what evils almost are not?) amongst us, let us reform them speedily; Without this, at least, without hearty desires, and faithful endeavours after this, we may presume, but we cannot believe or hope our Deliverance. I grant, that whensoever God restores us, he must restore us freely, and must both make us good, and do us good, for his own Name sake, in Jesus Christ: For as he hath punished us less than our sins deserve, so whensoever, or in what degree soever he restores us, it will be more than any, or all our repentings and reformings can deserve: yet he commands us to repent and reform, that we may be restored. God never delivered any people for their Repentance, and rarely any (if any) without Repentance. Yea I may say it plainly, that he never delivered any (in Mercy) without Repentance, for either he gave them Repentance, before they were delivered, or Repentance (which is far the greater blessing of the two) with the Deliverance. Better have our troubles continue, than our sins continue. To have Peace return and our hearts unturned, were infinitely worse than war.  
And as Repentance is better than Peace, so it will be an argument, that we shall have Peace: May we not well conclude that God is upon the giving-hand, when he gives a new heart? And that he hath somewhat else to give, when he hath given a love unto, and a longing after his Truth?  
When God feeds us with (and we have a right taste of) this Manna in our Wilderness, we may rest assured that God hath humbled us all this while (and all the while his Wisdom shall see fit to humble us yet, will be) only to prove us, that he may do us good at our latter end, and make this Nation (at least) like Job, in the end, which he will make.  
Ye have heard of the Patience of Job, and what end the Lord made? Could we but hear of the Repentance of England, all the world (I am persuaded) should hear and wonder at the end, which the Lord would make: Even such an end as he made for Job, if not a better; he would give us twice as much in Temporals, double Riches, double Oxen and Sheep, double Bracelets and Earring, double Gold and Silver, double Sons and Daughters: And he would give us (which is not specified in the Inventory of Jobs repair) sevenfold more in Spirituals, sevenfold more knowledge of his Truth, purity in his worship, order in his house; he would make the light of our Moon to be like the light of the Sun, and the light of our Sun to be sevenfold, as the light of seven days, in the day, wherein he binds up our outward breaches, and heals the stroke of our wound. Thus, we may look to be restored (not only as Job) to more in kind, but to better in kind, I am sure to better in degree: We may look, that, for brass we shall have Gold, or our Gold more refined; that, for Iron we shall have Silver, or our Silver more purified; that, for wood we shall have Brass, or our Brass better furbished; that, for Stones we shall have iron, or our Iron better tempered; We may look, that, our Officers shall be peace, and our Exactours righteousness, that violence shall no more be heard in our Land, wasting nor destruction within our borders, but men shall call our Walls salvation and our Gates praise.  
When these glorious issues of our troubles shall be, is in his hand, who held Jobs estate in his hand, so fast, that Satan could not touch a Sheep nor a shoe-lachet, till himself willed: and who, when his time came, restored Jobs estate double, to a Sheep and a shoe-lachet, whether Satan and his Sabeans would or no. We have already seen, in Job, an Epitome of our former prosperity and of our present troubles, the good Lord hasten the latter part of our National likeness unto him, in the doubled (and O that it might be a sevenfold) restauration of our Peace and Truth.  
In the mean time these Meditations upon this Scripture, well digested and taken-in, may be (through the blessing of God upon them) a help to our patience, in bearing these afflictions upon the Land, a help to our faith in believing, & to our hope inwaiting for the Salvations of the Lord. Whatsoever things were written afore-time, were written for our learning (but this Book was purposely written) that we through patience and comfort of this Scripture might have hope. Nor do I doubt, but that the Providence of God (without which a Sparrow falls not to the ground) directed my thoughts to this Book, as (not only profitable for all times, but) specially seasonable for these times. It is a word in season, and therefore should as a word upon the Wheels, making a speedy passage into all our hearts: And how should it not? While we remember that these Wheels are oiled with blood, even with the heartblood of thousands of our dearest friends and brethren.  
I find, that this is not the first time, that this Book hath been undertaken by way of Exposition, in such a time as this. Lavater a faithful Minister of the Tigurine Church, opened this Scripture in preaching, and printed it in the German tongue, which was afterwards published in Latin by Hartmanus Sprunglius (as himself expresses in the Title) to support and refresh the afflicted minds of the godly in that last (as he then supposed) and saddest decliyyning Age of the world.  
Ferus (a Popish Friar, but very devout according to the Devotion of that Religion) Preacher at Ments, 
Anno 1552.  chose this Scripture in the time of War and public Calamity, (as the Title also of his Book holds forth) to comfort his Citizens. In his fourth Sermon he makes this observable digression. You know (saith he to his Hearers) that I began to expound this History of job, to the end I might comfort and exhort you to patience in these troublesome times. This was and is my Intendment, this moved me to handle and explain this Book. But now in my very entrance upon it, the Storm grows so black, that I see you amazed, dejected, and almost desperate: Some are flying, others are preparing to fly; and in this great Calamity, no man is found to comfort his Brother: But every one increases his Neighbour's fear, by his own fearfulness. He prescribes (as far as their Principles will admit) Cordials for the reviving of their spirits, and medicine for the cure of these distempers. The whole Book of JOB, is a sacred Shop, stored with plenty and variety of both: that you may open your hearts to receive, and with wisdom to apply the Consolations and Instructions here tendered from this part of it, is, (and through the strength of Christ) shall be, the desire and prayer of  
November 8th, 1643. Your very loving Friend and Servant for the help of your Faith JOSEPH CARYL.   

ERRATA.  
PAg 3. lin. 33. for more particulars, read in particular. Pag. 5. l 24, for sinne●. sin. p. 9 l. 2. for distinctions r distinct ones. p 27. l 39 for whence r. whom. p. 30 l. 21. for all grace goes r. all graces go, p. 40. l. 21. deal But. p. 106. l. 8. r. former. p. 118. l. 34. r. and, before in such. p. 124 l. 1. deal the. p. 179. l. 40. for garments r. garment. p. 1●3. l. 21 for we r. he. p 206 l. 39 r. less love. p. 207. l. 5. r. of a Father's love. p. 239 l. 39 for si r. as. p 273. l. 39 for troublers r. troubler. p. 306. l. 15. misplaced. p. 323 l. 34 for seize r. seize. p. 338. l. 38. for sight r. site. pag 371. l. 16. for the r. then. p. 402. l. 40. for interrupted r. uninterrupted. p. 424. l. 8. add, that. p. 452. l. 38. for utmost his r. his utmost. p. 454. l 35. for was r. were. Divers errors have escaped in the Poyntings, which the understanding Reader may easily correct, where the sense is obscured, as p. 321. l. 11, there wants a Colon, after the word Counsel, etc.   

AN EXPOSITION Upon the three first Chapters of the BOOK of JOB.  
The Introduction opening the Nature, Parts, and Scope of the whole Book.  
IT was the personal wish and resolution of the Apostle Paul, I had rather speak five words with my understanding, 
1 Cor. 14.19.  than ten thousand words in an unknown tongue. And surely it is far better to speak or hear five words of Scripture with our understandings, than ten thousand words, yea, than the whole Scriptures, while we understand them not. Now, what an unknown tongue, about which the Apostle there disputeth, is, in reference unto all, the same is the Scripture unto most, even in their own tongue, that which they understand not. For as an unknown tongue doth always hide the meaning of words from us: so do oft times the spiritualness, and mysteriousness of the matter. While a man speaks in a strange language we hear a sound, but know not the words; and while a man speaks in our own language, though we know the words, yet we may not understand the meaning; and then he that speaks is to us in that reference (so the Apostle calls him) a Barbarian. While the leaves of the book are opened and read to such or by such, the sense is shut up and sealed.  
When the Apostle Philip heard the Ethiopian Eunuch read the Prophet Isaiah as he travelled in his Chariot, he said to him, 
Act. 8.31.  understandest thou what thou readest? The Eunuch answered, How should I unless some man would guide me? He understood the language; but the meaning was under a veil. The very same may we say to many, who read the Scriptures, understand you what you read? And they may answer as the Eunuch did, How can we except we had some man to guide us? Yea, and alas, for all the guiding of man, they may answer, How can we except we have the Spirit of God to guide us? He hath his Pulpit in heaven, who teacheth hearts, the heart of Scripture.  
Paul (we know) was a learned Pharisee, and much versed in the Law, and yet he saith of himself before his conversion, that he was without the Law: but when Christ came to him, than the Commandment came to him. 
Rom. 7.9.  I was once alive without the Law, but when the Commandment came; that is, when Christ came, and his Spirit came in or after my conversion, and expounded the Commandment to my heart, than the Commandment came, sc. to my heart in the power of it, and I understood to purpose what the Law was. So that the teachings of the Spirit, the teachings of God himself, are chiefly to be looked after and prayed for, that we may know the mind of the Spirit, the will of God in Scripture.  
But he hath set up this ordinance, the ordinance of interpretation to do it by; 
●. Cor. 14.13.  both that the Scripture might be translated out of the Original into the common language of every Nation (which the Apostle calls interpreting in that place before cited) and also that the original sense of the Scripture might be translated into the mind and understanding of every man; which is the work we aim at and now have in hand.  
Before I begin that, give me leave to beseech you in the Name of Christ, to take care for the carrying on of this work a degree further: I mean to translate the sense of Scripture into your lives, and to expound the word of God by your works, Interpret it by your feet, 
Pro. 6.13.  and teach it by your fingers; (as Solomon speaks to another sense) that is, let your working and your walkings be Scripture explications. It is indeed a very great honour unto this City, that you take care for a Commentary on the Scripture in writing; but if you will be careful and diligent to make a Commentary upon the Scripture by living, or to make your lives the Commentary of Scripture, this will make your City glorious indeed.  

2. Cor. 3.2, 3.  It is the Apostles testimony of his Corinthians, Ye (saith he) are our Epistle, for as much as ye are manifestly declared to be the Epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God, not in tables of stone, but in fleshy tables of the heart. Give us we beseech you, the same occasion of glorying on your behalf, that we may say, You are our Expositions, for as much as you are manifestly declared in your practice to be the exposition of the mind of Christ ministered unto you by us. A walking, a breathing Commentary goeth infinitely beyond the written or spoken Commentary. And as the Apostle makes his conclusion (before noted) I had rather speak five words with my understanding, than ten thousand words in an unknown tongue. So I say, I had rather know five words of Scripture by my own practice and experience, than ten thousand words of Scripture, yea than the whole Scripture, by the bare Exposition of another. And therefore let the word of Christ by these verbal Explications, dwell richly in your understandings in all wisdom: And by a practical application, let it be held forth plentifully in your lives in all holiness. Add Commentary to Commentary, and Exposition to Exposition: add the Comment of works to this Comment of words, and an Exposition by your lives to this Exposition by our labours.  
Surely if you do not, these Exercises will be costly indeed, and will come to a deep account against you before the lord If you are lifted up to heaven by the opening of the Scripture (which is either a carrying of you up to heaven, or a bringing of heaven down to you) and then walk grovelling upon the earth; how sore will the judgement be! But it is to me an argument and an evidence from heaven; that God hath put it into your hearts to be more glorious in the practice of holiness, because he hath put it into your hearts to desire more the knowledge of holiness.  
To draw in my speech nearer to the business. Having a book full of very various matter before me, give me leave to premise some things in the general, and some thing more particulars, by way of Preface concerning the book, before we come to the handling of the text.  
First, for the general. That which God speaks concerning the whole work of Creation, 
Can. 1.3.  We may speak concerning the whole book of Scripture, It is very good. Solomon observes, that wheresoever the wisdom of God spoke, it spoke of excellent things. 
Pro, 8.6.  And David, to quicken our endeavours and excite our diligence to the study of the word, preferreth it in worth above thousands of gold and silver, and in sweetness above the honey and the honey comb. And when he ceaseth to compare, he beginneth to admire, Wonderful are thy Testimonies. And well may that be called Wonderful, 
2 Tim. 3.16.  which proceedeth from the God of Wonders. All Scripture is given by divine inspiration, or by inspiration from God; and I need not stay to show you the excellency of any part, when I have but pointed at such an original of the whole.  
As therefore the whole Scripture, (whether we respect the majesty of the Author, the height or purity of the matter, the depth or perspicuity of the stile, the dignity or variety of occurrences; whether we consider the Art of compiling, or the strength of arguing) disdains the very mention of comparison, with any other humane Author whatsoever: so are comparisons in itself, as Book with Book, Chapter with Chapter, dangerous. There is not in this great volume of holy counsel, any one Book or Chapter, Verse or Section, of greater power or authority than other. Moses and Samuel, the writings of Amos the Shepherd, and of Isaiah a Descendant of the blood Royal; the writings of the Prophets and Evangelists, the Epistles of Paul, and this history of job, must be received (to use the words of the Trent Council in the fifth Session, but to far better purpose) Pari pietatis affectu, with the same holy reverence and affection. They use it about Traditions, matching Traditions with the Scriptures; but we may fully match all Scripture together, and say, all must be received with the same devotion and affection.  
Yet notwithstanding, as the parts of Scripture were penned by divers Secretaries, published in divers places, in divers ages, on divers occasions, for divers ends: so the argument and subject matter, the method and manner of composing, the texture and the stile of writing are likewise different. Some parts of Scripture were delivered in Prose, others in Verse or numbers: some parts of the Scripture are Historical, showing what hath been done; some are Prophetical, showing what shall be done; others are Dogmatic or Doctrinal, showing what we must do, what we must believe. Again, some parts of Scripture are clear and easy, some are obscure and very knotty: Some parts of Scripture show what God made us, others, how sin spoilt us: A third, how Christ restored us. Some parts of Scripture show forth acts of mercy to keep us from sinking; others record acts of judgement to keep us from presuming. And because the way to heaven is not strewed with Roses, but, like the Crown of Christ here upon earth, set with thorns; because not smiles and loving embracements from the world, but wounds, and strokes, and temptations, do await all those that have received the press-money of the Spirit, and are enroled for the Christian warfare: because every true Israelite must expect that which jacob upon his deathbed spoke of joseph, that the Archers will shoot at him, 
Gen. 49 23.  hate him and grieve him: In a word, because many are the troubles of the righteous; therefore the Scripture doth present us with sundry platforms of the righteous conflicting with many troubles.  
Now these considerations that are scattered severally thorough the whole Scripture, seem all concentered, and united together in this book of job: which if we consider in the stile and form of writing, is in some part of it Prose, as the two first Chapters and part of the last, and the rest is Verse. If we consider it in the manner of delivery, it is both dark and clear. If we consider the subject matter of it, it is both Historical, Prophetical, and Doctrinal. In it is a mixture of mercy tendered unto, of judgements threatened against, and inflicted upon the wicked. In it is a mixture of the greatest outward blessings, and the greatest outward afflictions upon the godly, concluding in the greatest deliverances of the godly from affliction. In this last the book is chief: there was never any man under a warmer sin of outward prosperity than job was; neither was there ever any man in a hotter fire of outward affliction than job was, God seeming to give charge concerning this trial of job, as king Nabuchadnezzar did concerning the three children, to have the furnace heated seven times hotter than ordinary. This in the general concerning the book.  
Now more particularly. I will not detain you in that proemial disquisition about the Author and Penman of this Book, there is great variety of judgement about it, some say it was one of the Prophets; but they know not who; some ascribe it to Solomon, some to Elihu, not a few to job himself; but most give it to Moses. That resolution of Beza in the point shall serve me, and may satisfy you. 
* Qui● libri scriptor fuit incertum est, nec nisi levissimis conjecturis nititur quicquid de ea redi●i potest. Beza.  It is very uncertain who was the Writer of this Book (saith he) and whatsoever can be said concerning it, is grounded but upon very light conjecture. And therefore where the Scripture is silent, it can be of no great use for us to speak, especially seeing there is so much spoken as will find us work, and be of use for us: neither need we trouble ourselves (being assured that the Spirit of God indicted the Book) who it was, that held the pen. Only take this, that it is conceived to be the first piece of Scripture that was written: take it to be written by Moses, and then it is most probable that he writ it before the deliverance of the people of Israel out of Egypt while he was in Midian.  
Neither will I stay you in the second place about the inquiry into, or rather about the refutation of that fancy: that this whole Book is a Parable rather than a History; like that of Lazarus in the Gospel, 
Luke 15. & 16.  not a thing really acted; but only a representation of it. Now this (which was the dream of many of the jews and Talmudists, and is fastened with no small clamour upon Luther by the jesuits) may clearly be convinced both by the names of places and persons (which we shall have occasion to open when we come to the book itself) and also by those allegations of the Prophets and of the Apostles concerning job; the Prophet Ezekiel quoting him with Noah and Daniel, 
Ezek. 14.14.  two men that unquestionably were extant, and acted glorious parts in the world, and therefore job also.  
All that I will say in particular, shall be in these three things.  

1. To show you more distinctly the subject of this Book.  
2. The parts and division of it.  
3. The use or scope and intendment of it.   
1. For the subject of this Book, we may consider it, either as principal, or as collateral.  
The main and principal subject of this Book is contained, (and I may give it you) in one verse of the 34. Psalm. Many are the afflictions of the righteous, 
Isal. 34.19.  but the Lord delivereth him out of all.  
Concerning this subject, there are two great Questions handled and disputed fully and clearly in this Book. The first is this. Whether it doth consist with the justice and goodness of God to afflict a righteous and sincere person, to strip him naked, to take away all his outward comforts. Or whether it doth consist with the justice and goodness of God, that it should go ill with those that are good, and that it should go well with those that are evil. This is one great debate, the main Question throughout the Book. And then secondly, here is another great dispute in reference to the former. Namely, whether we may judge of the righteousness, or unrighteousness, of the sincerity or hypocrisy of any person, by the outward dealings and present dispensations of God towards him. That is a second Question here debated.  
The friends of Job maintained the first Question negatively, the latter affirmatively. They denied that God in Justice could afflict a righteous and a holy man. They affirmed, that any man so afflicted is unrighteous, and may so be judged, because afflicted. And so the whole argument and dispute, which the friends of Job brought, may be reduced to this one Syllogism. He that is afflicted and greatly afflicted, is certainly a great open sinner or a notorious hypocrite: But Job, thou art afflicted, and thou art greatly afflicted. Therefore certainly thou art, if not, a great open sinner, yet a notorious hypocrite.  
Job, as constantly and as vehemently maintaineth both those questions in the contrary sense. He acknowledged himself to be a sinner, yet he stiffly denied that he was a hypocrite; he disclaimed his own righteousness in point of Justification, yet he justified himself in point of uprightness. And as for the sinfulness of his nature and of his life, he was willing (except known or wilful insincerity) to own both, and charge himself faster, than his friends could, appealing to, and triumphing in freegrace, for full pardon.  
This one Syllogism (I say) is the sum of all the dispute, between Job and his three friends; This is (as it were) the hinge, upon which the whole matter turned.  
But besides these, there are many discourses falling in collaterally, which concur to make up the subject of this book: For, as it is with those that study the Philosophers-stone, the great thing they aim at, is to make gold, etc. that's the principal, the chief end: yet collaterally they find out many excellent things, many profitable experiments have been made, many rare secrets have been discovered in prosecuting of that great design. So although this be the principal subject of the book, yet collaterally for the carrying on of these disputes, many other rare and excellent, heavenly, spiritual and useful truths are handled and discovered. As to give you some particular instances.  
First, We have the Character of a discreet and faithful Master and Father in a family, and the special duties which concern those relations; The doctrine of the Economics is often touched in this Book.  
Secondly, We have here the Character of a faithful, zealous and just Magistrate in the Commonwealth, how he ought to behave himself, and what his duty is, set down also plainly and clearly by occasion of this dispute.  
Thirdly, We have a great discovery made in the secrets of nature. The bowels of nature are as it were ripped open, and the great works of Creation are here displayed. In this you have discourses of the Heavens, of the Earth, of the Sun, Moon and Stars: of those Meteors, the Hail, the Snow, the Frost, the Ice, the Lightning and the thunder. In this you have discourses of Jewels, of Minerals and of Metals; In this, of Beasts, and Birds, and creeping things. So that by occasion of this dispute, a discourse is carried about all the world, in the whole circuit of natural knowledge or Philosophy.  
Fourthly, Here are discourses of Christian Morals, of the duties of equity from man to man: Of the duties of piety which man oweth to God, of the duties of sobriety and temperance towards a man's own self. Yea here we find the great duty of Faith, the matter of believing in the Redeemer of the world, our Lord Jesus Christ.  
Lastly, Here are many discoveries made of God, in Himself and in his Attributes: in his Power, Wisdom, Justice, Goodness and Faithfulness, yea, whatsoever may be known of God in any of these, is some way or other here discovered. So then, all being summed up together, it may well be said concerning this Book, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Book containing all excellencies, of wisdom and holiness: and what (as some of the Jews and Rabbins say of it) in other Books, is here a little and there a little, is all plentifully gathered together in this. In a word, it is a Summary, a Compendium of all knowledge, both humane and divine, both concerning ourselves, and concerning God. So much of the subject of this Book, both principal and Collateral.  
The second general to be considered is the division of this Book. We may consider it in reference to the division; First, as it is a Dialogue (for so some call the whole Book) which is an interchangeable discourse concerning any subject or matter whatsoever. And taking it in that notion, we may divide it by the Collocutors or Speakers, and by the several speeches which they made.  
The Collocutors or Speakers in this Book, are Eight.  

1. God.  
2. Satan.  
3. Job.  
4. Jobs wife.  


Jobs three friends.  
5. Eliphaz.  
6. Bildad.  
7. Zophar.    
8. Elihu, Who cometh in as a Moderator of that dispute.   
Their Speeches which they make, are in the whole compass of of the Book, 32. distinctions.  
There are two Dialogues between God and Satan. One between job and his wife. Three between job and Eliphaz. Three between job and Bildad. Two between job and Zophar. Two between God and job. And then we have Elihu making four distinct Speeches or Orations which have no Answer. And lastly, two several Speeches or Parables (as they are called) of job, one in Chapt. 27.1. and the other in Chapt. 29.1. So that sum up all these together, and you may divide the whole Book into 32. distinct or several Speeches, either by way of position, or answer, or reply, or determination. God speaks four times, Satan twice, jobs wife once, job thirteen times, Eliphaz thrice, Bildad thrice, Zophar twice, Elihu four times.  
Or if we should consider the Book as a Disputation, (which is higher than a Dialogue,) so you may distinguish it, by the Opponents, by the Respondent, and by the Moderators.  
The Opponents are three. jobs three friends.  
job himself is Respondent. The Moderators are,  
First, Elihu, he cometh in first as an Umpire between them.  
Secondly, God himself at last, out of the whirlwind giveth the decisive determinative voice and sentence. He states the question fully for job, and reproveth jobs friends, as not having disputed and argued aright concerning him.  
Yet further. We may divide the Book into five Sections, whereof  
The first doth set forth the happiness and fullness of jobs outward estate; and the integrity and perfection of his spiritual estate. And that is contained in the first 5 verses.  
The second presents jobs affliction, jobs fall, the great and sore calamity which in a moment did overtake him, with the occasion of it. And this you have set forth from that 5th. verse exclusively to the 9th. verse of the second Chapter.  
Thirdly, We have the questions, the debates and disputes which did arise upon and about the fall of job into that sad condition: which are contained from that 9th. verse of the second Chapter, to the end of the 31. Chapter.  
Fourthly, We have the Moderation or determination of this dispute and of this argument, first by Elihu, and then by God himself, from the beginning of the 32. Chapter, to the 7th. verse of the 42. All which is but as a determination or stating of the Question.  
Fifthly and lastly. We have the restitution of job, his restoring and setting up again, and the repairing of his estate and making of it double to what formerly it had been. And that is begun and continued from the 7th. verse of the 42. Chapter, to the end of the Book. So here you have a fivefold division of the Book.  
Once more. We may divide the Book into there parts. And so it sets forth;  
1. jobs happy condition, both in regard of externals and internals, in the first 5. verses.  
2. jobs fall, jobs calamity, jobs trouble, from that to the 7th. verse of the 42. Chapter.  
3. jobs restitution or restoring, from thence to the end.  
Take the Book in this division, and it seems to hold forth to us such a representation of job, as is given us in the three first Chapters of Genesis concerning man. In those 3. first Chapters, we have man set forth;  
1. In the excellency and dignity of his Creation, being Lord and Sovereign of all, adorned with that integrity and purity of nature which God had planted in and stamped upon him at his creation. And in the beginning of this Book, we have job like a man in innocence, shining in all his dignity, compassed about with blessings of all sorts, blessings of the body, blessings of the soul, blessings of this life and of that which is to come.  
2. There we find the Devil plotting the ruin of man, and we find his plot taking for a while, and in a great measure prevailing. So here in this Book we have the Devil begging jobs ruin, and having obtained leave, so far as concerned his outward estate and body, quickly puts it in execution.  
3. There we have Adam by God's free mercy and promise restored to a better estate in Christ through the grace of Redemption, than he had before in himself, by the goodness of Creation. So here we have job, through the mercy, power and faithfulness of God, restored to all he had, and more, we see him repaired and set up again after his breaking, not only with a new stock, but a greater: his estate being doubled, and his very losses proving beneficial to him. This may suffice for the division or parts of the Book, which I conceive may shed some light into the whole.  
Now for the third thing which I proposed, which was the use, or scope, or intendment of this Book. For that is a special thing we are to carry before us in our eye in the reading of Scripture. It is possible for one to understand the subject, and to know the parts, and yet not to be attentive to find out, or distinctly to find out what the mind of God is, or whereat he specially drives and aimeth. Therefore it will be very profitable to us likewise, to consider what the tendency and intendment, or (as I may so speak) the Uses of this Book are.  
First, It aims at our Instruction, and that in divers things.  
First, (Which much concerns every Christian to learn,) it instructeth us how to handle a Cross. How to behave ourselves when we are in a conflict, whether outward or inward. What the Postures of the Spiritual War are; and with what patience we ought to bear the hand of God and his dealings with us. This I say is set forth by the Scripture in other places to be the main and one of the principal ends or intendments or Uses of this Book. This the Apostle james speaks of. 
james 5.11.  You have heard of the patience of Job. As if he should say, do you not know why the Book of job was written? Why God in his providence did bring such a thing to pass concerning job? It was that all men should take notice of his patience, and might learn the wisdom of suffering, that noble art of enduring.  
job was full of many other excellent graces, and indeed he had all the graces of the Spirit of God in him. But the Patience of Job was the principal grace. As it is with natural men, they have every sin in them, but there are some sins which are the Master sins, or some one sin it may be doth denominate a wicked man; sometimes he is a proud man, sometimes he is covetous, sometimes he is a deceiver, sometimes he is an oppressor, sometimes he is unclean, sometimes he hath a profane spirit, and so the like; some one great Master lust doth give the denomination to the man, he hath all other sins in him, and they are all reigning in him, but one as it were reigneth above the rest, and sits uppermost in his heart. So it is with the Saints of God (and here with job) every Saint and servant of God hath all grace in him, every grace in some degree or other, for all the limbs and liniaments of the new man are form together in the soul of those that are in Christ. But there is some special grace which doth give (as it were) the denomination to a servant of God. As that which gave the denomination to Abraham was faith, and that which gave the denomination to Moses was meekness; and so this which giveth the denomination to job, is Patience; and so the denomination too of this whole History, as if that were the great lesson that were to be taken out, the lesson of suffering and of patience: So that what the Apostle makes to be the Use of all Scripture, whatsoever things (saith he) were written afore-time were written for our learning, 
Rom. 15.4.  that we through patience and comfort of the Scriptures might have hope. That I say which the Apostle there makes to be the end and scope of the whole Scripture, doth seem to be in special the principal and chief end of writing this Book of job.  
2. Another Instruction which we are to take from the whole Book, is this. God would have us learn, that, afflictions come not by chance, that they are all ordered by providence, in the matter, in the manner, and the measure, both for the kinds and for the degrees, they are all ordered even the very lest by the wisdom, by the hand and providence of God.  
3. Another thing which we are to learn generally from this Book is this, The Sovereignty of God; that he hath power over us, over our estates, and over our bodies, and over our families, and over our spirits: that he may use us as he pleaseth, and we must be quiet under his hand; when he cometh and will take all from us, all our comforts, we must give all glory to him. This Book is written for this especially, to teach us the Sovereignty of God, and the submission of the creature.  
4. It teacheth us, That God doth sometimes afflict his children out of prerogative, thatthough there be no sin in them which he makes the occasion of afflicting them, (such was jobs case,) yet for exercise of his graces in them, for trial of their graces, or to set them up for patterns to the world, God may and doth afflict them. Though no man be without sin, yet the afflictions of many are not for their sins.  
5. There is this general Instruction which God would have us learn out of this Book, namely that the best gotten, and the best founded estate in outward things, is uncertain; that there is no trusting to any creature-comforts. God would unbottome us quite from the creature, by holding forth this History of job unto us.  
6. God would also show forth this for our learning, viz. The strength, the unmovableness of faith, how unconquerable it is, what a kind of omnipotency there is in grace. God would have all the world take notice of this in the Book of Job, that a godly person is in vain assaulted by friends or enemies, by men or devils, by wants or wounds: Though he be even benighted in his spirit, though God himself take away the light of his countenance from him, yet God would have us learn and know, that over all these a true believer is more than a conqueror. For here is one of the greatest battles fought, that ever was between man and man, between man and hell, yea between God and man; yet Job went away with the victory, True Grace is often assaulted, it never was or ever shall be overthrown.  
7. This also we may learn. That God never leaves or forsakes his totally or finally.  
8. Lastly, The book teacheth this general lesson: That the judgements of God are often times very secret, but they are never unjust. That though the creature be not able to give a reason of them, yet there is infinite reason for them.  
These are the general Uses from the general scope and intendment of this book by way of Instruction.  
Secondly, This book serves to convince and reproove that slander of worldly men and of Satan: who say that the people of God serve him for their own ends, that they follow him for loaves, that they attend upon him for an estate, for creature-comforts and concernements. The Lord did on purpose cause these things to be acted, and this History to be penned for ever to stop the mouth of Sa●an and of all iniquity, and to show that his people follow him for love, for the excellency they find in him and in his service. Though he strip them naked of all they have, yet they will cleave to him. Here is one Confutation.  
2. It is to convince and reprove all those, who judge of the spiritual estate of those that are under the hand of God in sore afflictions ●y some unbecoming and rash speeches, which may fall from them ●n the time of those their conflicts, when troubles and sufferings are ●pon them.  
3. To convince and confute those who judge of men's spiritual estates by Gods dealing with them in their outward estates.  
4. To convince and confute that cursed opinion, that a man ●ay fall finally and totally away from grace and from the favour of God. God hath showed by this History, that such an opinion is a ●e. If ever any man were in danger of falling quite away from ●race received, or might seem to have lost the favour of God, formerly showed, surely it was Job: and if he were upheld in the grace ● holiness', and continued in the grace of God's love, notwithstanding all that came upon him. Certainly God would have all the world know that freegrace will uphold his for ever.  
5. To convince all those of pride and extreme presumption, who think to find out and to trace the secrets of God's counsel, the secrets of Gods eternal decrees, the secrets of all his works of providence: Whereas God showeth them in this Book, that they are not able to find out or comprehend his ordinary works, those which we call the works of nature, the things of creation, the things that are before them, which they converse with every day, which they see and feel, and have in their ordinary use. They are not able to find out the secrets of the air, of the Meteors, of the waters, of the earth, of beasts or birds, every one of these puts th● understanding of man to a stand and pose his reason; they are no● able to comprehend the works of Creation, how are they abl● then to find out the counsels of God in his Decrees and purposes an● judgements? And for that end it is that God sets forth here s● much of the works of nature, that all men may be stopped in tha● presumptuous way of searching too far into his counsels. Here● another Use or scope of this Book.  
Thirdly, there is much for Consolation.  
1. That all things do work for the good of those that lo●● God.  
2. Consolation is this; That no temptation shall ever take ho●● of us, but such as God will either make us able to bear, or make way to escape out of it.  
We can be in no condition cast so low, but the hand of Go● can reach us, find us out, send in deliverance, and raise us up a●gaine.  
Lastly, here are two general Exhortations.  
1. We are exhorted to the Meditation and Admiration of t●● power and wisdom of God from all the Creatures. This is a du●● which this Book leads us unto, for that is the end why so much spoken concerning the works of Creation, 
Rom. 1.20.  that (as the Apost saith) The invisible things of him from the Creation of the Wor● may be clearly seen, being understood by the things that are ma● even his eternal power and Godhead.  
2. To glorify God in every condition, to have good thoughts God, to speak good words for God in every condition. We 〈◊〉 drawn to this, by considering how Job (though sometimes in ●hemency of spirit he over-shot himself, yet he recovers again and) breathes sweetly concerning God, showing that his spirit was full of sweetness towards God, even when God was writing bitter things against him; as when he saith, Though he kill me yet I will trust in him; than which, what could express a more holy and submissive frame of heart, in reference to the dealings of God with him: Surely he thought God was very good to him, who had that good thought of God, To trust him, even while he slew him.  
These things being proposed concerning the Book in general, will help to cast a light through the whole at one view. And though at this time I shall not enter upon expounding of the Text itself, yet you have had in some sense, the Exposition of the whole Text. If you carefully lay up these Rules, they will much advantage and advance your profiting, when we come to the Explication of any part.  
JOB 1.1, 2. 
There was a man in the land of Us, whose name was JOB, and that man was perfect and upright, and one that feared GOD and eschewed evil.  
And there were borne unto him seven sons and three daughters, etc.  
THis Chapter may be divided into three parts; whereof the first contains a description of Job in his prosperous estate, from the first to the end of the fifth verse.  
In the second we have the first part of Jobs affliction, set down from the sixth verse to the end of the nineteenth.  
In the third Jobs carriage and behaviour in, or his Conquest and Victory over that first trial are discovered; this concludes in the three last verses of the Chapter.  
The description of his prosperous estate is given us in three points.  
First, What he was in his person, vers. 1.  
Secondly, What in his possessions; we have an Inventory of his goods, vers. 2, 3, 4.  
Thirdly, What in his practice of holiness, verse 5. Where one example or instance is set down for all the rest.  
The Book begins with the description of his person in the first verse: where Job is described by that which is accidental, and by that which is essential.  
By accidentals, so he is described by the place where he dwelled, There was a man in the land of Uz. 2. By his name, whose name was Job.  
The essentials are four qualifications, which were essential to him, not as a rational man, but as a holy man. And that man was.  

1. Perfect.  
2. Upright.  
3. One that feared God.  
4. Eschewed evil.   
As they who write the Acts or Stories of great men, usually give us some description of their persons before they set down their undertake or achievements (as you see in the 1 Sam. 17.4, 5, 6, 7. how the great Giant Goliath is described) So here the Holy Ghost by the Penman of this Book, being to record a glorious combat, a combat not with flesh and blood alone, but with Principalities and Powers, a wrestling with mighty and strong temptations: first gives us (if we may so speak) the Prosopographie of this divine Hero's soul, the lineaments and abilities of his spirit. This was the height, and this the stature of the Combitant, such were his limbs, and such his weapons, there he dwelled, and this was his name.  There was a man in the land of Uz, whose name was Job. 
There was] That refers us, either to the truth of the Story, or to the time of the Story. Such a man there was, that's certain. Such a man there was, but the time when is uncertain. It refers us to the time only indefinitely. There was such a man, but when, is not exactly and precisely set down. The Scripture (we know) doth often keep an exact account of years (the Scripture is the guide and key of all Chronology) and sometimes it leaves things in general for the time, and only saith thus much, such a thing was, or such a person was. So here. Yet some have undertaken to define, 
An. 2230. from the creation 574 years after the flood 282. years after Abraham Bolduc. in loc.  (what the Spirit of God hath left at large) the precise time wherein Job lived; and tell us in what year of the world these things were done. But I desire not to be so accurate, unless the Rule were so too. Only thus much we may safely say, that Job lived between the times of Abraham and Moses, and nearer Moses than Abraham, and for that I conceive there is ground sufficient. There are these two special Reasons, why it should be circumscribed within that limit.  
1. Because Job offered Sacrifice at that time in his own Country: which after the giving of the law, and setting up of a public worship, was forbidden all, both Jews and Proselytes. They that were acquainted with the ways of God, knew they must not worship by Sacrifice any where, but before the Tabernacle, or (after the Temple was built) at the Temple.  
2. Because in the whole book there is not the least print, or the least mention of any thing, which did concern those great and glorious passages of God's providence towards the people of Israel, either in their going out of Egypt, or in their journey through the wilderness to Canaan. Now in a dispute of this nature (such as was between Job and his friends) there would have been frequent occasion to have considered and instanced some of those things. There is scarce any book in Scripture, that bears date after that great and wonderful dispensation of God, but it makes mention of or refers to some passages concerning them.  
Again for the time, that which some collect to clear it, is from the Genealogy of Job, there are three special opinions concerning the line of his pedigree.  
One that he descended from Nahor, who was brother to Abraham, Gen. 22.21. It was told Abraham, behold Milcah she hath borne children to thy brother Nahor, Uz his firstborn, and Buzz his brother, etc. This Us who was the firstborn of Nahor Abraham's brother, is conceived to have given denomination to the land of Us, and so from him, Job to be descended.  
Another opinion there is (maintained by many) that Job was of the line of Esau, and that he was called Jobab by Moses, Gen. 36.33. And Bela died and Jobab the son of Zerah of Bozrah reigned in his stead. This Jobab, who was a descendant or one of the Dukes of the line of Esau, they say was Job. But why the name Jobab should be contracted into Job, I see little reason offered.  
A third opinion for his descent is, that he came from the children of Abraham by his second wife Keturah, Gen. 25. where it is said, that Abraham by her had divers sons, and that he gave them portions and sent them Eastward into the East country; and from Midian (who was the fourth son of Abraham by that second marriage) our Genealogies do positively and directly affirm, that Job was descended.  
That may suffice for the time, for bringing of him within a narrower limit, I have no grounds but conjectural.  
A man.] He is not called, A man (here) barely as the Philosophers Animal rationale, etc. as man is opposed to a Beast: Nor barely is he called a man to distinguish his Sex, as a man is opposed to a woman. But there is somewhat more in the expression, he is called a man by way of excellency. And for the clearing and opening of that, we may consider that there are 3. words in Scripture original by which man is expressed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. Man is called Adam. That was the proper name of the first man, and it became the common name for all men since. So man was called from the matter of which he was made, Adam, from Adamah, because (as the reason is given, Gen. 2.7.) God made man dust out of the earth, or (as we translate) of the dust of the earth.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. Man is called Enosh: So he is called in regard of the infirmities, weaknesses and sorrows, which he hath contracted by sin, since the fall, sin made the red earth weak and brittle earth indeed, earth moistened with tears, and mixed with troubles.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  3. He is called Ish, which the Critics in that language, say, comes from and hath alliance with two words: One signifying, Being or existence, and the other heat or fire. So that the excellency of man's being, the heat, courage and spirit that flames in him is set forth in that word; and that's the word here in the Text, There was a man, it is Ish, an excellent, a worthy man, a man of an excellent spirit, a man of men, a man fitted to honour God and govern men. And that it is so used in Scripture, I will give you an instance or two, that you may see it is not a bare conjecture.  
In the 49. Psalm, David, as it were, summons and divides mankind. In the first verse he summons, Hear this all ye people, give ear all ye inhabitants of the world. In the second verse he divides, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Both low and high, rich and poor together. The word in the Hebrew for high, is Bene-Ish, sons of Ish, and the word for low, is Bene-Adam, sons of Adam. If we should translate the Text directly, according to the letter, the words must run, sons of men and sons of men, for, sons of Adam and sons of Ish are both translated sons of men. Yet when they are set together in a way of opposition, the one signifieth low and the other high; and so our Translators render it according to the sense, not sons of men and sons of men, but low and high. Junius translates to this sense, though in more words, as well they who are borne of mean men, as they who are borne of the honourable.  
A like instance we have, Isa. 2.9. The mean man boweth down, and the great man humbleth himself. The mean man, that is, the son of Adam, and the great man, the son of Ish; the great man in regard of his excellency, is by such a circumlocution described to be more than a man: not only the son of man, but the son of an honourable and great man. So I find the word divers times used to signify the excellency and greatness of the person.  
Then further, it signifieth not only a man that is great, but it signifieth a man in authority. There was a man, that is, an excellent man, a man of worth; There was a man, that is, a man in authority. It signifies a Magistrate, and so in divers places of Scripture, Man is put for a Magistrate, especially when it is expressed as here, by Ish, Gen. 43.11. Carry a present to the man, scil. to the Governor of the Country, Jer 5.1. Go through Jerusalem and search, and see if you can find a man. What were men so scarce in Jerusalem at that time? Was there such a dearth of men, that a man could not be found? Surely no. Jerusalem had throngs of men in every street. The meaning than is explained in the words following, if there be any that executeth judgement, that is, if there be a Magistrate, a public man, that's the man I mean.  
So in Numb. 27.16. We find the word to signify a Magistrate, Let the Lord, the God of the spirits of all flesh, set a man over the Congregation. A man, that is, a Magistrate, for there that's ●he business, if you read the Text you will find it, a man in au●●●rity, a man fit to rule. And that is it, which is meant in Act. ●. 31. concerning Christ. God (saith he) hath appointed a day ●●rein he will judge the world by that man, whom he hath ordained. It noteth Christ the man in power, in authority, 
Homer begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Virgil like him, Arma virumque cano.  because all ●ower in Heaven and in Earth is committed to him. So you know ●was usual among the Romans to call their Magistrates by the ●ame of The men, as the Triumvirs, the Septemviri, the Decem●iri, to call them sometime the three-men, sometime the seven ●en, sometime the ten-men. Those who were the special men in authority, that were men in place and eminency, they carried away the Name of men (as it were) from all men, as if they were the only men.  
So that we have these two things to take notice of, when it is said here, that job was a man, you must carry it further than the word is ordinarily taken; He was a great man, he was a man in authority, a Magistrate. Some carry the Magistracy so high, as to set him on a Throne, affirming that he was a King, a point very much contended for by divers Expositors; but that he was a Magistrate in Authority, a Chief in his Country, is clear by that which is expressed of him in Chapt. 29. where he speaks of his deciding men's rights and executions of Justice.  
In the Land of Uz.] I will not trouble you with any Geographical discourse: In a word we may consider 3. things about Vz.  

1. Why it was called so.  
2. Where it was seated.  
3. What manner of people they were that dwelled in Vz.   
1. For the Name, let it be taken from Us, the Name of a Man. And there were three called by that Name in Scripture, Gen. 10.23. Gen. 22.21. Gen. 36.28. from either of these jobs Country might derive its name, but from which of these, would be (● think) a nice debate; yet it is rather ascribed to Us or Huz, the eldest Son of Nahor, Gen. 22.21.  
2. For the place where it was seated, it is clear that it was up●on the borders of the Sabeans, and of the Chaldeans, and of th● Arabians, those Eastern people. Some affirm that the lot 〈◊〉 the half Tribe of Manasses on the other side jordan, which wa● set forth for them when the people of Israel came into Canaan was the very place where Job lived, and that was called Vz. Its clear that it was near those parts above mentioned. First, fro● Lament 4. 2●. There the Prophet jeremy speaking of Us, sai● Rejoice and be glad O daughter of Edom, that dwellest in 〈◊〉 Land of Uz. And jer. 25.20. he speaks again of the Lan● Uz, All the mingled people, and all the Kings of the Land of 〈◊〉 they shall drink of the Cup: he mentions the Cup also in t●● place, Lam. 4. Rejoice and be glad O daughter of Edom 〈◊〉 dwellest in the Land of Uz, the Cup also shall pass through 〈◊〉 thee. Secondly, Us bordered upon those Countries, for th● people made out their Parties, invaded, slew and took 〈◊〉 Jobs Estate, Cattell and servants; therefore the place in all pro●●●bility lay near these Countries.  
For the Condition and manners of the people; It is generally received, that they were a people profane in their lives, and superstitious at least in their worship: Edumeans and Edomites, the descendants of Esau, hear ill all the Scripture over. Among these job lived, among these job governed, there he exercised those precious graces, and practised those excellent duties both of holiness toward God, and of Justice toward men. It was in the midst of a sinful and perverse nation, in the Land of Vz.  
Then Observe. First,  
God hath his servants in all places, in the worst places.  
There was never any air so bad but that a servant of God might breathe in it. Here God had a choice piece, even in the Land of Us, a place of profaneness; Here was Bethel in Bethaven, a House of God in a Land of wickedness. Lot dwelled in Sodom, joseph in Egypt, David in Mesech and in Kedar: There were Saints in Caesars (wicked nero's) household. Babylon holds many of God's people, yet let them not make such places their refuge, much less their election. But remember the call, Come out of her my people.  
Secondly, We may observe from hence (this being spoken of job to set him forth in the excellency of his spiritual condition, that he lived in the Land of Vz.) That  
It is a great honour and a high commendation to be good and do good amongst those that are evil.  
You shall be recorded for it. This was one reason why the place is named, that the honour of job might be lifted up, that he was good, not by the example and encouragement, but against the example of others: he was a leading man himself: though he lived among those that were scoffers and wicked, yet job was holy. As they say concerning the affection of love, it is most unnatural ●or a man to hate those that love him. It is civil for men to love ●●ose that love them, but this is truly Christian for a man to love ●●ose that hate him and do him wrong. So in regard of living and conversing, as of loving and affecting, we may say, it is a most ●icked thing to be naught among those that are good; that aggravateth a man's sinfulness, to be unholy while he converseth with those that are holy: It is a good thing to be good with the good, to take example by them: but it is a most excellent thing, a glorious thing to be good among those that are stark naught, to worship God aright among Idolaters, to fear God among those that have no fear of God before their eyes, to be perfect among hypocrites, to be upright among those that are unjust, to eschew evil among those that are altogether wrapped about with evil; This was the honour and commendation of job. For a man to be as Lot in Sodom, 
Phil. 2.15.  never touched with Sodoms' wickedness, to keep himself pure and sincere and without rebuke in the midst of a crooked and perverse generation, to shine as a light in the midst of darkness; this brings honour both to God and man.  
Thirdly, From the place where job lived, we may observe, That  
Grace will preserve itself in the midst of the greatest opposition. It's such a fire as no water can wholly quench, or put out. True Grace will keep itself sound and clean among those who are leprous and unclean; it is such a thing as overcomes and masters all the evil that is about it: God hath put such a mighty power into grace, that if it once possess the heart in truth, though there be but a little of it, though there be but as much as a grain of mustardseed, not all the wickedness in the world, no nor all the devils in Hell can dispossess it. As all the water in the salt Sea cannot make the fish salt, but still the fish retains its freshness, so all the wickedness and filthiness that is in the world, cannot destroy, cannot defile true grace; that will bear up its head and hold up itself for ever.  And this man was perfect and upright, one that feared God and eschewed evil. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Perfect.] Not that he had a legal perfection; such a perfection as the Papists now contend for: and assert possibly attaineable, yea actually attained by many in this life: For what is man that he should be clean? And job himself professeth, Chap. 9.20. If I say I am perfect, it shall also prove me perverse; h● acknowledgeth, Chap. 7.20. I have sinned. The perfection therefore here spoken of is not an absolute, a legal perfection.  
For the clearing of the word, we may consider there is a twofold perfection ascribed to the Saints in this life. A perfection o● Justification, A perfection of Sanctification.  
The first of these, in a strict sense, is a complete perfection: The Saints are complete in Christ, they are perfectly justified, there is not any sin left uncovered, not any guilt left unwashed in the blood of Christ, not the least spot but is taken away; His gargarment is large enough to cover all our nakedness and deformities. In this respect they may be called perfect, they are perfectly justified, By one offering Christ hath perfected for ever them that are sanctified, Heb. 10.14.  
Then there is a perfection of holiness or of sanctification; and that is called so, either in regard of the beginnings of, or in regard of desires after and aims at perfection.  
The Saints even in this life have a perfect beginning of holiness, because they are begun to be sanctified in every part; they are sanctified throughout, in soul and body and spirit, as the Apostle distinguisheth, 1 Thes. 5.23. though every part be not throughout sanctified, yet they are sanctified in every part throughout; and this is a perfection. When the work of sanctification is begun in all parts, it is a perfect work beginning.  
They are likewise perfect in regard of their desires and intendments. Perfect holiness is the aim of the Saints on earth, it is the reward of the Saints in Heaven. The thing which they drive at here is perfection, therefore they themselves are called perfect; As God accepts of the will for the deed, so he expresseth the deed by the will; he interpreteth him to be a perfect man who would be perfect, and calls that person perfect, who desires to have all his imperfections cured. That is a second understanding how job was perfect.  
A third way is this, He was perfect comparatively, comparing him with those who were either openly wicked, or but openly holy, he was a perfect man; he was a man without spot, compared with those that were either all over spotted with filthiness, or only painted with godliness.  
Or thus, We may say the perfection here spoken of, is the perfection of sincerity. job was sincere, he was sound at the heart, He did not act a part or personate Religion, but was a religious person. He was not guilded, but gold. So the word is interpreted. Some render it, job was a simple man, (not as simple is put for weak and foolish, but as simple is put for plain hearted; one that is not (as the Apostle james phraseth it) a double minded man) job was a simple minded man, or a single minded man, one that had not a heart and a heart, he was not a compound, speaking one thing and meaning another, he meant what he spoke, and he would speak his mind. It is the same word that is used in Jacob's character, Gen. 25.27. Esau was a cunning hunter, a man of the field, and Jacob was Ish Tamburlaine, a plain man, So that to be a perfect man, is to be a plain man, one whose heart you may know by his tongue, and read the man's spirit in his actions. Some are such jugglers, that you can see little of their spirits in their lives, you can learn but little of their minds by their words; jacob was a plain man and so was job; some translate it a sound man. It is the same expression that is given of Noah, He was [Tamim] in his generation, or he was sound, upright hearted or perfect with God, Gen. 6.9. And it is that which God speaks to Abraham, Gen. 17.2. Walk before me and be thou [Tamim,] be thou perfect, or sound, or upright, or plain in thy walking before me. In the 28. of Exodus, v. 30. We read of the Vrim and the Thummim, on the Breastplate of the Highpriest. Thummim comes from this root, and signified the integrity of heart and life required in the Highpriest, as Vrim did the light and clearness of his knowledge.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And upright.] The former word which was translated perfect, in other Texts is rendered upright; But when we have both the expressions together as here, we must distinguish the sense. It is not a tautology. Then, the former being taken for inward soundness, plainness and sincerity; This latter (to be upright) may be taken for outward justice, righteousness and equity, respecting all his dealings in the world. He was a perfect man, that is, he was plain hearted, and he was plain dealing too, which is the meaning of, He was upright; So the one refers to the integrity of his spirit, the other to the honesty of his ways, His heart was plain, and his dealings were square. This he expresseth fully in the 29. and 31. Chapters of this Book, which are as it were a Comment upon this word upright. There you may read what is meant by uprightness; his fairness in all parts, both of Commutative and Distributive Justice. In those things that concerned Commutative Justice, when job bought or sold, traded or bargained, promised or covenanted, he stood to all uprightly. Take him as he was a Magistrate, when job sat in Judgement or had any business brought before him, he gave every one his due, he did not spare or smite upon ends; he did neither at any time justify the wicked or condemn the godly, but was upright in Judgement: He was not biased by affection or interests, he was not carried away by hopes or fears, but kept the path of Justice in all his dispensations towards that people among whom he lived. This is to be an upright man, and so the Prophet tells us, Isa, 26.7. The way of the Justice is uprightness, that is, they are upright in their ways, and more, uprightness in the abstract. We have a like expression, Prov. 29.27. Those that are upright in the way are an abomination to the wicked. Uprightness doth refer to the way wherein a man goes in his outward dealings and dispensations towards men. There is a twofold uprightness of our ways. 1. Uprightness of words. 2. Of works; so upright walking is expounded and branched forth, Psal. 15.2, 3. He that walketh uprightly and worketh righteousness and speaketh the truth in his heart. He that backbiteth not with his tongue. This is the second part of jobs description; He was perfect and upright.  
Thirdly, He was One that feared God.  
Fearing God] The fear of God is taken two ways. Either for that natural and inward worship of God: and so the fear of God is a holy filial affection, awing the whole man to obey the whole will of God: That is fear as it is an affection. Or the fear of God is put for the external or instituted worship of God. So that a man fearing God is as much as this: A man worshipping God according to his own will, or according to his mind and direction. Now when as job is said to be a man fearing God, you must take it both these ways; He had that holy affection of fear with which we must worship God, (as we are taught, Heb. 12.28. Let us have grace whereby we may serve God with reverence and godly fear; And serve the Lord with fear and rejoice before him with trembling, Psal. 2. Fear is that affection with which we must worship and serve God.) And job likewise did perform that worship to God which he required▪ this is called Fear, and the exercise of it fearing God. Fearing God is worshipping God; As you may see clearly by two Texts of Scripture compared together. In the fourth of Math. v. 10. Christ saith to the Devil, It is written thou shalt worship the Lord thy God, and him only thou shalt serve; Compare this with Deut. 6.13. and there you shall have it thus expressed, Thou shalt fear the Lord thy God; That which in the one place is worship, in the other is fear. Again, Mat. 15.9. In vain (saith Christ) do they worship me, teaching for doctrine the commandments of men. Now the Prophet Isaiah (from whence that is taken) Chapt. 29.14. expresseth it thus. Forasmuch as their fear toward me is taught by the precepts of men. They worship me according to the precepts of men, saith Christ. Their fear is taught by the precepts of men, saith the Prophet: So that fear and worship are the same: Fearing God doth include both the affection of a worshipper, and the duty or act of worshipping.  
The fourth part or line of jobs character, is, his Eschewing evil.  
Evil is here taken for the evil of sin, before sin came into the world, there was no evil in the world, God saw every thing that he had made, and behold it was very good. But when sin came which was the first and is the chiefest evil, it brought in with it all other evils: Sin hath in it the whole nature of evil, and all the degrees of evil, and from it proceed all evil effects. Hence is eminently called evil. Sickness, and death, and Hell are called evil; how much rather that, but for which these evils had never been? how much rather that with which these compared may be called good? Further, evil is put here indefinitely, He was one that eschewed evil, not this or that evil, but evil, that is all evil, this indefinite is universal. And then further we are to take evil here, as himself afterward expo●nds it in his practice, not only for the acts of evil, but all the occasions, the appearances, the provocations and incentives of or unto evil, for whatsoever might lead him into evil; for thus he instanceth in one particular, I made a covenant with mine eyes, why then should I think upon a maid? Chap. 31.1.  
Eschewed.] In this word, the prudence of job shines as bright as his holiness, who having received a great stock and treasure of grace, now watches to preserve it, and opposes whatsoever was destructive to the life or growth of the inner man. That man shows he hath both money and his wits about him, who suspects and provides against Thiefs.  
Job eschewed evil. There is much in that expression. It is more to say a man doth eschew evil, then to say a man doth not commit evil. It had been too bare an expression, to say, job did not commit evil, but when it is said Job eschewed evil, this shows, that not only the hand and tongue of job did not meddle with evil, but that his heart was turned from evil. For eschewing is a turning aside with reluctancy and abhorrency, so the Hebrew (Sar) imports; job did abhor evil as well as not commit evil. As there is a great deal of difference between these two, the doing of good, and a delight in doing good, between being at peace and following of peace. A man may do good and not be a lover of good, a lover of the Commandments of God, a delighter in them: he may be at peace and not be a lover and follower of peace. So a man may be one that commits not such and such sins, he may do no hurt, and yet in the mean time he may be one that loves those sins, he commits not: Such an one is not presently a man that eschews those sins, for to eschew evil noteth the activity of the spirit against those evils. That is the spiritualness and strength of holiness. jobs heart did (as it were) rise against evil. Some expound it by war, as if under this expression were meant the enmity that job bore against evil, that it was such an eschewing, as when a man hateth his enemy and makes war against him, and doth by all means oppose him; so there was as it were a deadly feud, an irreconciliable enmity between Job and evil. He was a man that feared God and eschewed evil. So much for the opening of that first verse: wherein you have the first part of the description of jobs prosperous estate, and that is what he was in his person.  That man was perfect and upright. 
We will observe hence somewhat in the general first, and then somewhat more particularly.  
You see here when God comes to describe a man and to set him forth in his glory and excellency, where the Spirit of God begins, what is the chief and first thing which God takes notice of, it is his grace. When he would set forth what a man job was, how blessed and how happy, here he sets his pen first, to describe what his spiritual estate was. Hence than this in the general.  
1. Gracious habits and spiritual blessings are the choicest of all blessings.  
If God have given a man grace, he hath the best and the choicest of all that which God can give. God hath given us his Son, and God hath given us his Spirit, and God hath given us the graces of his Spirit, these are the finest of the flower, and the honey out of the rock of mercy. Though you should not come to children, though you should not come to the other part of the Inventory to Sheep and Camels and Oxen and Asses; if you are in the first part of the description, that you have a perfect heart and upright life, and the fear of God in your inward parts, and a holy turning against every evil, your lot is fallen in a fair place, and you have a goodly heritage: they that have this need not be discontented at their own, or envious at the condition of any other, they have the principal Verb, the one thing necessary.  
Again, When God describeth a gracious man, you see he goes thorough, he sets him forth in every thing that concerns his spiritual estate, Perfect and upright, fearing God and eschewing evil. From hence this also in the general.  
2. Where one grace is there is every grace.  
Grace is laid into the soul in all the parts of it, and there is somewhat of every grace laid into the soul. We have not one man, one grace, and another man another grace, but every man hath every grace that hath any grace at all. I do not say that every man hath every grace: or that the same man hath every grace in the same height and degree: grace in some is more eminent than in others, and the same man may have one grace more eminent than another, he may have one grace (like Saul among the people) higher by head and shoulders than the rest in his throng of graces; yet that man hath somewhat of every grace that hath any grace, all grace goes together. Thus in the general.  
Particularly: This man was perfect. That is (as we have explained it) he was sincere and plain hearted. Observation hence,  
1. It is sincerity that especially commends us unto God. As jobs graces are preferred in his description before his riches; so sincerity is preferred before all his other graces.  
Sincerity is that which makes us so acceptable and pleasing unto God: He was a man that was perfect, you see that is put in the first place. And indeed whatsoever a man hath besides, be a man never so just in his dealings, could you suppose a man worshipping God in all his ordinances, and avoiding all manner of evil, yet i● there be doubling and falseness in his spirit, all is cast off, all is rejected of God as abominable. Therefore here the foundation is laid, here is the bottom grace, perfection, sincerity. Whether i● be a distinct grace, or whether it be that which doth accompany every grace, and gives it life and beauty in the eye of God (for my own part I conceive sincerity is not properly a distinct grace, b● the perfection of every grace) it is that which doth commend 〈◊〉 man unto God. Christ tells the Angel of the Church of Sardi● I have not found thy works perfect. Not full, saith the Greek Text. There wanted somewhat within. Sincerity is the filling up of all our duties. Without that, they are but empty sounds, as sounding brass, and as a tinkling cymbal.  
He was perfect, that is, he was sincere. Observe then,  
2. Sincere and sound hearted persons are in Gods esteem perfect persons.  
It is not all that you can do, or all that you can say, or all that you can suffer, or all that you can lose, that can make you perfect in the esteem of God without sincerity; add sincerity but to the least, and it gives you the denomination of perfect. God accepts the very Goat's hair, the least offering from one that is sincere, he accounts it a rich present, and calls the presenter perfect; but he will not receive the greatest riches, whole droves of cattle for offerings, the greatest and mightiest services from one that is unsound. Truth of grace is our perfection here, in Heaven we shall have perfection as well as truth.  
Further in that upon this perfectness and plainness of heart there is presently added uprightness; observe from thence.  
1. Where the heart is sincere towards God, the ways are just and honest before men.  
And 2. It is a great honour and an ornament unto our profession of godliness, to be just and upright in our dealings toward men. This is put as a special part of Jobs excellency, that he was upright, scil. in his dealings. There is much scandal cast upon the profession of the name of God through a defect in this. The world saith, these men profess, they take the name of God upon them, but they are as unanswerable to their promises, as unjust in their trade, etc. as any other. Then make proof of your perfection in profession, by the uprightness of your Conversation.  Perfect and upright, one that feared God. 
Here we have fearing God, added to perfect and upright. Observe hence,  
1. Moral integrity and moral honesty without the fear of God, can never render us acceptable unto God.  
There are some that please themselves in this, that they are plain hearted. (It is possible for a man in a sense to be so, and yet not to fear God) or they give every man his due, etc. These are good. But in Job we may learn, on what these must be founded, whence they come, when we please God in them; they come from the fear of God, that must be the spring of uprightness and perfection, else they are only Heathen virtues, not Christian graces.  
God delights in nothing we do, unless we do it in his fear. As Joseph said to his brethren when they feared some hard measure from him, 
Gen. 42.18.  I fear God: when this fear of God ties our hands it shows the love of God fills our hearts. Not to wrong man, because we fear God is an argument of more than man.  
Fearing God; you may observe.  
2. Holy fear contains in it every grace we receive from God, and all the worship we tender up to God.  
Fear is a comprehensive word; it is more than a particular grace. When Abraham had offered up his son Isaac, that was a work of mighty faith, and the faith of Abraham is wonderfully commended by it; but God speaks thus, Now I know thou fearest me. Fear containeth faith, and fear containeth love too. Though perfect love cast out tormenting fear, 1 Joh. 4.18. yet perfect love calls in obeying fear. Hear the conclusion of all, saith the Preacher, Eccl. 12.13, Fear God and keep his Commandments, for this is the whole duty of man, or this is whole man. Fear is all duty, and every grace.  Fearing God and eschewing evil. 
Hence this from the connexion.  
3. Holy fear keeps the heart and life clean.  
The fear of the Lord is clean, saith David, Psal. 19 Clean not only in itself, formally clean, but effective, it makes clean and keeps clean the heart and life. Fear is as an armed man at the gate, which examines all, and stops every one from entering, that is unfit. It stands as a Watchman on the Tower, and it looks every way to see what's coming to the soul; If evil come, fear will not admit it. And therefore in Scripture you shall have these two often put together, fearing God and eschewing evil. Nay eschewing evil is not only put as an effect of the fear of God, but it is put into the very definition itself of the fear of God, The fear of the Lord is to depart from evil.  He eschewed evil. 
From hence observe also,  
1. Godly persons do not only forbear sin, but they abhor sin.  
They have not only their hands bound from it, but they have their hearts set against it. Holy enmity against sin is the temper of a godly man's heart, he eschew's evil.  
2. A godly man's opposition of sin is universal: it is against all sin.  
Job eschewed evil, all evil, there was no picking of this or that particular evil to oppose, but whatsoever came under the name and notion of sin, jobs spirit turned against it: enmity is against the kind.  
3. Godly persons do not only avoid the acts of evil, but all the occasions of evil.  
job eschewed evil, whatsoever led him to evil, all the appearances of evil, as the Apostle speaks; we cannot avoid the sin, if we will not avoid the occasion. When Solomon cautions to take heed of the path of the wicked, he useth four expressions and all to the same purpose, Avoid it (saith he) pass not by it, 
Prov. 4. 1●.  turn from it, and pass away; to show unto us, that if we would keep from the acts of●●n, we must keep from the way of sin.  
The second thing whereby his prosperous estate is set out unto us, is what his possessions were. You have a particular Inventory of his estate in the second and third verses, and you have the total sum cast up after all the particulars are set down, and it amounts to thus much, that job was the greatest of all the men in the East. In the second verse you have the first part of his goods set down, his jewels, his children.  There were borne unto him seven sons and three daughters. 
This verse contains the first part of jobs outward happiness; the blessings of children. Concerning whom we have 3. things offered. 1. Their number 10. 2. The distinction of Sexes, Sons and Daughters. 3. Their mutual love and concord, v. 4.  
There is little in the words that needs explication, therefore where the Scripture is plain and clear, I will not spend time.  There were borne unto him.] 
His children were not borne against him, but borne unto him, given as comforts and blessings to him.  
Seven sons and three daughters.] 
* The word Banim, sons, comes from Banab to build; because sons & daughters build up their Father's house, & continue the family. Or because they are (as it were built, and framed out of their parents.  The number seven and the number three, are numbers of perfection. Some trouble themselves much about them: But I will not stay upon numbers.  Verse 2. 
And there were borne unto him seven sons and three daughters.  
Here observe,  
1. Children are the blessings of the Lord.  

Psal. 127.13.  They are put here as a part of his Inheritance. Children are an heritage of the Lord, and the fruit of the womb is his reward. They are special blessings. Children (as it is observed) are a resemblance of our immortality, because a man revives again, lives anew (as it were) in every child: he is borne again (in a civil sense) when others are borne to him. There be some who account their children, but bills of charges, but God puts them upon the account of our mercies; how holily and piously speaks jacob concerning his children, 
Gen 33.5.  These (saith he) are the children which God hath graciously given thy servant.  
2. Observe this, Children as they are blessings and great blessings, so they are greater blessings than any outward thing else whatsoever.  
When a description is made of jobs goods, the best is put first. First, his spiritual blessings are set down, then comes his outward; now children are put in the very next degree to his graces. What our Saviour Christ saith of a man's soul, may be said of children; 
Mat. 16.26.  What (saith he) shall a man give in exchange for his soul? It is true, that is spoken there of a man's own soul, that it is more to himself than the world, but it is a truth here too, if one have a soul given him (and to have a child is to have a soul bestowed on us) for the present it is more than to have the whole world bestowed on him. A whole world of riches is not so good, not such goods, as one child: therefore children are put in the first place, as his choicest and chiefest outward blessings.  
Then from the number of his children, he had many children, he had 7. sons and 3. daughters. Observe,  
3. To have many children is a great blessing, and the more children the greater the blessing.  
Some think themselves blessed, if they may have one or two children; one to inherit their estates, one or two to delight themselves in, to play with, or to bear their name; but if they come to a number, to a great number, than they think themselves exceedingly burdened, than they are troubles. When God casts up the estate of a blessed man in outward things, he saith not only that he hath a child, that he is not barren, but that he hath many children, that he hath his quiver full of such arrows, as the expression is, Psal. 127.5. and that is made the blessedness of a man there. Happy is the man (saith he) that hath his quiver full of them, that hath many such arrows, such are children of the youth, verse 4. There are some rich and covetous men, that are in this point beyond others rich in folly. You shall hear them pride themselves, that they have no children, or but few; this they conceive sets them off in the opinion of the world for the richer men, whereas one child is more riches than all the things that are in the world. And we know it is an ordinary thing (though indeed it is a very sinful thing) to say, 'tis true such an one is a rich man, he hath a fair estate, but he hath a great charge, a great many children, as if that did take-off from his riches, or make him less happy: as if he were the poorer, because he hath a larger share of that ancient first blessing upon man, 
Gen. 1.28.  Be fruitful and multiply and replenish the Earth.  
4. Note this, To have many sons, to have most sons amongst our children, is the greater outward blessing.  
job is described here in the most exact method of outward blessings; he had sons, and his son's outnumber his daughters, he had 7. sons and but three daughters. And the reason why most sons among children are the greater blessing, is clear, because sons bear up the name, and are a greater support unto the family.  
5. To have many sons and daughters too, is yet a completer blessing.  
For by daughters the family is increased, and other families are joined and knit and united to that family. And to have sons and daughters both, is the perfection of that natural blessing; because man was so made at the first, he was made male and female. As it is with the soul and the body, though the soul be more excellent than the body, yet the soul alone is not so perfect, as when soul and body are together: because though the body be not so strong in constitution and noble in condition as the soul, yet body and soul in creation were joined together, therefore their greatest perfection consists in their union. So likewise it is in a family, though sons in nature are more perfect, yet because it was the first institution of a family, male and female, therefore the fullness and completeness of the blessing is in the union of both. job had many sons and daughters likewise, this made the blessing more complete.  
And then lastly observe this,  
Children, many children in the family are in themselves no impediments, either of piety towards God or justice toward man.  
As soon as ever job was described in all his perfections, it is added he had so many sons and so many daughters, though he had so many children to look to, and provide for, yet he omitted neither duty toward God, nor duty toward man. There are many who think it some excuse, if not excuse enough for their neglect, for their slighting holy duties, or sleightness in the holy duties of hearing, praying and the like; oh, they have a great many children, and they must rise early and they must work late, they can spare no time or but little for the public or private or secret worship of God; specially for any thing that is extraordinary: so that these cares steal away, not only those times that might be bestowed in an extraordinary manner upon their souls, but even the ordinary times are stolen away by them also. Further, some think themselves by this in part excused for their injustice toward men, they have a great family, and if they deal somewhat hardly, and stick as close as they can in all businesses, they may be borne with, for they have a great many children; and they must look to provide for them, they else were worse than Infidels, and hence they take liberty to do what honest Infidels were ashamed of. job you see was upright, though he had so many sons and so many daughters to provide for. It is ill with those whose gain for their children is any loss to their souls; but woe, when any to gain for their children lose their souls: doing like those in Na. 2.12. The Lion did tear in pieces enough for his whelps, and strangled for his lionesses, and filled his holes with prey, and his dens with rapine. By the Lion there is meant those oppressors, that lived in Nineveh, and by their whelps are meant their children, and by Lionesses their wives; they had wives and children, and they must have means and estates for them. job as I may say had whelps and a lioness, wife and children, yet he doth not tear for them. Nay though he had so many to provide for, yet he rather giveth out to others. What hungry belly was not filled with his meat? And what naked back was not clothed with his wool? He did not say I have children to feed and to clothe, and therefore you can have nothing. You see though he had many children and a great charge, yet how complete he was in his duty to God and in his duty to man, he failed not either in the duties of worship and holiness, nor in the duties of justice and uprightness.   
JOB 1.3, 4, 5. 
His substance also was seven thousand Sheep, and three thousand Camels, and five hundred Yoke of Oxen, and five hundred she Asses, and a very great household; so that this man was the greatest of all the men of the East.  
And his Sons went and feasted in their houses, every one his day, and sent and called for their three Sisters, to eat and to drink with them.  
And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning and offered burnt offerings, according to the number of them all, etc.  
THE Holy Ghost having showed us the qualities of Jobs person, in the first verse, 
Psal. 127. v. 4, 5.  the Olive-plants round about his Table (being the first outward blessing) in the second: Now proceeds ●o show also his outward estate; his stock of cattle, His substance was seven thousand Sheep, etc.  
Concerning the outward Estate of Job, we may note in this ●hird verse.  
1. The several kinds of his stock, Sheep, Camels, Oxen and Asses.  
2. The several numbers of each of these kinds. Seven thou●●nd Sheep, three thousand Camels, etc.  
It is said, His substance was seven thousand Sheep, etc. We 〈◊〉 our language, call the estate of a man his substance, and a rich ●an we call him a substantial man, though indeed riches are but eternal and accidental, yet they are called the substance of a man, 〈◊〉 cause they make him subsist and stand by himself, he needs not the ●op and help of others.  
The word here in the Hebrew which we translate substance, is indifferent to signify any possession; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Septuag.  but especially it signifies possession or substance by cattle. Therefore in those times wherein the estates of the great men of the earth were most in cattle, this expression was chiefly used; The Septuagint renders it, And his cattle were 7000. Sheep, etc. So then his substance, sc. of cattle was seven thousand Sheep.  
Sheep] Sheep for meat and Sheep for clothing, the flesh and the fleece both are of great use.  
And three thousand Camels 
* The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from the root Gamal, to render and make recompense: for this creature being used much for burden and travel, doth abundantly recompense his Master for his keeping, from this Hebrew word Gamal, the greeks derive the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldeans Gamla, the Latins Camelus, and we our English Camel. . Camels were used in those Countries for burdens, and for travel especially in long journeys, Merchants travelled with Camels, as you may read, Gen. 37.25. Joseph's brethren beheld a company of Ishmaelites which came from Gilead with their Camels, and these were very strong for travel, being able to abide much hunger and thirst, (as the natural History affirms.) Some affirm they will travel six days together in those hot Countries without drink, and therefore those Eastern parts are stocked and stored with Camels, beasts so fit for service there.  
And five hundred yoke of Oxen. Oxen for the tillage of the ground: Their Oxen are strong to labour, Psal. 144.  
The Asses were for ordinary travel, and for ordinary burdens about the house.  
But you may say. We read in the Inventory which here is made of jobs Estate, that he had Sheep and Camels, Oxen and Asses, but where was the Silver and the Gold, where was the goodly householdstuff, the Jewels and the Plate? here is no mention made of these.  
I answer, first, that without doubt Job had silver and gold, an● precious things. It is clear that he had when he saith, (Chap. 31 24.) If I have made gold my hope, or have said to the fine gol● thou art my confidenee; it had not been proper for him to de● that gold was his hope (in this sense) if he had not had gold 〈◊〉 his possession; or to say he did not confide in fine gold, when h● had no gold to confide in: Then he had gold and silver. An● for Jewels, the holy story tells us (Chap. 42.12.) That God ga●● Job twice as much as he had before; and a part of what was re●stored to him, was Jewels and Earrings; Every man gave hi● a piece of Money, and every one an Earring of gold, therefore he had Jewels also in his possession at first, or else they could 〈◊〉 be doubled to him in the day of his deliverance.  
We find frequent mention in those ancient times, of the riches of the Patriarcks and others in gold and silver. It is expressed concerning Abraham, Gen. 13.2. That Abraham was very rich in cattle, in silver and in gold. And Abraham's servant, Gen. 24.35. saith of him, The Lord hath blessed my Master greatly, and he hath given him flocks, and herds, and silver, and gold; And verse 53. The servant brought forth jewels of silver, and jewels of gold, and gave them to Rebeckah, he gave also to her brother and to her mother precious things; And Gen. 23.16. we read of Abraham's paying four hundred shekels of silver unto Ephron the Hittite, which was called currant money with the Merchants. So that it is plain, in those days, gold and silver, and Jewels were substance.  
But here the Estate of job is reckoned and cast up by cattle, there is no mention of gold, and silver, and Jewels, and precious stones, and the like. His substance was 7000. Sheep, etc. Two reasons may be given for this account.  
The first is this, Because those ancient times were so much given to and employed in the feeding of cattle: therefore they did reckon their estates by cattle, as we now do by Money, by gold and by silver, or by yearly rents and revenues: If a man had so many cattle, so many Sheep, so many Oxen, etc. they knew his Estate, what gold and silver or other riches he might have. When the sons of jacob came before Pharaoh, Gen. 46.32. they are called Shepherds, The men are Shepherds, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for their trade hath been to feed cattle; They are men of cattle, as if he should say, the special commodity, the main thing these trade in, is about cattle, and that gives the denomination: They had gold and silver, but they are men of cattle.  
And then again, for this reason, cattle are living substance; Gold and silver are dead substance. cattle in their own nature are more excellent than gold and silver, because they have life; Every thing that hath life is better in its degree then that which hath no life: The lowest creature that hath life is better than the best without life; the lowest of a superior order, is better than the highest of an inferior; Now all things without life are put into a degree, into a Classis or form below and inferior to those that have life. It is true, that Money answereth all things, 
Eccles. 10.19.  Money is equivolently Sheep, and Oxen, and Asses, and Camels. Money is equivolently bread, and meat, and drink, and clothing, and whatsoever you need, it is virtually all that you may and can receive; so that by way of commutation and exchange Money is all things: but formally and in itself, so these things are the life and sustenance, and support of man, therefore these go away with the name and the title of the estate; the estate or substance of job was in these natural and living riches, not in artificial or dead riches. Hence it was that the Ancients gave the name Pecunia to Money, which comes a Pecude, from cattle (so the Critics observe) because they stamped the form of a Sheep or an Ox upon Money, noting that cattle were the riches and the estate of a man properly and chiefly. This may suffice for the reasons why the estate or riches of job is set forth by cattle, and not by gold and silver and other like possessions.  
Further, with this abundance of cattle that job had, we must understand (though it is not expressed) that he had Land suitable to such a stock.  

Pauperis est numerare pecus.  And when these Numbers are set down (because we usually say, he is but poor that can number his cattle,) we are not to stand strictly upon the precise Number of seven thousand, or five hundred, etc. But here are great quantities mentioned, to note, that job had many, very many cattle, but that he had great numbers of all these.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then it follows, He had these and a very great household.  
The words in the Original, do signify Servants, or Tillage and Husbandry; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministerium, Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Servitium, Aquil: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fami●litium, Sym.  concerning Isaac, Gen. 26. it is said, that he had possessions of flocks and of herds, and great store or servants, so some read it; others that he had great store of husbandry: It comes all to one purpose, for the greatness of the household, or multitude of servants, were for those uses, to manage and order those Flocks, that Tillage and Estate that God had blessed him with. He had a very great household, many attendants upon the several services of his estate.  
Lastly, We have the sum and result (as it were) of all his estate, in the close of the verse.  So that this man was the greatest of all the men of the East. 
He was the greatest divers ways, greatest in riches, greatest in power, greatest in honour, greatest in grace, which is the best greatness of all. He was greatest all these ways, but that which is here specially meant, is the greatness of his honour and riches▪ He was the greatest man in outward estate of all the men of the East.  
Of all the men of the East. Heb: Sons of the East. In the 25. of Genesis, v. 6. Abraham gave gifts unto his Sons by the Concubines, and sent them away from his Son Isaac Eastward into the East Country. Doubtless the blessing of God followed these Sons of Abraham his friend, and they waxed Great, but among them all job was greatest. It had been much to say, he was a great man amongst the men of the East: for the men of the East were very great men, and very rich men. As to say, one is a rich man in the City of London where there are so many rich men; one that goeth for a rich man there, is a rich man indeed. But here is more in this, he was not only a rich man, or a great man amongst the men of the East, but he was the greatest, he was the richest of them: as to say, that one is the richest in the whole City, cries a man up to the height of riches: this expression than heightens the sense of the Text concerning jobs greatness, he was not only great among the men of the East, but the greatest man of them; as if the Holy Ghost should have said, I will not stay reckoning up particulars or telling you this and that job had: you know the East was a large Country and full of rich men, his estate was the largest, and himself the richest of all the men of the East.  
A Question may here be raised, Why the Holy Ghost spends so many words, and is thus accurate in the setting forth of jobs outward estate.  
I shall touch three reasons for it:  
1. He is described to be a man of a very great estate, to the end that the greatness of his aff●iction might appear afterward: the measure of a loss is taken by the greatness of a man's enjoyment. If a man have but little, his affliction cannot be great: but if a man have much, if he have abundance, than the affliction doth abound. After great enjoyments, want is greatest: Emptiness presses those most, who once were full. I went out full (saith Naomi, Ruth. 1.21.) and the Lord hath brought me home empty, therefore call me not Naomi (which is pleasant,) but Marah which is bitter, for the Almighty hath dealt very bitterly with me.  
2. The greatness of his estate is set forth, that the greatness of his patience might appear: For a man to be made poorer, that was but poor and mean before, it is no great matter though he bear it; 
Scimus quia majorem dolorem commovent damna majora, Greg.  for a man to have but little that never had much, is no great trial of his patience: but for a man to have nothing at all, that had as it were all things, and to be patient under it, this shows the proof of patience. To a man that is borne a slave, or a captive, captivity and bondage is no trouble: it doth never exercise his patience, he is scarce sensible of the evil, because he never knew better. 
Multo facilius est non habita repudiare, quam possessa amittere, Aug.  But for a King that is borne free and hath power over others, for a King that is in the height of freedom and liberty to become a slave and a captive, in such a one patience hath a perfect work, if he bear it. So for job, a man that once abounded in all manner of outward good things, to be outed and emptied of all, that tried his patience to the full.  
3. It was to give to all the world, a testimony that Job was a through godly and holy man; that he was a man of extraordinary strength of grace; why? because he held his integrity, and kept up his spirit in the way of holiness, notwithstanding he was lifted up with abundance of outward blessings. To be very great and very good, shows that a man is good indeed: Great and good, Rich and holy, are happy conjunctions, and they are rare conjunctions. Usually riches impoverish the soul, and the world cares out all care of Heaven; therefore job was one of a thousand, being at once thus great in riches and thus rich in goodness. He was rich in grace, that was so gracious in the midst of so much riches, 
Exingentibus Jobi divitijs valde locupletatur ejus Sanctitas, Pined. in loc. Deut 3.2.  the godliness of job was enriched by his riches: It argued that jobs godliness was very great and very right, because he continued right in the midst of all his greatness. How often do riches cause forgetfulness of God, yea kicking against God? How often are they made the bellows of pride, the fuel of uncleanness, the instruments of revenge? How often do rich men contemn, despise and oppress their weak and poor brethren? but to make riches the fuel of our Graces, and the Instruments of duty both to God and man: To have the house full of riches, and the heart full of holiness, these united are admirable. Extremes are very dangerous: to be extreme poor or extreme rich, is an extreme temptation. Therefore the wise man Agur; Prov. 30.8. prays, Give me neither poverty nor riches, Lord saith he, I would not be in any of the extremes: It is a sore temptation to be far on either hand, to be far on the hand of riches, or far on the hand of poverty. To be very poor and very holy, is a rare thing; That man hath great treasures and riches of grace who is so. I remember the speech of a poor woman, who having a child about 8. or 9 years of age, and being once in such a straight that hunger began to pinch them both, the child looking upon the Mother said, Mother, do you think that God will starve us? No child answers the Mother. The child replied if he do, yet we must love him and serve him. Such language from the heart, becomes and argues more than a Child in Grace, a grown Christian. They are filled with Christ who can starve and serve him. So likewise are they who being full fed yet serve him; and temptations are greater upon the full then upon the empty, upon the rich then upon the poor: The reason of it is, because as riches do stir up lust, so they give fuel, and administer instruments for the obtaining and taking in of that which lust calls for: this poverty doth not.  
The poor, saith Christ, receive the Gospel; the lame and the blind make most speed, and see their way clearest into the Kingdom of Heaven; 
Mat. 19.24.  but for rich men (he saith) It is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the Kingdom of Heaven. We see now the Miracle acted in job, the Camel is got through the needle's eye: Job a rich man is got through the needle's eye with three thousand Camels, etc. And the reason was, because all his Camels, cattle and riches, did not take up so much room in his heart, they were not so thick in his spirit, as one single thread. All his outward estate was kept without, not a shred, not a thread got into his spirit. Take this for a third reason, why the Holy Ghost doth thus exactly set forth the estate of job,. sc. that he might appear to be an exact holy man.  
From the whole take these Observations:  
First, We see here Job a holy man very full of riches; Then Observe, That riches are the good blessings of God. God would never have bestowed them upon his Job else. Lest we should think riches evil, they are given to those who are good: 
Divitiae, ne malae putentur dantur bonis, ne magnae vel summae dantur & malis, Aug.  And lest riches should be thought the chiefest good, they are given to those that are evil. It is a certain truth, that God never gives any thing in itself evil to those that are good; nor doth he ever give the chiefest good to those that are evil. Therefore it shows, that riches are good, because the godly have them; and it shows that they are not the chiefest good, because the wicked have them. When the Gospel calls us to renounce the world, to cast off the world; it calls us to cast the world out of our affections, not out of our possession. To hold and possess great riches is not evil, it is evil to set our hearts upon them.  
Secondly, job was described before, A just man, an upright man, that is, a man just in his dealing, a man that gave every one his own; He did not decline, no not a hair's breadth (if possibly he could) from the line of Justice, Commutative or Distributive; yet this job is exceeding rich. Hence observe, That  
Plain and honest dealing is no hindrance to the gaining or preserving of an estate.  
Honest dealing is no stop, no bar to getting. There is a cursed Proverb amongst us, which some use, and it is to be feared, some walk by it, That he which useth plain dealing shall die a Beggar. You see Job, that was a plain man, a just dealing man, yet is full of riches; the nighest and the safest way to riches, is the way of justice. Woe to those who by getting riches, get a wound in their own consciences. What will it advantage any one to gather many goods, when in the mean time his heart tells him, that all have a bad Master? What will it advantage any to load, to freight his Ship by trading on forbidden Coasts, when by doing this he splits and makes shipwreck of his soul. If you would go the ready way to attain the things of this life, walk in the ways of God. Honesty and Justice, Uprightness and truth will lead you to the highest and greatest estate, with God's blessing. All other riches are poverty, all other gain is loss; There is a fire in an estate ill gotten, which will at last consume it. A man builds with timber that hath a fire in it, that lays the foundation of his estate by sin, he lays up iniquity for his children. And so doth God, Job 21.19.  
It is commonly said likewise, Dives aut iniquus aut iniqui haeres. A rich man is either an unjust man, or the heir of an unjust man. In Psal. 82. the wicked are put for the rich, How long will you judge unjustly and accept the persons of the wicked? That is, the persons, (Divitum aut Potentum) of rich or great men; so it is to be understood; for Judges would never accept the persons of wicked men, if they were poor, if they be in equal balance with others, in regard of outward things: and then the opposition that is made in the next words, Defend the poor and fatherless; shows that the rich are there meant. These great ones are called wicked, because (saith the Gloss) they usually get and uphold their greatness by wickedness. Such is the course of the world, and it is the shame of the world, much more of Christians. We see in Jobs practise that riches may be attained and maintained too by righteousness, Job was rich and just.  
Thirdly, In that job, a man fearing God, was thus rich, thus great. See here the truth of the promises. God will make good his promise concerning outward things to his people. 
1 Tim 4.8.  Godliness hath the promises of this life, as well as of that which is to come. As it hath promises made to it, so it hath promises performed to it; job a man fearing God, a godly man, is very rich. Indeed, not many rich, not many mighty, not many honourable, not many great ones are called: and so not many of those that are called, 
1 Cor. 1.26.  are mighty, and rich, and great and noble: yet some such are, that the truth of the promises may appear sometime in the very letter to the eye of sense, as it always doth to the eye of faith.  
Do not fear that you shall be poor, if you turn godly, for godliness hath the promises of this life; and there was a rich job, a rich Abraham, a rich Isaac, a rich David, and many other godly, rich. God will perform when it is good for them, the promises of outward good things to his children outwardly.  
Fourthly, Here is another Observation from this place; job was frequent in holy duties; he was a man fearing God, that is (as we explained it in the first verse) he was much versed in the ways of holy worship, he did not serve God by fits or at his leisure, but continually, yet he was very rich. Note hence.  
Time spent in holy duties, is no loss, no hindrance to our ordinary callings, or to our thriving in them.  
job serves God so frequently, that it is called continually, yet he grows in wealth abundantly. The time that he spent in the service of God did not rob his purse, impoverish his family, or hinder him in his dealings and businesses of the world; job maintained both his callings, he maintained his general calling in the ways and service of God: and his special or particular calling in his relations unto men, both went on together, and they were no hindrance one to another, but a furtherance rather. The time we spend in spiritual duties, is time gained for secular. The pains we take in prayer, etc. whets our tools and oils our wheels, promotes all we go about and getteth a blessing upon all.  
This meets with another blasphemy, very frequent in the world. If a man professing godliness go backward in his estate, especially a man that is taken notice of for his extraordinary zeal and constancy in holy duties: Then the clamour is, O you see what hearing of Sermons hath brought him unto, you see what comes of his praying and fasting, he has followed these things you see, till he is undone. I say two things unto these men.  
First, Many are thought to go backward in their outward estate, because they do so much in spiritual duties, when indeed they are so far from doing too much that they do too little, and that rather is the reason why they thrive not. The body may be exercised often, when the spirit works but seldom, if at all in holy things; and this indeed provokes God many times to blast an outward estate. It is a common fault, that when we see those whom we conceive godly falling in outward things, we are taken up only in finding out answers how to acquit the justice of God in his promises. What shall we say to such a promise, Seek first the kingdom of God and his righteousness, and all these things shall be added unto you? We trouble ourselves often to satisfy the point in reference to the justice of God and the truth of his promise. We seldom suspect whether or how they have performed the condition of the promise. We should rather doubt that they have not evangellically performed the condition, then trouble ourselves so much with seeking how to satisfy the justice of God in answering the engagement and promise on his part. For without all question, they that do seek according to the tenor of that condition, God will administer all things unto them.  
Or secondly, we should say thus rather, that they who are so much exercised in ways of communion with God, have surely gained a great spiritual estate. And that now God brings them to the proof of it by losses in their temporal estates. These or the like interpretations we ought to make, if we see them going backward in outward things, who have been very forward in spiritual things.  
And so much concerning jobs outward estate, in regard of his riches, both what they were in the kind, and in the number.  
In the next place his outward happiness is described by the unity and concord of his children.  Verse 4. 
And his sons went and feasted in their houses, every one his day, and sent and called for their three sisters, to eat and to drink with them.  
This verse sets forth the third part of jobs happiness in respect of his outward estate. He had children, and many children in the second verse: Here in the fourth we find all these children, sons and daughters agreeing and feasting one with another. We may note from the words four things concerning this Feasting.  
1. Their alacrity and cheerfulness, which most do observe out of that expression, they went and feasted, which phrase in the Hebrew signifies the doing of a thing with cheerfulness and readiness.  
2. Their unanimity: It is not said that some two or three of his sons feasted, but his sons indefinitely, all his sons: and not only his sons, but his daughters, the three sisters were called too. So that they were all of one mind, they all met together in love, though they were ten in number, they were but one in heart, the same in spirit.  
3. The place where they feasted, it was in their houses, they did not go to suspected places, but in their own private houses and families, where it was most convenient, and where they might celebrate those meetings with most security, both for their bodies and for their souls.  
4. The frequency of that feasting, it was not only once, but every one his day. They did meet at every one of their houses upon a special and a set day. Every one his day, some make the sense thus, they feasted in their houses one every day, as if it had been a continual feast with them, they feasted all the week long; and they would seem to allow it by the moderation used in their feasting: out the words every one his day, note a course, a certain time wherein they did feast, not a continued feasting. Some conceive it was upon their birthdays: whether that be so or no there is nothing appears from the Text, only it is said, They feasted every one his day.  And they sent and called for their three sisters to eat and to drink with them. 
In that we may observe 3. things.  
1. The humanity of the brethren, they would not banquet alone and leave out their sisters, but they sent and called them.  
2. The modesty of the Sisters, that they would not come but upon special invitation, they were not forward of themselves, but they were sent and called for.  
3. The end of this invitation, it was to eat and to drink with them. As under the notions of bread and water, or bread and wine, all necessaries for food are comprised; so under the actions of eating and drinking, the whole business of feasting is contained, Luk. 12.19. Isa. 22.15. Eccl. 2.24.  
There is nothing further in the words, that we need stay longer in opening or clearing of them. We shall only give you some few notes out of them.  His sons went and feasted in their houses, every one his day. 
This is set forth as the third part of Jobs outward happiness. Then note we first, That  
The love and mutual agreement of children is one of the greatest blessings to a parent.  
The love of children is the father's blessing, and it is a great bles●sing. How many fathers have their hearts rend and divided by th● rents and divisions that are amongst their children! It doth bla● and wither all the comfort the Parent hath, to see that there is no agreement of love, no correspondency of affection amongst those that come all from the same bowels, 
Fratrum quoque gratia rara est. Ovid.  from the same loins. Th● is a blessing which was not common in the world, no not in thos● times. Adam had not this blessing. Adam when he had only two sons, 
Gen. 4.  they could not agree, but one murthereth the other Abraham enjoyed not this blessing, when he had but 2 sons, one● mocking the other, 
Gen. 21 9 Gen. 27.41. Gen. 3.4.  Ishmael is mocking Isaac. Isaac failed of th● blessing, he had but two sons and one threatened to murder th● other, The days of mourning for my father are at hand then wil● slay my brother Jacob. This was not Jacob's blessing, he had 〈◊〉 sons, there was one of them, Joseph the common Butt of a● his brethren's envy, they did all spite him, the Archers did sho● at him and grieved him sorely and hated him. 
Gen. 49 23.  They could not a● agree, there were divisions among them. It is no ordinary ble●●sing then. You see David a holy man, yet what divisions we● there among his children, 
2 Sam. 13.28.  one murdereth another, Absolom cause Amnon to be murdered: Adonijah riseth up against Solomon he cannot bear it, 
1 King. 1.  that his brother should have the Crown. Y● see then that it is a blessing and it is an extraordinary blessing. Therefore take notice of it, you that have an agreeing family, children that live together in love and unity, look upon it as a special blessing from God.  
Secondly, We may observe, That  
It is a very comely thing for brethren and sisters to live together in unity.  
In Jobs children we have that of Psalm. 133. fulfiled, 
Numero plurimi erant, consensu autem, & concordia quasi unus, unanimitate atque dilectione quasi idem Orig.  Behold (he calls all to look upon it) how good and pleasant it is for brethren to dwell together in unity. Such a sight may draw all eyes after it. Jobs children were many in number, in heart but one, in love the same. And as there is nothing more troublesome, so nothing more uncomely and unnatural than rents and divisions in a family.  
Thirdly, we may note: That  
It is lawful to use feasting.  
The children of Job here went and feasted at their houses, every one his day. 
Tertul. Apol. c. 39  The Christians in the Primitive Churches had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lovefeasts. In a Feast there are two things; extraordinary provision, and extraordinary company, both are lawful. God hath given us the creature, not only for necessity, but for delight; 
Deus multo plura condidit, quibus facilè carere possemus, quam quibus necessario nobis opus est. Bez in loc.  and it is a clear argument that such using of the creatures in feasting, is lawful, because God hath made more creatures, serving for the delight of man, than he hath made for the necessity of man. If God had meant that men should do nothing, but serve their own necessity and maintain their lives; so, as they might go on in their places and callings, one half of the creatures might have been spared. But God made nothing in vain. Therefore he is willing we should use the creatures for moderate delight. Abraham made a great feast at the weaning of Isaac; and Isaac makes a feast for Abimelech and Phicol the chief Captain of his Army, Gen. 26. 
Gen. 21.8.  30. And the like examples we have in divers other places: And our Saviour Christ himself was at a feast in Cana of Galilee, where when wine failed he supplied it by miracle, Joh. 2.  
But because feasting is so often abused and many turn this liberty into wantonness; being then most wicked, when they should be most thankful, and grieving God most, when he gives them means or occasion of rejoicing. I shall therefore briefly discover the abuses of feasting, which will also hint rules for the right ordering of it, That we may (as the Apostle speaks) eat and drink, and do all to the glory of God.  
1. Then feasting is sinful, when any over-charge their estates; and lavish out what will but serve their necessities or conveniencies upon delights and superfluities; to such, Feasting is a sin.  
2. When the rich feast the rich, and never think upon the poor, Luk. 14.12, 13. When thou makest a dinner or a supper, call not thy friends nor thy brethren, neither thy kinsmen, nor thy rich neighbours. Observe here, this is not an absolute denial of calling brethren, and kinsfolks and friends, or rich; for brethren may, yea ought to be called, but (saith he) when thou makest a feast call the poor, the maimed, the lame, the blind; that is, when thou makest a feast be sure to remember these, do not bid thy brethren, or the rich alone, let the poor have a portion with thee, and be refreshed at or from thy Table. When the rich feast one another, and let the poor starve or pine, this is very sinful.  
3. When there is a studied curiosity and exactness in feasting. When all things that can be thought on must be fetched in, strange meats and foreign sauces, when there is a lusting after Quails, when men must have meat for their lusts. Though we may have feasting for our delight, yet we must not have feasting for our lusts; Such make their belly their god, as the Apostle speaks; when there is so much art used, as destroys the nature of the meat, this is a sin and an error. I remember Bernard speaks of his times, That a man might be at a fish feast, and yet should not know whether he had eaten any fish or no, all things were prepared with so much art, that the very nature of the creature was lost. This is a sinful vanity.  
4. When there is intemperance in feasting (whatsoever the provision be) when there is excess; an overcharging of nature, which is surfeiting and drunkenness. As by the former, man overthrows the nature of meats or drinks. So by this, meat and drink overthrow the nature of man. A man may feast himself into a beast, and we usually say of such persons, They are disguised. For such feasting the land mourns.  
5. When feast are frequent: Feasts are not for every day, that was the thing taxed in the glutton, Luk. 16. that he fared deliciously every day.  
6. When we spend too much of the day at any time, or too much time any day in feasting, when we dine till night and sup all or a great part of the night: this is chambering and wantonness, this is a woeful expense and waste of time; and the expense of time is worse by far than the expense of money; you may regain the expense of your money, but you can never call back the expense of your time, you may be at greater charges in your feasting for the waste of time then for the waste of estate. All the world cannot give you back again the expense of an hour. Indeed we often hear men complain they have spent too much money in feasting and entertainments, but 'tis very rare that any complain they have spent too much time: which is as if a man having received a wound in his body should only be troubled for the hole which the Sword made in his doublet. Prodigality of time, is the worst and most dangerous prodigality.  
7. Feasting is sinful when unseasonable, I speak in regard of occasions and opportunities: there are special times wherein it is unlawful to feast, though we should spend but very little time in feasting, Isa. 22.12, 13. In that day did the Lord God of Hosts call to weeping and mourning, and to baldness, and to girding with sackcloth, and behold joy and gladness, slaying Oxen and kill Sheep, eating flesh and drinking wine, in the next verse it is said, It was revealed in mine ears by the Lord of hosts, surely this inquity shall not be purged from you till you die. To feast in that day was sinful, and a sin that left such a stain as could not be got out, it shall not be purged from you. What time was this wherein their feasting was so sinful, what made this sin so deep grained? You shall find a resolution in the beginning of the Chapter, It was a day of trouble and perplexity and of treading down by the Lord God of hosts in the valley of vision, breaking down the walls and crying to the mountains. It is a day of trouble and perplexity, and will you now be feasting? (saith God) Is this a time for you to feast in, when my wrath is breaking forth amongst you? This feasting with men is a daring of God, a sending (as it were) defiance unto Heaven. And such feast Amos reproves, Chap. 6.4, 5. They did eat the Lambs out of the flock, and the Calves out of the midst of the Stall, they chant to the sound of the Viol, and invent to themselves instruments of music like David, they drink wine in bowls, and anoint themselves with the chief ointments, but they are not grieved for the affliction of Joseph.  
Then at this time feasting is unseasonable; for joseph, the people and Churches of God are in affliction: And this is such a day as the Prophet describes, a day of trouble, and a day of perplexity from the Lord, the Kingdom is full of trouble, and we are full of fears, therefore now fasting is in season, not feasting, now humbling is in season, not rejoicing: Or if any feast now, let them feast as if they feasted not, and rejoice as if they rejoiced not, let them feast as remembering the affliction and bonds, the hunger and wants of our distressed brethren. Therefore in those feast which have a kind of necessity in them, you should labour to have your hearts exceedingly above your feasting, not to ye so low as the creature; it is ever very sinful to have your hearts drowned in the creature, but now especially when you hear the voice of the Sword threatening to take the creature from us, and see God clashing them together, as if he meant to stain the beauty, and sour the pleasures of them all.  Verse 5. 
And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, etc.  
This verse contains the holy practice of Job. You saw before that he had grace in his heart, now you may see grace in his life. Holy practice makes grace visible. There it lay in the habit, here it comes forth in the act. Concerning this holy practice of job, we may note these three things for the division of the verse.  
1. The Actions about which this holy care of job was exercised: They are two.  

1. He sent and sanctified them. And  
2. Offered burnt offerings according to the number of them all.   
2. The ground of this holy practice of his, what moved job after their feasting, thus to send and sanctify them. The ground was this, For Job said, it may be that my sons have sinned, and cursed God in their hearts.  
3. The constancy of job in this his holy practice, he did not this by fits, now and then, but thus did Job continually.  And it was so, that when the days of their feasting were gone about, that Job sent and sanctified them. 
That is the first thing that we are to explain and open unto you, Job sent and sanctified them. How could job sanctify his sons or his daughters? A Parent indeed may provide riches for his children, but can he provide grace also? A parent may put Money in their purses, but can he put holiness in their hearts too, that it is said here, that job sent and sanctified them? Is not sanctification the proper work of the Spirit of God? doth not the Holy Ghost alone sanctify?  
For the clearing of this, Whereas it is said that Job sent and sanctified them; First, Some expound the meaning thus, that Job sent up prayers to God to sanctify them. And indeed prayer is a sanctifying ordinance. As prayer requireth a holy heart, so prayer will make a holy heart; make the heart that prays holy, yea many times get holiness into another's heart. Secondly, Others say, he sent and sanctified them, that is, he sent them to the place that was appointed for sacrifice, where he intended to sanctify them; or where, in the holy duty of calling upon the Name of God and of offering sacrifice, they were to be sanctified: He sent and sanctified them, he sent them to the place where the Sacrifice should be offered, that so they might be sanctified. But thirdly, I rather take it thus, he sent and sanctified them, that is, he sent a message to them, to command them to prepare and to fit themselves for the holy duty of offering the burnt offering or sacrificing. For to sanctify, in Scripture notes two things.  
1. The infusion of a holy habit, the infusion of a new principle into the soul.  
2. A preparation of the soul to holy duties.  
Now when it is said that Job sent and sanctified them, it is not meant as if job did infuse holy habits into his children, as if it were in his power to make them gracious; Indeed that is impossible, it is only the work of the Spirit of God, no man can come at the spirit of another but the Spirit of God. But this is it, he sent to them to prepare themselves, to advise and warn them to prepare themselves that they might be ready for that holy duty, for the duty of sacrificing; And this preparation to holy duties, is often called sanctifying, as Gen. 35. When jacob was called to Bethel to offer sacrifice and to build an Altar, he said to his household, verse 2. Put away the strange gods that are among you and be clean, (that is sanctify you, or be you sanctified) and let us arise and go up to Bethel, and I will make there an Altar unto God, &c, The preparation to the sacrifice, was a cleansing or a sanctifying of them. So Exod 19.20. when the people were to be prepared to receive the Law, the Lord saith unto Moses, Go unto the people, and sanctify them to day and to morrow, that is, prepare the people, or warn the people that they prepare themselves for the receiving of the Law. And likewise in the 1 Sam. 16.5. it is said, that Samuel did that which the Lord spoke, and came to Bethlem, and the Elders of the Town trembled at his coming and said, Comest thou peaceably? And he said, Peaceably; I am come to Sacrifice unto the Lord, sanctify yourselves and come with me to the Sacrifice, that is, prepare yourselves to come to the sacrifice. So sanctification, is preparation. And joh. 11.55. (to name no more) The Jews Passeover was nigh at hand, and many went out of the Country up to Jerusalem before the Passeover to purify themselves, or to sanctify themselves, that they might be fit and ready for the sacrifice. So then this sanctifying of them, was a preparing of them for the sacrifice. There were solemn rules given afterward when the form of the Church Order and Discipline was established by Moses; but even now before that, the Law and light of nature taught this, besides the teaching of God, that they must be sanctified before they came to sacrifice, job sent and sanctified them, than they came to that holy service.  
This is the first act of job. We may here observe, first, the time when job sent to sanctify them, it was when the days of their feasting were gone about; job did not take them off from their feasting, or deny them the liberty of their feasting: But when the days of their feasting were gone about, than he sent and sanctified them. The point we may note from hence is this. That  
It doth well become godly Parents, to give their Children leave to take moderate refreshing and recreation one with another.  
job did not severely and austerely forbid them and say, what do you feasting and spending your time idly one with another? why do you spend so many days in feasting? He never interrupted them till the days of their feasting were gone about; It becometh Parents to lose the reins of government so far, as to give them leave for their refreshing, to let themselves out in honest ways of recreation by their mutual society. job did not call them to this holy service from their feasting, but when the days of their feasting were gone about.  
Secondly, job sent to sanctify his children, though they were in their own houses, though they were at their own disposing, (for it appears they had families and households of their own) though they were men and women grown: Yet job sent to sanctify them. Observe hence, That  
Parents must not cast off the care of their children, though they are grown up, though they are men and women.  
Some think, that if they look to their children at School, and breed them up a while, and have given them some instructions in their youth, they need not then trouble themselves any further. Whereas the care of parents ought to live as long as they and their children live together. jobs care went after his children to their houses, He sent to them to bid them prepare themselves.  
Thirdly, Though these were (as we say) men and women grown, yet as soon as their Father sends the message to them, they all submit and all obey, then Observe, That  
Children that are grown up, or have houses and families of their own, ought yet to yield all reverence and submission to the lawful commands, counsels and directions of their Parents.  
Do not think you have outgrowen obedience and honour to Parents, when you are grown in years; still we see these thought themselves under their Father's command and counsel, there is not one of them replies, what need my Father trouble himself about us? No, but all willingly prepared themselves and came, for he offered burnt offerings aocording to the number of them all, therefore certainly they all came.  
Fourthly, From the matter of this Act, what it was that job did, the text saith, he sent and sanctified them after their feasting; he did not send a messenger to them, to ask them how they were in health, whether they had not surfeited themselves, or had got any distemper; he did not send to know how the accounts went in their families, whether they had not spent too much; but the matter that he had his eye and his heart upon was, that they might be sanctified and fitted for holy duties; From hence observe, That  
A Parents main and special care should be for the souls of his children.  
The care of many Parents is only to enrich their children, to make them great and Honourable, to leave them full portions and estates, to provide matches for them, but for sanctifying their children there is no thought of that. Nay many are afraid their children should be sanctified: some Parents cannot abide their children, because they suspect them sanctified: Such Parents are the Devil's children. jobs greatest care was that his children should be sanctified. And every Parent ought to say of his natural children, as the Apostle john doth of his spiritual children, (Ep. 3. v. 4.) I have no greater joy, then to hear that my children walk in the truth.  
Fifthly, job was a holy person, and you see which way his care lies, that his children may be holy, then take this Note in the general.  
He that is a holy person himself, desires to make others holy too.  
Holy job would have all his children holy. As it is with the wicked, a wicked man would fain have all wicked with him; he would fain scatter his wickedness, and diffuse his poison unto others. The drunkard would fain have companions with him in his drunkenness, etc. And so the man that is truly godly, would make others godly too. As Paul said to K. Agrippa, I would to God, that not only thou, 
Act. 26.29.  but also all that hear me this day, were both almost and altogether such as I am. Grace is attractive, It desires to draw others into fellowship. A good man would not be happy alone.  
Sixthly, Sanctification you see here is ascribed unto job, he sent and sanctified them, and all that he did was but to give them counsel and warning to sanctify themselves; As if he should have said, go to my children, and bid them prepare themselves, warn them, that they may be ready against the sacrifice, that they fit themselves for it, yet the text saith, that Job sanctified them. Then we may observe from this. That  
The good which others do by our advice and counsel, is reckoned as done by ourselves.  
While we provoke others to goodness, that good which they do, is set upon our account, as if we had done it. As the wickedness, the sin which another commi●s by the advice and counsel of any man, is set upon the score of that man: If another do ill by thy advice, the ill is reckoned to thee; if one should come and say as Absolom said to his servants, Mark ye now when Amnons' heart is merry with wine, and when I say unto you, smite Amnon, then kill him, fear not, have not I commanded you? Not only did the servants kill Amnon, but Absolom killed Amnon, because he commanded them to kill him. You know what is said of David, he did but send a Letter concerning the death of Vriah, and the charge cometh, Thou hast slain Uriah with the Sword of the children of Ammon. All the evil others commit by thy counsel, direction, advice, command or consent, is as done by thyself. So (on the other side) all the good others do by our counsel, advice, promotion, admonition, instruction and the like, that good shall all be reckoned to us. If another be holy by thy advice, it will be said thou hast made him holy, thou hast sanctified him.  
Lastly, Observe, That  
Holy duties call for holy preparation.  
We must not touch holy things with unholy hands, or with unholy hearts; I will wash my hands in innocency, and so will I compass thine Altar O Lord, was David's resolution, Psalm. 26.6. therefore Job intending a solemn duty, a sacrifice, which did contain the sum of all Religion concerning the external worship of God, sends solemnly to his children to prepare themselves: O come not to the sacrifice except you be sanctified. It is a point so clear, that I shall need but only to name it to you. How and wherein they should sanctify themselves, and what course they took for the sanctifying and preparing of themselves for that duty, doth not appear in this place: but afterwards when God gave them the Law, he prescribed them a rule what they must do that they might be sanctified; the Jews had special directions for their preparations: Some things were outward, and some inward. I will but touch.  
For the outward, they were commanded to wash their clothes, Exod. 19 that place before quoted, Sanctify them to day and to morrow, and let them wash their clothes: Not that God regarded clothes, but he aimed at somewhat further; if the clothes must be washed, certainly then the heart must be washed, he pointed at that in the washing of their clothes; In Leviticus and Numbers, other outward preparations are commanded, as the abstaining from all things that were unclean, they must not touch any thing that was unclean; and then sometimes they were not only to wash their clothes, but to change their clothes: you have the expression in that place concerning Jacob, be clean (saith he) and change your garments; It might be a changing by washing, but I rather conceive, that it was a change by putting on of other clothes. There was also another external requisite to the preparing and sanctifying of themselves; and that was by abstaining for a time from the lawful use of the marriage bed; you have the command expressly in that 19th. Exod. 15. Be ready against the third day, come not at your wives; and there are other the like places, 1 Sam. 21.4. The Priest said, There is no common bread under mine hand, but there is hallowed bread, if the young men have kept themselves at least from women; if they have but that outward preparation: the meaning is, if they had kept themselves from their Wives; David affirms it was so, in the words following. The Apostle giveth the same rule in 1 Cor. 7.5. speaking of that point, Defraud not one another (saith he) except it be with consent for a time, that you may give yourselves to fasting and prayer. So that the Holy Ghost therein intimates such an abstaining as was preparatory to solemn duties, that you may give yourselves to fasting and prayer, extraordinary duties call for extraordinary preparations. These outward preparations were so necessary, that when the people failed in them, Hezekiah prayed for pardon, 2 Chron. 30.18, 19 The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his Fathers, though he be not cleansed according to the purification of the Sanctuary: though their hearts were upright, though they had hearts rightly prepared, yet he prayeth that God would pardon the want of those outward preparations. The principal preparation is of the heart, and the washing of our ways: therefore we find how the Lord contendeth with them in Isa. 1.10, 11, etc. where he speaks of those oblations and great services of the Jews, I hate your solemn feasts, bring no more vain oblations, 
jer. 7.8, 9  etc. Why? your hands (sc. your lives) are full of blood, wash ye, make you clean, put away the evil of your doings from before mine eyes; cease to do evil, learn to do well, etc. As if he should say, What do you come to me in these holy duties, except you prepare and fit yourselves accordingly, I cannot abide that unholy persons should come about holy things.  


Tu Genitor cape sac●a manu patriosque penates.  
Abluero-Virg. 2. Aenead.   The very Heathen had this Notion, they would not admit any to come to their religious services unless they were prepared. That saying of Aeneas in the Poet to his Father when he came from the War is a clear proof; Tu genitor, etc. Father do you meddle with the sacrifices, but as for me it is a sinful thing to touch them— till I have washed myself in the fountain. This was an outward external right amongst them for cleansing themselves. The very Heathen saw they must not meddle with their holy things till they were cleansed, therefore they had one that cried out to the people when they came to sacrifice; All you that are unclean and profane, go far away from these sacrifices. Not only the word of God, 
— procul, hinc procul este praphani, conclamat vates totoque absistite luco.  but the very light of nature taught them, not to meddle with holy things till they were sanctified.  
Therefore specially look to this, when you have any sacrifice, any duty to perform, be prepared and sanctified within and without before you come to the duty. It is true that the duty sanctifies, but it is seldom that the duty sanctifies us unless, we be sanctified for the duty: They get most holiness from the duty, who are most holy before they come to the duty: besides the great danger of coming unprepared. Take heed how you hear, not only hear, but take heed to prepare yourselves for hearing: So look to thy feet (it hath the same sense) when thou comest into the house of God, prepare thyself, be not hasty, lest thine be counted but the sacrifice of fools. So much of the first act of Jobs holy care, He sent and sanctified them.   
JOB 1. part of verse 5. and verse 6. 
And rose up early in the morning, and offered burnt offerings according to the number of them all. For Job said, It may be that my sons have sinned, and cursed God in their hearts; Thus did Job continually.  
Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them.  
NOw follows the second Act of Jobs holy care, He rose up early in the morning, and offered burnt offerings according to the number of them all.  
It is ill to perform a holy duty with neglect of preparation, It is as bad to make preparation and then neglect the duty. We see both joined in Job, he is careful to prepare, and he is as diligent to perform.  
He rose up early.] This notes the extraordinary diligence and zeal of Job toward God in this duty. He was so zealous, that he riseth not only in the morning, but early in the morning. In Scripture, to do a thing in the morning, and to do a thing diligently, are the same; Psal. 101.8. I will early destroy the wicked of the Land, the word is, I will destroy the wicked of the Land in the morning, and the meaning is only this, I will with all diligence and all care root out of the Land all wicked persons. So there is an expression, Prov. 7.15. which illustrates this; where the wicked woman, the harlot tells the young man, that she came forth to meet him and diligently to seek his face: the original word there is, to seek thy face in the morning; and yet we know, that in verse 9 it was in the twilight, in the evening that she met him. But the Hebrew phrase is, I came forth in the morning to seek thy face, that is (as it is rendered) I came forth diligently to seek thy face. So this coming forth of Job in the morning, be-besides the time, that it was at such an hour, the beginning of the day; notes the great diligence and exceeding care of Job about this work.  
Yet more exactly, it is not only said, he rose in the morning (for there is a great latitude in the morning, there are divers hours which all are called morning) but it is said he rose early in the morning, in the very beginning or first of the morning. As it is commanded, Exod, 23. 19· The first of the first fruits of the Land thou shalt bring into the house of the Lord. God would not only have the first fruits, but the first of the first fruits, if there were any ripe sooner than others, God would have them; some fruits that ripened after, were first fruits, but God would have the very first of them. So here, Job gave God not only the first fruits of the day, but the earliest time, in the morning, which is the first of the first fruits of the day.  Early in the morning. 
Then Observe,  
1. That it is Gods due and our duty, to dedicate the morning, the first and best of every day unto God.  
Psal. 5.3. My voice shalt thou hear in the morning, in the morning will I direct my prayer unto thee, and will look up. We have a saying among us, that the morning is a friend to the Muses, that is, the morning is a good studying time. I am sure it is as true, that the morning it is a great friend to the Graces, the morning is the best praying time.  
Again, In that Job did rise so early in the morning to offer sacrifice, and did this because he was afraid that his sons had sinned (as we shall see afterward,) Hence Observe,  
2. That it is not safe to let sin lie a moment unrepented of or unpardoned upon our own consciences or the consciences of others.  
If a man's house be on fire, he will not only rise in the morning, or early in the morning, but he will rise at midnight to quench it; certainly when you have guilt on your souls, you have a fire in your souls, your souls are on a flame: therefore you had need rise and rise early, and get up as soon in the morning as you can to get it quenched and put out.  
And offered burnt-offerings.] There were divers sorts of Sacrifices among the Jews, when the law or rules of sacrificing were established. There were, first, Whole burnt-offerings. 
Leu. c. 1. c. 2. c. 3 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. Trespass-offerings. 3. Sinne-offerings. 4. Peace-offerings. That which Job is here said to offer, was a burnt-offering, an Holacost or whole burnt-offering, so called, because it was altogether consumed; there was no part of it reserved for the Priest, or for the people, but all was offered up unto God. Of other Sacrifices, as the sinne-offering and trespasse-offering, there were parts and portions reserved for the Priest, and part of the Peace-offerings for the people, as you may see by that expression of the Harlot, Prov. 7.14. I have at my house Shelamim, Peace-offerings; now they did feast upon the Peace-offering, for she invited him to a feast. But the burnt-offering was wholly consumed; the word in the Hebrew doth signify, an ascension, or a thing lifted up. He offered burnt-offerings, word for word out of the Hebrew, it is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He liftedup an elevation, he caused an Ascension to ascend, elevabat elevationem, or ascendere fecit ascensionem; And it was so called, because the Sacrifice which was a whole burnt-offering was all consumed upon the altar. And did as it were evaporate or ascend up unto God.  
It was called a lifting-up, or a thing liftedup for three Reasons.  
1. Because when the Sacrifice was offered, the smoke of it did ascend, and besides there were sweet odours put upon the Altar, which did fume up also with the Sacrifice towards heaven, and so the Sacrifice took its denomination from ascending and going upwards.  
2. Because the Priest when he offered the Sacrifice, did lift it up upon the Altar, and hold it toward Heaven, to God.  
3. Because at that time when the Sacrifice was a burning, all the people that were present did lift-up their hands and their eyes, but especially their souls▪ and their spirits heaven-wards, and poured themselves forth in prayer unto God. That of David in Psal. 141.2. will give some light to this, Let (saith he) my prayer be set forth before thee as incense, and the lifting up of my hands as the evening Sacrifice. David at that time (as Interpreters note upon the Psalm) was barred the enjoyment of the public ordinances, he could not come to sacrificing as formerly he had done; now he seeks unto the Lord that he would accept of the lifting up of his hands and heart, in stead of Sacrifice; as if he should say, Lord I have not a Sacrifice now to offer unto thee, I am hindered from that work, I cannot lift that up; but I will lift up what I have, and what will please thee better than a Bullock that hath horns and hooves, I will lift-up my hands and my heart unto thee, and let these be accepted for sacrifice and all. Prayer (which is a Sacrifice of the Gospel) it is nothing else but A lifting up of the soul, an elevation of the spirit unto God: So some of the Ancients call prayer, an Ascending of the soul unto God; And in allusion unto this, Hezekiah when he sent to Isaiah the Prophet to pray for him in that time of distress and day of trouble, saith, Go and desire the Prophet to lift-up his prayer for the remnant that are left, alluding to the sacrifices which were wont to be lifted up. 
2 Kin. 19▪ 4,  The like expression of prayer you have, Psal. 25.1. Lord (saith David) I lift-up my soul unto thee. Hence Prayers not answered, not accepted, are said to be stopped from ascending, Lam. 3.44. Thou hast covered thyself with a cloud, that our prayer should not pass through. When you meet with such expressions in the old Testament concerning prayer, you must still understand them to be allusions to the Sacrifices, because the Sacrifices were lifted up and did ascend. That for the Act.  
For the person, It is said that Job offered these Sacrifices, Job rose early and offered▪ etc. Was not this to usurp upon the Priest's office? 
2 Chro. 26.18.  Was it not this for which King Vzziah was reprehended and told by the Priests, It appertaineth not to thee, to burn Incense unto the Lord, but to the Priests, the sons of Aaron; and was he not smitten with leprosy for doing of it?  
I answer in a word by that rule of the Ancients. Distinguish the times and Scriptures will agree: It was Job that offered and Job had right to offer. The time wherein Job offered Sacrifice doth reconcile this; it was before the giving of the Law (as we have showed in the opening of the former points about the time when Job lived) now in those times the Father or the elder of the Family was as a Priest to the whole Family: and he had the power, and the right to perform all holy family duties; as the duty of sacrificing and the like, this you may see carried along in all the times before the Law was given, in the holy Stories of the Patriarches, they still offered up the Sacrifice.  
But it may here be further inquired, If it were before the Law was given, who taught Job to offer Sacrifice? Where had he the rule for it?  
I answer, this was not will-worship, though it was not written worship. For howsoever Job did offer Sacrifice before the Law of sacrificing was written, yet he did not offer a Sacrifice before the Law of sacrificing was given; for the Law of sacrificing was given from the beginning, as all the other parts of worship used from the beginning were. God could never bear it, that men should contrive him a service; therefore Job did not offer up an offering unto God, according to his own will, a thing that he had invented to pacify and to please God with: God had been so far from accepting, that he could not have borne such a devised worship. God doth never trust man with the making of holy Institutions. There is nothing doth please him in any act of worship, unless he sees himself obeyed, Obedience is better than Sacrifice, and therefore a Sacrifice which is not out of obedience cannot be accepted; he that sacrificeth doth but offer up a beast, but he that obeyeth, offereth up himself, sacrificeth his own will. It could not be therefore, but that Job had a word, a word as all the world had at that time; a word given by God, and so carried down from one to another by tradition (as it was for more than 2000 years) All the will that God would reveal or had revealed to them was carried from hand to hand, or from heart to heart, from the Fathers to the children, till at the last the Law was written, and the Scripture penned by Moses. So then Job offered Sacrifice according to an Institution, though it was not an Institution written, yet it was an Institution sent forth and given by God Himself.  
Yet there is a third Quere upon it. Suppose that there was an Institution of God for sacrificing; why did God call for Sacrifices? What is his meaning? 
Psal. 51.26.  Doth God delight in the blood of Bulls and Goats? Thou delightest not in sacrifices (saith David) thou desirest not burnt offerings. And what was the Sacrifice unto Job, or unto his sons? Could the kill of a Beast take away sin? Why then doth Job, when he feareth that his sons had sinned, go presently and offer Sacrifice?  
For answer. It is true that the Sacrifices in themselves were nothing, either to God or man; they could do no good, they had no power in them, either to pacify God or to purge the souls of men, But look upon the Sacrifice, as it was an Institution, and then God saw his Son Jesus Christ in it, and was well-pleased: and likewise man beheld and believed Christ in it, and was purged. When the Sacrifice was offering, man saw Christ suffering, this took away his sin and pacified his conscience A Sacrifice in itself, as it was the kill or burning of a Beast had no virtue in it, but as it had respect unto Christ, so God saw the death of his son, and that satisfied him, and man saw the death of his Saviour, and that justified him.  
Again, it was not the bare Sacrifice that was effectual, but the faith of Job, and the faith of his sons carried up in prayer; these mingled with the Sacrifice wrought the cure. Therefore we find in the time of the Sacrifice, still the people were at prayer, they knew the Sacrifice, the Incense, could do nothing, but as joined with the faith of the Sacrificer in prayer. We read, Luk. 1.10. when Zacharias the Priest was offering the Incense within in the Temple, the Text saith, that the whole multitude of the people were praying without at the time of Incense. The Incense might burn long enough, and yet the anger of God burn too, the Incense might burn, and yet the people not purified, but consumed. But while the Incense was burning, while the Sacrifice was offering, the people were praying and believing. These actings of faith, and powrings out of prayer made the Sacrifice as effectual for man, so acceptable unto God.  
Then in that he offered burnt-offerings, which burnt-offerings were made when he feared that his sons had sinned, these offerings typing out and leading them to Christ and his death; We may note this,  
That Christ was ever the only remedy and cure of sin.  
As soon as ever there was any fear of sin, presently they had recourse to a sacrifice; and what was that? They went to Christ. Christ hath been the help against sin in all the generations of the world from the first, 
1 Joh. 2.1.  and will be to the last. If any man sin (saith the Apostle John) we have an Advocate with the Father Jesus Christ the righteous, and he is the propitiation for our sins, He is the Propitiatory Sacrifice for our sins. It follows,  
According to the number of them all] That is, he offered for each of his sons a Sacrifice. There were some Sacrifices, which did serve for the whole Congregation, as we may see in Levit. 4.13, 14. and in divers other Chapters of that book. Besides these there were personal Sacrifices, Levit. 1. where the Laws about Sacrifices are set forth; If any soul had sinned, that particular soul must come to the Priest, and bring a Sacrifice for his sin. So here, Job doth not offer only one general family sacrifice for them all, but he offereth up a distinct particular sacrifice for every particular son. This teacheth us.  
First, That every one is saved and pardoned by the special and particular actings of his own faith, Every soul must believe for itself.  
Every one must have a sacrifice. We have congregational prayers, and we have personal prayers; now it is not enough for people to pray in public with the Minister, or for the Minister (who is the mouth of the Congregation to God) to offer up a prayer for the pardon of the people. But every one must apart and by himself sue out his own pardon, which is, as it were, his own sacrifice, by offering up and tendering of Jesus Christ unto God for the pardon of his sins.  
Then again you may note, in that Job offered a Sacrifice for every one of his sons.  
That it is not enough for Parents to pray in general for their children, but they ought to pray particularly for them.  
As Parents who have many children, provide portions according to the number of them all, and proportion out their care personally, according to the number of them all; and in the Family they provide meat and clothing, according to the particular number of them all. So likewise they ought to be at a proportionable expense in spirituals, to lay out and lay up prayers and intercessions, according to the number of them all; not only to pray in general, that God would bless their children and their family, but even to set them one by one before God, and so beg and sue out a special blessing upon the head of every one of them, as without all question Job did, when the Sacrifice for every son was made, he sent up a prayer to God for the pardon and acceptance of every son. That for the opening of the second act in the Text, first he sent and sanctified them; and secondly, he offered burnt-offerings according to the number of them all.  
Now follows the ground or the reason of this act of Job, both in sanctifying them and in offering Sacrifices for them. For Job said it may be my sons have sinned and cursed God in their hearts.  
Holy duties must be grounded upon reason. There must be a reason why we pray, before we pray, we must see cause for it, and great cause too. To pray out of custom and formality, to offer sacrifice only, because it is a day of Sacrifice, is not praying nor sacrificing. Job had a special reason, For Job said it may be my sons have sinned.  
Let us examine the reason a little, It may be my sons have sinned. What is it come to an it may be with Job that his sons have sinned? What sons had Job? Surely they were more than men, that the Father is but at a Question, whether his sons have sinned or no? Solomon after an If concerning sin, resolves it into a conclusion, 1 King. 8.46. If (saith he) they sin against thee (here he makes a supposition, but you see he goes not one step from it before he makes a direct assertion) for (saith he) there is no man that sinneth not: and yet Job puts it with anuncorrected If, or, it may be my sons have sinned.  
For the opening of this. Without all question Job was fully and thoroughly studied in that point of the universal corruption of man; his dispute (as we shall see afterwards in this book) sufficiently evince it. What is man (saith he) that he should be perfect, 〈◊〉 he that is borne of a woman that he should be clean? Here, by sinning then, we are to understand something more than ordinary sinning. To sin sometime is put for common and daily infirmities, such as do inseparably and inevitably cleave unto us, such as considering the state and condition wherein we are, having corrupt flesh and blood about us, we cannot be freed from. As a man who in the morning washeth his hands and goes abroad about his business and affairs in the world, though he doth not puddle in the mire or take among dunghills: yet when he returns home again to dinner or at night, if he wash, he finds that he hath contracted some uncleanness, and that his hands are foul; we cannot converse in an unclean and dirty world with our bodies, but some uncleanness will fasten upon them. So it is with the soul, the souls of the best, of the purest, of the holiest, though they do not rake in the dunghill, and wallow in the mire of sin basely and filthily, yet they do from day to day, yea from moment to moment contract some filth and uncleanness. And in this sense it is that there is no man that liveth and sinneth not. Every man hath a Fountain of Uncleanness in him, and there will be ever some sin, some filthiness bubbling and boiling up, if not flowing forth.  
Secondly, To sin is put for some special act of sin, that which in Scripture is called a Fall; If any man be overtaken with a fault, you that are spiritual restore him. And in this sense the Apostle John saith (which is a clear answer to this doubt, and doth open the term) I write unto you little children, that you sin not. 
1 Joh. 2.1.  He did not write to them an impossible thing, he writ to them, about that which in a Gospel's sense, they might attain unto.  
There are 3 degrees of sinning.  
1. There is one kind of sinning, which is called a daily infirmity, which the Saints of God, the best in this life are not freed from.  
2. There is another kind of sinning, 
1 Joh. 3.9.  which is to sin wilfully and with pure delight; and thus, he that is borne of God cannot sin.  
3. There is another kind of sinning, which is called falling into sin, or the falls of the Saints, and sometimes we know they have fallen into great and scandalous sins: In this sense it is that the Apostle saith, Little children I write to you that you sin not. That is; though you have daily infirmities, yet take heed of scandalous sinnings. So here in the Text, where it is said, It may be my sons have sinned. It is not meant either in the first or second sense; it is not meant, as if he thought his sons were without infirmities, nor is it meant that he did suspect them of those sins (which are indeed incompatible with the state of grace) sins of perfect wilfulness and of malice or the like: but it is of those sins in the middle sort. It may be my sons have sinned, that is, have sinned so as to provoke God and scandalise men in this their feasting, in their meeting together.  
We may note from that first,  
He that liveth without gross sins, in a Gospel's sense, liveth without sin.  
To be without great and gross sin is our holiness upon earth; to be without any sin, is the holiness of Heaven. He that liveth without fault, sine querela (as it is said of Zachary and Elizabeth, that they lived blamelessly) in Gospel's account, is said to live without any sin at all.  
Another point we may collect from this [It may be my sons have sinned.] Certainly then Jobs sons were godly. If Job be at a question whether they have sinned, they were godly without question.  
When a man lives so, that he leaves only a suspicion that he hath sinned, we may be at a conclusion that he is sanctified. For other persons can do nothing else, but sin, even in holy actions, much more in civil or natural.  
Again [It may be my sons have sinned] it was a suspicion in Job concerning his children. Hence observe,  
It is no breach of charity to suspect ill of others, while we intent their good.  
Indeed upon an It may be, upon a peradventure to accuse and charge another, is very uncharitable; but upon a peradventure, or an It may be, such a one, my child, or my friend, or my brother hath sinned, to be put to pray for him, this is very charitable. A good heart turns its suspicions of others sinnings and failings into prayers and intercessions, that they may be pardoned; not into accusations and slanders, that they may be defamed. The use which Job made here of his suspicion of his sons sinning was to turn it into prayer and supplication for the pardon of their sin.  
One thing further from this, It may be my sons have sinned. Job knew of no evil, that his sons had committed, he had no report that we read of that his sons had behaved themselves unseemly in their meetings and feast; he only doubteth, he only is jealous and afraid that they had: yet at this time he prayeth and sacrificeth and laboureth a reconcilement for them. Note from hence,  
A suspicion that we ourselves or others have sinned against God, is ground enough for us to seek a reconcilement for ourselves or others with God.  
If you that are tender Parents have but a suspicion, if there be but all, it may be, that your child hath the Plague or taken the infection, will it not be ground enough for you to go presently and give your child a good medicine? If any one of you have but a suspicion, that either yourselves or your friends have taken poison, though you be not certain of it, will it not be ground enough for you to take or to give an Antidote presently. Sin is as a plague, it is as a poison, therefore while you have but a suspicion, either of yourselves or of others, that you have sinned or failed thus or thus; here is ground enough for you to take an Antidote, to take a Preservative, to seek all the means you can to heal your souls and to make your peace with God.  
And if job prayed thus, when he only suspected his sons had sinned: what shall we say of those Parents, who are little troubled, when they see and know their sons have sinned.  
It is safest to repent even of those sins we only fear we have committed: for than we shall be sure to repent of those we have committed. A scrupulous conscience grieves for what it suspects, a feared conscience is not grieved for what it is certain either itself or others have done amiss.  
Lastly, Where had jobs sons been that he is thus suspicious? Had they been in any suspected place? No, it was only in their own houses. Had they been about any unlawful thing? No, it was only at a friendly meeting, feasting of brothers and sisters together. Yet job is afraid lest his sons had sinned. Hence observe, That  
We may quickly offend and break the Law while we are about things in their own nature lawful, especially in feasting.  
It is an easy matter to sin while the thing you are about is not sinful, nay while the thing you are about is holy. We may suspect ourselves that we have sinned when we have been praying, much more than when we have been feasting; We may suspect ourselves that we have sinned when we have been hearing the word, speaking the word, just cause then much more we have to suspect ourselves when we have been trading, buying or selling, and working abroad in the world. Lawful things are oftentimes the occasion of unlawful. All the sins of the old world are described thus, they eat, they drank, they bought, they sold, 
Luk. 17.27, 28.  they planted, etc. There is not one of these an act evil in itself, yet they sinned away their peace, and sinned away their souls, in dealing about these things. Therefore as you must be afraid of all things in their own nature unlawful, so be jealous of yourselves in things that are lawful. It follows,  And cursed God in their hearts. 
Interpreters are much divided about the sense of these words.  
First, Some observe that the Hebrew word Barach, doth signify not only to bless, but to bow the knee; So it is used 2 Chron. 6.13. Solomon at the dedicating of the Temple had made a brazen scaffold, and upon it he stood and kneeled down upon his knees before all the Congregation. The word there kneeled down upon his knees, in the Original is the same here used. But  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then further, the word Elohim, is used in Scripture, not only for the true God, for God himself: but it is applied sometimes to Angels, and sometimes to Idols, to Devil gods, to false gods. Exod. 18.11. Now I know that the Lord is greater than all gods, sc. than all the Idols that the Egyptians did trust upon.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  They observe further, that the Hebrew Leb, [in their hearts Bilebabbam] doth signify not only the heart, but the middle or centre of a thing. As when it is said in the Scripture, they went down into the midst of the Sea, 
Psal. 46.2.  the word is, they went down into the heart of the Sea; and in the midst of the earth, it is the heart of the earth; 
2 Sam. 18.18.  And so when it is said that Absolom was hanging in the midst of the Oak, the Original word is, he was left hanging in the heart of the Oak. From all all these acceptions of the single terms, the sense is made up thus; It may be my sons have sinned, etc. that is, It may be my sons have sinned, bowing down to the false gods that are in the midst of them: I confess Feasting and false-worship, sensuality and Idolatry go often together, Exod. 32.6. When the Golden Calf was made, they sat down to eat, etc. And Moses foretells, Deut. 31.20. When they shall have eaten and filled themselves and waxen fat, then will they turn unto other gods. Yet I cannot admit this of Jobs children: surely he who had bestowed so much care in their institution, and had them still under his eye, could not suspect them of degenerating so soon into such palpable Idolatry.  
Secondly, Others take the word [Barach,] in the Original, in its proper sense, It may be my sons have sinned, and blessed God; and they expound and open it thus. It may be my sons have sinned, and instead of being humbled and seeking to God for the pardon of their sins, they have rejoiced and blessed God. Just as if a Thief that hath sped well and hath got a good prey, should thank God that he hath prospered so well in his wickedness: So here (as if Job should say) my sons have done ill in their feast, and they are so far from being humbled, that they have blessed God in their hearts: they have been lifted up, they have given God thanks for the plenty of creatures, but have not repent for their abuse of the creatures. So we may interpret it by that place, Zach. 11.4. where there is such an expression, the Lord speaking to Christ saith. Feed the flock of the slaughter; whose possessors stay them and hold themselves not guilty. (They that should have been the feeders of the flock, instead of feeding them, have destroyed them; yea they do this and hold themselves not guilty) and they that sell them say, blessed be the Lord, for I am rich. They grew rich by selling souls, (as many since have lived by the same trade, starving the people to feed themselves,) the just character of an idle Idol shepherd, and then they said, Blessed be God we are grown very rich, and have got much goods though we have done little good. This is a second interpretation and a clear one, only me thinks it lays too high a stain of wickedness on Jobs sons; It is one of the greatest wickednesses for a man to bless himself in his sins: but for a man to bless God in his sins, is far worse.  
Thirdly, Others interpret Benedicere by Valedicere, blessing by departing. Thus, It may be my sons have sinned and departed from God in their hearts: and they bring some Texts of Scripture wherein the word [Barach] signifies to depart, or to take leave, and go away: as Gen. 47.10. Jacob blessed Pharaoh and went out from before Pharaoh, he blessed him and departed: So it is said likewise of Joab, 2 Sam. 14.22, when he had obtained what he desired, he fell to the ground on his face and bowed himself, and thanked (or blessed) the King and went out. Now they would interpret this, Blessed God in their hearts, to the same sense, It may be my sons have sinned, and blessed God in their hearts, that is, have departed from God in their hearts. Indeed every sin is a departure from God, as the Apostle speaks, 
Heb. 3.12.  Take heed lest there be in any of you an evil heart of unbelief to depart from the living God. Sin is a turning away from God, yet every sin is not, nay few sins are a farewell to God. But I shall lay by this interpretation, for the proofs come not home, no nor near the point. In both those places, blessing is not put barely for departing; and besides, departing in those Texts is taken in a good sense: Jacob departed from Pharaoh, not in a way of deserting him, but in a way of saluting him: So Joab departed from the King, not that he did revolt from him, (as they would have the word to import a kind of revolting, and apostatising from God) but only he did obeisance and went away about his business, therefore this interpretation cannot stand.  
There is a fourth exposition much laboured by Sanctius (and would it hold, it were an excellent exposition) according to the letter of the Text; Thus, It may be my sons have sinned, and not blessed God in their hearts; and so he makes those words to be exegetical, the explication of the former, what the sin of Jobs sons was, It may be my sons have sinned, and if you would know what they have sinned in, I fear they have forgot to give God the glory for the refreshing they have had by the creatures, they have not blessed God. This were an excellent and clear sense. But the way he takes to make it out, is very obscure: For he doth it only by this rule, when (saith he) there is a negative particle in the former, a negative likewise is to be understood in the following clause. His rule he clears by divers instances. But we find in th●s place no negative particle, as Non, or Ne, or the like, in the former part of the verse; and how there should be a negative in the latter, I cannot understand according to his rule: Ne fort●, (It is here said,) It may be my sons have sinned, (that is a word of doubting not denial, rather an affirmative than a negative,) and have not blessed; now saith he, though that particle (not) be not in the Hebrew, yet it must be understood of course, because there is a negative particle in the former part: How he can make (ne fort) peradventure, a negative particle, I do not well apprehend, yet the sense in itself is very good, It may be my sons have sinned, and not blessed God in their hearts.  
Some would read it with an Interrogation, (though I question whether the Grammar will allow it,) Thus, It may be my sons have sinned, and have they blessed God in their hearts? As if he had said, I fear they have not blessed God, or not blessed him cordially; Neglect of, or slightness in such a duty, calls for sacrifice.  
Lastly, That meaning which our Translation leads unto is most commonly taken by Interpreters both Ancient and modern; Namely, That here in this Text the word [Barach] is to be expounded by cursing, It may be my sons have sinned and cursed God in their hearts. I shall present you with the grounds of this Interpretation, and how it is made good. And then leave it to the Readers judgement, whether to choose this or those former which have had any countenance showed them. For in a Scripture which may without impeachment of any truth, admit divers senses, I would not be so positive in one as to reject all others.  
Now this Translation is maintained by a figure, either by an Antiphrasis, which is the speaking of a thing sounding one way when it is meant another way, when there is an opposition between the letter of the word and the meaning of the word. Thus 1 King. 21.13. Naboth is charged for blessing God and the King. sc. cursing. Or by an Euphemismus, that is, when some filthy or execrable matter is expressed, by a word of a fairer signification. So in Scripture, the uncleanness of some things is covered with a word, that so the offensiveness of it may be removed both from the ear and fancy. As for example, that vessel wherein nature doth unburthen itself, it is called, a vessel wherein there is no pleasure: and so the word that the Hebrews use for a Harlot, 
jer. 22.28. Hos. 8.8.  signifies properly a Holy woman, as Gen. 38. when Judah asked whether they saw the harlot, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word in the Hebrew (Kedesah) signifies a holy woman, by an Antiphrasis, or by an Euphemismus. Yet some think a harlot so called, because (holiness being the dedication of a thing or person,) such dedicate and give themselves up to, or are possessed with a spirit of uncleanness. But to the Text; take it by an Euphemismus, or fair speaking. It may be my sons have sinned and cursed God in their hearts: they even abhorring to use such a word concerning God, express it by blessing, It may be my sons have sinned and blessed God in their hearts. So the Latins use the word, Sacrum pro execrand●, that which is the most execrable thing, 
Auri sacra s●mes.  they call a sacred thing.  
Now taking it thus according to the common stream of Expositors upon the place, it may yet be doubted, how Job could suspect his sons of this, that they should curse God?  
I answer to that. Here we are not to take cursing either for that abominable act (at which Heathens blush,) the casting of open reproach upon the Name of God: or for a malicious and virulent, though secret blaspheming of God, and sending defiance to Heaven in their hearts. But to curse God in the heart, doth signify any irreverent, undue, unfit, unholy thought of God, any thought unbecoming the Glory and Majesty of so great a God, which how quickly the heart may send out, especially at a feast, who feels not, who finds not? God is said to be cursed when he hath not that reverence and honour which belongs to him, whose Name is Holy and Reverend. In that sense only we are to understand the word cursing here. And Mr. Broughton gives a translation which lets in some light to this, It may be my sons have sinned, and little blessed God in our hearts, that is, they have not had such high, such holy thoughts of God as became them, they have little blessed God; careless thoughts of God are little blessing of God, and both amount to a cursing of God.  
So that the sense which results is this, As if Job should have said, I am well enough satisfied concerning my sons, that they have not broadly blasphemed God, that they have not been such as have torn his Name with oaths, cursings and execrations: yet notwithstanding I know the heart is a deceitful thing, there are many starting holes in it, it quickly conceives, and closely conceals a sin; and therefore I am very doubtful, though my sons have carried it fairly and well in their actions and words while they feasted, that yet their hearts have been loose, and their affections vain, I am afraid they have cursed, lightly regarded, or little blessed God in their hearts.  
Observe, First,  
That we ought to keep our hearts with all manner of keeping, in every thing we go about.  
If your hearts are disorderly, it is a kind of cursing God. Remember not only to keep your hearts when you are praying and when you are hearing, and when you are in holy duties; but remember to keep your hearts when you are feasting and refreshing yourselves, when you are in your callings, when you are buying and selling, etc.  
Secondly, Note,  
That sins of the heart, sinful thoughts are very dangerous sins.  
Job could not accuse his sons of load blasphemies, he only suspected the silent sins of the heart, yet he offereth sacrifice for them.  
Again, When job hath nothing to charge his sons with, but only sins of the heart, you see it is with an It may be my sons have cursed God in their hearts, he doth not speak directly or positively, that they have done so. Whence note,  
That no man can positively conclude what is wrought in the heart of another.  
The heart is Gods peculiar, as he only hath the lock and key of the heart, to shut or open it, so he only hath a window to look into it; we may guess at the heart, we may say, it may be, further we cannot go. The hearts of men often come forth at their mouths, and appear in their actions, and then indeed we may conclude their hearts are naught, For out of the abundance of the heart the mouth speaketh, and the hand worketh; but unless we have that testimony, unless the heart give that witness against itself, we can only suspect it; It may be thus or thus God alone can tell when we curse him in our hearts, and (if we go on impenitently in them,) irreverent thoughts will be interpreted a cursing of God.  Thus did Job continually. 
This is the third thing to be opened in this verse, to wit the constancy of Job. We have seen the Acts of his spiritual care, and the ground of it, his fear lest his sons had sinned. Now we have the constancy of this duty. Thus did Job continually.  
Continually.] The Original is, all the days, thus did Job, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Cunctis diebus, all days, that is all the days that this occasion did offer itself. When his sons went to feasting, then ever Job went to praying and to sacrificing. Continually, or all the days, doth not import that Job did offer sacrifice every day; This continually is to be understood in the renewed seasons; All the days, are those days wherein occasion was given. We are then said to do a thing continually when we do it seasonably, so those places of Scripture are to be understood: Pray without ceasing; 
1 Thes. 5.17. Eph. 6.18.  not that a man should do nothing else but pray, but that he should labour to have his heart in a praying frame always, and should actually pray as often as duty requires; such an one prays always. So here, jobs offering sacrifice continually, noteth only the constancy and perseverance of job in the duty, that so often as there was an occasion renewed, job renewed this service and holy care concerning his sons, for reconciling them unto God. job had many other things to do in the world, he had a calling, yet he offered sacrifice continually.  
It is an excellent point of spiritual wisdom, to drive the two trades for Heaven and Earth so, as that one shall not entrench upon another; for a man to pray so as that it may be said he prays continually; and for a man to follow his calling so, as that it may be said, he follows his calling continually. In that he offered sacrifice as oft as his sons did feast; Observe this,  
That the heart of man is continually evil.  
Do not think that one sacrifice will serve the heart of man, when it hath failed once in a duty, and thou hast humbled thy soul for that, think not thus, now my heart will forbear, when I come to such a duty or to such a business again, now I have taken order with my heart, I need not fear any more; no, the heart will sin over the same sin a thousand times, it will sin continually. You see here job sacrificing every time his sons feasted, he knew their hearts were apt to conceive those sins at any time, therefore he seeks God for them at all times.  
Further Observe,  
That renewed sins must have renewed repentance. Thus did Job continually. Till you have done sinning you must never give over repenting. If there be a leak in the Ship that lets in the water continually, the Pump must work continually to carry it out: We are leaking vessels all of us, sin cometh in, sin is renewed, there must be the pump of repentance to carry it out again.  
Lastly, We may note this; job did it continually, Job was not good by fits.  
That which a man doth out of conscience, he will do with perseverance.  
Nature will have good moods, but grace is steady. Thus did Job continually, whatsoever his affairs or businesses were, whatsoever was laid by, he would not lay by this duty of sacrificing.  
Let this suffice for the 5th. verse, containing the care of Job over the souls of his children. And so in these five verses already opened, we have, First, Seen the dignity and sincerity of Jobs person. Secondly, The fullness and prosperity of his condition. Thirdly, The holiness and piety of his life. Certainly a man thus raised, thus glorious; set up thus in temporals and in spirituals, thus furnished with substantials and adorned with circumstantials, abounding in whatsoever could make a man great and happy both in the eye of God and man; surely such a man as this, a man thus complete, wanted nothing but some want, to try his sincerity in this fullness. And now behold this hastening upon him: God having thus fitted and qualified him, will now try him, try him like gold in the furnace of affliction. You may see matter gathering for this, and the fire kindling in the next part of the Chapter.  Verse 6. 
Now there was a day, when the sons of God, came to present themselves before the Lord, etc.  
Take this in the general from the connection of the two parts.  
Usually where God gives much grace, he tries grace much.  
To whom God hath given strong shoulders, on him for the most part he layeth heavy burdens. As soon as Job is spoken of thus prepared, the next thing that follows is an affliction.  Now there was a day, etc. 
And so we are come to the second main division of the Chapter, which is the affliction of Job, and that is set forth from this 6th verse to the end of the 19th. And lest we should conceive it to have come upon him by chance, it is punctually described four ways.  

1. By the causes of it. ver. 6, 7, &c,  
2. By the instruments of it, ver. 15, 16. etc.  
3. By the manner of it, ver. 14, 15, 16, etc.  
4. By the time of it, ver. 13.   
First his afflictions are set forth in their causes, and that is done from the sixth verse to the end of the twelfth. And the causes are threefold.  
First, The efficient causes, and they were two.  

1. The supreme and principal efficient cause, and that was God, ordering and disposing the affliction of Job.  
2. The subordinate efficient cause, and that was Satan; he was an efficient but under God: Satan found out other instruments and tools to do it by, but he was an efficient subordinate unto God. And the Text discovers him three ways. 

1. By his diligence in tempting, ver. 7.  
2. By his malice in slandering, ver 9, 10, 11.  
3. By his cruelty in soliciting the overthrow and affliction of Job. ver. 11.     
Secondly, We have the material cause of Jobs affliction, or in what matter he was afflicted; and that is laid down; first positively in those words, All that he hath is in thy power; that is, his outward estate, that was the matter wherein he was afflicted. Then it is laid down negatively; in those words, Only upon himself put not forth thy hand. God doth set him out how far the affliction shall go; in the things that he hath thou shalt afflict him, but thou shalt not meddle with his person, with his body or with his soul.  
Thirdly, The final cause of Jobs affliction, and that is, the practical and experimental determination, decision or stating of a great question that was between God and Satan concerning Jobs sincerity. God tells Satan that Job was a good and a just man; Satan he denies it, and saith that Job was an hypocrite. Now the determination of this question was the general final cause of Jobs affliction. When on the one side God affirms it, and on the other side Satan denies: how shall it be tried? Who shall be the Moderator and Umpire between them? Satan will not believe God, and God had no reason to believe Satan: How then should this be made out? It is as if Satan had said, Here is your yea and my nay, this question will never be ended or decided between us, unless you will admit some course to have Job sound afflicted. This will quickly discover what metal the man is made of; therefore let him come to the trial, saith Satan. Let him, saith God, behold all that he hath is in thy power, do thy worst to him, only upon his person put not forth thy hand. So that I say the general final cause of Jobs affliction is the determination of the question, the decision of the dispute between God and Satan, whether Job was a sincere and holy man or no.  
And all this (to give you the sum of those 6. verses a little further,) is here set forth and described unto us after the manner of men, by an Anthropopathy: which is, when God expresses himself in his actions and dispensations with and toward the world, as if he were a man. So God doth here, he presents himself in this business after the manner of some great King sitting upon his Throne, having his servants attending him, and taking an account of them, what they had done, or giving Instructions and Commissions to them what they shall do. This I say God doth here after the manner of men, for otherwise we are not to conceive that God doth make certain days of Session with his creatures, wherein he doth call the good and bad Angels together about the affairs of the world; we must not have such gross conceits of God, for he needs receive no information from them, neither doth he give them or Satan any formal Commission; neither is Satan admitted into the presence of God, to come so near God at any time; neither is God moved at all by the slanders of Satan, or by his accusations to deliver up his servants and children into his hands for a moment. But only the Scripture speaks thus, to teach us how God carries himself in the affairs of the world, even as if he sat upon his throne, and called every creature before him, and gave each a direction, what and when and where to work, how far and which way to move in every action.  
So that these 6. verses following, which contain the causes of Jobs affliction are (as we may so speak) the Scheme or draught of providence; (that may be the title of them.) If a man would delineat providence, he might do it thus; suppose God upon his throne, with Angels good and bad, yea all creatures about him, and he directing, sending, ordering every one, as a Prince doth his Subjects, or as a Master his servants, do you this and do you that, etc. so all is ordered according to his Dictate. Thus all things in Heaven and Earth are disposed of by the unerring wisdom, and limited by the Almighty power of God.  
Such a representation as this we read in 1 King. 22.19. Where Micaiah said to Ahab, Hear thou the word of the Lord, I saw the Lord sitting upon his throne, and all the Host of Heaven standing by him. And so he goeth on to show how a spirit came and offered himself to be a lying spirit in the mouth of ahab's Prophets. This is only a shadow of providence; there was no such thing really acted, God did not convene or call together a Synod of spirits to advise with (de Arduis Regni) about hard or doubtful cases; nor are wicked spirits admitted into his presence, only by this we are instructed and assured that God doth as exactly order all things in Heaven and earth, as if he stood questioning or interrogating good Angels, men and devils concerning those matters.  
Having thus given some light about these six verses in general. I shall open the particulars.  Now there was a day. 
The Jewish Rabbins trouble themselves much to find out what day this was. They say it was the first day of the year. Others that it was the Sabbath day. But I account it a disadvantage to a clear truth when it is proved by an obscure text. The Sabbath hath proof enough before the law, though this be spared. The holy Ghost hath told us only that there was a day, or certain time.  When the sons of God. 

Hic locus apertè refellit Chrysostomun, qui negat angelos unquam vocari filios Dei. Drus.  In Gen. 6.2. The posterity of Seth (who were the visible Church at that time) are called the sons of God. The unanimous consent of all Expositors (I have met with) is, that here the sons of God are the good Angels, so also they are called, Cap. 38.7. of this book. Some it may be will object against this Exposition that of the Apostle in Heb. 1.5: To which of the Angels said he at any time, thou art my son? How then do you interpret here, 
Read more of this point Chap. 2.1. where the whole verse is repeated.  that the sons of God are the Angels, when as the Apostle hath expressed, to which of the Angels, etc.  
I answer that the Angels are not the sons of God, as the Apostle there expresseth, they are not the sons of God by eternal Generation; but they are the sons of God by temporal Creation, for so he speaks there, To which of the Angels said he, thou art my son this day have I begotten thee? They are not the begotten sons of God, but they are the created sons of God. And the Angels are called the sons of God in 3 respects.  
First, Because of their great and mighty power, therefore Eph. 1.21. they are called, Principalities and powers; far above principalities and powers, and might and dominions, that is, far above all Angels. They are called the sons of God, because they are like God in power and dignity.  
Then again they are called the sons of God, because they serve God as sons, cheerfully, willingly, readily. They do not obey as slaves, as servants, as the best of servants, they obey better than the best of servants, they obey as children: they go about their work with filial and son-like cheerfulness and delight.  
Thirdly, they are called sons, because of the great privilege that God doth vouchsafe them, he doth use them as his children, as his sons, they are his Courtiers, they are near him always attending him, and continually see his face. They have the privilege of sons.  Came to present themselves before the Lord. 
Not that the Angels are at any time out of the presence of God, for Christ is express in that, Mat. 18.10. Their Angels do always behold the face of my Father. But they are then said to come and present themselves before God, when they come upon some special business, or upon some special occasion. As it is with us here upon the Earth, we are never out of the presence of God, for Psal. 139. Whether shall I go from thy presence? Yet when we come to pray and are in other holy duties we are said to present ourselves before God, and to draw near unto God, and God is said to draw near unto us at such a time, and yet God is ever with us, and we ever with him. So when it is said here, that the Angels came and presented themselves before the Lord, it noteth only this, their readiness, either to give an account of what they had done, or to receive directions from God what to do. The Angels are most willing to go about the service and work of God, and that is all that is here meant by their presenting themselves before the Lord, for otherwise they are ever in his presence: as Luk. 1.19. The Angel answered and said, I am Gabriel that stand in the presence of God, and am sent to speak unto thee. I am Gabriel that stand, he speaks in the present time, even now while I am speaking unto thee, I stand in the presence of God. The Angel while he goeth into the world, is not absent from God, he beholdeth the face of God always. The Schoolmen have an odd distinction, they say there are assisting Angels and there are ministering Angels: Those Angels that are assistants stand always before God and never are sent out about the world upon any occasion; Others are ministering spirits, as Heb. 1.14. Are they not ministering spirits sent forth to minister for them who are the heirs of salvation? This is School doctrine. But there needs no such distinction of some to be assisting or attending and some to be ministering Angels, for wheresoever they are, they are always in the presence of God: and their presenting themselves before God, notes only their preparedness to attend the Lords service in whatsoever he shall employ them.  And Satan came also among them. 
That is, the chief of the evil Angels, as it is conceived. The word [Satan] signifieth an Adversary, and so it is often times applied to men; as concerning Solomon, it is said that while he did walk exactly with God, there was neither adversary nor evil occurrant; 
1 King. 5.4.  the word in the original is, there was no Satan in his kingdom; and in the 1 King. 11.14. it is said, The Lord stirred up Satan an Adversary against Solomon; and that accusation which those wretches in Ezra c. 4. sent against the building of Jerusalem, is called Sitna, they sent Sitna an accusation or an opposing letter: It comes from the same root, any kind of opposition is called Sitna from Satan who is an opposer. It is sometimes used more generally concerning any opposition, as the Angel that came to oppose Baalam, Numb. 22.34. I wist not (saith Baalam) that there was an adversary that stood in the way.  
But how can it be said that Satan should come among the sons of God?  
I said before that it was but an alluding speech to the dealings of men in their sessions and assemblies, and there is no necessity to make every particular of it hold. We may conceive it thus.  Satan came also among them. 
It is not said that the sons of God and Satan, came and presented themselves before the Lord; Satan did not join himself in with them. Satan did not offer himself for any good service: but thither he came being so ordered by the overruling power of God.  
But can Satan come into the presence of God?  
No otherwise than a blind man can come into the Sun: he comes into the Sun and the Sun shineth upon him, but he sees not the Sun. Satan comes so into the presence of God, that he is always seen of God, he is never so in the presence of God as to see God. It is questioned whether the lapsed Angels ever saw God at all while they stood; because if they had seen God, it is conceived that vision would have been their confirmation. But it is most certain that the lapsed Angels since their fall never saw God, nor ever shall; though it be said here Satan came among the sons of God; you know what the Apostle Judas teacheth, That the devils kept not their place, but are reserved in chains of darkness against the judgement of the great day; We shall open that afterward, when we come to speak of his compassing the earth, how he doth compass the earth, and yet is reserved in chains of darkness. But I say there is his seat, there is his place, and all that is spoken of him in this doth not infer any the least glimpse or fruition of God or communion with the Angels. In regard of his nature, he is still a spirit; but in regard of his sin, he is a miserable spirit, he hath lost his excellency, though he hath not lost his nature. And being a spirit, he hath power to pass and repass, to go up and down the world, to ascend and descend at his pleasure (as good Angels may and can) when God doth permit him.  
We see here the good Angels are called the sons of God; in this learn the privilege of believers, they partake with the Angels in this title; the Apostle saith, Behold what manner of love the Father hath showed that we should be called the sons of God; if you would know what manner of love it is, it is as great as the Angels in Heaven have: Christ took not upon him the nature of Angels but hath given us the honour of Angels. Fallen Angels could not share with us in the benefit of redemption, but we share with the Angels that stand in the privilege of Sonship. We are the sons of God as well as they, and in somewhat beyond them; they are created sons, but not (as we) adopted sons.  Came and presented themselves before God. 
This should teach us to imitate Angels; this we pray for, That the will of God should be done on Earth, as it is done in Heaven. The Angels always present themselves, they always stand before God, ready to do his will; we should be ever in the presence of God in this sense, that is, presenting ourselves, standing as in the presence of God, ready to take and receive instruction, to do his will, what ever it is. Lord what wilt thou have me to do? Is as it were the voice of an Angel standing before the throne of God. It should be the voice of every soul, Lord what wilt thou have me to do? This is the presenting of the soul before God.  
Then consider here, who Satan was; Satan was as good in his Creation, as any of those who are called the sons of God, They are called the sons of God, and he is now called nothing but Satan an adversary. His condition was once as good as theirs. Note hence,  
There is no created excellency, but if it be left to itself, will quickly undo itself.  
These Angels were as good at the first as any of those that were here called the sons of God. They were not confirmed, they stood upon their own bottom, they fell and had no tempter at all; they turned about upon the freedom of their own will, and left their habitation (saith the Scripture.) There is no trusting to any estate out of Christ.  
Further note this, what was the difference between those sons of God and this Satan? only sin: one was as good as the other in the creation; nothing else made an Angel a Devil, but only sin.  
Sin despoyles the creature of all its comfort and honour at once.  
Again note this, the Angel falling and becoming sinful, hath his name presently changed, he is called Satan an Adversary. An adversary to God, an adversary to man.  
He that is wicked himself will quickly be an adversary, an opposer of all goodness: no sooner a sinner, but a Satan.  
Lastly, Note this,  
To be an opposer of good is to be conformable to the devil.  
The devil is the Adversary, the Satan, and so proportionably as any one is an opposer of good, so much of Satan, so much of the devil he hath in him: Therefore Christ said to a chief Apostle, when he did oppose him in that greatest good of all, the working out of our redemption in dying for us, get thee behind me Satan, Mat. 16. All opposition of goodness is a spice of the devil. So the Apostle Paul, Act. 13.10. when he speaks to Elymas the sorcerer, saith, O thou child of the devil, thou enemy of all goodness. To be an enemy of goodness is to be the child of the devil; it is the very character of the devil. He is a Satan in respect of all goodness and good persons.  
And surely (my brethren) if this be a character of the devil, and to be conformable unto Satan, how conspicuous is that conformity in this age? How many thousands bear this mark of the devil, not only in their hands closely, but in their foreheads openly? How many visible walking Satan's are there among us, enemies of all goodness, oppressors of all righteousness, opposers of our peace, opposers of our liberty, opposers of the Gospel, opposers of Christ? These are all as so many Satan's in the world, so many enemies. Now is a time that Satan's are let loose in the world; the devil now if ever works mightily in the hearts and spirits, in the hands and tongues of these children of disobedience. It becometh us then, that as there are many adversaries and opposers of goodness, to show ourselves friends and patrons of goodness. Christ hath many challenges, let him find some Champions. Now it is time to raise your spirits, not only to love the truth, but to maintain the truth; as it is the height of wickedness, not only to do evil, but to oppose good, so it is the height of holiness, not only to do good, but to oppose evil. This is just to be on the contrary point to Satan, he doth wickedness and opposeth good, let us do good and oppose all evil, To be a Satan against Satan, is the glory of a Christian. Now set yourselves against the Satan's, be adversaries to that Adversary and all his adherents, so shall you approve yourselves the friends of Christ.   
JOB 1.7, 8. 
And the Lord said unto Satan, whence comest thou? Then Satan answered the Lord and said, From going to and fro in the earth; and from walking up and down in it.  
And the Lord said unto Satan, hast thou not considered my servant Job, that there is none like him in the earth? a perfect and an upright man, one that feareth God and escheweth evil?  
IN the former verse we showed you that great and glorious Session, the Lord with his holy Angels about him, and Satan too coming among them. In the verses following to the end of the 12th. We have the business or acts of the Session recorded. God Interrogates, Satan answers: Satan moves, God grants. This is the sum of all the business that passed in this Session. God puts two Interrogatories to Satan, one concerning his travels or where he had been, vers. 7. The other concerning his observations or what he had done, vers. 8.  
In the 7th. verse we have the first qustion, the Lord beginneth with Satan, And the Lord said unto Satan, whence comest thou?  
How the Lord speaks is a point almost unspeakable. There are many disputes about it, I will not stay upon them: only to open this, that you may take in all Scripture of the like kind wherein the Lord is said to speak. We must know that as in Scripture God is said to have a mouth and a voice, alluding unto man by that common figure; so likewise when the Lord speaks we must understand it by the same figure, it is but an allusion to the manner of men. God is said to speak, as men are said to speak: but God doth not speak, as men speak, forming a voice by such organs or instruments of speech: But when the Lord speaks▪ it is either by forming and creating a voice in the air, so God is said to speak sometimes, As when Christ was babtized, there came a voice from Heaven saying, 
Mat. 3.17.  This is my beloved Son, etc. So Joh. 12.28. There came a voice from Heaven saying, I have glorified thee; which all the people heard sounding in the air. Secondly, God is said to speak, when he manifests and declares himself either to the spirits of men, or unto Angels who are spirits. God doth speak unto the spirits of men, sometimes without any forming of a voice: so the phrase is usual in the Prophets, The word of the Lord came unto me, which is to be understood, that the Lord did secretly reveal himself to the spirits of his Prophets, and not by any external audible voice; it was an inward, not an outward word. So when the Lord speaks unto Spirits or Angels, be they good or evil Angels, you must not understand it of a voice form or fashioned into audible words and syllables, but it is a manifestation or a declaration of Gods will and mind unto the Angel's mind, good or bad as God willeth. For the will of God to declare himself unto an Angel, is the speech of God unto an Angel. So much as God intendeth of his mind should be known to the Devil, is a speaking to the Devil. The intention of one spirit is as plain to another spirit, as the voice of one man is to another man, there is the very same proportion. So here in this place where it is said, the Lord said unto Satan, this was only a manifestation of God's will, as he willed unto Satan; God did manifest himself thus far to Satan, that it was his pleasure to know of him whence he came; this will, was his speech.  
To pass from the manner of speaking, we will look upon the matter spoken, And the Lord said unto Satan, whence comest thou? That's the first question.  
This question is here put, not for information, as if the Lord did not know whence he came, as men usually question that they may be informed. But questions in Scripture (especially when the Lord putteth them) are to be understood in some of these senses.  
First to exact a confession from the mouth of the party. He said unto Satan whence comest thou? Not that he needed an information, but that he might receive a confession from the mouth of Satan. So he questioned Adam, Gen. 3. Adam where art thou? who told thee that thou wast naked? Hast thou eaten of the tree whereof I commanded thee thou shouldest not eat? These questions were not to inform God, but only that Adam might give a confession out of his own mouth concerning those things. So he questioned Cain, Gen. 4. Where is Abel thy brother? It was a question only to draw a confession from Cain of what he had done. There is a like question of Elisha to his servant Gebazi when he had run after Naaman and had got a reward from him, 2 King. 5.25. Elisha saith to him, whence comest thou? or where hast thou been? He asked him this only to draw a confession from him, for saith he afterward, went not my spirit with thee when the man turned again from his chariot to meet thee? He knew before where his servant had been, God had revealed the thing unto him, only he questions him to make him acknowledge it. So here the Lord questions Satan, whence comest thou? that he might have a confession from himself. Though the Lord doth know all the actions ways and thoughts of every creature, yet God at the last will question every man, that he may judge every man upon his own confession.  
Secondly, this question may be understood, as intimating a dislike of the thing or of the business that Satan had been about. Questions are many times put, not out of ignorance or nescience of what hath been done, but out of a dislike or abhorrence of the thing done. When the man or the thing is not approved, than God carrieth himself toward him and his action as if he knew not what he had been doing, and he must have it out by confession. Thus Hiram, 1 King. 9.13. puts the question upon Solomon, What Cities are these which thou hast given me my brother? He saw and knew before what Cities they were, but thus he questioned, because they pleased him not, vers. 12. In the 8th. of Hos. 4. God is said not to know that they set up Kings; They have set up Kings but not by me, they have made Princes and I knew it not: That is, I did not like them, I took no notice of them by way of approbation. So God questions about things, as if he did not know them, when he doth not like them; and we may conclude that this question holds out to us God's dislike of the ways and works or Satan.  
Thirdly, Questions and this question may be understood in a way of objurgation or chiding. Satan whence comest thou? Thou hast been a tempting, thou art come now from murders, and thefts, and adulteries, and blasphemies, from provoking men to all these wickednesses. As that question, Jona 4.4. was a chiding of Jonah, Dost thou well to be angry? So, Whence comest thou? As many times when you are angry with your servants, you ask, where have you been? There is a reprehension in the question: So God full of wrath toward Satan, saith, whence comest thou? Thou hast been doing all the mischief thou canst abroad in the world I am sure.  
Lastly, For the better conceiving of the matter of this question proposed, whence comest thou? There is more to be understood then is expressed, For God doth not only inquire here concerning the places where he had been, but concerning the business and the work which he had done, all is included in it. Whence comest thou? what hast thou been doing in the world? what hath thy business been abroad? Every man, every creature, every Angel good or bad, must give an account of themselves unto God. So much of the Lords question, now let us examine Satan's answer.  Then Satan answered the Lord and said, from going to and fro in the earth, and from walking up and down in it. 
If I am enquired (saith Satan) whence I come, I answer, I come from walking up and down in the earth, from going to and fro in it. Here again it may be doubted, How Satan speaks to the Lord, as before it was about the Lords speaking unto Satan. The speaking of Satan and all spirits, is according to the manner before explained of Gods speaking. Then Angels speak one to another or unto God, when they direct or intend such or such things to be known. As a thought, a conception in the mind, is a word in the mind; so the directing or putting forth, or an intending to put forth that word or that thought, is the speaking of the mind, than the mind speaks. As we know in ourselves, A man meditates he conceives such and such things, he forms them all in his spirit under some words into such notions: And he can put forth these by desires, though he doth not speak. And so we are said often in Scripture to speak unto God in our hearts, when the mouth doth not speak at all, as Moses, Exod. 14.15. is said to cry unto God, that was nothing but the directing or actual intending of such and such secret desires unto God; that was a crying unto God. So it is said of Hannah, (1 Sam. 1.13.) that she spoke to the Lord in her heart. After this manner do Angels and spirits speak. As we can speak to God in our spirits, by our hearts, when we intent or lift up such and such thoughts unto God; so they speak in the same manner by making known and revealing so much of their minds to God, as they desire he should take notice of: For if a man have such and such thoughts, and only reserve them to himself, he is said to speak to himself, to speak within himself: So Angels, though they have such and such thoughts, they do speak to themselves, and not to God, while they keep those thoughts within themselves: how ever God knows them all before, yet an Angel is said to speak no more to God, than he doth intentionally and obedientially (as some express it) make known and declare to God his desire, that God may take notice of it. So here Satan answereth and saith unto God, or he speaks to God these things, that is, he doth actually intend that God should know thus much of him what he had been about, that he was come now, from going to and fro in the earth, from walking up and dawn in it.  From going to and fro, etc. 
It may be doubted, how Satan can be said to go to and fro in the earth, and to walk up and down in it, whereas it is express in the Epistle of Judas, vers. 6. that the Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgement of the great day. Now if Satan, if the Angels that fell be in chains, and in chains of everlasting darkness, and reserved unto the judgement of the great day, how doth Satan here speak of himself as being at liberty, going to and fro in the earth, and walking up and down in it?  
I answer, That though the devil goeth up and down, yet he is ever in chains. He is in a double chain, even when he goes and circuits the whole earth abroad, he is in a chain of Justice, and in a chain of Providence. He is in a chain of Justice, that is, under the wrath of God, and he is in a chain of Providence, that is, under the eye of God, he can go no further than God gives him leave, than God lets out and lengthens his chain. So that still he is reserved under chains, even chains of darkness, when he goes abroad he goes like a prisoner with his fetters upon his heels.  
But it may be here enquired further, if Satan be thus under the wrath of God, and be a condemned spirit, if he be in such darkness, how can he intend or attempt, plot or execute those designs of temptation for the overthrow of souls, and disturbance of the Churches of God throughout the world. Will not such torment and horror of darkness, disable and unfit him for such curious methods of doing mischief? can he have his thoughts upon any thing but upon his own woeful condition and miserable estate?  
For this likewise (to clear it) we may conceive, that Satan although he be at the present under the wrath of God, yet he is not under the fullness of the wrath of God, he is not yet in extremity, he is not yet in that degree of judgement which hereafter he shall receive. Satan is now as full of discontent as he can be, but he is not so full of torment as he can be, This we see expressly in Mat. 8.29. where the devils say to Christ, Art thou come to torment us before our time? as noting that there will be a time wherein they shall have more torment, their fill of torment; such torment, as what they now endure, compared with it, may pass for no torment if not for pleasure. Then they shall drink the very dregs of the cup of God's wrath, now they do (as it were) but sip or taste it. The devils, though they are already cast down from their glorious estate, yet they are not cast into such a woeful state as hereafter they shall be; therefore they may walk up and down in the world, and uncessantly set themselves about the destruction of others.  
For the words, From going to and f●ro in the earth, and from walking up and down in it. Satan here speaks like a Prince, therefore some conceive that this is the Prince of devils that is here mentioned in this Text; Beelzebub the chief of the devils, for here he speaks of himself as some great Prince that had gone about his Countries to view his Provinces, his Kingdoms and Cities; I come saith he from visiting my several places and Dominions, I come from going to and fro in the earth, and from walking up and down in it.  
These expressions are not to be understood properly, for properly spirits, such as Satan is, cannot be said to go or to walk: A spirit moveth, that is proper to a spirit: but properly a spirit doth not walk or go, that is proper only to bodies: But the word which we translate, from going to and fro, is translated by some, from compassing the earth, or from compassing about in the world, and then it is proper; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Original signifying to compass or circuit about by any king of motion as well as by going.  
Further, For the understanding of Satan's going to and fro in the earth. We must not not conceive that this is all that Satan doth, to walk up and down in the world, to go to and fro: he is no idle peripatetic, but by going to and fro in the earth is noted.  
First, The exact discovery which Satan makes of all things in the earth. For the word [Shut] signifieth to inquire, to search diligently into a thing. It is not a bare going about, 
Propriè est attentè discurere, circumspicere & explorare.  but it is a going about as a spy, to search, to inquire, to observe and consider diligently all things as one passeth along. The same word is used (Dan. 12.4.) for discoursing, we translate it thus, Many shall run to and fro and knowledge shall be increased: now, we may wonder how knowledge should be increased by running to and fro, up and down, they that would increase knowledge, should rather sit still and consider, and debate things; but the word (so some translate it) signifies to discourse or dispute of things, they shall discourse or go about to inquire into things and knowledge shall be increased. Thus Satan's going to and fro in the earth, is a discoursing upon every thing, a disputing upon every point and person: he doth as it were debate every man's condition as he goeth, and every man's estate, every man's temper, and every man's calling, he considers what is fittest to be done against him, and how he may assault him with greatest advantage. That is the running or going to and fro which is here meant in the Text, it is a going to and fro to increase his knowledge, and inform himself of all things as he goeth. The same word is used concerning the good Angels, Zach. 1.10. It is said there, that they were sent to walk to and fro through the earth; it was not a bare passing through the earth, but a curious observing and prying into all things as they went: we translate it a walking to and fro, but it is a walking so as to bring God in intelligence, for these were sent out as Christ's intelligencers, to bring him in a report of the state of things abroad: for so there in the vision it is expressed after the manner of men; Though Christ needs none to inform him about the estate of his Church and people, yet he alludes to the custom of Princes, who maintain Intelligencers in all Courts and Kingdoms, to advise them how the affairs of other nations are transacted. The very same Original word is used of God himself, (Zach. 4.10.) The eyes of the Lord run to and fro through the whole earth, he is his own Intelligencer, exactly discovering and taking notice of every thing that is done in the world. So then this is the meaning, I have been going to and fro in the earth, saith Satan, that is, I have fully and throughly taken notice of all passages, of all persons in all places, of all conditions and sorts of men, that is the thing I have been doing; Thus Mr. Broughton translates, From searching to and fro in the earth, noting his exactness of enquiry in his travels.  
Then secondly, it noteth the unquietness of Satan. He is an unquiet, a restless spirit, being cast out of Heaven he can rest no where. A soul that is once displaced and out of the favour of God, hath no place to repose in afterward. Now saith he, all my business is walking to and fro, going up and down, Satan hath no rest. As the sentence of Cain was, Gen. 4. when God had cast him out of his presence, thou shalt be a fugitive and a vagabond, thou shalt do nothing but run up and down the world as long as thou livest. Satan is such a fugitive, a vagabond, one that runs up and down in the world, he is an unsettled, an unquiet spirit. They who are once departed from God, can never find rest in any creature, but running to and fro is their condition and their curse.  
Thirdly, Some understand it thus, that Satan makes (as it were) a recreation of his tempting and drawing men to Hell. Satan cannot possibly in a proper sense, take any comfort or be refreshed, but as one doth well express it, he himself being lost, undone and damned, seeks to comfort himself by undoing and damning others. 
Ipse perditus perdendis hominibus solatia quaerit.  It is a joy to some to have companions in sorrow. All Satan's delight (if we may conceive he hath any delight) is in this, in making others as bad and miserable as himself. Therefore it may be he calls his trade of seduction and destruction, walking up and down in the earth, as men are said to walk up and down for refreshing and recreation; he speaks of it, not as of some toilsome hard journey, but as of walking for delight. But I conceive the former to be more proper.  
Take two or three Notes from this.  
First, Here we may observe, That there is no place in the world that can secure a man from temptation, or be a sanctuary from Satan's assault. For Satan goeth to and fro through the earth, he is an ubiquitary, he stays no where but runs every where. It is the folly of Popish Votaries, that think to shut themselves up in walls from the temptations of Satan; Cloisters are as open to Satan as the open field. Satan walketh to and fro through the earth.  
Secondly, We may note here the wonderful diligence of Satan, Satan is very active to do mischief, He walketh to and fro, As Peter expresseth it, 2 Pet. 5.8. He goeth about as a roaring Lion, seeking whom he may devour. There is his diligence, and there is his intent. Satan speaks nothing of his intent here, he conceals that, he speaks only as if he went about like a pilgrim walking through the earth, his main business, that he went about, to devour souls is kept in silence; but the holy Ghost unmaskes him and discovers the design of his walking to and fro, He seeks whom he may devour. If Satan be thus diligent going about to tempt, we ought to be as diligent standing always upon our watch, to prevent his temptations. Mr. Latimer in one of his Sermons, where he taxes the Clergy, especially the Bishops of those times for their idleness, proposeth to them the example of the Prophets and Apostles and of Christ himself, their diligence in going about to preach should quicken those idlers: but (saith he) if you will not follow their example, follow the example of Satan, he goeth about in his Diocese to and fro continually. Take example from him in doing evil, how to do good, we may take example thus far from Satan, to be as forward to do good, as he is to do hurt, to be as watchful against him as he is watchful against us. If this be his business to go to and fro through the earth and his intent be to devour souls, then where ever we go in the world up and down, we ought to be careful to keep our own souls, and gain the souls of others.  
Thirdly, We may observe from it, that Satan is confined in his business to the earth, he can get no farther than the earth or to the ayereall part; he is called the Prince of the air. Satan being once cast out of heaven can never get into Heaven more. There is no tempter in heaven, there is no Serpent shall ever come into the celestial Paradise; there was one in the earthly Paradise, but there shall never be any in the celestial. Therefore when we are once beyond the earth, we are beyond the reach of all temptations, we are then at rest from Satan's snares and practices, as well as from our own labours.  
Let us now consider what the Lord replieth, or his second Question to Satan. Well, thou hast been walking to and fro in the earth, saith God, Hast thou considered my servant Job? Tell me, hast thou taken notice of such an one? Hast thou considered? The word is, Hast thou put thy heart upon Job? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So it is word for word in the Original, hast thou laid Job to thy heart? Hast thou seriously, fully and exactly considered my servant Job? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just.  And so it is rendered out of the Septuagint, Hast thou attended with thy mind upon my servant Job? To put a thing upon the heart, is to have serious and special regard to it; as when the Scripture speaks of not putting a thing upon the heart, it noteth a slighting and neglecting of it. When the wife of Phineas was delivered, and they told her that she had brought forth a son, the Text saith, she answered not, 
1 Sam. 4.20.  neither did she regard; the Hebrew is, neither did she put her heart upon it, the same word is here in the Text. Thus Abigail speaks unto David, As for this son of Belial, let not my Lord put his heart upon him, or (as it is translated) let not my Lord regard this man of Belial; 
1 Sam. 25.25.  take no notice of such an one as he is, he is a fool name and thing, do not regard him, do not put him upon thy heart. There are divers such expressions where putting upon the heart is expressed by regarding, and not putting upon the heart, by not regarding. Then here, hast thou put Job upon thy heart? that is, hast thou seriously weighed and considered Job? As if God had said, I am sure in thy travels and wander about the world, thou couldst not choose but take notice of Job, he is my jewel, my darling, a special man among all the sons of men: He is such a spectacle as may justly draw all eyes and hearts after him: when thou walkedst didst thou not make a stand at Jobs door. I cannot but look upon him myself and consider him, 
Psal. 34 15.  therefore surely thou hast considered him. The eyes of the Lord are upon the righteous, and his heart is upon them too. A wicked man hath not the eye of God, a godly man hath his heart, and shall have it to all eternity. The sum is.  
This Question teacheth us; That amongst all the men that dwell on the face of the earth, Job was the most considerable.  Hast thou not considered my servant Job. 
It is as if one should say to a man come from this City into the Country, were you at Court, or have you seen the King? Because he is the most eminent and considerable person. So God here speaks to Satan upon his account of walking about the earth, hast thou taken notice of Job? A godly man is the most considerable man in the world. But than you must put your heart upon him, not your eye only, for then as it was said of Christ, (Isa. 53.3.) you may perhaps see no beauty in him, his inside is the most considerable thing in the world. As a wicked man is the most unconsiderable, not worthy the looking unto, though he be never so great, 
2 Kin. 3.14.  as Elisha said to the King of Israel, Surely as the Lord of hosts liveth, before whom I stand, were it not that I regard the presence of Jehosaphat the King of Judah, I would not look toward thee nor see thee; thou art not a man saith he, that deserveth so much as to be looked upon; 
Psal. 15.4.  A godly man is therefore described to be one, in whose eyes a vile person, a wicked man, is despised.  
But secondly, in reference to Satan. Some read these words not by way of question, but by way of affirmation; thus, thou hast considered my servant Job. Thou hast been abroad in the world, surely than thou hast taken notice of my servant Job, thou hast considered him; that is, of all men in the world, thou hast set thyself about Job to tempt him and to try him, when thou camest to Jobs house, there thou madest an assault, there thou tryest the uttermost of thy strength to overcome him; thou consideredst him what to do against him, how to overthrow him, & tell me, hast thou not found him a tough piece? Didst thou ever meet with such an one in the world before? To consider a thing is to try all ways how to gain it, or how to compass such a thing: 
1 Sam 9.20.  as Samuel said to Saul when he was seeking his father's Asses, As for thine Asses that were lost, set not thy mind on them; that is, do not trouble thyself, do not beat thy brains to consider which way to go to find them, or where it is most probable to get them. So here thou hast set thy mind or considered my servant Job, that is, thou hast beat thy brains, and set all thy wits on work what course to take with greatest advantage to destroy my servant Job.  
Take the words in that sense, and they yield us this Instruction. That Satan's main temptations, his strongest batteries are planted against the most eminent godly persons. When Satan sees a man that is eminent in grace, against him he makes his hottest and subtlest assaults: he sets his heart upon such a man, yea and vexeth his heart too about him. Satan is most busy at holy duties (one said he saw in a vision ten devils at a Sermon, and but one at the market) and about holy persons. As for others, he doth not trouble himself about them, for they (as the Apostle shows) are led captive by the devil at his will, 
2 Tim. 2.26.  if he do but whistle (as it were) they easily follow him and come after him presently, so that he needs not set his heart or vex himself about them. But when he cometh to a Job, he sets all his wits and all his strength a work, bends all his thoughts to consider what course to take to assault such a strong hold of grace. If he can get such a man down then there is triumph indeed, he sings victoria. Then (if we may so speak) there is joy in hell, as there is joy indeed in heaven at the conversion of a sinner. So there is a kind of joy in hell, when one sins that is converted. If any thing can make the devils merry, it is this, to give a godly man the foil; though they see he is passed their reach to destroy him, yet if they can but blemish or disgrace him, if they can but trouble and disquiet him; this is their delight. Hence it is that General Satan with his legions of darkness, those infernal spirits encamp about such persons with deadly hatred. As when an Army meets with a strong Castle or City, they sit down and there consider what course to take for the besiedging and gaining of it.  Hast thou considered my servant Job. 
The title which God gives Job is very observable, My servant Job. A Servant (you know) is one, that is not at his own dispose, but at the call and beck of another; so the Centurion describes a servant; For (saith he) I am a man under authority and I have servants, and I say to this man go and he goeth, and to another come and he cometh. Servants are at the word of another, they are not (sui juris) in their own power therefore Aristotle calleth Servants, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  living tools, or living instruments, breathing instruments, because they are at the will of another, to be used and employed at the discretion of their Master. Here God calleth Job his servant. And he calleth him so, First, by way of distinction or difference; my servant, that is, mine not his own; many are their own servants, they serve themselves, as the Apostle saith, They serve not the Lord Jesus, but their own bellies, they serve their own lusts, 
Rom. 16.  divers lusts and pleasures; Job is not such an one, he is my servant.  
Many are Satan's servants; as if God should have said to Satan here; Satan thou hast gone about the world, and thou hast found a great family of thine own, thou hast found many servants in all places, but hast thou considered my servant? There is one I am sure that oweth thee no service, and by his good will, will do thee none; hast thou not found my servant?  
Some are the servants of men; but Job is my servant; not a servant of men, to subject himself to their lusts, either for hope or fear. He is not (as the Apostle speaks) the servant of men (in that sense) to please men, with sinning against and provoking God.  
Secondly, My Servant, by way of special right and property; So Job and all godly persons are called Gods servants: First, by the right of election they are Gods chosen servants, as Paul is called a chosen vessel, that is, a chosen servant, to carry the name of God. 2. They are Gods servants by the right of purchase; my servant whom I have bought and purchased; so in the 1 Cor. 6. You are bought with a price, be not the servants of men, that is, you are bought with a price to be my servants, therefore be not the servants of men in opposition to me, or to my disservice in any thing. So Job was God's servant by way of purchase; God buyeth every one of his servants with the blood of his son.  
Thirdly, My servant, by way of Covenant, Job was God's Covenant servant, God and he had (as it were) sealed Indentures. Job entered into Covenant with God, that he would perform the duty of a servant, and God entered into Covenant with him that he should enjoy the privilege of a servant. Now that which is Gods by right of Covenant, is his by special right.  
Then again, We may further understand this, and all such like expressions: When God saith, my servant, he doth as it were glory in his servant. God speaks of him, as of his treasure, my servant, as a man doth of that which he glorieth in. As the Saint's glory in God, when they use this expression, my God and my Lord, my Master and my Christ, this is a kind of glorying and triumphing in God. So this expression carrieth such a sense in it, Hast thou not considered my servant Job, there is one that I have honour by, one that I rejoice and glory in, one that I can speak of with much more, then content, even with triumph, my servant Job: there's a man.  
It is man's honour to be God's servant, and God thinks himself honoured by the service of man. It was once a curse, and it is a great curse still to be the servant of servants, as it is said of Cham; 
Gen. 9  but it is an honour, the great honour of the creature to be a servant to God. He that is a servant of Christ, is not only free, but noble. And Christ reckoneth that he hath not only work done him, but honour done him by his willing people, and therefore he glories in any such, my servant.  My servant Job. 
There is somewhat also to be considered in that. When God speaks of his people by name, it noteth two things in Scripture.  
First, A special care that God hath over them.  
Secondly, A special love that God hath to them, Joh. 10.3. He calleth his own Sheep by name; this noteth a special care Christ hath of his sheep, and a special love that he beareth to them. So Isa. 49.1. The Lord hath called me from the womb, from the bowels of my mother hath he made mention of my name, it noteth the special care, and the special love that God had of and bare to Christ. See it eminently in that place, Exod. 33.12. where Moses speaks thus unto God, Yet thou hast said I know thee by name; now what it is to know by name, is by way of Exposition added in the end of the verse, And thou hast also found grace in my sight. So that to be known by name, is in a special manner to find grace in the sight of God, when it is said here, My servant Job, it shows that God did take an extraordinary care of, and did in an extraordinary manner love Job above all that were upon the Earth.  
There is a great deal of difference between these two expressions; to know the name of a man, and to know a man by name. It is a truth, that God knoweth all your names, and the names of all the men in the world, but he doth not know all by name. Therefore the Scripture assures us, that God hath the names of none written, but the names of his own, as Moses saith in the former Chapter, If thou wilt not forgive the sin of this people, blot me, I pray thee, out of thy Book which thou hast written. Thou knowest me by name, my name is written in thy book: So Luk. 10. Christ bad his Disciples that they should not rejoice so much that they had the spirits subject unto them, but in this they should rejoice that their names were written in heaven.  
Note from hence,  
That God doth take care of his elect children and servants in a special manner above all other men in the world. The names of Princes or Emperors or Potentates, if they belong not to God, are not vouchsafed a place in his book, but the names of the meanest of his Saints, are recorded for ever, and shall be had in everlasting remembrance.  Hast thou not considered my servant Job, that there is none like him in the Earth, etc. 
We read before at the end of the 3d. verse, that Job in reference to his riches was the greatest of all the men of the East: Now he goeth beyond that, in reference to his holiness, he is the greatest upon the earth, there is none like him in the earth.  
This we may understand first as a cause or reason why Job fell under the special consideration or observation of Satan, Hast thou not considered my servant Job, because (so some render that particle) or in a much, or for that, there is not the like to him in the Earth. As if God should say, there is reason why he must needs be taken into thy consideration; because there is not such another man as he in the earth. You know that a man is quickly taken notice of, when there are none like unto him, in the place or company where he is. If a man walk in the streets, or come into a house, who is of an extraordinary tallness, some will ask the question, did you not observe such a man, for there was never a man in the company, never a man in the street so tall as he? So one that is extraordinary in beauty, or extraordinary in rich apparel, every one hath an eye upon such. The reason why many are observed, is, because they are not like to others, they are beyond others in quality or in habit. So here, Hast thou not considered my servant Job, that there is none like unto him in the Earth, thou must needs take notice of him.  
Or again, it may be understood thus; as the matter which Satan should consider and observe in Job. Hast thou not considered my servant Job, sc. in this thing, that there is not a man upon the earth like to him? Hast thou not taken notice of this in him? Thou who hast looked over all men, and haste (as it were) sifted all men's manners, hast thou not observed thus much, that there is not such a man upon the earth as Job? Hath not that fallen under thy observation.  
So now in the words [There is none like him] there is a secret advancing of the praise of Job. For there is nothing that can be spoken more to the praise of a man then this, 
Est quasi quaedam Aposiopesis maximarum laudum.  to say that there is none like him. Though you say no more you have said all. As the Scripture (we know) sets forth the wonderful praises of God, Exod. 15.11. Who is like unto thee O Lord, amongst the gods? Who is like thee? Which is resolved into the negative, there is none amongst the gods like unto thee, there is none like unto thee. This is the high praise of God. Mic. 7.18. Who is a God like unto thee, that pardoneth iniquity? It is the highest commendation of God to say, there is none like him, to set him above all creatures. In like manner here in the Text, when it is affirmed, that there was none like Job; this setteth him up in all praises and excellencies to the highest: though particulars be concealed, yet whatsoever may make for the honour of a man is included in this, that there is none like him.  
But how should we understand this of Job, that there was none like to him upon the earth?  
We must understand it, not only in reference to wicked men, that there was no mere natural man, no wicked man like unto him: as if God had said to Satan, there is none in the earth which is thy inheritance, no earthly man like my servant Job; look over all thy servants thou hast not such an one in the earth. That's too low. We will take it therefore in reference to all the Saints that were then upon the earth, there was not such a godly man upon the earth, none like unto him: and then we must expound likeness by a distinction. There is a double likeness; there is a likeness of Quality; and there is a likeness of Equality. When it is said here, that in the Earth there was none like to Job, you must not understand it of a likeness of quality, as if there were no man that had such qualities as Job had: for all the Saints that are in the earth, have the same kind of qualities, they are all alike in the main and in the general: namely in the Conformity of their nature to the will of God, which is holiness, that is the general quality; and thus all the Saints upon the earth are alike; there is not any man can have any other likeness upon him than this, it is impossible. I say in this regard, the meanest and lowest Saint upon the earth, is like to the highest and greatest Saint upon earth: yea not only so, but the meanest Saint upon earth, is like to Jesus Christ in heaven, in regard of quality; he hath the same quality, 
2 Pet. 1.4.  the same nature, he is made partaker of the divine nature: 
Phil. 2.5.  And the Apostle Paul exhorts the Philippians, Let, this mind be in you, which was also in Christ. The meanest Saint hath the same mind and the same quality in reference to his new nature that is in God himself or in Christ, he is like to God, God begetteth all his own children in his own likeness. But in regard of the likeness of equality; thus job was such a man as there was none like him in the earth; no man like him in the degrees of those qualities, they were not equal to him in this or that or the other grace. job was a man above them all. As we know it is with wicked and natural men, all wicked men upon the earth are as like one to another as can be, As face answereth to face in water, so doth the heart of man to man, 
Prov. 27.19.  the heart of one natural man to the other: but yet there are some wicked men so wicked, that there is none like them in the earth. We have the very same words applied to Ahab in wickedness, 1 King. 21.25. But there was none like to Ahab, which did sell himself to work wickedness in the sight of the Lord. None like unto him, not I say (as in the former) that there were no wicked men that had the same sinful qualities, for all have the same sinful qualities, but there was none like him in equality of wickedness, Ahab was a None-such, he was a Giant in wickedness, none were grown to such a stature of wickedness as Ahab. In the same manner we must understand this concerning Job, none did reach to him in the equality of his graces, in the stature of the inward man, Job had outgrown all the world in grace at that time.  
Yet a little further for the understanding of this: We find sometimes when the Scripture saith of a man, that there is none like to him, the speech is to be restrained to some one particular. And it may be a Question whether we are to understand this of Jobs pre-eminence in the ganerall or in regard of some one particular grace? We read of Solomon that there was none like him, Neh. 13.26. Among many Nations was there no King like him who was beloved of his God. There was no King like to Solomon, but he restraineth it to this, who was beloved of his God, none to whom God did so much communicate himself as to Solomon, none like to Solomon in wisdom and knowledge, in those revelations and intimate communions that God had with him, he was as it were God's darling, as his other Name Jedediah importeth. Then it is said of Hezekiah (see another instance,) 2 King. 18.5. That he trusted in the Lord God of Israel, so that after him was none like him among all the Kings of Judah. Now this we must understand of some one particular especially, that is, of his trusting in the Lord, in regard of his trusting so firmly in God, he went beyond all the Kings that came after him, there was none did so perfectly trust in God: for it is said, he broke in pieces the brazen serpent that Moses had made, and stamped it to powder, trusting in the Lord. Though some of his Counselors might tell him, 
2 King. 18.4.  If you do those things you may bring a world of trouble upon yourself and the Kingdom, if you change these ancient customs you will make your people mutiny, this serpent was of God, it was made in the wilderness, etc. Yet saith he, I see it is abused to Idolatry, I care not for all that you say, I will trust in the Lord how ever it go. Here was an high, an unparalleled act of confidence. Yet afterward it was said concerning Josiah, 2 King. 23. 25. That like unto him was there no King before him, that turned to the Lord with all his heart, and with all his soul, and with all his might. Here it is said after Hezekiah, that Josiah was such a King as there was none before him; and it was said of Hezekiah that was before him, that he was such a one, that after him there should be none like him. How shall we reconcile these two? Only by applying those expressions to such and such particulars: Hezekiah was such a man, as there was no King after him for trusting in God, and Josiah was such a man, as there was no King before him for desire, care and zeal in reforming the Church of God: Josiah's reformation was the most perfect reformation that was made by all the Kings of Judah, and so in that particular, in regard of his great zeal for God there was no King before him, like him. How shall we understand this then concerning Job?  
I answer in two Conclusions. First, When it is said, there was none like to Job, we are to understand it in reference to that generation. Doubtless God had as great ones in grace as Job, both before and afterward, Noah and Abraham before him, were eminent ones; and afterward, Moses, and Joshua, and David, and Samuel. But take Job in the time and the age wherein he lived, so there was none like unto him in equality, we may understand it so; For Job is conceived to be in the darker times, between Abraham and Moses, about the time that the people of Israel were in captivity in Egypt; so that in reference to that time Job lived in, he was the only man, the chief man, the greatest for grace in that age: As it is said of Noah, he was a just man, and perfect in his generations, he was the justest man of all that age, the most righteous of all that generation: so was Job in his.  
Secondly, We may understand it, not only concerning some particular grace wherein he was most eminent: although it be a truth, that he had one grace, for which he was cried up in Scripture more than for others, to wit, Patience, Have you not heard of the patience of Job? But we may take it for the whole latitude of Jobs holiness and graces, and there was not at that time such a man upon the earth as Job: And so God himself seemeth to expound it, he doth not confine this to some one point, but saith, Hast thou not considered my servant Job, that there is none like him in the earth? a perfect and upright man, one that feareth God and escheweth evil? God addeth this by way of exposition, what he meaneth by a man to whom there was none like, who had no match upon the earth. In those words the whole sum of godliness is comprised; whatsoever goes, or may be conceived to go toward the making up of a godly man, falls under one of those four members. And God saith there is none like him, take him in any or in all these.  
I shall only give you two or three brief observations from hence. There is none like unto him in the earth. Learn,  
First, That God hath servants of all statures and degrees. All his servants come not to the like pitch, to the like height, here is one that is beyond them all, My servant Job, not a man like him upon the earth.  
Secondly, Note this, We ought not to set up our rest in low degrees of grace; or content ourselves to be like others in grace, we should labour (if it be possible) to go beyond all others in grace. It did not satisfy Job that he had gotten to such a degree, to such a frame and temper of heart, to such a course of holiness as his neighbours or brethren that were good, had attained unto, but he laboured to go beyond them all; Not such a man upon the earth as Job. It is an holy ambition to labour to exceed all other in grace and goodness. We have a great many in the world that desire to be so rich, as none should be like them; to be so gay in their apparel, as none should be like them, so beautiful, as none should be like them; but where are they that desire and endeavour to have such a portion or stock of grace, that none should be like them, to be above others in holiness, as Job was? True grace never rests in any degrees or measures of grace, but labours to increase: he that hath any grace would have more; do not think it enough when you are like others, you ought to labour to be beyond others.  
Then see the Character that God giveth of Job, A perfect and upright man, one that feareth God and escheweth evil.  
These have been already opened in the first verse, and these are but a report of the History before going, therefore I shall not need to stay upon his place; only take these two Observations from it.  
The first is this, God hath a perfect Character of every soul. He knoweth fully and clearly what the temper of your hearts and spirits are, just as the history and relation of Job was, such is God's testimony of him to a tittle.  
Secondly this, God will give to every man a testimony according to his utmost worth; God will not conceal any of your graces, or obscure your goodness, he will make it known to the world to the full, what you are. When God cometh to give testimony, he giveth it so, as his Saints can never lose by it. Oftentimes man gives a testimony short of his Brother's goodness, and draweth a curtain before another man's worth; but God will draw the curtain quite back, and unveil every soul to the whole world. You shall see and hear a testimony from God before men and Angels concerning yourselves to the uttermost, what you are in all godly and gracious perfections.  
Job was an excellent man, a man commended indeed, who was commended of God: as the Apostle concludes it, not he that commendeth himself is approved, but he whom God commendeth. It is good for us to have our Letters Testimonial from God, to have our Letters Commendatory from Heaven. It is not what a man saith in his own heart, what he flattereth himself; It is not what your neighbours or others flatter you and say of you, but what God saith of you, what testimony he giveth of you. He is not approved that commendeth himself, or that other men commend only, but he whom the Lord commendeth. And if God speak well of us, no matter though all the world be silent or slander.   
JOB. 1.9, 10, 11. 
Then Satan answered the Lord and said, doth Job fear God for naught?  
Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the Land.  
But put forth thy hand now and touch all that he hath, and he will curse thee to thy face.  
IN the former verse Job receiveth testimony from God himself, in this, though Satan cannot deny it, yet he calumniates, and misinterprets what he cannot contradict. Satan grants indeed that Job fears God, but the latter words embase the former, and fasten insincerity upon all his services. Doth Job fear God for nought? Fear is worth nothing unless in this sense it be for nought. I have already showed you what it is to fear God, I shall now clear the other term, and show how much evil Satan charges Job with, when he questions, doth Job fear God for nought?  
Satan accuseth with a question, doth Job fear God for nought? The question may be resolved into this Accusation. Job doth not fear God for nought. The word which we translate for nought, hath a threefold sense from the Hebrew.  
First, Some render it in vain. Doth Job fear God (frustra, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in vain. We are then said to do a thing in vain, when we cannot attain the end which we propose in doing of it. The Egyptians help in vain, that is, they cannot procure that salvation and deliverance which was desired or intended: and so the sense here may be, doth Job fear God in vain? No he doth not, he hath his end, he looked for riches, that he intended in taking up the service of God, and that he hath attained.  
Secondly, It is interpreted by, without cause, Doth Job fear God without cause? so the word is translated, Psal. 35.7. where David complaining of his enemies, saith, without cause have they hid for me their net in a pit, which without cause they have digged for my soul. As if he should say, I never gave them any cause why they should lay snares for me, I never wronged or hurt any of them. According to this sense, when Satan saith doth Job fear God for nought? namely, without cause, it is as if he had said, The Lord hath given Job reason enough, he hath given him cause enough to do what he doth; Job seeth reason in his Flocks and in his Herds, in his many Children, and in his great Household, in his Substance, and in his Honour, he seeth reason in all these, why he should fear God, and be a very obedient servant, having so bountiful a Master. Doth Job fear God without cause?  
Or thirdly, The word is translated by Gratis (as we express it) to do a thing gratis, that is to do a thing without any reward, without any price, or without pay. I shall instance Scriptures wherein the word is rendered in that sense, Gen. 29.15. Laban saith to Jacob when he was come to him, to serve him, Thou art my kinsman, shouldest thou therefore serve me for nought? that is, shouldest thou serve me gratis, or without wages, as he explains his meaning in the next words, tell me what shall thy wages be? So that to do a thing for nought, is to do a thing without wages, without price. And so there is the same interpretation of the word, Exod. 21.11. where Moses speaking of the Maid that was taken into the family and was not married, saith, If he do not these three unto her, than she shall go out free without money, she shall pay nothing, she shall go out gratis, or for nought. So here we may take in this sense to fill up the form, doth Job serve God gratis? doth he serve God without price or without pay? Surely no, thou hast given him sufficient hire, wages sufficient for all his service, Job doth not serve thee gratis, out of good will and affection to thee, but he serveth thee for hire, because thou payest him so plentifully.  
So the general sense of the words, Doth Job fear God for nought? is as if Satan had bespoken the Lord in such words as these. Lord thou dost inquire of me whether I had considered thy servant Job? I confess I have, and I must needs acknowledge that he is a man very diligent and zealous in thy worship and service; neither do I wonder that he is so, seeing thou hast outbid all his labours and endeavours by heaps of benefits. There is no question but thou mayest have servants enough upon such terms, at such rates as these: no marvel if Job be willing to do whatsoever thou commandest, whenas thou bestowest upon Job whatsoever he desireth. Thou seemest as it were to neglect all other men, and only to intend the safety and prosperity of thy darling Job. Is it any great matter, that he who hath received a flock of seven thousand Sheep from thee, should offer a few, 7. or 10. to thee in sacrifice? Is it any great matter that he should give some of his fleeces to clothe the poor, who hath received from thee so many thousands to cloth and enrich himself? Is it a strange thing that he should feed a few that hath 500 yoke of Oxen? Is not Job well hired to work for thee? doth he fear God for nought who hath received all these?  
Yet a little more distinctly for the opening of this expression, I shall give you Satan's sense in three notable falsities or lies, which he twists up together in this one speech, Doth Job fear God for nought?  
First, That riches will make any man serve God, that it is no great matter to be holy when we have abundance; a man that prospers in the world cannot choose but be good. This Satan implies in these words, and this is an extreme lie; for as there is no affliction, so there is no outward blessing can change the heart or bring it about unto God, They did not serve the Lord in the abundance of all things, Deut. 28.47. Abundance doth not draw the heart unto God. Yet Satan would infer that it doth. This might well be retorted upon Satan himself; Satan why diddestnot thou serve God then? thou didst once receive more outward blessings from God then ever job did, the blessedness of an Angel; yet that glorious Angelical estate wherein thou wast created, could not keep thee in the compass of obedience, thou didst rebel in the abundance of all blessings, and didst leave thy habitation, Satan thou shouldest not have served God for nought. Why then didst not thou serve him? thine own Apostasy refutes thy error in making so little of Jobs obedience, because he had received so much.  
Secondly, There is this in it; Doth Job fear God for nought? Satan intimates, that God could have no servants for love, none unless he did pay them extremely; That, God is such a Master, and his work such as none would meddle with, unless alured by benefits; As if Satan should say, you have indeed one eminent servant, but you should not have had him unless you had been at double cost with him. Here is another lie Satan windeth up closely in this speech; For the truth is, God's servants follow him for himself, the very excellencies of God, and sweetness of his ways, are the argument and the wages by which his people are chiefly moved and hired to his service. God indeed makes many promises to those that serve him, but he never makes any bargains with them: His obey him freely. Satan makes bargains to hire men to his service, as he did with Christ, Mat. 4.9. All these things will I give thee, if thou wilt fall down and worship me. God makes many large and gracious promises, but he never makes any such bargain and agreement with men for their obedience.  
Then there is a third sense full of falsehood, which Satan casteth upon job, Doth Job fear God for nought? that is, job hath a bias in all that he doth, he is carried by the gain of godliness, not by any delight in godliness thus to serve God. Job is mercenary, he serveth God for hire; Job hath not any desire to please God, but to benefit himself; Job doth not seek the glory of God, but he seeks his own advantage. This is the sense which the words have in reference to the person of Job; that as once Satan accused God unto man, so, now he accuseth this man unto God; He accused God unto man, Gen. 3. When God had forbidden him to eat of the Tree of knowledge of good and evil, and told him that in the day he did eat thereof he should surely die; You shall not surely die, saith Satan, for God knoweth that in the day you eat thereof, than your eyes shall be opened, and ye shall be as Gods, knowing good and evil. As if he should say, God hath not forbidden this tree, because it will do you any hurt, but because he would be God alone, he would have all the knowledge to himself, he hath an ill intent: he knows that if you eat of it, you will be like him, as gods knowing good and evil. So here he accuseth man to God, Job serveth you indeed and offereth you sacrifice and obeyeth you, but it is that he may get by you, that he may receive more and more from you, he likes the pay, the reward, not the work; he cares not for God, but for the good that cometh from him. This is the accusation which here the slanderer casteth upon all the holy services and duties of Job.  
Thus in brief you see the sense, I shall give you some observations from it.  
The first is this, It is an argument of a most malignant spirit, when a man's actions are fair, then to accuse his intentions. The Devil hath nothing to say against the actions of Job, but he goes down into his heart and accuseth his intentions. Malice misinterprets the fairest actions, but love puts the fairest interpretation it can upon foul actions. Malice will say when a man doth well, it is true he doth it, but it is for vain glory, it is to be seen of men, it is for his own ends, it is for gain; But when a man doth ill, love will say, this he hath done through ignorance, or inadvertency or violent temptations, love covers a multitude of sins as fairly as possibly it may with wisdom and with justice; How fair a cover did Christ himself put upon the foulest act that ever was in the world, upon his own crucifying, Father forgive them, they know not what they do; 
Luk. 23.24.  they do it indeed, but they do it ignorantly: So Peter afterward, I wot (saith he) that through ignorance you did it, as did also your Rulers. Love excuseth what is ill done in another, and malice accuseth what others do well. Let such men learn from hence, that in so do. ●●●y are the mouth and tongue of Satan.  
Secondly, We may observe from hence; That it is an argument of a base and an unworthy spirit to serve God for ends. Had this been true of Job in Satan's sense, it had indeed spoilt and blemished all that he had done. Those that come unto God upon such terms they are not holy, but crafty; they make a trade with God, they do not serve God, it is not Obedientia, but Mercatura, as one expresseth it, it is merchandizing with God, not obeying him. There is reward enough in God himself, there is reward enough in the very duties themselves, work and wages go together. Therefore for any to be carried out to the service of God upon outward things, argues a base & an eartthly spirit. As sin is punishment enough unto itself, though there were no other punishment, though there were no hell to come after, yet to do evil is or will be hell enough unto itself: 

Nec sacile Invenies multis in millibus unum virtutem pretium qui putet esse sui.  
— Et gratis poenitet esse probum Ovid. de Pont.   So to do good is reward enough unto itself. A Heathen Poet observed it as a brand of Infamy upon the age wherein he lived, that most did repent that they had done good or were good gratis or for nought, that the price of all good actions fell in their esteem, unless they could raise themselves. If a Heathen condemned this, how damnable is it among Christians.  
But here a Question will arise, and I shall a little debate it, because it doth further clear the main point, May we not have respect to our own good or unto the benefit we shall receive from God? Is it unlawful to have an eye to our own advantage, while we do our duty? Must we serve God for nought in that strict sense, or else will ●od account nothing of all our services?  
I shall clear that in five brief Conclusions, and these will (I suppose) fully state the sense of this Text and of this speech.  
The first is this, There is no man doth or possibly can serve God for nought. God hath by benefits already bestowed, and by benefits promised outvied and outbid all the endeavours and services of the creature. If a man had a thousand pair of hands, a thousand tongues and a thousand heads, and should set them all on work for God, he were never able to answer the engagements and obligations which God hath already put upon him. Therefore this is a truth, that no man can in a strict sense serve God for nought. God is not beholden to any creature for any work or service that is done unto him.  
Again secondly, this is further to be considered. The more outward blessings any one doth receive, the more he ought to serve God, and the more service God looks for at his hands. That is another Conclusion. Therefore we find still, that when God hath bestowed many outward blessings upon any, either persons or Nations, he chargeth an acknowledgement upon them, Hos. 2.8. She did not know that I gave her corn and wine and oil, and multiplied her silver and gold which she bestowed upon Baal, therefore I will come and recover it, saith God. You having received this, you ought to have served me with it. You see how God upbraideth David, 2 Sam. 12.7, 8. I anointed thee King of Israel, and I delivered thee out of the hand of Saul, and I gave thee thy Master's house and thy Master's wives into thy bosom, and if this had been too little, I would moreover have given thee such and such things. How is it then that thou hast despised the Commandment of the Lord, to do evil in his sight? As if he should say, the more I bestowed upon thee, the more obligations thou shouldest feel thyself under to obey me faithfully.  
In the third place, it is lawful to have some respect to benefits both received and promised by way of Motive and encouragement to stir us up and quicken us, either in doing or in suffering for God. Moses, Heb. 11.26. had respect to the recompense of reward, therefore it is not unlawful; and Christ himself, Heb. 12.2. looking at the joy that was set before him. These are examples beyond all exceptions, that respect may be had to benefits and blessings received or expected.  
Fourthly, Then reference unto benefit is sinful, when we make it either the sole and only cause, or the supreme and chief cause of our obedience. This makes any thing we do smell so of ourselves that God abides it not, when we respect ourselves, either alone or above God, God hath no respect at all to us. As Christ taxes those, Joh. 6. You did not seek me but the loaves, to have respect to the loaves more than to Christ, or as much as to Christ, is to have no respect at all to Christ.  
Thus when the Sichemites, Gen. 34.23. admitted of circumcision, and so gave up themselves as a Covenant-people to God, here was all the argument they proposed to themselves, Shall not their cattle and their substance and every beast of theirs be ours? What beasts were these Sichemites, what shadows of Religion, who would take upon them this badge of Religion for the gain of beasts and worldly substance? Such pure respects to ourselves, defile all our services and render our persons odious unto God.  
Therefore in all our duties and holy services, we must set the glory of God in the Throne, that must be above; and then we may set our desires of Heaven and glory on the right hand, we may set the fear of hell and the avoiding of misery on the left hand, we may set our desires of enjoying outward comforts here in the world at the footstool. Thus we must marshal and rank respects to God and ourselves. And thus we may look upon outward things, as motives and encouragements; we must not make them ends and causes; we may make them as occasions, but not as grounds of our obedience.  
Lastly, We may look upon them as fruits and consequents of holiness, yea as encouragements unto holiness, but not as causes of our holiness, or we may eye these as media, through which to see the bounty and goodness of God, not as objecta on which to fix and terminate our desires. So much for the clearing of the first part of Satan's answer, Doth Job serve God for nought? Wherein you see he casts dirt upon Jobs sincerest duties, and how we may carry our respects in the service of God to outward blessings, whether received or promised. It followeth.  Verse 10. 
Hast thou not made an hedge about him and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands and his substance is increased in the land.  
Here Satan more fully expounds himself, and what he meaneth by Jobs not serving God for nought. You shall see it is not for nought. He casts up the particulars of God's benefits conferred on Job, and they amount to a great sum. 1. He hath an hedge about him, that is somewhat. 2. He hath blessed him that's more: 3. He doth increase and multiply, there's the highest degree of outward happiness. Here are three degrees of Gods dealing with Job. These Satan reckons up in this verse, that he may make Jobs goodness of no account, and leave his person in no degree of acceptance with God.  
Here is first Protection in the hedge, Hast thou not made an hedge about him.  
Secondly, Here is a Benediction upon that which was protected. It was not a bare keeping of that from spoiling, but it was a blessing of it.  
Thirdly, here is also an increase or multiplication, he was not only blessed to keep himself and all he had in the state and plight wherein he stood, but there was a daily increase and an augmentation. Thou protectest him, thou blessest him, and thou dost increase all that he hath, he is increased in the land. That is the sum and sense of the words. I shall now open them a little more distinctly.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  First, He speaks here of his protection, hast thou not made an hedge about him? Some render it, Hast thou not made a wall about him? Or, Hast thou not made a trench about him? It is an elegant Metaphor frequent in Scripture, showing that as when a field is well hedged, or a Town well walled and entrenched, than it is safe. So when God is said to make an hedge or a wall about a man or about a Nation, the safety of that man or Nation is assured by it, Isa. 5.2. We have this word used, where God speaks of his vineyard, He planted a vineyard in a very fruitful hill, and he fenced it, or he made a wall or a hedge about it. So verse 5. when God is angry with his vineyard and will destroy i●, it is thus expressed, I will (saith he) take away the hedge thereof, that is, I will take away my protection from it. In the same sense, Zach. 2.5. I will be (saith God) a wall of fire round about; that is, I will be a defence unto it. So when it is said here, that God had made a hedge about Job, it notes divine Protection, he was under the wing and safeguard of the Almighty.  
This hedge of protection is twofold. It is said God made this hedge, Hast thou not made an hedge about him? First, There is an hedge which is made immediately by the hand of God: Sometimes God makes the hedge immediately, yea sometimes God expresseth himself to be the hedge or wall, as Zac. 2.5. so Psal. 18. (all those are words of protection) vers. 
Deus ipse arx est quae virum innoxium ambit Pondus babet immensum pronomen illud ●u, cujus sensus mirus ac arcanus est, Deum ipsum essesepem etc. non hanc curam solis demandasti angelis.  2. Thou art my rock and my fortress, my deliverer, my strength, my buckler, the horn of my salvation, and my high Tower, etc. There God was the hedge, here God makes the hedge, God hath not put out this hedge to others to make, but he makes it himself; Satan observes as much. Hast not thou made an hedge about him.  
Secondly, Sometime the hedge of protection is made by the hands of others. God sends out his Angels to guard his people, Psal. 34.7. The Angel of the Lord encampeth round about them that fear him. Encamping and hedging are to the same purpose, God's hedge is as strong for safety as any wall, as any trench. Sometime God doth make one man to be a hedge or a defence to another. The servants of Naball said of David, 1 Sam. 25.16. That he had been a wall unto them both by night and day; that is, he had been a protection and a guard to them, he had defended them all the while his Army was quartered in those parts. God makes a good man to be as a wall to a wicked man. How much more will he make men and Angels to be walls and hedges for the security of his own people?  
The Text further goes on and shows the compass of this hedge, what ground it takes in, how far it reacheth: and here we shall find that it was a very large hedge of a great extent. We know there are some Cities that have not only a single wall, but a double wall, yea some strong Cities and places have a treble wall about them: So we find a threefold hedge made about Job, and they are all expressed here in this Text.  
Here was a hedge, first about his Person, that was the inmost hedge, or the inmost wall, in these words, Hast thou not made an hedge about him? That is, an hedge about the very person of Job, an hedge about his body lest any sickness, diseases or dangers should invade it, and an hedge about his soul, least snares and temptations should take hold of, or prevail against that; thou hast made an hedge about him, so that I cannot come at the person of Job to hurt him.  
Again, Besides this inmost wall, and the nearest about his person, there is a second wall or hedge, and that is expressed to be about his Family, Hast thou not made an hedge about him and about his house? By house we are not to understand the material house of stone or timber, the edifice in which Job dwelled, but by the house we are to understand the household, Job and his family, as oftentimes in Scripture, the house is put for the family. This day (saith Christ to Zacheus) is salvation come to thy house; 
Act. 16.  and it is said of the Jailor, that he believed and all his house, that is all his household; so here, thou hast made an hedge about him, and about his house, that is, about his Family, about his children especially: hence the Hebrew word for a child, for a son, doth signify an house, because children build up the house or keep up the name of their Fathers. So that the house hedged about, is the children, the family and the followers and servants of Job; as if Satan should say, thou hast made an hedge not only about his person, but about all that belong unto him about his children and servants, I may not meddle with them neither. There is the second hedge.  
Lastly, There is a third hedge or wall, Hast thou not made an hedge about him, and about his house, and about all that he hath? That is about his goods, about his cattle and about his lands: so far as ever any thing of Jobs doth extend, 
Jobus nihil tam vile & exile habet quod non custodiendum in tuam susceperis tutelam. Lavat. in loc.  so far the hedge goeth; if Job have but the least thing abroad, God doth make an hedge about it, he hath not the meanest thing belonging unto him, but is under guard and protection. That is the meaning of it.  
There is yet another thing to be observed in the words to make it more full. Hast thou not made an hedge about him, and about his house, and about all that he hath on every side? It is not only said, thou hast made an hedge about him, but thou hast made an hedge about him on every side, which is a pleonasme or redundancy of speech. 
Illud quod per circuitum vallatur, ex nullâ parte potest pati insultum.  It was a sign of God's care of Job, when he made an hedge about him, but to say he made an hedge about him on every side, here is expressed an extraordinary care, that God had not left the least gap for Satan or for any annoyance to come in unto Job. There is not the least breach, the least hole, thou hast hedged him round about on every side, 
Per circuitum circumcirca.  whereby the wonderful safety of Job, his family and estate is set out under the protection of God. That for the opening of those words.  
First, We may observe from the manner of this speech, Hast thou not made an hedge about him? Satan speaks very angrily. Questions as they ever express quickness of spirit, so they many times express much passion and trouble of spirit. Here. Satan in questioning, speaks as if he were vexed, Hast thou not made an hedge about him? Hence note.  
That the protection which God gives to his people and servants is the vexation of Satan and of all his Instruments. It troubleth them extremely that God doth so guard and hedge up his people, that they cannot come at them. No man can endure to see that defended, which he wisheth were destroyed.  
Then again, if we consider the matter of Satan's speech, it is a truth and a most comfortable truth, a truth full of consolation to the people of God, Hast thou not made an hedge about him and about his house, and about all that he hath on every side? We may note hence,  
That Satan the father of lies sometimes speaks truth for his own advantage. For as it is said concerning Judas about his care for the poor, when he would have had the ointment sold and given to the poor, This he said (saith the Text) not that he cared for the poor, but because he was a thief, and had the bag and bare what was put therein. So we may say here, Satan sets forth the care of God over his people in most exact terms; And why doth he do this? Not that he cares to speak well of God, or to advance God in the eyes of his people, by telling his people and servants how watchful he is over them: but he doth this only for his own advantage, that hereby he may lessen the service and blemish the obedience of Job, because he received so much care and love from God. As it is many times with ungodly men, they will do good, not that they care to do good, but only for some bie-end: So Satan will sometimes speak that which is true, not that he regards the truth, or that he would speak a word of truth (for he hath nothing but lies in his heart, there is a lie in his heart when there is truth in his mouth.) He never speaks truth but to deceive and do hurt by it.  
Thirdly, We may observe this, which lieth plain in the words.  
That the people and servants of God dwell in the midst of enemies, in the midst of dangers; Why else need there be an hedge, a wall about them? What need there be a guard about them, unless there were dangers about them? There are none in the world so envied and spighted, so aimed at and persecuted as the people and servants of God; you may see it by the wall that is made about them; God will not bestow cost and care in preserving and guarding where there is no danger of invading. If you should come to a City and see it mightily fortified, and see men make wall after wall about it, and bulwark after bulwark, you will presently conjecture, that City stands in great danger and is in the midst of enemies: So when we read that God was fain to make wall after wall, to make hedge after hedge about the person, the family, the estate of Job, it showeth that the devil had an ill eye upon Job and upon all that was Jobs; Satan and his instruments, had it not been for this hedge, would quickly have fallen upon him. No godly man should live a quiet moment, did not the Lord stretch forth his hand to save and protect him.  
Fourthly, We may observe,  
That God himself doth undertake the guarding and protecting of his people. Thou hast made an hedge about him and about all that he hath. God himself either doth it immediately, or he doth put those to do it to whom he giveth his power, strength and wisdom. There is no mere creature could be strength and security enough for us against our great malicious and mighty enemies, therefore God himself either is or makes the hedge. There is no strength in man but Satan can over-match it, Satan can over power all the strength, and out-wit all the wisdom that is in the creature. Flesh and blood are no match for a spirit. And we wrestle not against flesh and blood, but against Principalities and Powers and spiritual wickedness in high places, Ephes. 6.12. But if God makes an hedge about us, it is not in the power of all the enemies in the world, whether men or devils to make a gap in it; they are sure that are under the protection of God. They that dwell in the secret place of the most high, they shall abide (safe) under the shadow of the Almighty, Ps. 91.1.  
Fifthly, You see here how far the hedge goeth, an hedge not only about his person and household, but about all that he hath. Take the meanest thing that Job hath, God protects it and hedgeth it about. Then we may note this, That God hath an especial care, and doth exceedingly price even the meanest thing that belongs to one of his servant. God would not bestow an hedge about it, if he did not prise it: A man will not hedge or wall that about, which he doth not value. God highly values the meanest thing that belongs to one of his servants. 
Psal. 116.  The Psalmist saith, Precious in the sight of the Lord is the death of his Saints. But not only is the blood, the life of the Saints, precious in the sight of God, but every member, every hair of their head is precious. God numbers these. Not only are their children precious, but every thing that's called theirs, their servants, their household, their cattle, their Oxen, their Asses, whatsoever they have is all precious in the sight of God.  
Lastly, Observe,  
That Satan hath a deadly spite not only against the persons of the godly, but against every thing that belongs unto a godly man. Satan would not only hurt and annoy them in their persons, but in every thing that's theirs. If God (if we may so speak with reverence) should leave but a dog that belongs unto one of his servants unguarded, Satan would do it a mischief; Satan would be doing at the least thing, rather than not do mischief. If he cannot destroy our souls he would be at the very hair of our heads; therefore Christ to comfort the Disciples in the time of trouble assures them, 
Mat. 10.30.  that the very hairs of their heads were numbered: As if he should say, God will have an account of every hair, the enemies cannot pull off a hair, but God will call them to a reckoning for it.  
And it notes too that the enemies will take hold of any thing that belongs to the people of God, if they cannot get all, they will get a hair if they can, why else is it expressed that the very hairs of their heads are numbered? Those words at once intimate, God's care of all, and Satan's malice against all.  
It followeth, Hast thou not made an hedge about him, etc. Thou hast blessed the work of his hands, and his substance is increased in the Land.  
Thou hast blessed.] The root Barac which from the word here used, doth signify to bow the knee as well as to bless, because men used to how the knee in blessing God or man. Blessings are carried three ways.  
First, From man to man; one man blesseth another. There were Prophetical or extraordinary blessings, as Isaac blessed Jacob, and Jacob blessed his sons upon his deathbed; and there is a popular or ordinary blessing, to wish well to another is to bless another, every time we pray for our friends, we bless our friends. So man from man.  
Secondly, Man blesseth God; and then man blesseth God when he praiseth God, when he takes notice of and returns thanks for the blessings received from God. Bless the Lord O my soul, etc. (Psal. 103.2.) and forget not all, (that is,) forget not any of his benefits. Thankfully to remember benefits, is to bless the Lord. The Cup in the Sacrament of the Lords Supper, is called the Cup of Blessing, 1 Cor. 10.16. because therein we commemorate the death of Christ, and render thanks to the Name of the Lord, for the unspeakable benefits conveyed to us by his blood.  
Thirdly, as here in the Text, God blesseth man. Now God blesseth man, when he causeth that to prosper which man undertakes. Man's blessing unto man, it is only a wish, an optative blessing, but God's blessing unto man is an operative blessing as Aquinas expresseth it, Dei benedicere est benefacere, when God wisheth us good he doth us good.  
So then the sense is, Thou hast blessed: that is, thou hast caused him to prosper and thrive in what he undertakes, as we shall see in the object of the blessing, Thou hast blessed the work of his hands.  
The work of his hands.] We are not to understand it strictly for manual or hand labours, as if Job were a man employed in ordinary manual services, in the labour of his hands, but according to an ordinary use of speech amongst the Hebrews, and likewise amongst other Nations, by the work of the hands, is understood any kind of labour, any kind of business whatsoever. As it is said of Christ, Isa. 53.10. that the pleasure of the Lord did prosper in his hands; Now the work that Christ had to do was not a handy work, yet it did prosper in his hands, that is, he managing and going about it, it did prosper and took success; It was effectual for the redemption and salvation of his people; This was prospering of the work in his hands. In this sense the work of the head may be called the work of the hands, the work of the tongue, the work of the hands; any work, any business that a man doth, may be called the work of his hands. So then, Thou hast blessed the work of his hands, that is, thou hast blessed every thing that Job goeth about, as a Magistrate, as a Minister, or as a Master of a Family, in any of, in all his relations, thou hast caused his endeavours to prosper. In the 28th of Deuteronomie, an universal blessing is thus promised vers. 6. Blessed thou shalt be when thou comest in, and blessed shalt thou be when thou goest out: between those two are contained all the labours and undertake of that people: by their going forth is meant the beginning of their labours, and by their coming in is meant the end and conclusion of their labours, so that beginning and ending, when they set their hands to a business, and when they took their hands from a business, they should be blessed, that is, they should have a through blessing upon all their labours. So here, Thou hast blessed the work of his hands, that is, every thing he putteth his hands unto.  
And his substance is increased in the Land. That is the third thing which Satan doth observe here concerning Job, that he was not only blessed in the estate wherein he was, but God did mightily increase and multiply his estate. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He is increased in the Land. The word which we translate increased, signifieth not an ordinary increase, 
In immensum excrescere.  but such an increase as breaks the bounds; it signifieth so to increase in such and abundance, as that the former place where those things were, cannot contain nor hold them, but they must seek some new place, more room for them: such a kind of increase is here meant. So the word is used, Exod. 1.12. concerning the people of Israel when they were in Egypt, when they were afflicted, the Text saith, The more they afflicted them, the more they multiplied and grew; the same word is there used, to show the wonderful increase of the people of Israel when they were in their affliction. It was such as did break the bounds. As it is with a river, the more it is stopped, the more it swelleth and breaks all the banks and bays, whatsoever is set to hinder the course of it: So much is meant in that place of Moses when the people of Israel were stopped and hindered from their increase, they like a river did swell over all, they did increase so as they did break all the bounds. Thus of Job, his substance is increased, it is as if we should say in our language, he had so much that there was no end of, no room for his substance: as the rich fool said, Luk. 12. when his estate was increased, what shall I do, my barns are not big enough? I must pull them down and build larger, that they may hold my estate. So Jobs estate was so increased that the compass he had for that present could not contain it, he must make new folds for his Sheep they increased so; and he must make greater barns for his Corn, his fields brought forth such plentiful crops; he must make larger stalls for his Oxen, he must build bigger houses for his family; he is increased, he is broken forth in the Land. Gen. 38.29. When Tamar brought forth twins, the Text saith, that one put out his hand, and as he drew it back, his brother came out, and therefore they called his name Pharez, 
Hebraica vox paraz significat non solum crescere sed prae copia & abundantia disrumpi. Merc. Ruperunt horrea messes. Virg.  (the same Original word that is here used) because of the breach that he made. So this signifieth the breaking forth of the estate of Job in the Land, he increased wonderfully and exceedingly. Thus Satan by the most emphatical words, still heightens the dealings of God with Job, that he may the more debase the services of Job towards God.  
Thou hast blessed (saith he) the work of his hands, and his substance is increased in the Land. We may observe here first, That all success in business is from the blessing of the Lord. Satan speaks very good divinity here, Thou hast blessed: It is from the Lord. It is said of Joseph, Gen. 39.23. That whatsoever he did the Lord made it to prosper. We may do much, we may set our hands to do many things, but we cannot prosper any thing. Working is our part, but prospering is the Lords part. 
Luk. 5.  As it was with the Disciples, they could fish all night, but till Christ came they could not catch: when Christ came the blessing came, and when the blessing came, there was not only fishing but catching, and there was catching in abundance. So it is in all the works of men's callings, men may be labouring, and sweeting, and toiling, but there is no prospering, no succeeding till God come with a blessing. Thou hast blessed the work of his hands. Some take all to themselves, and thank their own labours, their own wisdom, policy and parts. Others ascribe all to their good Fortune, etc. We see Satan himself here preacheth a truth that will confute them, he is more orthodox than these practical Atheists. Satan acknowledgeth, Thou hast blessed.  
Then again, we may observe. Thou hast blessed the work of his hands. Every one ought to be a man of employment. Every one ought to have some business to turn his hand unto. In the former part of this Chapter, we read of Jobs piety and holiness, and of his zeal in the worship of God: Here now we see Jobs care and diligence in his place and calling wherein God had set him, which is called the work of his hands. Every one must have two callings, and the one helpeth forward the other; Job feared God, and Job went on in the business which God set him. Job is said to serve God continutlly, and yet Job did work continually. These two continualls may well stand together: for both the continualls are taken for their seasons; continually, that is seasonably according to the several opportunities God called him to, and put into his hands. This rebukes those who have no labour, who can show no work of their hands. It was said to Adam, and in him to mankind, not only as a curse, but as a command, In the sweat of thy face thou shall eat thy bread till thou return to earth; 
Gen. 3.19.  this is laid upon all, In the sweat of thy face thou shalt eat thy bread: Not that every man is bound to labour in such an employment as causeth the face to sweat: But thereby is meant serious labour and employment in some honest calling; so here the work of the hands, is taken not strictly, but for any employment wherein Job was serviceable to God and his Country.  
Put these 2 together, Thou hast blessed, and thou hast blessed the work of his hands, and we may observe from both, That the Lord delighteth to bless those who are industrious. It is seldom that there is an industrious hand but there is a blessing of God upon it; 
Prov. 10. 4. Prov. 10.22.  Hence as we find in one place, The diligent hand maketh rich, so in another, The blessing of God maketh rich. The blessing of God maketh rich, and the diligent hand maketh rich, neither of them alone but both conjoined; the blessing of God upon a diligent hand makes rich; a diligent hand cannot make rich without God, and God doth not usually make rich wit● a diligent hand; Therefore it is said here, that God blessed the work of Jobs hands. Up and be doing, and the Lord shall be with you. God will not be with us unless we be doing. God doth not love to bless those that are idle; if we be doing, God will be blessing, his being with us, is put for his assisting and prospering us. So it is indeed in all things. God doth not work, that we should sit still, nor bless to the intent that we should do nothing. As it is in the 7th. of Judges, They proclaimed the Sword of the Lord, and of Gideon, those two must go together. Would you be blessed with protection? you must labour to protect yourselves. Do not think that the Lord will protect you with your hands in your pockets, and your Swords rusting in your sheaths: while you labour in these times of danger to defend yourselves, you may expect defence from the Lord; How unbecoming is it for you now to stand still and say, Lord help us. We must indeed stand still (as Moses counselled the people, Exod. 14.13.) in regard of fear and diffidence, but beware of standing still in regard of care and diligence, as ever you hope to see the salvation of the Lord. The Sword of the Lord and of Gideon must be cried up at once; those two must go together.  
There is a fourth point that we must observe also from the connection of the two sentences in the Text. Thou hast blessed the work of his hands, and his substance is increased in the Land. The blessing of God where it falleth is effectual. If God doth but bless we shall increase, there is no question of it; if God doth but bless, we shall increase mightily. Thou hast blessed him and he is increased: It is the word that followed the first blessing after the Creation, Gen. 1.28. God blessed them and said unto them be fruitful and multiply. Blessing and multiplying go together; the blessing of God is a powerful blessing, It is mighty in operation, and carrieth all before it. You know what a strong opinion Balak had concerning the blessing of Balaam, Numb. 22.6. I wot (saith he) that he whom thou blessest is blessed, and he whom thou cursest is cursed; A strong conceit, and but a conceit. As there are many at this day as strongly conceited of the blessing of that Balaam of the seven hills, that blessing, but cursed Prophet. If they can get but a blessing from the Pope, they think all is safe. If they can but get a blessed Sword (such some have obtained) to do a cursed act, to cut the throats of God's people, or of their Prince, it must needs be effectual; You know there was a blessed Standard or Banner given to them that came against us in 88 and when that Standard was lifted up that Banner displayed, with the Pope's special blessing, they accounted, nay called themselves Invincible. Such was their invincible Ignorance, till they were taught better with Briars and Thorns, 
Judg. 8.16.  or rather with storms and winds fight against them. And though they have been often cozzened, yet still they retain such an esteem of the Pope's blessing, that they travel and throng for it, as for their lives, more than for all manner of riches; I may say to them as once that great Cardinal did on the same occasion, seeing this people will be deceived, let them be deceived. But I desire to raise your esteem of God's blessing, for it is a certain truth, That whom God blesseth they are blessed, God's blessings are fixed and effectual blessings; if he bless we shall be blessed indeed: His blessings are irreversible, as Balaam was forced to confess, Behold he hath blessed and I cannot reverse it. If once God hath blessed, it is not in Satan, nor in all his lying Prophets, nor in all the power of the creature to alter it, no nor to retard or hinder it for a moment.  
If God now give us the mercy of protection, if he make the hedge about us and bless us in these times, we shall be continued and established in the Land; yea we shall be increased in the Land, we shall break forth abundantly, to the amazement of all hearers and beholders. Though Rome curse, though Hell plot, yet if God bless, we are safe.  
This is the thing therefore that we should labour for, to be under the influence of the blessing of God. If we have but that, we have all; let means be what they will, great or little, or none at all, if God bless he can make any thing serve the turn; any thing with a blessing will do it; any thing with a blessing will make us increase; yea make us a strong, a mighty, an invincible people. So that Satan and his instruments, for very envy shall be forced to acknowledge that there is a hedge about us, which they cannot break through, that there is a wall about us, which they can neither scale nor batter with all their Engines and Artillery.  
In these two verses we have had the answer which Satan makes to the Lords question. Hast thou considered my servant Job? You see the slander that is in it, and how he doth advance the blessings of God upon job, that he might debase the services of Job toward God. Now lest God should take him off presently with a denial, and tell him that all this is false; that Job is no such man as he represents him to be, that he hath most presumptuously intruded into God's peculiar, namely the secrets of the heart, (for Satan had nothing to accuse him of, that was in sight, only he guesseth at his heart;) lest God I say should presently come and check him thus, for his boldness and impudence, both in contradicting his testimony and in charging Job with insincerity Satan makes a motion in the next verse, Put forth thine hand now and tauch all that he hath and he will curse thee to thy face: As if Satan should have said, Lord if you be not satisfied that thus it is with your servant Job, if you will not take my word that he is an hypocrite, and that he doth serve you only for ends; do but stretch forth your hand, etc. Do but take away that which you have given him, and you shall see presently he will take away that which he hath given you; if you will withdraw his riches, he will quickly withdraw his service.   
JOB 1.11, 12. 
But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.  
And the Lord said unto Satan, behold all that he hath is in thy power, only upon himself put not forth thine hand. So Satan went forth from the presence of the Lord.  
THis 11th. verse contains Satan's motion which he subjoins to his Answer, vers. 10. But put forth thine hand now. By his Answer before he had wounded all the holy services of job, and now he seeks to wound his estate and possessions. His answer was full of malice, and his motion is as full of cruelty. Whom before he had falsely accused, he (in these words) desireth may be causelessly afflicted. Put forth thine hand now. As if he should have said. There is great question concerning Jobs integrity, this one experiment will quickly decide and determine it, Touch all that he hath, etc. This motion is grounded (as was before noted) upon on feared denial of his answer in the former words. For there Satan had argued after this manner, That is an unsound and an hypocritical profession which is grounded only upon outward benefits, but all the profession of Job is grounded only upon the outward benefits, therefore it is unsound. Doth Job serve God for nought? This is the strength of Satan's argument. Now he perceiving the weakness or rather indeed the falseness, the extreme lie, that was in the Minor, in the Assumption (namely, that the profession and holiness of Job was grounded only upon outward things,) he (I say perceiving that) seeks to confirm what he had affirmed by this motion. If you doubt (saith he) whether it be so, or no, with Job, let that come to the trial, touch all that he hath, and he will curse thee to thy face. The strength of the reason that lies in the motion may be thus conceived. That profession is grounded upon outward things which a man lays down, when outward things are removed and taken away; but if those outward things be removed and taken away from job, he will quickly lay down his profession, yea he will take up blasphemy, he will curse thee to thy face; therefore the profession of job is grounded upon outward things. This now is the logic or the reason, upon which Satan bottoms and infers this motion, that so he may bring job upon a further trial.  Put forth thine hand now. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew is, send forth thy hand. To put forth the hand, signifies, sometimes to help, and sometimes to hurt. So in Ps. 144.7. send forth thine hand and deliver me. There is a sending forth the hand in a way of mercy. And so Act. 4.30. there Peter prayeth that Christ would stretch forth his hand to heal. So that stretching forth, or sending forth, or putting forth the hand (for the words are all used in common to the same sense) signify to do a thing for our good and preservation, But usually this putting forth, or stretching forth of the hand, notes some affliction, some punishment. A man that standeth with his hand stretched out, is in a posture to strike. And so God himself is often described by having his hand stretched forth, when he is about to punish, as in the Prophecy of Isaiah divers times, Chap. 5.25. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, 
Ezek. 16.14.  and hath smitten them: and Chap. 9 three times; vers. 12. For all this his anger is not turned away, but his hand is stretched out still: and so at the 17th. verse, and at the 21. verse, His anger is not turned away, but his hand is stretched out still, that is, the Lord is still smiting and afflicting them. In the 6th of Esther, verse 2. Two men were found in the Chronicle, who sought to lay (or put forth) their hands on the King Ahasuerus, scil. they would have slain him. Then the meaning of Satan here is, stretch forth thine hand, let him feel the weight of thine hand, in smitings and sore afflictions.  Thy hand. 
The hand of God in Scripture signifies, First the purpose of God, as that, Act. 4.28. They have done whatsoever thy hand and thy counsel determined before to be done, that is, whatsoever according to thy purpose, thou didst determine. 2. The hand of God signifies the Spirit of God, in the mighty actings and workings of it; so a Spirit of prophecy is called the hand of God, Ezek. 1.3. The hand of the Lord was there upon me; And Ezek. 37.1. The hand of the Lord was upon me, that is, the Spirit of the Lord, a mighty power of prophecy was upon me: So likewise a spirit of strength that is upon a man, is called the hand of God, 1 King. 18. ult. The hand of the Lord was upon Elijah and he girt up his loins and ran before Ahab. Here the hand of the Lord is put for the power of the Lord, put forth thy hand, that is, put forth thy power; and so the hand of the Lord is used often, Isa. 59.1. The hand of the Lord is not shortened, that is, the power of the Lord is not abated. The Lord hath a long hand, and his hand is always of the same length; so, stretch forth thine hand now, that is, do thou put forth thy mighty power.  
This hand of the Lords power (to clear that a little further) is taken 3 ways in Scripture.  
First, For his protecting power. There is a protecting hand, as Joh. 10.28. No man is able to pluck them out of my Father's hand, saith Christ. God hath his sheep in his hand, and he will protect and safeguard them so, that none shall be able to pluck them away. This hand God put forth before, for Job.  
Again, It is put for his correcting-power: as Psal. 32.4. His hand was heavy upon me, that is, the afflicting hand of God was heavy upon me. Let us fall into the hand of God (David chose that, 2 Sam. 24.14.) that is, into the afflicting hand of God, rather than into the hands of men.  
It is put thirdly for a revenging hand, for a wrathful hand, by which he doth destroy and break in pieces those who are his enemies, Heb. 10.31. It is a fearful thing to fall into the hands of the living God. David desireth to fall into the hands of God, sell. into his correcting hand, because he knew there was mercy, but it is a fearful thing to fall into the hands of God, when he cometh in wrath to take vengeance of those who contemptuously despise his mercy, as there it is expressed.  
Now here when Satan saith, Put forth thy hand, that is thine hand of power: Satan intendeth not that God should put forth the hand of his power to protect, nor barely to correct: He desireth more than barely a correcting or chastising hand upon Job, he would have his revenging hand, his breaking, his destroying hand, as we shall see afterward.  
Further, Thy hand, that is, Gods own hand, as if he did desire that God himself would take Job into his own hand to chasten and punish him.  
The hand of God, his correcting or chastising hand sometimes is an immediate, and sometimes a mediate hand. Sometimes it is immediate, when God by himself doth chasten or punish or afflict, when no second cause doth appear or interveene. So it may seem Satan here means, when he saith, put forth thine hand, that is, do it thine own self, let no other have the handling of Job, but thyself. God doth send such immediate afflictions; a man is afflicted in his body, in his estate and many other ways, and he cannot find any thing in the creature, whence it should come; it is an immediate stroke of God, he cannot see how or which way, or at what door this evil came in upon him: therefore it is called a creating of evil, Isa. 45.7. I make peace and create evil. Now creation is out of nothing, there is nothing out of which it is wrought. So many times God bringeth evil upon a people or person, when there is no appearance of second causes, no matter out of which it is made, but it comes as a creature, form by the only hand of God. Sometimes likewise it is called Gods hands, when it is the hand of a creature, it is God's hand in a creatures hand; God's hand when it is the hand of wicked men, God's hand when it is Satan's hand. So that place is translated, Psal. 17.14. Deliver my soul from the wicked which is thy Sword (you see a wicked man is God's Sword) and from men which are thy hand. So that thy hand may be understood of an instrument; Satan himself is God's hand to punish in that sense, as wicked men here are said to be God's hand; from the men that are thy hand: though there be other readings of that place, some read it, deliver me from men by thy hand; and others, Deliver me from men of thy hand: but our translation may very well carry the sense of the Original in it, from men which are thy hand, as Nabuchadnezzar that wicked King is called God's servant, Jer. 43.10. I will send and take Nabuchadnezzar my servant; God speaks of him as his servant, or as his hand in the thing. So then, Put forth thine hand, it may be understood (I say) either immediately or mediately, do it by thyself or do it by Instruments, strike him thyself, or give me Commission, or give others Commission to strike.  
There is one thing further in this expression, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Put forth thine hand now. Now. Some read it, put forth thine hand a little; 
Particula obsecrantis.  and some read it, I pray thee put forth thy hand. The Original word is translated to all these senses; we translate it, referring to the present importunity and instancy of Satan, put forth thine hand now, let not this business sleep, let it not be deferred a minute, a moment, let commission go out speedily to afflict Job.  And touch all that he hath. 
To touch, notes sometimes a heavy and a sore affliction, and sometime a light and a small affliction. In the Scripture we find it both ways used. Sometimes (I say) to touch, doth signify, the greatest and the sorest affliction or punishment that can be; and so Job doth express all the afflictions that fell upon him at the last only by touching, Job 19.21. Have pity upon me, have pity upon me, O ye my friends, for the hand of God hath touched me. Whereas Job at that time lay under the sorest and heaviest affliction that could be, all his estate was gone, and his body was full of diseases, and his soul was full of horror, and all this he doth express by this, the hand of the Lord hath touched me. So Psalm. 73.14. To be touched signifies the greatest affliction, All the day long (saith David) have I been plagued. That which we translate plagued, is the same Original word which we translate touch, in the Text; All the day long have I been touched, that is, I have been touched with the sorest plagues, heavy afflictions have been laid continually upon me. So that to touch signifieth sometimes the greatest or the sorest strokes of trouble.  
Sometimes again we shall find it signifies only a light affliction, as Gen. 26. in two places of that Chapter, at the 11th verse. Abimelech charged all his people, saying, he that toucheth this man or his wife, shall surely be put to death, that is, he that doth them the least hurt or wrong. So at the 19th verse, in that agreement between Abimelech and Isaac, they conclude thus, That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good: So that to touch notes the least ill or hurt that can be, we have not touched thee, that is, we have done nothing to thee but good: Any thing on this side doing of good to them, had been touching of them. We find the like expression in Ps. 105.15. where the Psalmist speaking of God's extraordinary care of his people. He suffered no man to do them wrong, he rebuked Kings for their sakes, saying, touch not mine anointed, and do my Prophets no harm. Touch not mine anointed people, that is the meaning of that place, though in many other places we know Princes are called the anointed of God: yet here it is meant of the people of God in general, they are Gods anointed (as the context clearly carries it) for they have all received Unction from God, an Unction of grace, an Unction of the spirit, and an Unction of Privilege. Touch not mine anointed, that is, do them not the least hurt. And the sense that these words may bear, Put forth thy hand now and touch all that he hath, might be carried, as if Satan here intended, only a touch in the latter sense; Give him but the least stroke, lay but the lightest affliction upon him, do but touch him; you are so confident of your servant Job, that he is such a man, do but give him the least touch, and you shall see how he will discover himself. So some expound it.  
He doth not say, wound him, smite him, break him to pieces, but touch him only. 
Si vel extremo digitulo levissi mè tangas bona sua, ejus fictum animum & simulatam probitatem manifestè comperies.  Neither saith he, touch him, but his: And if thou give him but a touch with the top of thy little finger, thou shalt presently find the rottenness of his heart. In that sense the word imports an extenuation of Jobs sincerity or heightening of Jobs hypocrisy: as if he had been so rotten in his profession that the least touch would overthrow him, and make him discover himself to be stark nought. Like the Apples growing about Sodom, which have fair outsides, but if you touch them, they moulder away into dust and ashes.  
Though the words have this sense in them, and Satan carries it cunningly, expressing himself in such ambiguous terms, yet certainly Satan had a further intendment whatsoever his language may bear: he had an intention that Job should be touched in the former sense, namely that he should have a touch to the quick, as we say, that he should have the sorest and deepest wound that his estate was capable of: he would have him whippt, not with cords, but with Scorpions, he would have the little finger of God heavier upon him, than his loins upon others.  
Destroy him, undo him by your touching. He speaks by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is when we go less in our expressions then in our intentions, when our words are lower than our spirits: and that is proper for Satan, who is the great deceiver, the great juggler in word and deed; to desire that Job should only be touched, when he meant he should be utterly undone and ruined. Touch all that he hath, that is, all his estate, all his possessions, his children, his family, his cattle, whatsoever belongeth unto Job, let all feel an undoing stroke from thy hand.  
Before I come to that which he undertakes upon the affliction, I shall observe two or three things from the words, thus far opened.  
Put forth NOW thine hand. We may note from that, The extreme importunity of Satan to do mischief; He would not give God a minutes, not a moment's respite to consider this thing, but do it now, presently, let him presently be afflicted, he makes haste to destroy, he makes haste to shed blood, their feet are swift to shed blood, as the Psalmist speaks. So Satan, his feet are swift to shed blood. when Satan, would have God to afflict us, do it presently, saith he. when Satan, would have us sin against God, do it presently, saith he, now sin, now provoke God, do not stay till the next day; but when we are called to give up ourselves to God, then to morrow will serve the turn, and next year will serve to repent, yea when you are old, 'tis time enough to repent; when he tempteh to do any mischief, any sin, than now, now sin, but 'tis time enough to do good hereafter, to morrow will serve for that.  Put forth now thine hand, and touch all that he hath. 
It is a truth which Satan here speaks concerning the hand of God; That if God do but touch the highest and greatest estate in the world, it will fall to pieces quickly. There is a truth in it, take it in the easiest sense that can be, if God do but lightly touch the estate of a man, it will soon fall in pieces. God is not put to any stress to afflict and punish, as Psal. 81.14. I should soon have subdued their enemies and have turned my hand against their adversaries: God expresseth the utter overthrow of the enemies of his people, but by the turning of a hand, if God do but turn his hand, they are all gone presently, soon subdued; If he do but touch the might the pomp the greatness, the riches and the power of all those in the world that are opposers of his Church, presently they fall to the ground: A touch from the hand of God will end our wars. If he touch the Mountains they smoke (as it is in the Psalm) and consume to ashes: they that are the mighty and great ones of the world, the Mountains, by one touch of his hand fall as it were to nothing. So if God do but touch our estates, they moulder away, no creature can uphold them.  
Then again observe here, the cunning imposture of Satan that puts such sore, such heavy afflictions into such light and easy expressions; he clotheth his malice, his utmost malice here in very fair words, do but touch him, saith this enemy; but you see what Satan's touches are, touch all that he hath. Why Satan, would nothing have made a trial, but only a touching of all? For Job to have lost somewhat had been a trial, a touch: for Job to have lost half his flocks of Sheep, or his Oxen, had been a trial and no very light one neither; for Job to have lost a son, to have found one of his children suddenly struck dead, had been an affliction and a heavy one too; such a touch as that might well have touched the father's heart: Would it not serve Satan that a son should die or that some of his cattle should be destroyed, but he must have all touched, all that he hath? The malice of Satan is unsatiable, there is nothing will serve him, unless he may devour all.  
This touch of Satan, which he desireth might be laid upon Job, is like the touch that many have given to those, who have come into their hands amongst us; they would but touch them, but they would touch them in all; when they put forth their hands (as they pretended) in ways of justice, in their Courts; they would touch men in all, touch them in their liberties by imprisonment, and touch them in their estates by extreme vast fines, and touch them in their names by disgrace, touch them in their bodies by whipping and cutting, and touch them in their relations, by keeping all friends from sight of them. No moderation, no bounds, but touch them in all that they had. And (O exactness of Justice) when God came to touch that power, he gave them a touch, just after the rate and proportion of their own touches; for when those Courts and persons came to have their power and actions scanned, it was not moderating, or regulating, or restraining, or abating, or limiting their power, that satisfied, they must quite down and be taken away. God gave them a touch, just as they touched others before: So that a man may say certainly, there is a God that judgeth the earth. These are the touches of Satan and, the touches of merciless men are as like his as themselves are, they think there is nothing done unless men be undone: they never give over touching till they come to ruining.  Touch all that he hath, and he will curse thee to thy face. 
Some render it thus, Touch all that he hath, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if he curse thee not to thy face: So it is word for word out of the Original, nisi, unless, or Si non, touch all that he hath and see if he do not curse thee to thy face. We give the sense of it in a direct affirmation, touch all that he hath and he will, etc. Others put the force of an imprecation to it, Touch all that he hath and see if he do not curse thee to thy face, that is, as if he had said, let me never be believed, 
In particula si aliquid subaudiendum, ut ubi legimus, Si Davidi Mentiar, si introibunt in requiem meam, hic subint elligitur, Si● vanus aut aliquid tale. Dru. in●●c.  and never be trusted. Indeed Satan is so far disgraced and damned already, that he hath nothing to lose, he cannot damn himself further, he cannot wish any thing to himself worse than he already is, but yet here is a kind of execration or imprecation upon himself in it; Do this, and if he do not curse thee to thy face, let me never be accounted of, or (as many use to say) let me never be trusted; or as some wretched hellish ones, Let me be damned, if such or such a thing be not. There is such an emphasis in that manner of speaking used in the Text. But we translate it by a direct affirmation, and that is a good sense too, touch all that he hath and he will curse thee to thy face, that's certain, so saith Satan, he will do it: it is as sure as done already.  Curse thee. 
It is the same word which is used before, ver. 5. It may be my children have cursed God. The word signifies properly to bless. It was showed that probably in that place, it might be translated Curse; but in this Text there is a necessity of translating it so, seeing a clear sense cannot be made out, taking the word properly. In cursing another these three things concur. First an ill opinion or conceit of that person. 2. Hatred or malice against him. 3. A desire that some evil may befall him. This Satan means when he undertakes that Job being afflicted, will curse God. So then to curse God is to blaspheme God in our thoughts and words, to think or speak unworthily of God, and the ways of God; see, if he curse thee not to thy face, that is, see if his heart be not embittered against thee, see if his tongue be not sharpened to wound thy honour, to reproach thy goodness, to accuse thy providence: As it is said of those, Isa. 8.21. They shall be hungry and hard bestead; And what then? They shall fret themselves and curse their King and their God, and look upward, that is, they shall speak basely of their King and of their God, in whom they have trusted, and whom they have followed; he speaks of those wretches that did seek to false gods, or worship the true God falsely, they shall curse their King and their God. It is the very same, that here Satan promiseth himself and undertakes with God that Job will do; Do but make him hungry (saith he) and hard bestead, and he will fret himself, and curse thee.  
It was very ordinary among the Heathen to do so: when their gods did not please them, than they would curse their gods. The Poets bring them in often raging against their gods, as he speaks of the mother that found her son dead. 
Cum complexa sui corpus miserabile nati Atque deos, atque astra vocat crudelia mater. Virg. Eclog. 5. Quem non incusavit amens hominumque deumque. Idem. lib. 2. Aeneid.  she calls the gods and the stars cruel, she flies in the face of heaven presently, who would serve such gods as these are, that thus slay my son, etc. Satan interprets Job to be a man of the same temper.  
Aquinas takes the word properly, Touch all that he hath and he will bless thee to thy face: And endeavours to make out the sense thus, touch all that he hath and thou shalt see he hath blessed thee to thy face, he reads it in the Preterperfect tense, that is, if thou afflict him thou shalt find that all his former Religion was nothing but mere outside formality: that he served thee only from the teeth outward, served thee to thy face; he blessed thee, prayed unto thee and honoured thee only to thy face. He had no regard to thy worship in his heart; he did not worship thee ex animo, because he loved thee or delighted in thee, but gave thee an outward complimental blessing, because thou didst bless him outwardly. As the Apostle directs servants, Eph. 6.6. Not with eye service as men pleasers. Satan makes Job an eye-servant to God, or as if, like those of whom Christ complaineth, Math. 15. in the words of the Prophet, He had drawn nigh to God with his lips, while his heart was far from him. The heart of Job hath been far enough from thee, he only blessed thee with his lips and to thy face: Indeed this interpretation hath a fair face, but touch it by a serious examination, and it will be found without a heart. The construction of Gramar is quite against it, and for us to change the Text, and make it to speak in the Preterperfect tense, of a thing past, whereas the words are in the future tense, of an act to be done for the time to come, is too much boldness with Scripture. Therefore though that opinion hath a plausible sense in it, yet I shall lay it by and take the ordinary translation, that he indeed intended this, that Job would break forth into blasphemous revile of God, if God did but try him with an affliction.  
And when he saith that Job would do it to his face, the meaning of it is, that he would do it openly: he will curse thee openly, he will curse thee boldly, he will not go behind the door to tell tales of thee, but he will speak of it before all the world, that thou art a cruel God, an unjust God, and a hard master, he will tell such tales of thee, even to thy very face. We have a like speech, Gal. 2.11. When Peter was come to Antioch, I withstood him to the face (saith Paul,) that is, openly, I did not go behind his back to tell Peter his own, but I told him it to his face, plainly, openly before them all, (as it is explained, vers. 14.) I said to Peter before them all, that were then present. Jerome (because he would not have Peter receive such an open reproof, judging it would be a disparagement to Peter, to be rebuked by Paul) gives a quite contrary sense of those words of Paul; I withstood him to his face, that is saith he, I did speak somewhat roughly to him before them, but there was no such thing in my heart. I did it but to his face, very slightly, lest I should offend the Jews whose Apostle Peter was; and I did it to his face, a little, that I might satisfy the Gentiles, who were scandalised by Peter's walking: otherwise in my heart I had no quarrel with Peter: he and I agreed well enough. As if Paul had made but a shadow fight (ad faciendum populum) to delude the people. But we must not be thus wise, I withstood him to his face, is not opposed to withstanding him cordially, but to a withstanding of him secretly, or behind his back. So here he will curse thee to thy face, that is, he will curse thee (as the Greek Scholiast hath it) openly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and impudently; himself indeed was afraid lest his sons had cursed God in their hearts, but for all his niceness and seeming fear of his children's sinning in secret, he will curse thee with impudence, he will not only curse thee in his heart, but the curse will break out at his lips: Out of the abundance of his heart, his mouth will speak blasphemy against God. He will curse thee to thy face.  
We may give some exemplifications, what it is to curse God, to blaspheme God thus to his face. You may read what it is, Mal. 3.14. Your words have been stout against me, saith the Lord, you have spoken to my very face: why, what had they spoken to the Lord? What have we spoken say they so much against thee? Ye have said, It is vain to serve God, and what profit is it that we have kept his Ordinance, and that we have walked mournfully before the Lord of Hosts? etc. This is to curse God to his face: when the ways of God are blasphemed and the worship of God reported as unprofitable, when men say it is in vain to serve God, when they cast aspersions and bring up an evil name upon any holy duty, this is to blaspheme God. They did only speak against the service of God, and they thought they had not blasphemed God in it, Wherein have we spoken against thee? yes saith God, you have spoken against me, in that you have spoken against and discredited my ways. So, if Job had said the ways of God are unprofitable, and I see now it is in vain to serve God and to fear him, this had been blasphemy and cursing of God to his face. David was near upon the very brink of this blasphemy, Psal. 73.13. when he said, I have cleansed my heart in vain, and washed my hands in innocency, because (saith he) I am plagued every morning; the judgements and afflictions that were upon him, began to make him break out thus. But he presently be fools himself for such speeches, and by that repairs God in his honour.  
Secondly, To quarrel and be angry with the Providence of God, as if he were not wise or just or good in his dispensations either to particular persons or to the Church, This I say likewise is a cursing, a reproaching of God.  
Thirdly, To curse the servants and people of God is to curse God; If he that touches them touches God, than he that curseth them curseth God too. And God is cursed in any of these senses two ways, first, by detracting from himself, his worship, his works or his servants the good they have, or by fastening on them and aspersing them with the evil which they have not.  He will curse thee to thy face. 
Observe two or three Points from this,  
First, Note this, Satan can only guess at the hearts of men. He would undertake and enter warranty with God that Job would blaspheme, if God did but touch him, but he was deceived: Satan did but conjecture at most, and speak at a venture, If he did not lie knowingly, I am sure he did but guess ignorantly. Satan knows not what is in the heart, that's Gods peculiar, that's God's cabinet. God knew there lay sincerity in the heart of Job all the while, although Satan would stand to it, that nothing was there but hypocrisy.  
Secondly, We may note, seeing Satan accusing him of hypocrisy, would have him afflicted, That affliction is the trial and touchstone of sincerity. When God doth afflict you, than he doth bring you to the touchstone to see whether you are good mettle or no, he doth bring you then to the furnace, to try whether you be dross or gold, or what you are. Affliction is the great discoverer, That unmaskes us. Satan was not out in the thing, he hit upon the rightest way that could be, if any thing would discover Job, affliction would. Indeed some are discovered by prosperity and outward abundance. The warm Sun makes some cast off that cloak, which the wind and the cold caused them to wrap closer about them. Some, when they have gotten enough from God, care not for God; when the fish is caught, they lay by the net, for they do but go a fishing with Holiness, and the profession of Religion, and when they have their ends, there's an end of their profession. Affliction and the cross try others: Some will hold on with God as long as the Sun shineth, as long as it is fair weather; but if the storm arise, if troubles come, whether personal or public, than they pull in their heads, than they deny and forsake God, than they draw back from and betray his truth; what they, such and such men? no not they. Trouble makes the great trial; bring professors to the fire, and then they show their mettle. This course Satan took with Job. He knew Job had been abundantly tried by fullness and abundance, and these did not draw his heart from God, he must therefore now try another way. It is an excellent passage in the Church history, concerning Constantius the father of Constantine, that to the end he might try the hearts of his Courtiers, he proclaimed, that all they who would not forsake the worship of the true God, should be banished the Court, and should have heavy penalties and fines laid upon them▪ presently upon this (saith the story) all that were base and came to serve him only for ends, went away, forsook the true God, and worshipped Idols. by this means he found out who were the true servants of God, and whom he meant to make his own; such as he found faithful to God he thought would prove faithful to him. What this exploratorie decree of Constantius effected in his Court, the same did that which the Apostate Julian set forth in good earnest against the Christians. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat lib. 3. cap. 13.  He no sooner caused it to be proclaimed, that whosoever would not renounce the Faith should be discarded his service, and forfeit both life and estate to his high displeasure; But presently upon the publication of that decree, they who were indeed Christians, and they who had only the title of Christians, presented themselves, as it were on a common stage to the view of all men. Such as these are Willows not Oaks. And as it was with Naomi and her two daughters in law, Orpah and Ruth, All the while that she was Naomi, beautiful, and had enough, they both stayed with her: but when once Naomi became Marah, bitter, and empty, than Orpah took her leave of her, but Ruth abides with her. Here was the trial whether Orpah or Ruth had the sincerer affection to Naomi; Ruth loved her mother's person, Orpah her estate and outward preferments. While Religion and prosperity go together it is hard to say which a man follows; but when once they are forced to a separation, where the heart was will soon be manifest. The upright in heart are like Ruth, whatsoever becometh of the Gospel, they will be sharers with it in the same condition; be it affliction, or be it prosperity, be it comfort or be it sorrow, be it fair weather or be it foul, be it light or be it darkness they will take their lot with it. This is a clear truth, that, whatsoever was the cause of our doing a thing, that being removed we cease to do it: if outward comforts and accommodations in the world, be the cause why we follow Christ in the profession of his Gospel, then as soon as ever they fail our profession will fail too. When zeal is kindled only with the beams of worldly hopes, when worldly hopes fail, our zeal is extinct, and our endeavour is cut off with our expectation.  
We are next to consider the Lords grant of Satan's motion, And the Lord said unto Satan, behold all that he hath is in thy power, only upon himself put not forth thine hand. So Satan went forth from the presence of the Lord.  
We have in this verse. First, God's Commission or his permission unto Satan, Behold all that he hath is in thine hand. And Secondly, His limitation of the Commission, Only upon himself put not forth thine hand. Thirdly, Satan's speedy execution of his Commission, So Satan went forth from the presence of the Lord.  
The Lord said unto Satan, all that he hath is in thy hand, in thy power, so we translate it: the word in the Original is, all is in thy hand. Satan moved that God would put forth his hand against Job; and God puts Job into Satan's hand. Lest Satan should cavil that God had touched him but lightly, he puts him into Satan's power and le's him do it himself, who would do it throughly. The hand (as we before noted) is put for power, and when any thing is put into the hand, it is put into the power or disposition of another, Exod. 4.21. Thou shalt do all the wonders before Pharaoh which I have put into thy hand. And Joh. 3.35. The Father loveth the Son and hath given all things into his hand. This phrase of giving or putting into the hand, is taken either for good or for evil. Sometime the putting of a thing into one's hand, is only for the managing and disposing of it for good, As Gen. 39.7, 8. Joseph said that his master had committed all that he had into his hand, that is, to take care of it, and to order it for his master's benefit, profit, and honour: But often to put or to give into the hand, is for evil, to do what you will, with persons or things, to punish or to afflict them, Judg. 6.1. God delivered the Israelites into the hand of Midian, that is, he left them to the power of the Midianites, to tyrannize over and vex them: And verse 7. 
Dan. 1.2.  God delivered Midian into the hand of Israel, that is, he gave Israel power over them to destroy or afflict them. So here, he gave all into the hand of Satan, that is, he gave Satan leave to dispose of Jobs estate as he pleased. As if God had said to Satan; Thou hast leave to do what thou wilt with Jobs outward estate, spoil it, plunder it, destroy it, consume it, fire it; thou hast free leave, all that he hath is in thy hand.  
We shall note a point or two from that. You see, as soon as ever Satan had made his motion, God presently answereth, all that he hath is in thy hand. It is not always an argument of God's goodwill and love to have our motions granted. Many are heard and answered out of anger, not out of love. The children of Israel required meat for their lusts, 
Multi irato Deo exaudiuntur, multis propitius Deus non tribuit quod volunt, ut quod utile est tribuat, August. 2 Cor. 12.8.  and God gave it them, he did not withhold from them their desire, they were not shortened of their lusts, they had it presently: many times his own servants call and call again, move and move again, and obtain no grant: For this thing I besought the Lord thrice, saith Paul, yet Paul could not have what he sought. Satan did but move once, and presently all that Job had was in his hand.  
But further, that which is chiefly here to be observed is, That until God gives commission, Satan hath no power over the estates or persons of God's people, or over any thing that belongs unto them. Neither our persons nor our estates are subject to the will either of men or Devils; Christ must say, All that he hath is in thy hand, before Satan can touch a shoe-latchet: As Christ said Joh. 19.11. unto Pilate, when he spoke so stoutly, knowest thou not that I have power to crucify thee and power to release thee? He thought that he had all power in his hand: but Christ tells him, Thou couldst have no power at all against me unless it were given thee from above. If the Devils could not go into the swine, much less can they meddle with a man, made after God's Image, till God gives them leave, Every soul that hath interest in Christ may suck comfort and consolation in the saddest, in the sorrowfullest day from the breast of this truth. If Satan and wicked men cannot move till Christ saith, go, nor wound till Christ saith strike, nor spoil nor kill, till Christ saith their estates, their lives are in your power, surely Christ will not speak a word to their hurt, whom he lo●●, nor will he ever suffer his enemies to do a real damage to his friends. Besides it may fill the soul with unspeakable joy, to remember, that while a man is suffering, the will of Christ is a doing.  
Thirdly, Satan doth very wickedly (according to his nature,) in moving that Job may be afflicted. He moveth in malice and in spite, God knew what his heart and intent was, and yet grants it; We may note from hence.  
That which Satan and evil men desire sinfully, the Lord grants holily.  
The will of God and the will of Satan joined both in the same thing; yet they were as different as light and darkness, their ends were as different as their natures. Though it were the same thing they both willed, yet there was an infinite distance between them in willing it. The will of Satan was sinful, but the power given Satan was just Why? Because his will was from (himself, but his power was from the will of God; Satan had no power to do mischief but what God gave him, but his will to do mischief was from himself. Therefore we find that the same spirit is said to be an evil spirit, and to be a spirit from the Lord, and yet the Lord doth not partake at all in the evil of the spirit, as 1 Sam. 16.14. The Spirit of the Lord departed from Saul and an evil spirit from the Lord troubled him. An evil spirit from the Lord, 
Vnus idemque spiritus & Domini appellatur & malus Domini per licentiam potestatis justae malus per desiderium voluntatis injustae, Greg.  how was it an evil spirit if it were from the Lord? can the Lord send forth any evil from himself who is only good? In that he was evil that was from his own will, but that he had power to trouble Saul that was from the Lord: So here, Satan's will and intent were most wicked, these were from himself; his power to afflict Job was from God, and that was good. Satan willeth Job should be afflicted for his destruction, God willeth it only for his trial and probation. Satan desireth it that God may be blasphemed; but God willeth it that himself might be glorified. 
Satanae voluntas semper iniqua est sed nunquam potest as injusta, Greg. Deus adeo bonus est ut nullo modo mala permitteret nisi inde majora bona eliciturus esset.  Satan willeth it, that so others in his example might be scandalised and disheartened from entering into the service of God, seeing how ill he sped; But God willeth it that others might be strengthened and encouraged to enter into his service, beholding a man under such heavy pressures, and yet not speaking ill of God or of his ways. Satan willeth it, hoping thereby Job would discover his hypocrisy; but God willeth it, knowing that he would therein discover his integrity. So then, though the same thing was willed, yet there was a vast disproportion in their ends and intentions; and though the power by which Satan did afflict Job was from God, yet the evil intent with which he afflicted him was from himself; Thus we see how God without any stain or touch of evil grants this, which Satan did most wickedly desire. It followeth Only upon himself thou shalt not put forth thy hand.  
God gives a commission, but it is with a limitation, there is a restriction in it; Only upon himself, etc. that is, not upon his person, not his body, thou shalt not afflict that with diseases, not his soul, thou shalt not afflict that with temptations. Hence note.  
That God himself sets bounds to the afflictions of his people; he limits out how far every affliction shall go, and how far every instrument shall prevail: as he doth with the Sea, Hitherto (saith he) thou shalt come and no further, here thou shalt stop thy proud waves; so he saith to all the afflictions of single persons, or whole Nations, hither you shall come and no further, Only upon himself thou shalt not put forth thine hand. This limitation respects; First, The degree or measure, thus far you shall afflict, that is, in such a degree, to such a height, and no higher. Secondly, It respects the time, thus far, that is, thus long, so many years, or so many days you shall have power and no longer. God leaves not either the measure or the time, the degree or the continuance of any affliction in the hand of Satan or his adherents: We read (Rev. 6.10.) That the souls under the Altar cry, How long Lord, how long? They cry to God how long? they knew that he only had the time in his hand, he only could tell how long, and it should be as long as he pleased, How long Lord? They cried not to cruel tyrants, how long will ye persecute? but Lord how long will it be before thou come to revenge? And so David, Psal. 31.15. My time it is in thy hand, speaking of his afflictions. There is no affliction, but it is in the hand of God, for the continuance of it as well as for the manner of it; and as no enemy, man or devil can make thy cross greater or longer, or heavier, so no friend man or Angel can make thy cross lighter, or lesser, or shorter than God himself hath appointed; Only upon himself shalt thou not put forth thine hand, thou shalt not move an inch further, not a hair's breadth further. As our afflictions for the matter of them are by the will of God, (as the Apostle speaks, 1 Pet. 4.19. While you suffer (saith he) according to the will of God: those words according to the will of God, note not only the righteousness of suffering, that it must be in a good cause, but also the spring from whence those sufferings come, they are Ex voluntate Dei, so Mr. Beza translates it, they are out of the will of God. Now I say as they are out of the will of God, or from the will of God, springing from his will and flowing from his dispensation of things in the matter of them) so also in every circumstance; God himself gives thy cross length, and breadth, and thickness; he fills thy cup of sorrow, he directeth how many drops to a drop, shall be put into it, thou shalt not have a drop more than God prescribes, and (which is more comfortable) knows will be for thy good.  
Secondly, Observe, That Satan is boundless in his malice toward the people of God. If God did not set him bounds, he would set himself no bounds, therefore saith God unto him, Only upon himself, etc. He had a mind to have gone further, he would have been upon Job himself, as well as upon his estate, if God had not stopped and curbed him. Therefore the Apostle gives that assurance for the comfort of the people of God, 1 Cor. 10.13. God (saith he) is faithful who will not suffer you to be tempted above that you are able: As if he should say, Satan would with all his heart lay more upon you, than you are able to bear; Satan would break your backs if he were let alone, but God will not suffer it. Satan hath a boundless malice against the people of God. Some observe this from his name Leviathan, Isa. 27.1. In that day the Lord with his great and strong Sword shall punish Leviathan the piercing Serpent. Leviathan is put there for Satan and for all the instruments of Satan; now Leviathan signifieth in the Hebrew an augmentation, an addition, or an increase: 
Dicitur Leviathan, i e. Additamentum sive augmentum, nam nullo nostro malo contentus est, nullam potestatem sibi satis esse putat: plus sibi potestatis addi, nobis malorum plus inserri semper postulat. Pineda.  And Satan is so called, because (say they) he ever desires to lay more burdens upon, to increase the afflictions, troubles and temptations of God's people, he never thinks he hath done enough against them. His thirst to work mischief is never quenched, but still he desires to do more, he would fain have his Commission enlarged to do more mischief in the world. Therefore God is said not to strike after their stroke, in the 7th verse of that 27. of Isa. Hath he smitten him as he smit those that smote him? In the Hebrew it is, He hath not smitten him according to the stroke of those that smote him: according to their stroke, noting that the stroke of Leviathan and the stroke of his instruments is an unmeasurable stroke, a boundless stroke, they would never give over striking: They think the wound is never deep enough, nor blood shed enough; but saith the Prophet, verse 8. God doth it in measure, so that he opposeth their striking to Gods afflicting by the measure of it, God keepeth his afflictions in such a bound and compass, he afflicts in measure, but Satan's stroke and the strokes of wicked men are without all measure, that is without all moderation: unless God stop them, they would never make an end.  
Lastly, Observe how Satan is by this proved a deceiver, he intended more than he spoke; you may see it plainly in this, because God put a restraint upon him. Touch all that he hath, saith Satan; that referred to his possessions & outward estate, as if that had been the mind of Satan in the motion, do but afflict him in his outward estate, I desire no more to make this trial: now when the Lord saith, All that he hath is in thy hand, there he grants him the motion in the letter of it: but the Lord God saw that Satan had a further reach, when he said, Touch all that he hath, which words seem to extend no further than his estate, but had not God limited and restrained him, he by an indefinite grant to his motion had likewise fallen upon his person, that was the great morsel he gaped after all this while, he would have been doing with Job himself, else there was no need of this limitation, Only upon himself put not forth thy hand; Satan's fingers itched to be meddling with Job, though his words called for what he had, not for himself.  And Satan went forth from the presence of the Lord. 
As soon as he hath leave and his Commission, he is gone presently, He went out from the presence of the Lord. The word is, he went out from the face of the Lord: Now the face of the Lord in Scripture it is taken sometimes for the essential glory of God, that inaccessible Majesty of God, Exod. 33. ult. Thou canst not behold my face. Sometimes the face of God is put for the favour and love of God, Cause thy face to shine upon thy Sanctuary which is desolate, Dan. 9.17. and cause thy face to shine upon thy servant: So in many other places the face of God is put for the favour of God, because as the favour and love of a man is seen and discovered in his face, so there is somewhat in those dealings of God which discover God, he is said to make his face to shine upon his people, when he doth discover by any act of his, that he loves and favours them; that is the shining of his face upon them: The face interprets the heart and shows the meaning of the spirit: so in those things which interpret somewhat of the love of God to us, 
Index animi vultus.  God is said to make his face shine upon us. On the other side the face of God is put sometimes for the anger and wrath of God, because anger is seen in the face too, so in those things by which God discovereth his anger, he is said to set his face against men; there is an express place for it in this sense, Lam. 4.16. The anger of the Lord (the Hebrew is, the face of the Lord) hath divided them; that is, the Lord hath done such things as have the character of anger upon them, that do represent and hold forth nothing but the anger of the Lord unto a people, and that anger of the Lord is called the face of the Lord unto a people. Thirdly by the face of the Lord in Scripture, we may understand the ordinances and the worship of God, because in them and by them God is revealed, manifested and known to his people, as a man is known by his face: So in the old Testament, coming to God in those institutions was called appearing before God, because in them God had promised to manifest himself unto his people. Lastly, the face of God is put for the common and general presence of God in the world, by which he filleth Heaven and Earth, Psal. 139.7. Whether shall I go from thy presence?  
Now when it is said that Satan went forth from the face of God, or from the presence of God, it cannot be understood in the first or in the second sense, for he cannot so come into the presence of God or before the face of God: before his face of glory, or before his face of favour Satan never came nor ever shall. And as the presence of God is taken for his worship; so Satan cares not to come into his presence. Lastly, as the face of God signifies his common and general presence in the world, so Satan cannot possibly go out from his face, Whether shall I go from thy presence? 
Psal. 139.  nor men, nor devils are able to go out of the presence of the Lord in that sense, for he filleth Heaven and Earth.  
Then these words, He went out from the presence of the Lord are spoken after the manner of men. 
Hominum more loquitur, a quibus servi exeunt, ut mandata exequantur quae ab illis acceperunt.  When a servant cometh to his Master to receive Commission to do some business and hath his errand given him, than he goeth out from the presence of his Master about his business. So Satan comes here upon a business unto God, he makes a motion, and desireth to have such power put into his hand, to do such and such things: the Lord grants it, and so soon as ever he had his dispatch, he goeth out of the presence of the Lord. So that the meaning is only this, that Satan left off speaking with God, left off moving God any further at that time, and went out to execute that which he got commission to do, as servants go out from the presence of their Masters, when they have received warrant or direction what to do. While a servant is in expectation of his message or errand, so long his eyes are upon his Master, Our eyes wait upon thee O God, as the eyes of servants look unto the hands of their Masters, Psal. 123.3. The eyes of servants wait upon the face of the Master till they have received their message, and then they go out from their presence.  
It notes the speed that Satan makes when he receives power from God to afflict or to chasten and try any of his children, he makes no stay, presently he goeth out from the presence of the Lord. Satan is speedy and active in executing any power that is committed unto him against the people of God, against any particular member, or against the Church in general: As soon as ever he hath but his Commission to afflict he is gone about it instantly: As the good Angels in Heaven are described to have wings, because as soon as ever they have received a command from God, they are upon the wing, they fly as it were to fulfil the will of God; and in that sense go out of his presence: So Satan and the wicked Angels are upon the wing too in that sense, as soon as ever they have received power, they presently put it in execution.  
And we may in this make Satan himself our pattern. As we pray that the will of God may be done on earth as it is in heaven, in heaven by the good Angels: So in this sense (I say) we may desire that we may do the will of God with as much speed as the evil Angels. It is not unwarrantable to learn from Satan speedily to be doing about the will of God.   
JOB 1.13, 14, etc. 
And there was a day when his sons and his daughters were eating and drinking wine in their eldest brothers house.  
And there came a messenger unto Job and said, The Oxen were ploughing, and the asses feeding besides them.  
And the Sabeans fell upon them, etc.  
IN the former context we showed you the affliction of Job, moved by Satan and permitted by God, Touch all that he hath, is Satan's motion, All that he hath is in thine hand is God's permission. From this 13th. verse to the end of the 19th. the afflictions of Job are particularly described; and we may observe 6 particulars in the Context concerning his afflictions.  
1. The time or season of his afflictions, And there was a day when his sons and daughters were eating and drinking wine in their eldest brothers house, ver. 13.  
2. The instruments or the means of his afflictions. Satan who undertook the afflicting of Job, stands as it were behind the door, he doth not appear in it, but sets on others. His instruments were first cruel and bloody minded men, the Sabeans verse 15. The Chaldeans verse 17. Secondly, those active creatures, devouring fire and stormy winds, the fire, verse 16. the wind, verse 19  
3. The matter of his affliction, or in what he was afflicted, it was in his outward estate.  
4. The variety of his afflictions, he was not smitten in some one thing, in some one part of his outward estate, but he was afflicted in all, his Oxen, his Asses and his Camels violently taken away, his Sheep burnt up by the fire; his sons and his daughter's overwhelmed and crushed by the fall of an house, all his servants attending upon these slain, consumed, destroyed, excepting only one from every stroke, to be the sad relator or messenger of these calamities.  
5. The suddenness of his afflictions, they came all upon him in one day.  
6. The uncessantnesse of the report of these afflictions, the sound of them all was in his ears at once: as they were all brought upon him in one day, so they are all told him in one hour, yea by the story it doth appear, there were but very few moments between the first and the last. For the Text saith that no sooner had one messenger ended his doleful news, but another begins, nay they did not stay so long as to let one another make an end; but the Text saith, While the former was yet speaking, there came another and said, and so while the next was yet speaking, there came another and said, & while he was yet speaking, another, etc. So that Satan did not give Job so much as the least minute of intermission to breathe a while or recollect himself. His troubles both in the acting and in the reporting, were close linked together, like a chain one within another, and he within them all fast bound, and yet free.  
These are observable, through the whole Context concerning this great affliction of Job. Now we will consider the afflictions themselves, their several parts, and open the words in which they are presented to us.  Verse 13. 
And there was a day when his sons and daughters were eating and drinking wine in their eldest brothers house.  
And there was a day. 
Eccles. 3.1. ] To every thing there is a season (saith Solomon) and a time for every purpose under the Sun. God hath a time for his purposes, God hath his day: Man hath a time for his purposes, and so hath Satan: any day will not serve his turn, he picks and chooseth. There was a day, it intimates a day extraordinary, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and there is an express addition in the Original, which puts an emphasis upon it, and makes it more than a day, there was that day, or that special day: So it is used, 2 Kin. 4.8. And it fell on a day that Elisha passed to Shunem, or upon that day, a notable day wherein so many great things were done.  
But what day was this? It is explained in the words, in the latter part of the verse. It was a notable day, for it was a day or that day, When his sons and his daughters were eating and drinking wine in their eldest brothers house.  
There are three things in those words, which prove that this was an extraordinary day.  
1. It was a feasting day, and feasting days are extraordinary days.  
2. It was an extraordinary, not an ordinary feasting day; For it is said, they were eating and drinking wine. In the beginning of the Chapter (where the feasts of Jobs children are described) it is said only, That his sons went every one their day, to eat and to drink: But here it is said, that they did eat and drink wine: which notes an extraordinary feast. For still in Scripture, when we read of a banquet of wine, or of a feast of wine, an extraordinary feast is meant: 
Esth. 5.6.  Queen Esther invited the King and Haman to a banquet of wine, not that there was nothing but wine at the banquet, but that addition doth imply, that it was a plentiful banquet, a solemn banquet. It is more to make a banquet of wine, then to make a banquet, though scarce any banquet is made without wine. 
Joh. 2.4.  So when there wanted wine, the solemnity and glory of the feast was thought to be blemished, They have no wine, saith the mother of Christ unto him at the marriage feast in Cana. And when the Spouse would set forth the wonderful fullness of spiritual delights, which she had from Christ, she expresseth it thus, 
Cant. 2.4.  He brought me into the banqueting house, the Hebrew word is, he brought me into the house of wine; the house of wine notes extraordinary spiritual refreshing. What a banquet had the Spouse for her soul there? Christ called her to eat and drink abundantly, to be filled with his love. See the like Isa. 25.6. So Jobs children were eating and drinking wine, sc. they were at a plentiful and solemn feast that day.  
3. It was a day of feasting in their eldest brothers house, that is another thing which proves it was an extraordinary feast day. It was a feast, and a feast of wine, and a feast of wine in their eldest brothers house, who had a larger estate, a fuller portion, and to answer the dignity of his primogenitor, aught to make a more solemn feast then the rest did: This was the day that Satan picks out and chooses to bring all these sad afflictions upon Job, an ordinary day would not serve his turn; without doubt this was not the immediate day or time, after which he got that Commission from God, All that he hath is in thine hand; Satan went away, he would have been at it as soon as he could, but yet he waiteth for a special time, wherein he might do it with greatest advantage; and that is the point I shall observe from this,  
That Satan observeth and watcheth his time to fasten his temptations most strongly upon the soul. He watcheth a day, there was a day, and there was not a day in the whole year, upon which he could have done it with greater advantage than upon that day. As the mercies of God are exceedingly endeared to us by the season in which they come to us: When they come to us in our special need; how sweet is a mercy then! And as our obedience is exceedingly commended to the acceptation of God, when it is upon a fit day, when it is on the day, wherein he calls for and expects it: And as our sins are exceedingly aggravated, by the season and time wherein they are committed: What, sin upon this day? A day of trouble, a day of humiliation? As Elisha rebuked Gehazi, 
2 Kin. 5.26.  Is this a time to receive money, and to receive garments? etc. Is this a time for thy heart to run out sinfully after the world? So likewise the temptations of Satan and the afflictions which he brings upon the servants of God, are exceedingly embittered by the season, and he knows well enough, what seasons will make them most bitter; And what can more embitter a cup of sorrow, then to have it brought us upon a day of rejoicing. Solomon tells us, that as he that taketh away a garment in cold weather, and as vinegar upon nitre, so is he that sings a song to an heavy heart; If joy be troublesome in our sorrows, how troublesome is sorrow in the midst of our joys, Prov. 25.20. Then, Satan could never have found out such a time as this; Must he needs be afflicting the Father, when the children were a feasting? Could he find out no other time but this? Must his tears be mingled with their wine? Must the children's rejoicing day be the Father's mourning day? Must Satan needs show his malice against the Father, when the children were showing their love one to another? It was a love-feast. 
Mat. 4.2.  Thus he did with Christ; it is observed that when Christ had fasted 40. days and 40. nights, and afterwards was an hungry, than the Tempter came, he lays hold of this advantage, he would not come till he was hungry, to persuade him to turn stones into bread. What a strength had this temptation from the season? Who would not make bread for himself if he can, when he is hungry? Had Christ been full, there had not been such an edge upon, such a weight in the temptation. How many doth Satan provoke to turn stones into bread, when he comes to them in their hunger? Thou art in a straight, like to starve and perish, turn stones into bread, that is, procure thyself meat and provision by unlawful and sinful ways; This is indeed to turn stones into bread. So here at this time when Job was rejoicing (as doubtless he did) to see the love and unity of his children; now at this time Satan attempts to turn their bread into a stone, to bruise and break the heart of their tender Father. Afflictions press most when they are least expected.  
Let us observe then this mixture of malice and cunning in Satan, in choosing his time. To carry a man from one extremity to another, puts him upon the greatest extremity: To make the day of a man's greatest rejoicing to be the day of his deepest sorrows, this is cutting, if not killing sorrow. To be brought from extreme sorrow to extreme joy suddenly, doth rather amaze then comfort the spirit of a man: It is said that when the Lord turned again the captivity of Zion, the people were like them that dream, 
Psal. 126.1.  the change was so great, so sudden, that they were rather astonished and amazed then comforted with it, for a while. So, much more to be hurried from extreme joy to extreme sorrow, from the borders of comfort to the brink of death on a sudden, is not so much to afflict a man as to confound and distract him. This course Satan takes with Job.  
It were well if we could be wise in this respect to imitate Satan, to choose out our day to do good when there is greatest probability of success, as he chose out his day to do mischief! It is the Apostles rule, 
Gal. 6.10.  as you have opportunity do good; if we could be wise to lay hold upon opportunities, it would be a wonderful advantage to us; as a word fitly spoken is word upon the wheel, so a work fitly done, is a work upon the wheel, it goeth on, takes upon the heart both of God and man. Let us consider whether now we have not a season, whether this be not a day that holds forth to us a glorious opportunity. Surely we may present this day unto you, as a day to be doing in. Let us therefore be as quick in this our day to do good, as Satan was in that day to do hurt. This is a day wherein great things are a doing, and grievous things are a suffering by many of our brethren, therefore you should be working this day, make a day on't. This is a day in which sons of Belial, men that will not bear Christ's yoke, are combining to break it, and to cast his coards from them. Then join, this day to help Christ; else, as Mordecai said to Esther, 
E●th. 4.14.  If thou altogether holdest thy peace at this time (this was a day for Esther to work in) then shall there enlargement and deliverance arise to the Jews from another place, but thou and thy father's house shall be destroyed: So I may say to you in reference to the present opportunity, if you altogether hold your peace, hold your purses, and hold your hands at this time, at such a day as this, enlargement will come to the Church some other way, but you may be destroyed, who think to hold and keep your peace either by saying or doing nothing: If ever you will appear, this is a day to appear in to do good. Let us be wise to manage and improve our day; That it may never be said of us as our Lord Christ did of Jerusalem: If ye had known, even ye, in this your day, the things which belong unto your peace, Luk. 19.42. It is a sadder thing to have had a season and not to know it, (sc. not to use it,) than not to have had it. Solomon tells us, Eccles. 8.6. That, Because to every purpose there is a time and judgement, therefore the misery of man is great upon him. Misery cannot be great to a man, because there is a time for every purpose, but because men are either so blind that they cannot see, or so sluggish that they will not make use of the proper time for every purpose. Thus the preacher himself expounds it, Chap. 9.12. For man also knoweth not his time, as the fishes that are taken in an evil not, and as the birds are taken in a snare, so are the sons of men snared in an evil time, when it falleth suddenly upon them. Consider what Solomon's experience taught him: Let not your inadvertency of these times, make you a new experiment of that ancient truth, And leave men that should be wise, especially that pretend to wisdom, to be numbered among, and compared with a silly bird, a silent fish.  
Then again, Forasmuch as it was the day of their great feast, of their feast with wine, upon which this great affliction assaulted Job, Observe,  
That the fairest and clearest day of our outward comfort may be clouded and overcast before the evening. It was as fair a day as ever began in Jobs family, a feast, and a feast with wine, and that in the eldest Brothers house, and yet all was darkness before night.  
This is true in reference to ungodly men, great and terrible judgements fall suddenly upon them; their light is turned into darkness in a moment, as Christ compares it to the days of Noah and the days of Lot; As it was (saith he) in the days of Noah, they did eat, they drank, they married wives, they were given in marriage until the day that Noah entered into the Ark, and the flood came and destroyed them all; and as it was in the days of Lot, etc. both which are in two words set out by the Apostle; 
1 Thes. 5.3.  when they shall say, peace and safety, then sudden destruction cometh. Thus it is with ungodly men, their Sun often sets at noon, when they say, yea when they conclude all's well, than judgement mixed with wrath is at the door. This is a truth also in reference unto godly men and the Churches of God, all their outward comforts may be clouded in a day, while they are eating and drinking, not sinfully but in a holy manner: suppose as the Apostle adviseth, 
1 Cor. 10.31.  to the glory of God, yet even at that time all may presently be taken away. And therefore as the Apostle saith, rejoice as if you rejoiced not in the creature, 
1 Cor 7.30.  and eat as if you did not eat, and buy as if you possessed not, Why? For the fashion of this world, the Scheme of this world passeth away. You see it did with Job; in what a goodly fashion was his worldly estate in the morning, how was it dressed and adorned in perfect beauty in all its excellencies (as we heard it before described,) yet before night all the fashion of it passed away, and the beauty of it was quite blasted: Therefore you that have great estates, and good estates, estates well gotten, and well governed, be not highminded, trust not in uncertain riches; 
1 Tim. 6.17. Psal. 62.10.  If riches increase, and if they increase in a right way, yet set not your hearts upon them, for the fashion of worldly things quickly passeth away; Riches make themselves wings to fly away, when thou art making doors and locks, bolts and bars to keep them in. That for the time in the 13th. verse.  
But what did Satan upon this day?  
That is set forth in the 14th. v. and so on. And there came a messenger unto Job and said, The Oxen were ploughing, and the Asses feeding beside them.  
There came a messenger.] The Jewish Rabbins and some of the Fathers, tell us that these messengers were Devils, evil spirits in the likeness of men. But surely the opinion hath little likeness with the truth, therefore with Beza, I lay it by and reject it amongst the tales of the Rabbins. These messengers were really the escaped servants of Job, as we shall see afterward.  
Now the messenger bespeaks Job thus, The Oxen were ploughing, they were hard at their work, and the Asses were feeding besides them. The word in the Hebrew is this, the Asses were feeding at their hand, or at hand; to be at hand, doth note nearness; in our language we say, such a thing is at hand, or such a man is at hand, the day of our fear is at hand, when we mean they are near; The Lord is at hand, Phil. 4.5. sc. nigh unto us for our help. So 2 Thes. 2.2. It is applied also to nearness of place as well as of time, Neh. 3.2. where the building of the wall of Jerusalem is described, it is said, Next unto him built the men of Jericho, the Hebrew is, at the hand of him built the men of Jericho, that is next to him in place.  
Now the messenger describeth all in such a posture, The Oxen were ploughing, and the Asses feeding: by this to assure Job of the care and diligence of his servants about his business, for the securing of his cattle, and improving of his ground: as if he should have said, This sad affliction which is come upon thee, did not come through our negligence or improvidence, we were about our business according to our several places, The Oxen were ploughing, and the Asses were feeding by them, they were not carelessly left to danger, but our eye was upon them, yet notwithstanding they were all surprised and taken away.  
From this relation of the posture of Jobs servants and cattle at the time when this affliction fell upon them, we may observe thus much;  
That all our care and diligence cannot secure outward thing unto us. Afflictions may take us in the midst of our best and most honest endeavours. A man may be looking to and ordering his estate, and yet at the very time, while his eye is upon it, he may see it take its flight like an Eagle towards Heaven; while he is ordering of it, he may see disorder and confusion coming upon it: while he is settling of it by honest care, he may quickly see it unsettled, removed and all broken to pieces, as it was here with Job; he was in a very good way, his servants were honestly employed, but suddenly all is gone; The Oxen were taken away, and the Asses that fed by them. But who made this attempt? The messenger informs that in the next words; And the Sabeans fell upon them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Sabeans.] The Hebrew is, Saba fell upon them, the Country put for the people, Saba for the Sabeans. As we use to say, Spain made war, and France made war, that is, the Spaniards made war, or the French made war, so it is such an expression, Saba fell upon them, that is, the people inhabiting Saba.  
Fell upon them.] The word noteth a mighty violence, they came upon them as from above, they came pouring down upon them like a storm. There is such a phrase in war, when they go violently upon a place, they are said to storm the place, to storm the gates of a Castle or of a City; so here, they fell upon them, that is, they came violently upon them like a storm. In Prov. 1.27. destruction is described to come upon wicked men like a whirlwind.  

Sabaeos autem Araba● intellige, qui latrocinijs dedili erant: unde posterior aetas eos Saracenos appellavit, non a Sara ut quidam somniant● sed ae Sarac. verbo Arabico, quod surari & latrocinari significat. Vnde Saric. Fur Latro. Drus. in loc.  The Sabeans were a people (as it is concluded by most interpreters) inhabiting Arabia felix, near the Country where Job dwelled: And for the manners of this people, it is observed by Historians, that they were a people famous only for robberies, a people that lived by pillage and by plundering of their neighbours. Such a people they were; These Sabeans fell upon them, they took away thy cattle, and have slain thy servants with the edge of the Sword.  
Here it may be questioned, How or why these Sabeans at such a time should fall upon the estate of Job? what hurt had Job done them? Job lived in a fair way with all his neighbours, and kept good quarter and correspondence with them; he was not a man of war or contention, how then cometh it to pass that these fell upon Jobs estate and took it away, and upon that day too, in this nick of time?  
As when the Widow of Tekoah had told a fair tale to David about the bringing back of Absolom, the King asked her, Is not the hand of Joab with thee in all this? 
2 Sam. 14.19.  So when you see such men, Sabeans and Chaldeans falling upon the estate of Job, you may demand, Is not the hand of Satan in all this? Yes no doubt. These Sabeans fall upon Jobs estate, but Satan first fell upon the Sabeans, and by strong temptations provoked them to do this service.  
But how could he prevail upon the Sabeans, that they should come and do his business now at this time?  
The Apostle telleth us, 
2 Tim. 2.26.  that wicked men are led captive by Satan at his will. Satan doth lead men captive at his will, while they are as they conceive conquerors, riding in triumph, doing their own will. These Sabeans came to execute their own designs, but Satan had a design upon them, he brought them thus to spoil the estate of Job.  
But what could Satan do? How could Satan prevail with these? Can he force men to be his instruments, to execute his designs upon the people of God? Or hath he Sabeans and Chaldeans, Nations and people at his beck, or under his command?  
No, Satan cannot force or compel them against their wills, but as that Scripture saith, he leads them captive at his will; and as another Scripture, he is a Prince of the power of the air, and he works in the children of disobedience, yea he works like a Prince, mightily and powerfully in the children of disobedience; 
Ephes. 2.  Though he cannot constrain them, yet he can work mightily in them to effect what he hath to do.  
But how doth he bring them about thus readily and suddenly to act what he projects,  
Thus; First, He finds out the temper and disposition of the persons; That Satan can do; he is a great Naturalist, and hath a great deal of help to his skill, long experience, by both he can go very far in discovering the dispositions of men, which way their spirits tend; and he found out that these Sabeans were a people given to robbery and spoil, and so fit ministers for him to work by in his design of spoiling the estate of Job. Secondly, When he hath found out the natural temper or state of a man's heart, he can lay a bait of temptation suitable to that inclination and desire: finding out a people given to spoil, he presently sets before them rich spoils, these are a taking object. See, yonder is a brave prize for you, yonder is a rich man, his estate will be good plunder, yonder are Oxen and Asses store, there's good booty to be had. Thus finding out their disposition, he presents or holds up an object to them which hits it fully. Thirdly, Satan deals with man to draw him to his purpose a degree further, sc. by injecting and casting into the mind the motion to do this: He not only presents such and such a thing, such and such an opportunity, but he casts in and injects the motion. As it is said of Judas, 
joh. 13.2.  that the Devil put it into his heart to betray Christ; The Devil being a spirit hath access to our spirits, and can convey himself into them and instill his suggestions: as the Lord Christ did breath upon his Disciples, and so they received the Holy Ghost, and were filled with the Spirit; So Satan breathes filthy suggestions into the spirits of men, and fills them with all manner of wickedness, malice, unrighteousness, he fills them with the spirit of Hell: Why hath Satan filled thine heart, saith Peter to Ananians? 
Acts 5.3.  Satan had filled his heart to lie to the Holy Ghost; Thus he instilled these thoughts of gain by robbery and murder into the Sabeans and Chaldeans, and filled their heart's brim full: Then they resolve to act it with the hand, and so they become his instruments. Lastly, Satan can do somewhat more than inject and suggest such thoughts; he can mightily irritate and provoke, and stir up the heart to be willing to give entertainment to such a motion. He not only barely presents his temptation, but vehemently backs it, and will give no rest to a man till he yields it: As it is said of his tempting David, that Satan stood up and provoked David to number the people: 
2 Chro. 21.1.  He did not only inject such a thought into David, but he provoked him, he never let him alone, but followed him and solicited him to it. This Satan can do; And yet he cannot press men to take up Arms for his designs, all those that fight under Satan's colours are Volunteers, he never constrains any, neither can he, the will is never forced by him, neither can it be. Satan uses no compulsion beyond a moral persuasion well set on, he can but vex us (as the Midianites did Israel.) with his wiles. He is an Achitophel, not an Alexander, a Matchiavil, not a Caesar.  
This is the manner of Satan's working in the children of disobedience. All these things he can do; yet I believe he is not always put to do all these upon every one over whom he prevails; Some come to this work on easier terms than others. He needs not provoke and solicit them, a suggestion wins them. The very sight of an object overcomes them: Yea some stand ready offering their service unto Satan, and selling themselves to work any wickedness he will employ them in. I have showed you the most that Satan can do; I conceive he had not much to do with these Sabeans to invite them to this war: That which is in motion is easily moved. And as we say, He must needs run whom the Devil drives, so the Devil needs not drive them who are running of themselves.  
It being opened, what these Sabeans were, and how they came into the service of Satan, what made them take up Arms, as it were, in his cause; we may observe from hence,  
First, That wicked and ungodly men while they satisfy their own lusts, are but doing the work of Satan and executing his designs. These Sabeans, though they did not think it, yet they came upon Satan's errand: So God, when he doth justly use wicked men to punish or correct his people, they do their own will, and they have their own way; but God hath his way too, he overrules them to effect his business at that time; As it is said of the King of Assyria, O Assyrian, the rod of mine anger, I will send him against an hypocritical Nation, and against the people of my wrath will I give him charge; How be it, he meaneth not so, neither doth his heart think so, Isa. 10. he hath purposes of his own. So they that are agitated by Satan and provoked by him, they think not so, they think not they are doing the will and work, the dirty drudgery of Satan, but the truth is, they do nothing else all the while: You are of your father the Devil, and his lusts you will do, saith Christ to the Jews, while they do their own, 
joh. 8.  they fulfil the lusts and designs of Satan. As it is said in the Revelation, The Devil shall cast some of you into prison; it was not the Devil in person, it was the Devil in his seconds or servants; 
Revel. 2.10.  and these men little thought that they did the Devil's service at that time, if one should have come and told them, you are now doing the Devil's work, and undertaking a piece of service for him, you are as so many instruments and agents for Hell; they would not have believed it, but the truth is, it was the Devil's work, and they did it so devellishly, that from both it is said the Devil did it, he cast some of them into prison. It is a fearful thing to persecute or oppress the people of God, such in serving their own lusts, are indeed the right hand of Satan, the Devil's hirelings.  
Secondly, Forasmuch as Satan will have Sabeans and Chaldeans to afflict Jobs estate, (he could have destroyed all himself if he pleased. Good Angels have mighty power, and so have wicked Angels too, if God will let them alone to put out their power, therefore they are called Principalities and powers. 
Ephes. 6.  Satan had leave, he might have taken what course he would with the estate of job: he doth not call in the Sabeans and the Chaldeans to this work, because he could not do it himself; No, it is because he would work by others, he would have instruments.) Note from hence;  
That Satan loveth to draw others to be partakers with him in his designs. Though he can do his work alone, yet he will have man join with him in it if he can: And in this he imitates God himself, who hath an almighty power, is able to do all things alone if he please, yet he usually calleth in instruments: He is able to convert alone by the motion of his Spirit, but he will have Preachers to convert by the ministry of the Word: He is able to protect his people from their enemies by his own strength, yet he will have Armies mustered to do it by. And why doth God choose to work thus? There is a double good in it. He doth it that he may do good two ways at once. First, His creature is saved and relieved, that's one good. Secondly, Men who are employed as instruments are honoured and respected; They having given help to God in such a cause, (so he interprets it, a coming forth to help the Lord against the mighty) God gives them honour in the eyes of all his servants, There is another good. So Satan, while he setteth men a work, Sabeans, Chaldeans and others to do mischief, he doth a double mischief at once; he doth mischief to Job or others whom he afflicts, and he doth mischief to his instruments, he makes these sin as he makes others suffer: If he carry on the work alone, they suffer, but others do not partake in the guilt of the sin; but now when he useth instruments to effect his wicked designs, he makes one miserable and the other wicked. This is one of Satan's methods, he will work by means, and do his business by the hands of men, that he may at once do a double mischief.  
Thirdly, In that these Sabeans and Chaldeans are observed in Histories to be a people given much to robberies and spoil, and these are the men whom Satan picks out for this business. Observe;  
That Satan suiteth his temptations to man's natural temper and inclination. Whensoever he tempteth, he takes this advantage if he can discover or obtain it. He is wiser than to set sail against wind and tide, to row against the stream; Therefore he labours all he can, to find which way the stream of every man's affections runs; and to what sins his relations, his calling or his opportunities, lay him most open and obnoxious, accordingly he lays his snares and spreads his net. When he meets with a proud man, him he tempteth with high thoughts: When he meeteth with a covetous man, him he tempteth to the love of the world, he lays a golden bait of profit before his eyes: The adulterous he leads to the Harlot's house. For howsoever it be true, that every man hath in him a principle suiting to every sin, yet it is a truth too, that every man is not equally active for or disposed unto every sin, and every man hath not every particular sin predominant in him; now Satan when he seeth what is predominant in any man, than he fashioneth and frameth a temptation suitable: He perceived these Sabeans were given to rob and spoil, and he showeth them a desirable booty.  And have slain thy servants with the edge of the sword. 
This is a further aggravation of the affliction, they did not only fall upon Jobs cattle and took them away; but they slew his servants. A man's servants are nearer to him then his cattle, than his Oxen and his Asses; servants are next unto our Children. So that this was an heightening of Jobs sorrow, not only are your cattle gone, but your servants are slain, and they are slain (saith he) with the edge of the sword; the word in the Hebrew is, they are slain with the mouth of the sword.  
We read in Scripture sometimes of the face of the Sword, and sometime of the mouth of the Sword. As Isa. 31.8. where we translate, they shall flee from the Sword, the Hebrew is, they shall flee from the face of the Sword; The like Text you have, Jer. 25.27. Now when the Scripture speaks of the face of the Sword, it is meant of war coming, or war preparing and approaching. But the mouth of the Sword is war inflicted, war acted. This phrase, the mouth of the Sword is used to show that the Sword is a great devourer, Deut. 32.42. I will make mine arrows drunk with blood, and my Sword shall devour flesh. War hath a terrible face, it hath a wide mouth and sharp teeth, They have slain thy servants with the edge of the Sword, the mouth of the Sword hath devoured them.  
At this day we have great cause to have our hearts deeply affected with this thing. There hath been (as it were) the face of the Sword a great while looking towards us, but now there is the very mouth of the Sword gaping at us, yea tearing, gnawing, and devouring the flesh and bones of thousands amongst us. Where the Sword comes it will devour; war is a great judgement, one of God's sore judgements, the sorest of all Gods outward judgements. David chooseth the pestilence rather than the Sword, the pestilence is a devourer, but the Sword is a greater devourer. And though the Prophet Jeremiah in his Lamentations makes famine a sorer judgement than the Sword (Cap. 4.9.) They that be slain with the Sword are better than they that be slain with hunger. Yet the Sword is in this worse than famine, because usually it is the cause of famine. The Sword cuts off food, the support of man's life, as well as the life of man. While the Sword is making itself fat, it hath famine in the belly of it.  
We need not go to Jeremy or Josephus for the proof of this, in Jerusalem's Babylonian or Roman desolations, sad Germany, bleeding Ireland are near woeful witnesses and spectacles of it at this day. The Sword hath opened a way for famine to enter both, and which of the two hath eaten most flesh, is hard to determine. Let us cry earnestly to God that the mouth of the Sword may be stopped, or continued open only to devour those who would devour the man that is more righteous than they; Let us pray that blood may be spared, or none but corrupt blood spilt. Spare thy people O Lord; It is (I confess) one of the saddest prognostics in my observation against this Nation: That God hitherto hath made little difference. Our Sword hath not yet been taught from Heaven to distinguish of men. Precious blood hath been drawn; and men whose very hairs were all numbered (that is highly prized) by God, have been numbered among the slain. It must satisfy us that the will of God is so. The answer which David gave Joabs' messenger is good settling council now (2 Sam. 11.25.) Let not this thing displease thee (He speaks this after the fall of noble Vrijah) for the sword (not by accident but decree, not casually but providentially) devoureth so and such (as the Hebrew elegance hath it) one as well as another, so we translate. It is mercy we are not all consumed by this eater, as in the Text ye may read all the servants of Job were, excepting one, only one got out of the mouth of the sword, it eat up all saving one, and he was saved, that by the report of this destructive sword he might destroy Job himself.  And I only am escaped to tell thee. 
The word in the Original is double, Tantum ego, solus ego, only I, I alone am escaped, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as if the man should have said between horror and amazement, much ado I had to get away without losing somewhat of myself, I only single, single I got away and escaped. The sword was very hungry, when but one man of all Jobs servants escaped the teeth of it.  
But how cometh it to pass that this one man escaped?  
Certainly, as I said before, the hand of Satan was in this also. For howsoever the Lord ordered and disposed all these things, yet he let Satan work in his circle, in his compass to contrive things, as he pleased himself the most aptly he could imagine, to afflict and trouble Job, therefore there is somewhat in it, no good will (I believe) to Job, that this one man had the favour of quarter or the mercy of an escape.  
It was not out of any compassionate respect to Job that one of his servants comes home alive. It was rather to increase the affliction of Job, and for the perfecting of his sorrows, this man was not slain, that Job might be more deeply wounded. There are two reasons which may be assigned why one man escaped out of every one of these calamities.  
First, That the report of this affliction might come suddenly to him. A man that escapes out of such a danger needs no driving; his fear will add wings to his feet, he will run home amain.  
Secondly, For the certainty of it. Reports fly abroad, they may be false, Fama mendax, fame is a liar. Job might have had such reports from his neighbours in the country, all your cattle are seized upon, and all your servants are slain; and Job might slight it and say, this might be but a rumour, I give no credit to it: therefore Satan lets one of his own servants come frighted home with the news, one that was there, one that was an eye-witness, one that Job knew, one that had no reason, much less the boldness to bring false tales to him; that so the report coming speedily and certainly his heart might be smitten presently. It is some abatement of an evil to have but a colour to doubt of it. If we can but lay hold of any circumstance which renders an evil report improbable, and may for a while strengthen our unbelief of it, we may in that interim get more strength of faith to bear it, when we see it is certain and unquestionable. There was no mercy in such a sparing.  
And we may observe out of it, that which Solomon speaks of the mercies of the wicked is most true of Satan's, The very tender mercies of Satan are cruel, the best of his mercies, his sparings are wound, he never spareth but with an intent to do further hurt. Jobs afflictions had not gone so deep, if this man had not been left to bring the message.  
It followeth, Verse 16. 
While he was yet speaking there came also another and said, the fire of God is fallen from Heaven and hath burnt up the Sheep and the servants and consusumed them, and I only am escaped alone to tell thee.   
In this verse we have the second charge which this great enemy gives Job, While he was yet speaking there came also another. Afflictions seldom go alone; And therefore when one affliction is ended, look another should begin and labour to prepare for it. Job having received this message of the loss of his cattle and death of his servants, while the messenger was yet speaking, a second comes with a sadder story than that. Satan would not give him the least breathing or intermission, while he was yet speaking, one evil treads upon the heel of another; as wave overtakes wave in the sea; so it was here, here was wave after wave, to overwhelm his spirit. And as it is said in the Revelation, concerning him that sat on the white horse, that he rid out conquering and to conquer, there was no intermission of his victories; so Satan goeth forth afflicting and to afflict, vexing and to vex, tempting and to tempt, he will never give over. While he was yet speaking there came also another, and said the fire of God is fallen upon thy sheep.  The fire of God. 
Why is it here called the fire of God. Some conceive it is called the fire of God, because sent from God: that is ascribed to God, which comes from God, as that Gen. 19.24. where it is said, that the Lord did rain fire and brimstone upon Sodom out of Heaven from the Lord, or Jehovah did rain from Jehovah fire upon Sodom to consume it: And Levit. 10.2. it is said, That a fire went out from the Lord and consumed Nadab and Abihu. Elijah procures fire from Heaven to consume the Captains that came from the King to take him, 2 King. 1.10, 12. The Psalmist speaking of the plagues of Egypt (Psal. 105.32.) saith that the Lord sent flames of fire in the land; So some expound that place, Psal. 104, 3. He maketh his Angel's spirits and his ministers a flame of fire, that is, he useth flames of fire for his ministers, for his messengers; God sometimes sends a fire on his errands, though we know that place is applied to the Angels by the Apostle, Heb. 1.7.  
But here rather it is called the fire of God in another regard; for howsoever this fire was sent of God, as all afflictions are; yet because the immediate kindler of it was Satan, he had the power put into his hand; therefore this was not a fire (in that sense as those other fires are said to be) sent from God. But it may be called (as usually in Scripture) the fire of God, because of the strangeness of the fire, it was a wonderful, an extraordinary fire; and so it is very ordinary in the Hebrew to use the name of God, El, Elohim or Jehovah, as an Epithet, as an additional word to heighten the excellence or rareness of things. We find that phrase often, A man of God, the Hebrews say, to call one a man of God, is as much as to say, he is an extraordinary man, a man of an excellent spirit, a Prophet, a holy man: In that Psalm where the Church is shadowed under the similitude of a Vine, It is said, She did send forth her branches like the goodly Cedars: 
Psal. 8.10.  So we translate it, the Original word is, She sent forth her branches as the Cedars of God, that is, excellent Cedars, tall and extraordinary Cedars. In Psalm 36.6. comparing the love of God to great Mountains, Thy loving kindness is as the great mountains, the word is, like the mountains of God: Psalm 65.9. Thou refreshest it with the river of God, that is, with an excellent River: Cant. 8.6. speaking of love and of jealousy, Love is strong as death, jealousy is cruel as the grave, the coals thereof are coals of fire, which hath a most vehement flame, the word in the Original is, a flame of God, the coals thereof are coals of fire, the flame of God, that is, as we translate it, a vehement flame. So here the fire of God, that is, a strange fire, an unheard of, an unusual fire, a vehement fire, such a fire as had not been seen nor observed before. Therefore the Hebrews call extraordinary things the things of God; because indeed all the wonders and excellencies, all the glory and goodness that is in creatures, is but a foot-step, a print or drop of that excellency and glory and power that is in God; therefore every thing that is most excellent, is ascribed unto God. It is most equal that his name should be stamped upon all excellent things in the creature, who is the cause of all creature excellence. This fire being a strange and extraordinary fire is said to be the fire of God.  

Fulgur maximum. Jun.  This fire of God is conceived to have been some terrible flash of lightning, which in a moment destroyed and consumed the sheep and shepherds. And this is more probable, because it is said, to fell down from heaven, that is, out of the air; for so often in Scripture, heaven is put for the air, the middle region of the air, where Satan hath great power, therefore he is called, the Prince of the air: and he can do mighty things, command much in that Magazine of Heaven, where that dreadful Artillery, which makes men tremble, those fiery Meteors, thunder and lightning are lodged and stored up. Satan let loose by God can do wonders in the air; He can raise storms, he can discharge the great Ordnance of Heaven, thunder and lightning, and by his art he can make them more terrible and dreadful than they are in nature. If the skill and art of man can heighten natural things, then much more the skill of Satan. I doubt not but many fearful impressions are made in the air by devils, carrying nature (by God's permission) far above its own course, and these are properly marvels or wonders, (such as the Magicians wrought in Egypt by the help of Satan) for miracles are quite out of the devil's sphere. But he can do wonders, and such was this fire falling from Heaven, etc. A marvel or wonder is nature mightily improved, a miracle is nature totally crossed, if not contradicted. Observe this for the nature of that fire; the effect of it follows in the next words.  It hath burnt up the sheep and the servants, and consumed them. 
The word in the Original is, It did burn them and eat them up. Fire is a devouring element. Devouring fire, as before a devouring Sword, these were devouring judgements upon Job. Yet it doth not necessarily infer that the sheep were all burnt to ashes; but that the sheep were all killed by that flame of lightning that came from Heaven; for it is said of Nadab and Abihu (of which we spoke before) that a fire went out from God, and did consume them, it is the same Original word that is here in the Text, A fire went out from God, and did eat them up, yet we know their bodies were not consumed, for they were carried out to their burial and their garments were upon them. So that this consuming doth not note the burning of things to ashes, but a striking of them to death; it is a devouring fire, because it is a destroying fire, it takes away life: and thus lightnings kill rather by piercing and penetrating than by consuming and devouring.  
But now here it will be questioned for the further opening of this, why Satan chooses thus to consume the sheep with fire? why doth he not rather use spoilers to take them away? He could doubtless have got the Sabeans to have fetched away the flocks of sheep, as well as the droves of greater cattle; he could have procured them easily; why then doth he cause fire from Heaven to come down, the fire of God to consume them.  
I answer, his reason for this was to put the greater sting into the affliction. He would not have the sheep taken away after the same manner that the Oxen and Camels were, that he might aggravate Jobs trouble, and provoke him if he could to be passionate against God, yea and (for that was his great design) to blaspheme God; therefore he procures fire from Heaven to fall upon the sheep, thereby to beget an opinion in Job that God was now become his enemy as well as man. When we suffer from man, than the afflicted soul flies to God, makes his complaint and moan to him; as doubtless Job did when he heard of those cruel Sabeans, and what they had done; but lest Job should resort in his thoughts to Heaven, and comfort himself in God again, the next messenger telleth him that God is his enemy too, that the fire of God is fallen upon the sheep, an extraordinary fire; as if he should say, God fighteth against thee as well as the Sabeans; Alas now to whom should Job make his moan! That speech of Eli concerning sin may well be applied to suffering, If one man sin against another the judge shall judge him, 
1 Sam. 2.25,  but if a man sin against the Lord, who shall entreat for him? So if a man suffer from men, he may go unto God, but if God himself do appear to be an enemy and to fight against us, to whom shall we go? Indeed job knew how to go to God, though he did appear as an enemy; but that is the greatest strait, and to do thus notes the greatest spiritual both skill and strength. Hence observe,  
That Satan's great design against the people of God or any servant of God is to provoke them to ill thoughts of God; to persuade them that God is their enemy, to bring the love and good will of God into suspicion; therefore he causeth this great fire, and (it is like) form the servants language in that cutting phrase, The fire of God is fallen upon the sheep. Thou canst not put this off, as thou mightest do the other, and say, this is but the malice or the covetousness of the Sabeans, that robbed me of my goods, and slew my servants; No, thou shalt see now that God himself is angry, Heaven frowns upon thee, the fire of God from Heaven consumes thee. Turn over the records of all antiquity, and see whether God ever dealt thus with any, but those cursed Sodomites upon whom God reigned fire from Heaven; Thou who comest so near them in the punishment, hast reason to judge thyself not far behind them in sin.  
Secondly observe,  
Those afflictions are most grievous wherein God appears to be against us. The malice o● devils and the rage of men may be endured, but who can stand before God, when he is angry. If God doth but withdraw his comforts, the soul sinks under smallest trials, how then can it stand if God should reveal his wrath against us, when we are in great trials.  
It may here be questioned, why the sheep were consumed with fire, rather than any other of his cattle, rather than any other of his substance?  
There are two things in that. First, the sheep were used in Sacrifice. When the days of their feasting were ended, Job offered Sacrifice, and the sheep chiefly were offered in Sacrifice. Now Satan by consuming the sheep hoped to fasten this upon job, if possibly he could, that God was angry with his very Sacrifices. God was angry with his services. As if he should say, Dost thou think that the offering up of thy sheep in Sacrifice hath been pleasing to God? Certainly if the fire of those Sacrifices had delighted God, if he had smelled a savour of rest in them (as he is said to have done, when Noah offered Sacrifice after the flood, Gen. 8.21.) he would never have sent a fire from Heaven to consume them. That is conceived by Expositors to be an especial reason why the sheep were consumed, namely to cast job upon this apprehension, 
Prov. 15.8.  that his very Sacrifices were rejected of God: that he might conclude of himself (as Solomon saith of the wicked) that his Sacrifices were an abomination to the Lord, and to show that God would now have no more of his Sacrifices, God himself made one Sacrifice of them all. But Origen brings in Job excellently retorting this suggestion upon Satan. I sacrificed now one and then another of my Sheep to God, but now blessed be God, who hath accepted all my flock as one Burnt-offering.  
Again, The Sheep were consumed by fire, as to make Job conceive that his former services were rejected, so to take him off and discourage him from offering any more such services; to make him despair of ever thriving in the way of those duties: and conclude surely God is so angry now, that all my services, all my sacrifices will never appease him nor profit me: therefore I were as good lay by these duties as perform them, when I get no good. This is a dangerous temptation; if Satan by such prejudices against holy duties, can cause us to lay them by, the day is won: for then the soul is left naked and unarmed. We have not then so much as a bulrush in our hands to smite him, or a paper breastplate to secure ourselves. If we give over praying and seeking, we have no ground to expect Christ either assisting or protecting us. That for the second affliction.  While he was yet speaking, there came also another and said, the Chaldeans made out three Bands, and fell upon the Camels, and have carried them away, etc. 
This is the third affliction, the taking away of the Camels, the destroying of the servants that waited upon them. There is not much to stay upon in this, having before opened most of the passages of it in the 15th. verse.  
While he was yet speaking, there came also another and said, the Chaldeans made out three Bands. Chaldeans sometime note a condition or a rank of men, such as were Diviners, Soothsayers and Astrologers, these are in Scripture called Chaldeans. As the Indians called such skilful persons Gymnosophists, and the Persians called them their Magis, and the Romans called them Augurs, so the Assyrians called them Chaldeans. When Nabuchadnezzar dreamt a dream, it is said, that he sent for the Diviners and the Astrologers, and the Chaldeans; 
Dan. 2.3.  and afterward the Chaldeans take up all, he said to the Chaldeans, and the Chaldeans said to the King: The Chaldeans were put for all those that undertook the art of divining and interpreting dreams. But here by the Chaldeans, are to be understood, not a condition of men, but a Nation of men, or the people inhabiting Chaldea: frequently spoken of by the Prophets, and described to the life by the Prophet Habakkuk, 
Hab. 1.6, 7.  chap. 1. where the Lord threatened to send the Chaldeans against his people, and then describes them, That hasty and bitter Nation, their Horses are swifter than the Leopard, and more ravening than the evening Wolves: Such a kind of people they were who were stirred up by Satan to take away the Camels of Job.  
These are said to make out three Bands to spoil; They were a people like the Sabeans, delighting in war and robbery; so much the Etymology of their Name Chasdim, (which is the word in the Original) implieth, being derived from Sadad, which signifieth to rob and spoil. These were a wicked generation, yet these prevail over the estate of Job; victory doth not always attend a just cause. The way of the wicked often prospers, and the way of these wicked Chaldeans prospered so often, that the Prophet Habakkuk complains to God as one scandalised at it: Thou art of purer eyes then to behold evil, and canst not look on iniquity, wherefore lookest thou upon them that deal treacherously and holdest thy tongue when the wicked devoureth the man that is more righteous than he. If ever we should be brought upon a like case, to argue it thus with God, or (as Jeremy did, chap. 12.1.) to plead with God about his judgements, let us remember to establish our hearts (before we open our mouths) with the Prophet Jeremy's conclusion in that place, Righteous art thou O Lord, though the wicked devour the man that is more righteous than he. It is very rare that God makes one good man his rod to scourge another: he usually makes the worst of men his rod, his staff, his Sword, to inflict either trials or judgements upon his people. The dirty Scullion scours the silver vessel, and makes it both clean and bright for his master's use.  Verse 18. 
While he was yet speaking, there came also another and said, thy Sons and thy Daughters were eating and drinking wine in their eldest Brothers house.  Verse 19 
And behold there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.  
THis was, as the fourth and last, so the greatest of all Satan's assaults, the most fierce and terrible charge that Job had all the day, and Satan reserves this until the evening, till Job was spent and spiritless as he hoped. I shall note this in general from it.  
That Satan usually keeps his greatest strength and most violent temptations unto the last. When he thinks we are at the weakest, than he cometh with his strongest assaults. If Satan had sent Job word of the death of his children first, all the rest would have been as nothing to him: he would not have regarded the loss of his cattle when he heard that all his children were crushed to death by the fall of the house. As some one great evil falling upon us, takes the heart off from having any sense or joy in a lesser good; so one great evil swallows up the sense and feeling of a lesser evil: that great evil which fell upon the Wife of Phineas, when she heard that the Ark of God was taken, afflicted her so extremely, that she could not at all rejoice in the birth of her son; she had no sense of that. Here was therefore the cunning of Satan, lest Job should have lost the smart of the lesser afflictions, lest they should have been all swallowed up in the greater, he brings them out in order, the lest first, the greatest is reserved for the last. We observe in war, that when once the great Ordnance are discharged, the Soldiers are not afraid of the Musket; so when a great battery is made by some thundering terrible judgement upon the soul, or upon the body or estate of any man; the noise and fears of lesser evils are drowned and abated. Therefore Satan keeps his greatest shot to the last, that the small might be heard and felt, and that the last coming in greater strength might find the least strength to resist it.  
And that this was a greater affliction than any of, or then all the former, is so clear that I shall not need to stay long in the confirming of it, only to quicken the point a little, take notice of the greatness of it in 5 respects.  
First, It appeareth without controversy to be the greatest of all, because it was upon his children: a man's children are more than all that he hath in the world: a man's children are himself, every child is the father multiplied; A son is the father's bowels: and therefore when Paul wrote to Philemon concerning Onesimus, whom (saith he) I have begotten in my bonds; (sc. 
Philem. v. 12.  to the faith of Christ) Receive him who is mine own bowels; A spiritual son is the very bowels of a Minister; he doth but allude to a natural son, a son is the very bowels of the father; this affliction reached unto the very bowels of Job himself; Satan had no leave to afflict the body of Job, and yet you see he afflicts him in his very bowels.  
Secondly, The greatness of it is seen in this, his children were all taken away; To lose all our children, is a grievous as to lose an only child; Now that is made a cause of the highest sorrows, Zach. 12.10. They shall mourn for him, as one that mourneth for an only son: that is, they shall mourn most bitterly. Now as the measure of mercies may be taken by the comforts which they produce, so we may take the measure of an affliction by the sorrow which it produceth, And that is the greatest affliction which causeth the greatest sorrow.  
Thirdly, It was a further greatning of the affliction, that they were all taken away suddenly. Had death sent them summons, by its usual messenger sickness, but a day before to prepare themselves, it had much sweetened the bitterness of this cup; but to hear they were dead before he knew they were sick; yea when he thought they were merry and rejoicing, how sad was this.  
Fourthly, That they died a violent death, by a mighty wind casting the house down upon them. Had they died in their beds (though suddenly) it had been some ease to the Father's heart: violent death hath an impression of wrath upon it. And men can hardly judge well of those, who fall by such judgements. Suspicion will arise, if censure pass not, from better men than Barbarians, if they see a viper on the hand of a Paul, Act. 28. It is more than probable from our Saviour's question, that those eighteen upon whom the Tower in Siloe fell, and slew them, were commonly supposed greater sinners, or sinners above all men that dwelled in Jerusalem, Luk. 18.4.  
Fifthly, They were all taken away when they were feasting; and this did exceedingly aggravate the affliction upon Job, that his children were all destroyed feasting; for you know what the thoughts of Job were concerning his children at their feasting; after they had done, he offered burnt-offerings according to the number of them all, for he said, it may be my sons have sinned and cursed God in their hearts. Now at this time, when Satan knew that Job was most solicitous lest his children should sin, at that time doth he destroy them; that so their father might be afflicted with the thought, that his children died unreconciled to God, that they died with sin upon them unrepented of: That they died a double death, death at once seizing upon both soul and body. This than was a further degree of Satan's malice, to wound, vex and grieve the spirit of Job unto the utmost. How sadly and pissionatly did David lament Absoloms' death? Some conceive this was the head of the Arrow that pierced him, because he feared his son died in a sinful condition, he was suddenly taken away in his rebellion, unreconciled either to God or man. Such a thought might fall upon Jobs heart; my children are suddenly dead, and dead feasting, it may be they forgot God, it is possible they sinned in feasting, and cursed God in their hearts. Alas my children died before they could so much as think of death: I fear they are gone rejoicing to Hell, where they shall weep for evermore. Doubtless Satan did or might fasten such a temptation upon his heart who was so tender of his children's souls, and so fearful of their sinning in feasting. So than it is clear from all these particular considerations, that this was the greatest affliction.  
Be prepared then, not only to receive another affliction, but to receive a greater affliction, and have thoughts of receiving the greatest affliction at the last. Satan will come with his strongest assaults when thou art weakest. At the time of death when he seeth he can do no more, but that he must then do it, or never do it, than thou shalt be sure to have the strongest temptations.  
It should therefore stir up the people of God, still to look for more and more strength to bear afflictions and tentations, and to beg from Christ, the greatest strength at last, because they may justly fear the greatest temptations at last. If as Satan doth greaten his temptations Christ doth greaten his assistance, we shall be able to bear them and be more than conquerors over them.  
So much of this fourth charge in the general, I shall now open the words more particularly, (for those in the 18th. verse I shall not need to say any thing of them, they have been handled before at the 13th. verse, which runs thus; And there was a day when his sons and his daughters were eating and drinking wine in their Eldest brother's house.) The 19th. verse describes the manner of this trial; And behold there came a great wind from the wilderness, etc.  
And behold.] Ecce or behold, 
Ecce adverbium demonstrandi usurpatur in rebus notabilibus.  in Scripture ever notes more than ordinary matter following. 1. Great things call for attention. 2. That which is sudden and unexpected, calls us to behold it. 3. Rare things, things seldom seen, invite all to see and wonder at them. Here is matter of admiration. What God threatens in the Law, he seems to fulfil upon Job, 
Deut. 28.59.  I will make their plagues wonderful. There is no Ecce prefixed to any of the former three affiictions; but this as being the most strange and terrible, comes in with an Ecce, And behold—  
There came a great wind.] It was a wind, and a great wind that came. The wind is elegantly said to come (as the Sun) out of his chamber, and rejoicing as a strong man to run a race, Psal. 19.5. Hence the word which the Latins use for the wind, is derived from a word that signifies, to come. Because the wind comes with force and violence. 
Ventus a violentia & vehementia nomen habet, quod veniat abundè, & magna vi irruat in unum aliquem locum. Magir. Phys.  The wind (in the nature of it) is an exhalation arising from the earth, drawn upwards by the power of the Sun and other Heavenly bodies: but meeting and conflicting a while with the cold of the middle region of the air, is beaten back again; And being so light that naturally it cannot descend, and so resisted that it cannot peaceably ascend, it takes a course between both, slanting with mighty violence through the air. Thus Philosophers teach. This wind is said to have been a great wind: great in quantity, much wind, a large wind, great also in quality, a vehement, boisterous, angry wind.  
Further, This wind is described by the coast or quarter from which it breathed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  From the wilderness.] Or as the Hebrew is, from beyond the wilderness, from the other side of the wilderness this wind came.  

A regione deserti, vel a trans desertùm.  Winds are differenced by the quarters or points of the Heavens out of which they blow; This wind is described by the place from whence it came, from the Coast out of which it was raised, it was from beyond the wilderness.  
There were many wildernesses? Here wilderness is set down indefinitely. There was the wilderness of Maon, and the wilderness of Ziph, and many other wildernesses spoken of in Scripture. What wilderness was this?  
It is conceived, that this was either the wilderness of Idumea, or Edom, spoken of 2 King. 3.8. or else it was Arabia the Desert, which is by way of eminency called The wilderness. It came from the wilderness, that is, it came over that part which is called Arabia desorta, or Arabia the wild.  
When it is said, this wind came from the wilderness, the coast is cleared, but the cause and stirrer up of this wind is concealed. A wind came from the wilderness; but how this wind was raised, and this storm was blown up, there is no mention. We must charge it on him who was the contriver and director of all this mischief; Satan Prince of the air raised up this mighty wind.  
Winds are said sometimes to come from God; As Exod. 10.13. The Lord brought an east-wind upon the Land of Egypt that it was covered with Locusts, (one of the plagues of Egypt,) And verse 19 The Lord turned a mighty West-wind which took away the Locusts. And Numb. 11.31. There went forth a wind from the Lord, and brought Quails from the Sea, Jonah 1.4. The Lord sent out a great wind into the Sea. The Heathens (who divided the World among sundry gods) gave the winds to Aeolus, whom they supposed to have them all shut up and locked close in his lodge, till he gave them command to fly abroad. It is an argument of a divine power to rule the winds. Who is this say those Seamen, Math. 8.27. that even the winds and the Sea obey him. As God only causeth the Sun to shine, and the rain to fall, so the winds to blow. The wind is originally in the hand of God, 
Prov. 30.4.  He gathers the wind in his fists (saith Agur of God,) and sendeth it which way he pleaseth. But the winds were put for that present into the hand of Satan, and he had leave to raise a storm for this special purpose. So then, there came a great wind from beyond the wilderness, that is, Satan stirred up a mighty wind in those parts and quarters, which came—  
And smote the four corners of the house, and it fell upon the Young men, and they are dead.] Here we see what was the work of this wind. As it is described by the region from whence the wind came, so by the effects which it wrought being come, It smote the four corners of the house; The Hebrew word is the same used verse 11. Touch all that he hath. According to Satan's sense this wind, touched the four corners of the house. The corners of the house are the strength of the house, and the four corners are all the strength. Christ is called the corner stone, because he is the strength and binding of the Church, he holds all together. This wind smote the four corners at once; It may seem very strange, that one wind, a wind described to come out of one quarter, a Southern wind, as this is conceived to have been, coming from the wilderness, that this one wind should strike all the four parts of the house together: must it not be a wind from the four quarters of Heaven which strikes the four corners of a house? I answer, This was an extraordinary wind, there was a wonder carried on the wings of this wind, therefore you have an Ecce of admiration, a Behold set in the beginning of this relation; This wind did not work according to the ordinary rate of winds. Or we may say, It was a whirlwind, that tempestuous whirlwind, which Philosophers call Typhon; Such a wind, as whirls about in a circle, and so it might fetching or assault all the parts and corners of the house with one blast. Further, We must take notice, that Satan was in this wind: He acted and wrought mightily with it for the sure and sudden effecting of this dreadful overthrow, the Devil spirited this wind. The wind (though for the quickness and power of it, called a spirit) is a dull and weak thing compared to a spirit.  There came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the Youngmen and they are dead. 
But what became of his three Daughters, did they escape? They are not named, but they also were involved. It is usual in Scripture, under one Sex, the superior Sex to comprise both. All Jobs children perished under the ruins of that falling house. Hence Observe,  
First, That Satan being left at his own dispose, can raise and enrage storms and tempests. It is said, Psal. 148.8. That stormy winds and tempests fulfil the will of God; The winds go often on God's errand; but as often as the Lord gives leave, these stormy winds and tempests fulfil Satan's will; Not his alone, much less against the will of God. Satan cannot raise so much wind by his own power as will wave a feather, but when God saith go do such and such things, than the winds likewise fulfil his will: And then he can raise wind enough to move Mountains, and raze the foundations of the proudest and strongest buildings. It is reported that some wicked wretch's trade with witches for winds, they buy winds of the Devil; A most abominable merchandise; and the Lord doth answer them justly, to let them have what they pay for, winds of the Devil; as he speaks in the Prophet, 
Isa. 66.4.  I also will choose their delusions, when men will be deluded, and go down to hell for help, God will choose their delusions, saying in his wrath, you that think the devil can give you a wind, the devil shall give you a wind: A wind by which you shall sail at once to the port of your hope, and to the pit of desperation. A wound which (unless you repent) will carry you into that lake wherein there is no water, a lake burning for ever, And the breath of the Lord like a stream of brimstone kindling it.  
Secondly, observe here, from the effect of this wind,  
That a violent and sudden death, it is no argument of God's anger or disfavour. Here all Jobs children were destroyed suddenly and violently, yet it was not in wrath towards the children, but for a trial unto the father. When they told Christ of some, whose blood Pilate had mingled with their Sacrifices; 
Luk. 13.1.  Think not (saith he) that either these or those upon whom the Tower of Shiloe fell and slew them, were sinners above all men that dwelled in Jerusalem, I tell you except ye repent, ye shall all likewise perish. As there is no judging of the sins of men, by such kind of exigents and events, so neither of the wrath of God; yet how many by such appearances judge unrighteous judgements, being as barbarous, as those Barbarians of Malta, 
Act. 28.3.  who seeing a Viper coming out of the heat and fastening on Paul's hand, they (concluding he must die presently) censured him to be a murderer, whom though he had escaped the Sea, yet vengeance followed on shore, and would not suffer to live. We must not ground our judgement upon the works of God, but upon his word. In externals there is the same event to all, Eccles. 9 Men cannot be distinguished for eternity by what they suffer, but by what they do not by the manner of their death, but by the tenor of their lives. This is a certain truth, That man can never die an evil death, who hath led a good life. There is nothing makes death evil, but the evil which followeth death, or the evil that goes before death.  
Thirdly, Here was death, a strange and sudden death surprised the children of Job, and this when they were feasting, when they were eating and drinking wine in their eldest brothers house. We may observe from that also by way of admonition. Christians had need to take heed, and be holy in feasting. While we are eating and drinking, we may be dying, 
Luk. 21.34.  therefore eating and drinking, we had need be holy. Take heed to yourselves (saith Christ) lest at any time your hearts be overcharged with surfeiting and drunkenness; take heed lest at any time, because at any time the day may come upon you unawares. That day, whether it be a day of general calamity or personal, may come upon you unawares. It becomes us to be holy in all manner of conversation, though we had an Assurance of our lives: But seeing in what manner of conversing so ever we be, death may surprise us, and we have no assurance of our lives in our greatest joys, how holy should we be? Whether you eat or drink (saith the Apostle) or whatsoever you do, 
1 Cor. 10.31.  do all to the glory of God. Have God in your eye, let him be your aim. It is prophesied concerning the latter times, 
Zach. 14.21.  That every pot in Jerusalem and Judah shall be holiness unto the Lord. The very pots in Jerusalem shall be holy, that is, men at their pots shall be holy, to note that they should be holy in their eatings, in their drink: not holy only when they were praying, and holy when they were hearing, but holy in those ordinary natural actions of eating and drinking, holy at their Tables, and in all their refresh with the creature. Then indeed there is holiness in the heart, when there is holiness in the pot; and 'tis but need, there should be holiness in the pot, when there my bedeath in the pot.  
We may observe somewhat more generally from all these four sore afflictions considered together. As first, We see how quickly the beauty of all worldly blessings may be blasted. Job in the morning had an estate, as great and as good as his heart could desire in worldly things, there was lustre and strength in and upon all he had, but before night he had nothing but sorrow to sup upon; He had no retinue of servants left, but four, reserved only to report his losses. In one day all's gone. It is added as an aggravation of Babylon's down-fall, that her judgements shall come upon her in one day, Revel. 18.8. Therefore shall her plagues come in one day, death and mourning and famine, and she shall be utterly burnt with fire, for strong is the Lord God who judgeth her. In one day all the beauty of Babylon shall be blasted. We need not now trouble ourselves to think Babylon is in a great deal of strength and beauty and glory, surely there must be a long time spent in contriving and acting the destruction of Babylon▪ no, the Lord can blast her beauty and destroy her power in a day; and the Text saith, he will do so, in one day all her plagues shall come upon her. That which Babylon hath been gathering many years shall be scattered in a moment. She thinks that by her wisdom and policy she hath laid such a foundation of her own greatness as shall never be shaken; And therefore concludes, I sit a Queen and am no widow, and shall see no sorrow. Yet all her strength shall not hold out one day, when God in his displeasure shall lay siege against her walls. So when ye look upon other great and mighty, prosperous and flourishing enemies, such as flourish like green bay trees, remember the Lord in one day can wither their branches and kill their roots, ye root them up. Certainly the strength of the Lord is as mighty for the destroying of his enemies, as it is for the afflicting of his own people: If he sometimes gives commission to take away all their comforts in a day, when their estates are highest and strongest built; Surely he will at last give Commissions for as speedy a dispatch against the estates of his greatest enemies.  
And this may be unto us all, matter of Admonition, to prepare for changes, to esteem creatures as they are, perishing substance. Who ever had an estate better gotten, better bottomed or better managed than Job? yet all was overthrown and swept away in a moment. We can never expect too much from God, nor too little from the creature.  
Lastly, We may learn from the foregoing story of these afflictions, considering that Satan was the contriver and engeneere, who set all a work.  
That Satan is mighty both in power and policy for the effecting of his designs, if God give him liberty and leave. You see he doth not fail or miss in the least, he brings every affliction upon Job in the perfection of it, and he doth not bungle at it, or do his work by halves; but he is quick and speedy, both in laying the plot and executing it. There is nothing in this inferior world able to stand before him, no creature, no man, if God let him alone. The good Angels can match, yea and master devils, there is no doubt of that: but if God stop his Angels and withdraw his hand, the devil would quickly over-runne all the world. 
Eph. 6.  We wrestle not with flesh and blood, but with principalities and powers. Evil spirits are called powers in the abstract, they have not only a power, they are not only powerful, (hence called principalities, such as have great authority and sovereignty (as it were) over others,) but they are called Powers. It is not an empty title or a naked name that is given them, but they are filled and clothed with strength proportionable. Satan is a mighty Prince commanding in the spirits of wicked men (there's his Throne) he can kindle their lusts and ●●flame their spirits, set them on fire from hell, and then cause them to go on with a rage (in doing mischief) as high as Heaven. 
2 Tim. 2. 2●.  He can lead men captive at his will, though not against their own will: Yet to show the efficacy of his actings, he is said to lead them captive at his will, to do his will and execute his devillships designs. It is admirable what Satan can do upon wicked men, who are his willing vassals and bondslaves; if he speak the word they go, if he suggest they submit; if he move they obey. And likewise we see what a mighty Prince he is in the air, all the elements and the meteors stoop to his direction. He cannot only command men who have reason, but he can command the fire, the water, the winds, the thunders, therefore he is called the Prince of the power of the air; those powers that are in the air he can command. 
Ephes. 2.2.  For though it be a truth that Satan of himself cannot make one spark of fire, or so much as one breath of wind, yet if he be let loose and unchained, he can go to God's Storehouse of wind and fire, he can go to God's Magazine of thunder, storms and tempests, he can fetch out such store of all these, and so enrage them, that no man is able to withstand their violence.  

Ephes. 2.12.  The Apostle taxes all natural men, that they live without God in the world, that is, they live without a sensible apprehension of the Majesty, of the power, and holiness of God, they are not affected with God in the world. I may say in a sense unto many godly men (and it may be a reproof unto them) that they live without the devil in the world, that is, they have not such apprehensions of the power and policy and sleights of Satan, as they ought to have. We do not know, or apprehend as we ought, and as we might, who the devil is, or what his power is. I do not speak this, as if I would have any meditate and poor upon the power of Satan, so as to be afraid of him, that's no part of my intent: but it is for this end, that our hearts might be raised up to bless God, who doth bind up such an enemy, and bound such a power, who if he were let alone would do us mischief an hundred times in a day. Nay he would unquiet and unsettle the whole world. This is the reason why we should consider the power and policy of Satan, to bless God, who stops the mouth of this Lion, so that he cannot stir to do that mischief, unto which his nature doth at once incline and enable him.  Verse 20. 
Then Job arose and rend his mantle and shaved his head and fell down upon the ground and worshipped.  Verse 21. 
And said, Naked came I out of my mother's womb; and naked shall I return thither: the Lord gave, and the Lord hath taken away, blessed be the name of the Lord.  Verse 22. 
In all this Job sinned not, nor charged God foolishly.  
These three verses contain the third Division of the Chapter, as we showed in the Analysis of it. We have seen in the first, the character of Job in his prosperous estate, and the description of his prosperity. We have seen his afflictions in the causes, in the time, in the instruments, in the matter, and in the manner of inflicting them. In this third part we have the carriage of Job, how Job took it, how he behaved himself in this sad condition. And likewise how God took it that Job did so behave himself. So then,  
We may note two things in the general out of these 3 verses.  
1. We have the carriage of Job, his behaviour.  
2. We have the testimony of God concerning his carriage and behaviour.  
The carriage and behaviour of Job is laid down, verse 20, 21. And concerning his carriage, the Text gives us to consider, 

1. What Job did.  
2. What Job said.    
1. What he did, and that is in the 20th verse, and there we find mentioned five distinct actions of Job upon the receiving of the relation of his affliction.  

1. He arose.  
2. He rend his mantle.  
3. He shaved his head.  
4. He fell down upon the ground.  
5. He worshipped.   
2. What he said, and that is in the 21. verse, And he said, Naked came I out of my mother's womb, and naked, etc.  
His sayings contain two strong and undeniable argumental Propositions, and one clear Conclusion, flowing naturally from them both, or from either of them; by which he doth acquit the Lord in his afflicting of him, and also support and strengthen his own soul under those afflictions.  
The testimony of God concerning Jobs carriage is in the 22. ver. The Lord comes in, as it were like an umpire to determine who got the day, which is resolved when he saith, In all this Job sinned not, nor charged God foolishly. These words expressly set the Laurel of victory upon the head of Job. Satan undertook that Job (if touched) would curse God; now saith God, look upon him touched, see what he hath done, examine all his actions that are past; observe what he hath spoken, weigh every word that hath come out of his mouth in the balance of truth and reason, and when thou hast done both, tell me whether he hath yet cursed me. I pronounce, that in all he hath done, in all he hath said, Job hath not charged God foolishly. That in the general for the sum of the Context, and for the parts of it.  
To begin first with what Job did, his actions.  Then Job arose and rend his mantle, etc. 
Then.] Job stood out the three former assaults unmovably, but when he had received the fourth, than his bowels were moved, And then, etc.  
Job arose.] This was his first action; to arise is properly an act of one that sitteth; he is said to arise that before did sit or lie. But yet in Scripture to arise is not always taken so strictly, neither is it in this place. To arise in the Scripture language notes two things. First the speediness of doing a thing: when a man doth a thing instantly or presently, he is said to arise to do it, to arise and do it, though he were standing or walking before. This is an Hebraisme, He arose and rend his mantle, that is, He presently rend his mantle upon the hearing of these messages, especially the last. And so you have the word in divers places, as Judg. 20.18. The children of Israel arose and went to the house of the Lord, that is, they went presently up to the house of the Lord, 2 Sam. 14.31. Then Joab arose and went to Absolom, the meaning is only this, that upon the receiving of that message, he went with speed, he made no delays: And Nehem. 2.18. when Nehemiah exhorted them to the great work of building the house of the Lord, the people showing their willingness and readiness expressed it thus, Let us rise up and build, that is, let us build (as we say) out of hand, speedily.  
Secondly, To arise implies the courage, constancy and strength of those who undertake or go about a business, they arise and do it, that is, they do it with spirit: So here it may import as much concerning Job in his sufferings, He arose and rend his mantle, that is, though he heard all these sad relations, yet his spirit was not overwhelmed, he was not drowned in those sorrows, he did not sink down under them, but he arose and rend his mantle, etc. as if he had raised himself up to wrestle with the temptation and the tempter, to wrestle with Satan himself. In this sense the Lord is said to arise, Isa. 33.8, 9 where there is that sad description of the Land, The Earth mourneth and languisheth, Lebanon is ashamed, etc. Now will I rise saith the Lord, now will I be exalted, that is, now will I come and show myself with a mighty power for the deliverance of my people. I will be exalted and they shall rejoice. That prayer of the old Church, Arise O Lord, and let thine enemies be scattered, hath the same intendment, desiring the Lord to go forth armed with strength for the help of his people and the subduing of their enemies. Thus Job arose, bound with a fourfold cord of affliction: he raised himself up like Samson, though in humility, yet with strength and courage. And so it is opposed to the sinking of the spirit under troubles, as you know the spirit of Eli did, 1 Sam. 4.18. There was sad tidings brought to Eli concerning the death of his sons and the taking of the Ark, the Text saith, As soon as he heard these things, he fell down backward, he had no spirit, no strength left in him, he did not arise and rend his garment, but he sunk down and broke his neck. When Nabal heard of the danger that his churlish and inhospitable answer had almost drawn upon him, 1 Sam. 25.37. His heart died within him, and he became as a stone. When all that Job had was dead and gone, his heart lived, yea he was (erecto animo) of a raised spirit, not only when he arose, but when he fell upon the ground: for than he worshipped, and worship is the lifting up of the soul to God: In the worship of God while the body is upon the knee, the mind is or aught to be upon the wing.  And rend his mantle. 
That is the second act. Renting or garments is very often spoken of in Scripture, and we find it especially in these two cases. In case of extreme sorrow, and in case of extreme indignation.  
In case of extreme sorrow, and that of two kinds, either in the sorrows of afflictions or in the sorrow's repentance; in both these we find renting of the garments.  
For the sorrows of outward affliction; so we read frequently of renting garments: When Jacob heard of the death of Joseph, when his sons brought him home the bloody Coat, saying (but falsely) that surely their brother was torn with wild beasts; he presently rend his garment. 
Gen. 37.34.  And when the relation of the death of Saul was brought to David's ear, 
2 Sam. 1.11.  to express his sorrow, He took hold on his clothes and rend them▪ and likewise all the men that were with him; and so again afterward at the funeral of Abner, 
2 Sam. 3.31.  David rend his clothes and gave order to all the people that were with him to do the like. In great funeral or fatal mournings, it was usual among the Hebrews to rend their garments. This also was a frequent custom among the Heathen, 
— It scissa veste Latinus. Conjugis attonitus fatis ur bisque ruina. Vir, Aen 12. Herodotus l. 1. records the like gestures among the Lacedæmonians. And Livy among the Sabines. l. 1. 2 Chron, 34.20.  as the Poet describes a mourner in his mixed lamentations for private and public losses; he went with his garments torn, being astonished at the death of his wife and the ruin of the City. Many such instances there are amongst their ancient Historians.  
Secondly, It was used in token of Repentance, when sorrows for sin broke forth and multiplied, Josh. 7.6. When Joshua humbled himself upon the defeat, flight and slaughter of the Israelites before Ai, it is said, he rend his clothes and fell to the Earth: This renting was of their garments in respect of the outward affliction, but withal in token of repentance, for Joshua and the people humbled themselves with fasting. So when the book of the Law was read to Josiah, and he saw how far they had departed from the rule and word of God, it is said, He rend his clothes, and he was afraid, he humbled himself and his heart was tender before God.  
But it may be objected that in the 2. Joel 13. when we are exhorted to rend the heart, we are stopped from renting the garment, Rend your hearts and not your garments, in the case of Repentance.  
For answer to that I say, the Not there is not an absolute prohibition of renting the garment, it is not so much a negation, as a direction, Rend your hearts and not your garments, that is, Rend your hearts rather than your garments, or Rend your hearts more than your garments, or be sure that you rend your hearts whatsoever ver you do with your garments, Negations do not always quite deny a thing, in the 2 Cor. 3.6. take an instance for it, where the Apostle treating of the pre-eminence of the Gospel in the new dispensation saith, Who hath made us able Ministers, not of the letter, but of the Spirit. Not, there doth not deny, as if the Ministers of Christ did not speak and publish the letter of the word: for the letter of the word is the vessel wherein the Spirit is contained, and unless we speak the letter to the ear, the Spirit cannot in an ordinary way come into the heart; therefore understand the Apostles meaning thus, he hath made us able Ministers, not of the letter but of the Spirit, that is, he hath made us Ministers rather of the spirit then of the letter, or more of the spirit then of the letter, because of the promise of the plentiful effusion of the Spirit, after the ascension of Christ.  
A further instance we have in that speech of God, I will have mercy, and not sacrifice. That is, rather mercy than sacrifice. Sacrifice is not rejected, but mercy is preferred. So Rend your hearts and not your garments, that is, rather rend your hearts then your garments; For otherwise you find that not only it was lawful (as in the former places) in times of repentance and sorrow to rend the garments, but they are taxed because they did not repent and rend their garments. The not renting the garment is charged as a conviction of an un-rent heart. 
Jerem. 36.24.  When the roull of curses that Baruch wrote from the mouth of Jeremiah was read before Jehojakim and his Courtiers, the King cut the roll with a penknife and cast it into the fire, their impenitence is thus described, yet they were not afraid, nor rend their garments, neither the King nor any of his servants that heard all those words; As if it had been said, this was a time that called them aloud to rend their garments, to humble themselves and repent before the Lord, when they heard such words as these, (clothed with their own sin and God's wrath) read unto them, but they did it not; yet they were not afraid, neither did they rend their garments. So then, renting of the garment was used as a ceremony of repentance, as a shadow of godly sorrow; It had nothing in itself to move God, only it testified the greatness of their grief, that their hearts did rend as their garments were rend.  
Further, Renting of the garment was used in case of extreme indignation. Indignation is anger & sorrow boiled up to the height. It is as it were the extract and spirit of them both. And it is stirred especially when the ear of a man is filled with a voice of blasphemy, or his eye with a spectacle of bold transcendent wickedness against the Lord. Word being brought to Hezekiah of the blasphemy that Rabshakeh had belched our against God, when he heard how he had reproached the living God, in saying, who is the God of Jerusalem that he should deliver it out of my hand? 
1 King. 19.1. Isa. 37.1.  the text saith, that Hezekiah rend his clothes with indignation; that report filled him with a mixture of grief and anger; he was grieved that the holy name of God was blasphemed, he was angry with the blasphemer: these caused holy indignation, and this the renting of his garments. 
Acts 14.13.  Thus also when Paul and Barnabas had restored the Cripple at Lystra, the superstitious Lystrians would have done sacrifice to them as gods; which when the Apostles Paul and Barnabas heard of, and saw the preparations (Oxen and Garlands brought to the gates) for that abominable Idolatry, they rend their clothes, and ran in among the people saying, Sirs, why do you these things? we also are men of like passions with you. They rend their clothes with indignation, being grieved and vexed to see men so besotted, and God so dishonoured.  
This act of Job in the Text, renting his garments, may refer to either of these, it may refer to all these. If it be demanded why did Job rend his garments? I answer, first, He rend his garments for the greatness of that sorrow that was upon him in regard of his outward affliction. Secondly, He rend his garments, to testify his deep humiliation under the hand of God, with repentance for all his sins. Thirdly, He rend his garments, being filled with indignation at those blasphemies which Satan suggested to him; This latter I clear thus; you know it was the main design, the very plot of Satan to provoke Job to blaspheme God, do this saith he, Touch all that he hath, and he will curse thee to thy face. He did promise this to himself and did undertake with God to bring Job to that height of impatience. If so, then there is no question, but as these messengers of sorrow came to him, so Satan came with them and pointed every message with this or the like poisonous suggestion. Now see what a master you serve, now blaspheme God, why shouldest thou make scruple of thinking, or of speaking evil of him, who hath poured out all these evils upon thee. Never stand so much upon his honour, who stands so little upon thy comfort. It is no question but Satan provoked Job in some such manner. He was not wise to promote his own ends, unless he did ply him with temptations to blsphemy. Now job being most sensible of these temptations, it being to him (as afterwards to holy David, Psal. 42 10.) as a Sword in his bowels, while the enemy said unto him, where is now thy God, he arises with indignation and soule-abhorrence of these injections, rending his garments, etc. That for the second act. The third follows.  
And shaved his head.] Shaving of the head was used sometimes to express sorrow, sometimes to express bondage, and I find it used in Scripture in opposition to both these, sc. in times of joy and liberty.  
First, Shaving of the head was used as a note of sorrow, Isa. 15.2. the Lord speaking by his Prophet of the great affliction that should come upon the Jews saith, On all their heads shall be baldness, and every beard cut off; that is, they shall mourn, that's the meaning of it. And Isa. 22.12. In that day did the Lord God of Hosts call to weeping, and to mourning, and to baldness; that is, to shaving of themselves or cutting off their hair; the meaning of it in joining baldness and mourning was only this, to show that there should be extreme sorrow and mourning in the land, The Lord calleth to mourning and baldness, that is, to an exceeding great mourning, such as those mournings used to be when they shaved their heads; And the Prophet puts in this as an aggravation of their sin, that when the Lord called for such a mourning as was joined with baldness and shaving the head, that then there should be joy and gladness, slaying Oxen, and kill Sheep, eating flesh, and drinking wine. See this more clear, jer. 7.29. when the Prophet foreshows the great affliction of Jerusalem, he thus bespeaks them, Cut off thine hair O Jerusalem and cast it away, and take up a lamentation. To add one instance more, Mica. 1.16. In case of their sore affliction the Prophet saith, Make thee bald and pole thee for thy delicate children, enlarge thy baldness as the Eagle; The meaning of all is, mourn bitterly, or mourn greatly for thy delicate children, thy delicate and sweet children they are destroyed, mourn greatly for them, enlarge thy baldness as the Eagle; As the Eagle, because the Eagle (as naturalists observe) casteth her feathers, and her head is many times quite bald, therefore it is said here, enlarge thy baldness as the Eagle, that is, be exceeding bald, cut off all thy hair in that great mourning. We may illustrate this by a contrary rule given by this Prophet Jeremy, and likewise by Ezekiel, when mourning was forbidden, Jer. 16.6. where he speaks of some that should die and have none to mourn for them, he saith, they shall not lament for them, nor make themselves bald for them, Ezek. 24.17. Make no mourning for the dead, what followeth? Bind the tire of thine head upon thee, when they should keep on their hair, their tire, that was an argument that there was no mourning.  
Further we find, that the cutting off the hair, the shaving of the head, was a sign of bondage and reproach; when David sent messengers to Hanun, 
2 Sam. 10.4.  Samuel records, that Hanun took the messengers and shaved off the one half of their beards, and cut off their garments in the middle, and the men were exceedingly ashamed; now the shame was not only because their beards were half cut off, for if that had been all, they might quickly have cut off the other half and have delivered themselves from the shame; for they were at liberty: but it is therefore said that the men were greatly ashamed, because amongst them it was a mark of shame and slavery to be shaved. Hereupon David giveth order that they should tarry at Jericho, till their beards were grown; it was a dishonour to be shaved; And it is noted in Plutarch concerning Demosthenes, that when he had a mind to sit close at his study and would not go abroad, or be interrupted by visits of friends at home, that he would shave himself, that so he might be ashamed to go forth or see any body, but be constrained to keep to his book for two or three months together till his hair were grown again: 
Ezek. 29.18.  The bondage and reproach that Nabuchadnezzar brought upon Tyrus is thus described, Every head was made bald. 
Crinis est libertatis argumentum. Arist. 1. Rhetor.  And Aristotle observes, that the hair was a token of liberty. Thus the shaving of the head in Job might be a sign both of his sorrow and great reproach that was come upon him, being one now that was ready to be mocked and made the scorn and byword of the world, as we see afterward he was, during this affliction.  
Yet it is considerable from Scripture example, that the cutting off the hair, and shaving of the head had not always either of these significations hitherto discussed, but did vary according to the diversity of places and of times. In the Book of Genesis, we read that cutting and shaving of the hair, was a token of joy and liberty both together. When Joseph was delivered out of prison, 
Gen. 41.14.  it is said, that he shaved himself and came to Pharaoh. And it is noted concerning Mephibosheth, as a matter of his sorrow for David's absence, that he let his hair grow. He trimmed not his beard, 
2 Sam. 19.24.  being much troubled at the King's absence. I confess neither of these instances come home enough to the point: both of these neglecting the care and culture of their bodies in their troubles, now being delivered, prepare themselves by shaving and trimming the hair for the presence of those Kings. But it is in some Nations, shaving hath been a mark of Honour, 
Awl Gel l. 3. c. 4. Servus es & comam babes.  All the Roman Emperors were shaved, till Nero. And it was an ancient Proverb, Thou art a slave for thou wearest locks or long hair.  
There is an Objection that may be made concerning this act of Job, (because afterward it is said, that in all this Job sinned not) whether or not Job might shave his head without sin? for you have an express rule to the contrary, Levit. 19.27. cap. 21.5. You shall not round the corners of your heads, neither shalt thou mar the corners of thy beard, and so you have it again in Deut. 14.1. that they should not cut their hair or make any baldness upon their heads for the dead, namely by shaving or cutting off the hair. How is it therefore here that Job shaved himself for the death of his children, and in regard of those great troubles that were upon him?  
I answer briefly for that, first, Job lived (as we have cleared when we spoke of the book in general) before that Law was given, which did prohibit the cutting of the hair in that manner.  
Secondly, It appears in those places, where those Laws are set down, that the Lord did forbid only conformity to the Heathen; they must not shave or cut themselves, as the Heathen did: 
Vovebant cincinnos in honorem daemonum. Hesych.  who cut their heads round like a half globe (as it is observed concerning them) and were wont to dedicate their locks to their Idoll-gods. That vain fashion and gross superstition were the things forbidden in that Law of Moses.  
Thirdly, Though the Jews were forbidden to shave their heads, as mourning for the death of their friends; 
Et si calvitium induci pro mortuo interdictum est in lege, tamen certum est in sanct a resipiscentia calvitium probari atque imperari jun. in Isa. 22.12.  yet (in the judgement of learned Junius) the shaving of their heads was not only permitted, but commanded in case of mourning for sin, or in times of solemn repentance and humiliation. He instanceth in two places before mentioned. First, the Prophet Isaiah reproving the unseasonable mirth and desperate security of the Jews in a time of public trouble and treading down, tells them, In that day did the Lord God of Hosts call to weeping and to mourning, and to baldness, and to girding with sackcloth, Isa. 22.12. Secondly, There is council given answerable to that reproof by the Prophet Micah cap. 1.16. Make thee bald, and pole thee for thy delicate children, enlarge thy baldness as the Eagle, for they are gone into captivity from thee.  
We will observe something from these two actions, the renting of his garments and the shaving of his head. These refer to the expression of his sorrow for those losses in estate and the death of his children: As the other two actions, his falling upon the ground and worshipping refer to the expression of that homage and honour that he tendered up to God in the midst of these sorrows. From those two acts of sorrow learn we,  
First, That when the hand of God is upon us, it becometh us to be sensible of it, and to be humbled under it. Job hearing these sad relations doth not stand out stoutly, as if nothing had touched him: but to show that sorrow did even rend his heart, he rend his garments, to show that his affliction touched his spirit, he shaved his head. There are two extremes that we are carefully to avoid in times of affliction: and the Apostle doth caution all the sons of God against them both in one verse, Heb. 12.5. My son despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. Those are the two extremes, despising and fainting when God doth correct. He would not have us despise his chastning, to say, I do not regard this, let God take all if he will: If my estate must go, let it go; if my children die, let them die, this is a despising of the chastening of the Lord, and God cannot bear it, that we should bear it thus lightly. There is another extreme, that is, fainting; If when goods are taken away, the heart be taken away, and when children die, than the spirit of the Parent dies too, this is fainting. Take heed of these two extremes. Job walks in the middle, in the golden means between them both. He doth not carelessly despise, neither doth he unbeleevingly faint: he riseth up and he rends his garments. He would have it known that he fainted not under the stroke, and he would have it known, that he felt the stroke, he was not like a stock or a stone; he would not carry it with a stoical apathy, but with Christian fortitude and magnanimity. Senseless ones are taxed, Jerem. 5.3. Thou hast stricken them, and they have not grieved. Such are compared by Solomon to him that lies down in the midst of the Sea, or as he that lieth upon the top of a mast, secure and careless in the greatest dangers. They have stricken me shalt thou say, and I was not sick, they have beaten me and I felt it not, Prov. 23.34, 35. The Prophet Hosea reproves the like. Strangers (saith he) have devoured his strength and he knoweth it not, yea grey hairs are here and there upon him and he knoweth it not, ca 7.9. That is, he is in an afflicted, in a declining condition, and yet he layeth it not to heart. A man may out of the greatness of his spirit (but not out of the carelessness of his spirit) say as Luther once did, when things went very ill, If the world will go thus, let it go thus. Otherwise it is a most unbecoming temper to be stricken of God, and not to tremble, at least to take it to heart. When God afflicteth us, than we should afflict ourselves and be humbled: when God's hand is upon us, our hands (in this sense) should be upon ourselves: We must bear our cross upon our backs, we must not make a fire of it to warm our hands. Indeed the Apostle exhorts to rejoice in tribulation, and it is an excellent thing to rejoice in tribulation, but we must not sleight, much less make a sport of tribulation. Rejoicing ariseth from a holy satisfaction that the soul hath in the dealings of God with us. But slighting ariseth from an unholy contempt, or at the best from a stupid insensibleness of God's dealings with us. The former hath in it the height of wickedness, and the latter hath not the least degree of goodness, It is no virtue to bear what we do not feel.  
Secondly, observe  
That in times of affliction we may express our sorrows by outward gestures, by sorrowful gestures. job was not only sorrowful, but he acts sorrow, he puts himself into mourning postures, he rends his garments, he shav's his head, down he falleth upon the ground. It is no hypocrisy to appear what we are: it is hypocrisy to appear what we are not. We use to say, he mourneth truly that mourneth without a garment, but if a man mourn in truth, a mourning garment is comely. To mourn in our clothes and laugh in our sleeves, is both sinful and base. Now job mourned indeed, the shaving his head and renting his garment, was but to keep an outward correspondence with what he was within. Therefore take heed of censuring those who in great sorrows use sorrowful gestures, striking upon their breasts, tearing their hair or the like. Only let all take heed of excessive and immoderate mourning; mourn not like Rachel, who would receive no comfort, mourn not like the Heathen who had no hope. To be above passions will be our happiness in Heaven, to rectify passions is much of our happiness on earth▪ To be without natural affections, is to fall below a man: to steer and manage them is one of the heights of a Christian.  
Thirdly, We showed that this renting of his garments might have reference to his Repentance: whence note,  
That when God afflicteth us with sufferings, we ought to afflict ourselves to humble our souls for sin. Smarting times are good repenting times, and worldly sorrow should get the company of godly sorrow. It is not safe to be alone with worldly sorrow, that works death; but if we mingle a few tears for sin, and our unkindness to Christ, with those tears; then they will refresh us. We get by losses in our outward estate, when they lead us to look to the losses and repair the breaches of our spiritual estates; no question but job at this time fell a searching of his heart and a trying of his ways, renewing his repentance and assuring of his peace with God. When afflictions cause us to return thus into our own breasts, they have then a sweet influence, a blessed operation upon us.  
Lastly, Observe,  
That thoughts of blasphemy against God should be cast off and rejected with the highest indignation. job rend his garments, when Satan solicits job to rend the name of God with reproach and cursings. Thoughts dishonouring God must needs be vexing to every good heart. Nothing touches a godly man, like that which touches God. When the glory of his God is engaged and concerned, he cannot contain. So much for those two acts, he rend his garments and he shaved his head.  
The two other acts are, 1. He falleth upon the ground.  
2. He worshippeth. The Original words do both signify a bowing to the ground; He fell upon the ground and bowed, so some translate it, you shall see the reason by and by. He fell upon the ground and worshipped, that is, He fell upon the ground to worship. To fall upon the ground is a gesture of worship, and not only is it a posture of worship, when the worshipper mourns, but it is likewise a posture of worship, when the worshipper rejoiceth. Great joy as well as great sorrow transports a man in his next actions. It is said, Mat. 2.10, 11. that the wise men when they found Christ, rejoiced with exceeding great joy, and presently, they fell down and worshipped him. Neither is this posture peculiar to worship in times or upon occasions of extraordinary joy and sorrow (unless in the degree of it) for the ordinary invitation was, O come let us worship and bow down, let us kneel before the Lord our maker, Psa. 95.6. I said in the degree, for to fall down is more than to bow down. Falling down in worship proceeds not only from sorrow, but from joy, when the heart is filled with joy, than we fall down and worship. And it is probably 
* Bolduc in loc.  observed that the ancient Prophets and holy men, the servants of God were called Nephalim (from Naphal, which is the Original word of the Text) Cadentes or Prostrantes, that is, prostrates or fallers, because in their worship they usually fell down upon the earth to humble themselves before God. And because adoration was so commonly made by falling to the ground, by bowing the head, by bowing the knee, by bowing the whole body, therefore the same Original word which the Hebrews use for worshipping doth properly signify to bow down the body. And that phrase to bow the body, as it is often joined with worshipping; so sometime to bow the body, put alone, doth signify to worship, 2 King. 5.18. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  When I bow myself in the house of Rimmon, scil. When I worship, etc. So likewise the Greek word to worship hath the same sense in it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod est more catellorum ad pedes alicujus, tanquam Domini totum sese prosternere subjectionis gratia. Zanch.  for that word signifies (as a learned Writer observes upon it) to bow after the manner of dogs that crouch at the feet of their Masters for favour, or for fear. So in worship the people of God crouch down and abase themselves at God's feet, as not worthy in themselves to eat the crumbs under his Table.  
Yet we are not to look upon this, as if it were the only true and acceptable worship-gesture; for we shall find in Scripture that there were other worship-gestures with which God was well pleased. Some have worshipped God standing, some sitting, some walking, all these are worship-postures. For standing we find it, 1 King. 8.22. at the Dedication of the Temple, Solomon stood before the Altar of the Lord, and made that prayer. For sitting we have 2 Sam. 2.18. When Nathan brought that message unto David concerning the building of the house of God, that it should be deferred till his son's time, the Text saith, That David went in and sat before the Lord and said, who am I O Lord? And in the end he saith, Therefore have I found in my heart to pray this prayer unto thee. We also find walking in prayer, Gen. 24.63. Isaac went out into the field to pray. He walked and prayed, we translate it to meditate, but in the margin of your books, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  you find it to pray, as being nearer the Hebrew. So that walking and sitting and standing are likewise praying gestures or postures of holy worship: But chiefly that posture of bowing down the body or bending the knee is the worship posture; so it follows in the Text.  He fell upon the ground and worshipped. 
And worshipped.] To worship is to give to any one the honour due unto him: So the rendering unto God that love, that fear, that service, that honour which is due unto him is the worshipping of God, that's the Scripture definition, Psal. 29.2. Give unto the Lord the honour due unto his name; then follows by way of exposition, Worship the Lord in the beauty of holiness, that is, in his holy Temple, in his beautiful Sanctuary, or in the comely honour of his Sanctuary. So that worship is the tendering of honour to the Lord, in a way honourable to him, namely according to his own will and Laws of worship: which is intimated by coming to worship him in his beautiful Sanctuary, where all things about the service of God were exactly prescribed by God. And then there was beauty or comely honour in the Sanctuary, when all things were ordered there by the rule of his prescription; varying and departing from which would have filled that holy place with darkness and deformity, notwithstanding all the outward lustre and beauty had been preserved.  
The worship of God is twofold, there is internal worship and there is external worship. Internal worship is to love God, to fear God, and to trust upon him, these are acts of inward worship, these are the sum of our duty and Gods honour contained in the first Commandment: And so you may understand worship in the Text. job fell down and worshipped, that is, presently upon those reports he put forth an act of love and holy fear, acts of dependence and holy trust upon God, in his Spirit, saying to this effect within himself. Lord though all this be come upon me, yet I will not depart from thee, or deal falsely in thy Covenant. I know thou art still the same Jehovah, true, holy, gracious, faithful, All-sufficient; and therefore behold me prostrate before thee, and resolving, still to love thee, still to fear thee, still to trust thee, thou art my God still and my portion for ever. Though I had nothing left in the world that I could call mine, yet thou Lord alone art enough, yet thou alone art All. Such doubtless was the language of jobs heart, and these were mighty actings of inward worship.  
Then likewise there is external worship, which is the sum of the second Commandment, and it is nothing else but the serving of the Lord according to his own Ordinances and institution, in those several ways wherein God will be honoured and served, this is outward worship, and as we apply ourselves unto them, so we are reckoned to worship God. Job worshipped God outwardly by falling to the ground, by pouring out supplications, and by speaking good words of God (as we read afterward) words tending to his own abasement and the honour of God, clearly and fully acquitting and justifying the Lord in all those works of his providence and dispensations towards him.  
This is worship both internal and external. Internal worship is the chief, but God requireth both: and there is a necessity of joining both together, that God may have honour in the world. Internal worship is complete in itself, and pleasing unto God without the external: The external may be complete in itself, but is never pleasing to God without the internal. Internal worship pleases God most, but external honours God most: for by this God is known, and his glory held forth in the world. external worship is God's name. Hence the Temple was called the place where God put his Name, sc. his worship, by which God is known, as a man by his name, They that worship God must worship him in Spirit and in Truth: In Spirit, that is with inward love and fear, reverence and sincerity. In Truth, that is, according to the true rule prescribed in his word. Spirit respects the inward power, Truth the outward form. The former strikes at hypocrisy, the latter strikes at Idolatry. The one opposes the inventions of our heads, the other the looseness of our hearts in worship.  
Observe further, that it is only said, Job fell down and worshipped, nothing is said of the object to whom he did direct his worship, or whom he did worship. The object is not expressed but understood, or presupposed; And indeed worship is a thing so proper and peculiar to God, that when we name worship, we must needs understand God. For nothing but God, or that which we make a god is or can be worshipped. Either he is God whom we worship, or (as much as in us lies) we make him one. What creature so ever shares in this honour, this honour (ipso facto) sets it up above, and makes it more than a creature.  
The very Heathens thought every thing below a God, below worship: therefore there needed not an expression of the object; when the Text saith, Job worshipped, that implies his worship was directed unto God, yet there is a kind of worship which is due to creatures.  
There is a civil worship mentioned in Scripture, as well as divine worship. Civil worship may be given to men. And there is a twofold civil worship (spoken of in Scripture) There is a civil worship of duty, and there is a civil worship of courtesy. That of duty is from inferiors to their superiors, from children to their Parents, from servants to their Masters, from Subjects to Kings and Magistrates. These gods must have civil worship. As Gen. 48.11. when Joseph came into the presence of Jacob his father, he bowed down to the ground; this was a civil worship, and a worship of duty from an inferior to a superior. And it is said of the brethren of Judah, Gen. 49.8. when Jacob on his deathbed blessed the 12. Tribes, Thy brethren shall worship thee or bow down to thee. It is the same word used here in this Text. Judah's honour was to wield the Sceptre, the government was laid upon his shoulders; now he being the chief Magistrate, all the rest of the Tribes, all his brethren must worship him or give civil honour unto him.  
Secondly, There is likewise a worship of courtesy, which is from equals, when one equal will bow to another, or when a superior (as sometimes in courtesy he will) bows down or worships his inferior: As it is noted concerning Abraham, that when he came before the men of the Country of Heth, he bowed himself; 
Gen. 23.12.  Now Abraham was the Superior, he was a Prince and a Great-man, yet coming before the men of the Country, he bowed himself, and it is the same word.  
So then this civil worship may lawfully be given unto men. But as for divine worship that is proper and peculiar unto God, that glory he will not give to graven Images, man or Angel, and therefore we must not. Hence we find that when Cornelius and John did act their civil worship a little too far, they were presently taken oft for they should entrench upon the divine worship. Civil worship when it is excessive and goeth too far is sinful; As in Act. 10.25. Luke relates that as soon as Peter came in, Cornelius met him and fell at his feet and worshipped him; the worship was to Peter, for we are not to think that Cornelius was so grossly ignorant as to take Peter for a god, and to give him divine worship; but the meaning of it is, that he fell down at his feet and gave him an honour and respect beyond what he ought to have done, he was excessive in it: therefore Peter takes him off, Stand up (saith he) I myself also am a man, I am a man as thou art, though an Apostle give me such respect as becometh a Minister of Christ, take heed that you give me no more than belongeth to a man. So the Angel, Revel. 22.8. When John falleth down at his feet and worshippeth, he takes him up, See thou do it not, saith he, for I am thy fellow servant: This is too much for man, worship God, as it is in the end of the verse; such worship belongeth properly and peculiarly unto God.  
So much for the opening of these two latter actions of Job in reference unto God. We shall now give you some Observations. 
Impendit liberis & servis luctum, Deo prostrationem & adorationem. Pined. in loc.  He fell down upon the ground and worshipped. You see how Job divides himself and his affections in this time of his affliction, part he bestowed upon his children and servants, and losses, they shall have his sorrow and tears, He rend his mantle and shaved his head, but they shall not have all: God shall have the better part, his love, his fear, his trust, his body to bow to him, and his soul to worship him.  
Learn from hence, That a godly man will not let nature work alone, he mixes and tempers acts of grace with acts of nature.  
We must not sorrow as those that are without hope (saith the Apostle) qualify sorrow with hope, these mixed do well. A man must not sorrow for outward things, as though we had nothing else to do, but to sorrow, he must remember he hath a God to worship and honour. Job bestows somewhat upon his children, but more upon his God; while his body fell to the earth, his heart was raised up to Heaven, He fell down and worshipped.  
Secondly observe,  
That afflictions send the people of God home unto God; afflictions draw a godly man nearer unto God; Then Job fell down and worshipped. Afflictions are a great advantage to the servants of God; for when the world frowns most, than they beg most for the smiles of God, when the world is strange to them, and will not look on them, than they get more familiarity and closer communion with God, they seek his face. Wicked men in their afflictions, in their sorrows, are either quite drowned in and overwhelmed with them, so that there is nothing but sorrow, as we say all a mort; or else they go out to help and relieve themselves with worldly refreshments; trouble drives them to sin, it may be as low as Hell to seek relief. The more poor they are, the more wicked they are; such are not poor as Job, though they are as poor as Job. Jobs poverty sent him to God, rich in mercy. He fell down and worshipped.  
Thirdly learn,  
That the people of God turn all their afflictions into prayers or into praises. When God is striking then job is praying, when God is afflicting, than job falls to worshipping. Grace makes every condition work glory to God, as God makes every condition work good to them who have grace.  
Fourthly, Job falleth down and worshippeth, observe here,  
That it becometh us to worship God in an humble manner. Though God (as we showed before) may be worshipped in another posture, yet we should rather choose that posture which is most humble, and may lay our bodies as low as our souls, if it may be. There were some lately amongst us, who cried aloud, as great Patrons for humble postures in worship: and all were censured for a stiff neck and an Elephant's knee, who refused to bow with them, or to bow their way. I may well add their way, for God's way of bowing was neither questioned nor refused; all their humility in bowing went but one way, they must bow towards the East, and towards the Altar at least, if not to it. Some of their stomaches I believe would have digested that before this time, especially being a little helped with a distinction.  
Lastly, We may here observe,  
That divine worship it is Gods peculiar. Papists have worship for creatures, and they have a distinction for it, but no Scripture for it. They tell us of Latria, which is they say worship proper only to God, and their Dulia, which is for Saints, and then their Huper-dulia, which is for the Virgin Mary, and for the sign of the Cross. Thus they make vain distinctions which God and the Scripture make not. Vain distinctions are good enough to maintain vain superstitions. They that invent a worship, must invent a doctrine to maintain it by. Some perhaps may stumble at that Text, Rev. 3.9. where this promise is made to the Church of Philadelphia, Behold I will make them of the Synagogue of Satan, which say they are jews and are not, but do lie, behold I will make them to come and worship before thy feet, and to know that I have loved thee. May not worship then be given to a creature?  
Ans. This worship may be taken for civil worship, namely for that submission which the enemies of the Church, shall be forced by the power of Christ to make unto her, as was promised by the Prophet, Isa. 60.14. The sons also of them that afflicted thee, shall come bending unto thee, and all they that despised thee shall bow themselves down at the cites of thy feet.  
Ans. 2. If this be divine worship, then worshipping at the feet of the Church, notes worshipping in the Church, not worshipping of the Church. The worship is not terminated in the Church, but in Christ; who dwells and rules in the Church, who is both Head and husband of the Church. These enemies being convinced of the presence of Christ in his Church shall worship him. This, David prophecies of Christ, speaking in his own person, Psalm. 18.43, 44. Thou hast made me the head of the Heathen, a people whom I have not known shall serve me. As soon as they hear of me they shall obey me: the strangers shall submit themselves unto me. That of the Apostle will more illustrate this sense, who speaking of the great benefit of prophesying in a known tongue, concludes his Discourse thus, If all prophecy and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all. And thus are the secrets of his heart made manifest, and so falling down on his face, he will WORSHIP God, and report that God is in you of a truth. The worship than is not given to the Church, but to God, who in such ordinances, or other acts of his power and goodness is evidently revealed as present in the Church.  
So much for the actions or gestures of job, what he did? He rend his mantle and shaved his head, and fell down upon the ground and worshipped.  
Now we come to his words, to that which job spoke in the two last verses.  Verse 21. 
Naked came I out of my mother's womb, and naked shall I return thither.  Verse 22. 
The Lord giveth and the Lord taketh, blessed be the name of the Lord.  
Words are or aught to be the Interpreters of the heart, and the Comment of our actions. This speech of job doth indeed interpret his heart and expound the meaning of his former actions. This speech (I say) of job is the true Comment of his own actions; for some seeing job renting his garments and shaving his head, and casting himself down upon the ground, they might not know the meaning of all this, they could not read his heart in these strange behaviours, they might not understand what his intentions were, probably they might judge that he was enraged and mad, that he was distracted or drunk with sorrow: that he was either desperate or impatient, at the report of those losses. Therefore now to confute all such surmizes, he speaks forth, the words of truth and soberness. And by that which he saith, sets so fair and true a gloss upon his actions, as might then render them, not only rational and ingenuous, but holy and gracious in the eyes of all men, as they were before in the eyes of God, who knew his heart. Satan was now, like the servants of Benhadad before Ahab, 
1 King. 20.23.  watching for words, he had done his business and now he was trying how it would work, what the event and issue would be; he hearkened when some irreverent speech should come from the mouth of job, he looked presently that he should blaspheme God: he could not but smile surely, when he saw him renting his garments and shaving his head and falling down on the ground, O now it works, I shall hear him blaspheme and curse God presently. He that is thus distempered in the carriage of the other members of his body, will not surely be able long to rule (that unruly peace) his tongue. One undutiful or dishonourable word cast upon God, would have been music to Satan's ear and joy to his heart. He would have catched it up as nimbly as the men before spoken of, did, brother Benhadad from the mouth of Ahab. But how blank looked Satan, how was he clothed with shame at the fall of those words from job, Naked came I out of, etc.  
What David spoke concerning the words of his enemies (Psal. 55.21. Their words were smother than butter, but war was in their heart, they were sweeter than honey and softer than oil, yet were they drawn swords) we may speak of these words of job considered in reference to Satan, and in reference unto God. These words of job in reference unto God were as sweet as honey, as smooth as butter. For this breath had nothing in it, but meekness and patience, humility and holiness, in all which God delights: but in reference unto Satan they were as drawn Swords, as poisoned arrows, Satan was hardly ever so smitten before, as he was by these words of job. There is no word in this sentence, but gave Satan the lie, and refuted all his slander. And in the close job gives him the deepest stab of all, It was a dagger at the very heart of the devil, when he heard him say, Blessed be the name of the Lord. No words could be uttered upon the longest study, more cross to Satan's expectation, or more answerable to the former testimony of God; and therefore the Lord crownes all, both his actions and his speeches with a new testimony, In all this Job sinned not nor charged God foolishly.  
So much of Jobs words in general, I shall now examine them distinctly in the parts.  
Some conceive that Job at that time spoke out his mind more largely, 
Beza. in loc.  but that the Holy Ghost in the penning of this Story did gather and sum up the strength of all his speech into these two conclusions.  
Naked came I out of my mother's womb, and naked shall I return thither.  
The Lord giveth and the Lord taketh, blessed be the Name of the Lord.  
We will consider the words a little first in the Grammatical sense of them, and then we will consider the reason of them: For here they are used logically as a strong and mighty argument, both for the supporting of his own spirit under those afflictions, and for the justifying and acquitting God in so afflicting him.  Naked came I out of my Mother's womb, etc. 
Naked.] There is a twofold nakedness, there is an internal nakedness, and there is an external nakedness: There is a nakedness of the soul as well as of the body. The nakedness of the soul is, when it is devested of all it's gracious ornaments and endowments. When Job saith, Naked came I out of my mother's womb, and naked shall I return thither, it referreth especially to the nakedness of the body; for though it be a truth that Job came naked into the world in regard of his soul, yet he knew he should not go naked out of the world, in regard of his soul. Seeing then he referreth nakedness to his going out of the world as well as to his coming in, therefore it cannot be here meant of an inward nakedness, his soul came naked in, but he knew his soul should go out clothed. Neither can it be meant of a then present spiritual nakedness; for Job was never so richly and gorgeously attired in his soul, never appeared in such glorious ornaments of grace, as when he was stripped of all worldly comforts. Therefore the nakedness here is bodily nakedness, that which Moses speaks of Gen. 2.25. describing our first Parents, They were both naked, saith he, the man and his wife, and they were not ashamed. Yet that nakedness and this which Job speaks of (though they were both bodily and external) were very different and unlike: for that nakedness of Creation needed no covering, nakedness was then an ornament. Man was richly attired when he had no garments. The nakedness of creation was the absence of clothing, or a not using of clothes, it was not the want of clothing. But the nakedness Job speaks of, is the nakedness after the fall properly, where nakedness importeth not only a not having of clothes, but want of clothing; and so nakedness is a part of that curse and punishment which followed sin. Naked came I out of my mother's womb, that is, I came into the world in a sad and miserable condition, weak and poor: And so nakedness is put not strictly as opposed only to clothing, but we may take it more largely for the want of all outward comforts whatsoever, I came a poor destitute creature into the world, I had not only no clothing upon my back, but I had no comfort for my body, I brought neither Sheep nor Oxen, nor children nor servants into the world with me, I had none of these things, nothing to help me of my own, when I first set footing into the world. 
Natura noverca unum hominem animantium cunctorum, alienis velat opibus. Caeteris variè tegumenta tribuit testas, cortices, coria, spinas, villos, setas, pilos, plumam▪ pennas, squammas, vellera; truncos etiam arboris cortice interdum gemino à frigoribus & calore tutata est, hominem tantum nudum, & in nuda humo natali die abjecit. Plin. Nat. Hist l 7. in the Preface. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Some Naturalists considering this kind of nakedness, have fallen out into great complaints against nature, or indeed rather against the God of nature, as Pliny in the Preface to his 7th book of his natural History, doth as it were chide with nature for turning man into the world in such a helpless forlorn condition, as if man were dealt with more hardly then any other creature, than any beasts of the field or fowls of the air. Other creatures saith he come into the world with hair, or fleeces or bristles, or scales or feathers, or wings, or shells, etc. to defend and cover them, but nature casts man naked upon the naked ground. This he spoke, not considering that nakedness was once no trouble, but rather an honour and an ornament, and this he spoke not knowing whence or how that kind of troublesome nakedness came into the world: And this he spoke, not observing as he might, how many ways God hath provided for the help and supply of that nakedness; giving man understanding and reason in stead of weapons and clothes, which also are a means for the procuring of all things necessary for the supporting of that naked and weak perishing condition.  Naked shall I return thither. 
The difficulty that is in this lieth only in that word Thither; the doubt is, what place he means or whither? What into my mother's womb? There is no such return, as Nicodemus said, 
joh. 3.  Shall a man that is old go into his mother's womb and be borne again? Some answer it thus, The Adverbe [thither] doth not necessarily refer to the literal antecedent; but in Scripture sometimes Relatives refer to somewhat in the mind or in the thought of the speaker, and not to that which was before spoken by him; as that of Mary showeth, Joh. 20.15. when she cometh into the garden and finds that Christ was risen, she meeteth Christ and supposing him to be the Gardener, saith unto him, Sir if you have borne him hence, Him, what him? There was no antecedent mentioned to which Him should relate, only Mary's mind was so full of Christ, that she thought every one would understand, what him, or whom she spoke of: as if none could speak of or think any thing but of Christ only. Therefore she made the relation to that which was in her own spirit, and not to what was formerly expressed. So some Interpreters make the [thither] to be God or the grave, I shall return unto God, or I shall return to the grave, to the house of the grave, as the Chaldee paraphrase hath it. For they suppose Job had his mind full of those thoughts, therefore he may make a relation to that.  
Another consideration for the clearing of it is this, that such Adverbes of place as this is, do not only signify place, 
Quod dicitur nudus revertar illuc, intelligitur in illum statum quem habuit in utero matris. Aquin. in loc.  but a state or a condition, wherein any one is, or to which any thing or person is brought; as it is ordinary in our speech to say, hitherto I have brought the matter, that is, to this state or to this condition; So when Job saith, Naked shall I return thither, that is, I shall return to such a condition or to such an estate, as I was naked before, so I shall return to a state of nakedness again.  
But thirdly, that which may more clearly carry it, 
Neque novum est ut nomen proprium cum figurato eodem filo atque eadem oratione conjungatur. Sanct. Magna parens terra est. Ovid.  the thither which Job here speaks of may be understood of the earth or the grave, Naked came I out of my mother's womb, and naked shall I return thither, to the womb of the earth which is the grave: and so there may be in the latter a reference unto the former, taking the one properly & the other improperly, taking the earth for his mother's womb in an improper sense, sc. the earth which is the common parent from whence we all came, and to which we all return; the earth shall receive and take in all mankind again, when man dies the earth opens her bowels and receiveth him in, and which makes her once more a mother, the earth at last being, as it were, with-child, or rather big with children, shall travel in pain, and groaning to be delivered, shall by the mighty power of God bring forth mankind again. There shall be a mighty birth from the womb of the earth at the last day. In Scripture the resurrection is called a birth, in the day of the resurrection mankind is a new begotten by God, and mankind is a newborn, that clears it, Psal. 2.7. Thou art my Son this day have I begotten thee, which words are applied by Paul, Act. 13.33. to the resurrection of Christ. God hath fulfilled the promise made unto the Fathers, unto us their children, in that he hath raised up Jesus again, as it is also written in the second Psalm, Thou art my Son this day have I begotten thee. And as Christ so all men, but especially all Christians shall be again begotten by the power of God, and borne from the womb of the earth in the day of their resurrection.  
So much for the understanding of these words, Naked came I out of my mother's womb and naked shall I return thither.  
I shall collect some Observations from them two ways. First as they contain a general truth. 2. As they are an argument or a reason for the support of a man in such a sad condition as Job was then reduced unto. In the former way observe,  
First, That every man is borne a poor, helpless, naked creature. The soul is naked of all that is good, there is not a rag of grace upon it, when we come into the world. Our bodies are naked too, so that we are borne with nothing upon us, but only an ugly dress of sin, such as may justly make God loathe us, and us a terror to ourselves. Naked came I into the world; this one thought well taken in and fully digested, will lay pride in the dust; this thought that we were borne thus naked, will strip us of all high and proud thoughts of ourselves.  
Secondly, Naked shall I return. Note,  
When death cometh it shakes us out of all our worldly comforts and possessions. Death is called an unclothing, 2 Cor. 5.4. We that are in this Tabernacle do groan, being burdened, not for that we would be unclothed, that is, not that we would die. Death is called an unclothing, because it pulleth all outward things off from a man, it pulleth off all his raiment, his riches, his lands, his honours, yea death uncloathes the very bones, our flesh wears off quickly in the grave. We have a usual phrase among us, and it is a very proper one: when a rich man dies (we say) he left a great estate, he leaves it indeed, for he cannot carry it with him, he must go out naked, how well clothed so ever he was while he was here. The Apostle doth more than intimate, that some rich men do scarce believe this for sound doctrine; he speaks as if he would beat them off from some thought of carrying the world with them out of the world; while they live they are buried in their riches, and when they die, they hope their riches will be buried with them, yea and rise with them again. Such a conceit (I say) the Apostle seems to meet with, for in the 1 Tim. 6.7. having said, We brought nothing with us into this world, he addeth in the next words, and it is certain we can carry nothing out; he doth not say, we brought nothing into the world, and we can carry nothing out, as Job here speaks, but as if Jobs assertion had come into question in Paul's time, he saith, we brought nothing into this world, and it is certain, never doubt of the truth of it, we can carry nothing out, we shall go out as we came-in. Many, as the Prophet Habbakkuk speaks, Chap. 2.6. lad themselves with thick clay. But as the question there follows. How long? This lading must be laid down again. If riches end not before thee, as thine, they must end with thee. Yet if any would carry riches and clothing out of the world, it will be their wisdom to labour for spiritual riches, for spiritual clothing, when such die, as they shall not be found naked, so they shall not go out naked: All your other clothing and riches must be left on this side the grave, but get spiritual clothing and riches, and you shall go out of the world adorned and enriched for ever, the clothing of grace, the robe of righteousness, a vesture of spiritual ornaments will endure to all eternity.  
Thirdly note here further, how the Holy Ghost describes the life of man, Naked came I into the world, and naked shall I return.  
The life of man it is nothing else but a coming and a returning; Here is nothing said of staying or abiding; We have here no continuing City, while we are here, we can hardly be said to continue here, and after a few days we shall not be here at all. It is but a coming and a going, it is but a flood and an ebb, and then we are carried into the Ocean of eternity.  
We may yet consider the words as they are an argument (and so I shall note two things from them.) So Job uses them as an argument both to support himself and to acquit God. Then observe.  
First, That a godly man in his straits studieth arguments to acquit and justify God in all his dealings with him. Job could not have found out upon longest study a better or a stronger argument for the acquitting of God than this is, I have as much as I brought, than what wrong is done me in all this. As wicked men when they fall into straits or troubles, especially when they fall into sin, study arguments how to shift themselves out and lay all the blame upon God; as Adam and Eve our first Parents in Paradise (there it began) when they had sinned and were naked, they began to devise shifts how to put it from themselves and to fasten the fault upon God. David on the other side labours as much to clear God, if ever he should be stripped naked, Psa. 51.4. I will confess my sin, that thou mayest be justified when thou speakest and clear when thou judgest. Weigh the reason why David confesseth his sin in that Psalm, I do it saith he, that I may by this means acquit God, whatsoever God shall do with me hereafter, whatsoever affliction God shall bring upon me; men it may be will begin to judge G●d for it, and to say that he hath dealt hardly with me, notice having been taken, what an eminent servant of God I have been, Behold, saith he, I confess my sin before thee that thou mayst be clear when thou judgest, or as the Apostle Paul quotes the place, according to the Septuagint, Rom. 3.4. That thou mightest overcome when thou art judged. David knew men would be apt to judge God, if they saw him afflicted, and therefore to stop their mouths, or to give God the day against them, he confesses his sin, thereby showing cause why God might chastise him, either for correction of sin past, or prevention of sin to come.  
Secondly, As the argument referreth unto Job himself, we may observe this,  
That the consideration of what we once were, and of what at last we must be, may relieve our spirits in the greatest outward afflictions of this life. Art thou for the present in a naked condition? Consider thou wast naked once, and ere long shalt be naked again: Consider the two extremes, the beginning and the ending, and that will bear thee up in the middle condition. There is many a man that complains and saith, I have nothing but the clothes upon my back left me, and they are but rags, but mean one's neither: Why! With nothing but the clothes upon thy back? Know O man thou wast borne with nothing but thy skin upon thy back. Consider this, and leave complaining; this was one thought which helped Job to bear this burden, the want of all. And the Apostle Paul useth this argument to the very same purpose, 1 Tim. 6.6. having said, That godliness with contentment is great gain, he subjoins presently this argument of Job, for saith he, we brought nothing into this world, and it is certain we shall carry nothing out; To consider what (not long ago) we were, and what very shortly we must be, will mightily work the soul to contentation in what estate soever we are. It follows.  The Lord gave and the Lord hath taken away. 
This is the second argument which Job useth to both the former purposes; and it is a more spiritual and sublime argument than the former. A man who hath nothing in him but nature, may say as much as Job did before, though he could never say it with Jobs spirit; for though godly persons use natural arguments and common reasons, yet being concocted in their spirits, they become heavenly and spiritual. Natural men (I say) or Heathens have taken up such an argument as that, 
Scio me mortatem genuisse.  as when word was brought to a Heathen Philosopher, that his son was dead, I knew (saith he) that I begot a son mortal, and subject to death; he did but look back to the common condition of man and supported himself. But now I say this second argument is higher, it is not an argument bottomed upon the frailty of nature, but upon the sovereignty of God; This argument is grounded upon the equity of divine providence and dispensations: The Lord (saith he) hath given and the Lord hath taken away.  The Lord hath given. 
Every good gift and every perfect gift is from above, Jam. 1.17. What gifts doth Job here mean? He means good and perfect gifts in their kind; but not the best and most perfect kind of gifts. The Lord once gave me those Oxen, those Sheep, all these outward things that now I am stripped of, The Lord hath given; A gift is any good freely bestowed; when we receive a thing, which another was not engaged to bestow, that is a gift. Now God doth not only give us those transcendents, grace and glory, faith in Christ here and full fruition of Christ hereafter: not only are these gifts, I say, sent in from God and undeserved by us; but outward things, riches and honour, children and servants, houses and lands, these are the gifts of God likewise; we have not the least creature-comfort of our own we have, nothing of our own but sin. What hast thou, that thou hast not received? is a truth concerning every thing, we have even to a hoof or a shoe-latchet. We are indebted unto God for our spirituals, for our temporals, for all. We must say of all, little or much, great or small, The Lord hath given.  
How did the Lord give Job all his riches and estate?  
The Lord doth give either immediately or mediately. When Job saith, the Lord hath given, we are not to understand it, as if the Lord had brought such a present to him and said, here take this estate, take these cattle, these servants; but God gave them mediately by blessing the labours of Job. So when the Lord prospereth us in our honest endeavours and labours and callings, than the Lord giveth us outward things.  
The Lord hath given. Job doth not say, by my strength and diligence, by my policy and pradence, I have got this estate; as the Assyrian said, Isa. 10.13. by the strength of my hand have I done this, and by my wisdom, for I am prudent. job takes no notice of himself, he was not idle, yet he speaks as if he had done nothing, the Lord hath given.  
This should teach us in the first place to acknowledge the Lord as the fountain and donor of all our outward comforts. When you get wealth, do not say, this I have gotten (such language is barbarous in divinity) but say, this the Lord hath given. We find an express caution to this purpose, given by Moses from God, not only against the former language of the tongue, but of the heart, When the Jews should come to Canaan and should grow rich and great there. When thou hast eaten and art full, than thou shalt bless the Lord. 
Deut. 8.10, 11.17.18.  Beware thou forget not the Lord thy God for the good land which he hath given thee, and say in thy heart, my power and the might of my hand hath gotten me this wealth, but thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth: It is he that giveth thee power. Many who are persuaded that God gives them grace, that God gives Heaven and Salvation, are hardly persuaded, or at least do not so well consider it, that God gives riches, etc. their their hearts are yet ready to say, that they have gotten this wealth, they have gotten this honour. It is a sweet thing, when a man looks upward for these lower things, and can say on good grounds that his earth hath dropped down to him from Heaven. The Lord hath given.  
Further, when Job saith, the Lord hath given, it is an argument of his own justice and equity in getting; Job did not enrich himself by wrong, by grinding the faces of the poor. If he had done so, he could not have said, the Lord hath given. So much as we get honestly, we may look upon as a fruit of God's bounty. Look into your estates and whatsoever you have got by wrong dealing, take heed of saying, this is of Gods giving, for so you make God himself a partner in your sins. God sometime gives when we use no means, but he never gives, when we use unlawful means. What God said concerning the setting-up of those Kings, Hos. 8.4. They have setup Kings, but not by me, he saith of all, who every themselves by wrong, they have gotten riches but not by me. When men leave the rule of justice, God leaves them. And though unlawful acts are under the influence of his blessing. Wicked men thrive often, but they are never blessed; their prosperity is their curse.  
Thirdly, it is observable, that when Job would support himself in the loss of his estate, he calls to mind how he came by his estate; and finding it all given in by the blessing of God upon his honest labours and endeavours, he is satisfied. Note,  
That what we get honestly, that we can part with contentedly. He that hath got his estate by injustice, can never leave it with patience. Honesty in getting causeth quietness of spirit in losing outward things. Keep a good conscience in getting the world, and you shall have peace when you cannot keep the world. Whereas a wrongdoer and a wrong-dealer, is in such a day under a double affliction, he is afflicted with his present loss, and he ought to be afflicted for his former gain.  
Fourthly, These words, the Lord hath given, being rightly handled, will be as a Sword to cut-off four monsters or monstrous lusts, which annoy all the world, or as a medicine to cure four diseases about worldly things. Two of these lusts are strongest in the rich: and the other pair assault the poor. The poor pine either with discontent, because they have so little; or with envy, because others have so much. The rich swell with pride, because they have abundance, or they are filled with contempt of those that are in want. Let the rich seriously weigh this speech, it will cure them of pride. Charge them that are rich (saith the Apostle, 1 Tim. 6.17.) that they be not highminded. You see how subject rich men are to this inflammation of pride. But with what doth he prick this bladder? It is with this thought that God gives all riches, Let them trust in the living God, who giveth us all things richly to enjoy. That argument of the Apostle, 1 Cor. 4.7. If thou hast received it, why dost thou boast? is as strong and as true in regard of temporals, as of spirituals. Consider seriously that your estates are the gift of God, and down falls pride. If you come honestly by them, they are the gift of God: If you come dishonestly by them, they are the gifts of Satan, and you ought to be ashamed of them and restore them, not to boast or be proud of them.  
Then secondly, it will cure the rich of all contempt of others; what the Apostle James observed and censured in the rich of those times, is found by too much experience among the rich at this day, Ye have despised the poor, Chap. 2.6. Consider it is the Lord, who gave, and he gave as a Lord freely, he might have given thine estate to that poor man, and have left thee in that condition, thou so much despisest in thy brother. God gave him as much as his wisdom thought fit; and it seems he hath given thee more than thou art fit for. 〈◊〉 despi●ing him, thou dost asperse the dispensation of God, and whilst thou woundest him in his poverty, thou woundest God in his providence. Consider it is the Lord that gives, and then be unconvinc'd, if you can, that while you contemn man in his wants, you question God in his wisdom, busy thyself hereafter in praising him who gives All, and leave despising him, who hath received less.  
Then likewise let the poor look upon this Text, and it will cure them of two diseases, into which they often fall, and by which they are much endangered, even in the vitals of grace, discontent and envy. It is the Lord that giveth, that shapes and cuts out your condition, why then should you not be contented with his allowance, and be thankful in your lot? If your estates be proportioned from above, you ought to be content with your portion. Ignorance or in advertency from whom we receive, causeth murmuring at what we have. Do not think thou hast love from God, because thou hast a less allowance from God. The power of God is as much acted in making a Fly, as in making an Elephant; and his love may be as much, and is often more acted in giving a penny, then in giving a talon. Know this, thou who art a child of God, if thy portion be but a penny, it hath upon it the Image and Superscription, a Father's love, which is better than life.  
This also will cure the poor of envy; many times the poor have an evil eye of envy at the rich, they cannot bear it, that others have so much and they so little: Consider it is the Lord that giveth. This argument Christ useth, Mat. 15.20. to him that was angry that they who came at the latter end of the day had as much as he, May not I do with mine own what I will? Is thine eye evil, because mine is good? The envious eye is an evil eye, envy is the disease of the eyes. This Text is one of the best medicines that ever was prescribed. Wilt thou be sick, because another is in health, and make thy brother's happiness the ground of thy misery? Do not think that all is lost, which is not cast into thy lap; or that thy estate is less or worse, because thou seest one having a greater or a better. Must God ask thee leave, or ask thy council, how and in what measure to distribute his favours. Were all but well catechised in this one principle, that God gives all, it would soon dispel this malignant vapour, and all would rest satisfied, not because they or others have received thus or thus; but because God hath thus disposed to all.  
Observe one thing more,  
If the Lord gives us all, than we should be willing to give back somewhat unto the Lord again. And this consideration that God gives us will make us willing to give unto God. What is the reason that many are so unwilling to give somewhat unto God? It is because they will not understand that they are beholding to God for all. If they were persuaded of their receipts from him, a little Oratory might persuade a gift from them, in the cause of God, especially when God entreats them, who may of right command them; when he is content even to take it as a courtesy, who may send for it by authority, and expect it as a duty. God himself, who fills and enjoys all things, hath sometimes (in a sense) need of your estates. Christ who is Lord of Heaven and Earth is sometimes in want of a penny. Christ tells you of his wants and poverty, Math. 25. and shows how and when he is relieved. And as Christ wants in a member, some particular believer; So he often wants in his whole body, which is the Church or whole company of believers. If you have any spiritual wisdom to discern times and seasons, you may know, that now Christ wants money (as I have explained.) Now God (in his cause) hath need. He goes about (in those who solicit his cause) and asks a relief at every one of your doors. Now then do but consider, when any thing is asked for the Lords sake, that the Lord gave all, this will be a key to unlock your chests; this will at once untie your hearts and your purses. Will you let Christ want, shall the cause of God want, while you have it, whereas what you have, God gave? It is express concerning Nabal, that this was the reason why he would not part with a loaf of bread to relieve David and his Army, 1 Sam. 25.11. Shall I take my bread and my water, and my flesh that I have killed for my shearers, and send them to a fellow I know not who? You see the man was all in his possessives, my bread, and my water, and my flesh, he never thought that God had any share or interest in his estate, that God gave it, therefore he would not give to a servant of God. You shall see on the other hand, how David's munificence and that of the Nobles with him, 2 Chr. 29. sprung from this root, the acknowledgement that nothing was their own, it came in all from God; when they had offered so willingly and bountifully towards the building of the Temple, David shows the mine which yielded so much treasure, even this we have digged in all this while, All things come of thee, and of thine own we have given thee, vers. 15. They confessed that all came of God, they were but Stewards, he was the Owner, and his own they could not withhold from him. God giveth us the use of the creature, but he keepeth the right to them in his own hand, when we have the possession of them he hath the property. Wherefore let the consideration that God giveth all make us ready and open handed to give unto God, when he calleth and requireth it at our hands.  And the Lord hath taken away. 
When God gives it is an act of bounty, and when he takes it is an act of justice, for he is Lord, sovereign Lord in both. But why doth Job here charge this upon God, The Lord hath taken? Was it not told him by the messengers, that the Chaldeans and Sabeans came and took away his cattle, plundered and pillaged his estate? They told him that the fire consumed his Sheep, and the wind blew down the house upon his children: Why doth job say, The Lord hath taken? What? will Job charge all those robberies upon God himself? Doth not this look like the blasphemy that the devil hoped would come out of Jobs mouth?  
I answer, when Job saith, the Lord hath taken, it doth but set forth the supreme power and sovereignty of God in ordering all things; and (as we opened before) that God gave the Commission to Satan, or leave to spoil him, or else Satan could not have touched one of the dogs of his Flock. Job knew that God had all men and devils, fire and wind, all creatures in his hand. He saith, the Lord hath taken, because none could take but by the will of God, and he was satisfied, that God willed that in righteousness and in judgement, which they acted with so much cruelty and injustice. Is there any evil in the City, and the Lord hath not done it? Amos 3.6. Every evil of affliction or of trouble is said to be the Lords doing, because it cannot be done without the Lord. Wicked men in all their plots, and in all their successes, are either the rod of God, to chasten his people for their sins, or else they are as God's furnace to try his people's graces, and purge them from their sins. Thus the hand of the Lord is in all our sorrows, The Lord, saith Job, hath taken away.  
We should from hence learn,  
In all our afflictions to look beyond the creature. In all the evils we either feel or fear, let our hearts be carried up unto God. As then we rightly enjoy outward blessings, when those blessings carry us up unto God, when upon creatures our hearts are raised up to Heaven: So than we make a right use of afflictions, of crosses and troubles, when we are led by crosses (in our meditations) unto God. Job doth not say, the Lord hath given and the Chaldeans have taken away, the Lord hath enriched me, and Satan hath robbed me, but as if he had never heard any mention of Satan or Chaldeans, of fire or wind, he saith, the Lord hath given and the Lord hath taken. He doth not fall out with man or complain of the devil, he is not angry with chance or fortune, with stars or constellations; many in the troublesome evils which they suffer are apt to fly out upon all creatures and upon all causes, rather than to cast an eye upon God: whereas indeed we should not take either good or evil out of the hand of any creature. There were some of old, Martion and his followers, who could not relish this Doctrine, nor endure that we should carry our evils, and lay them before God's door, and say, the Lord hath done this; Therefore they found out two beginnings, that is two Gods rather than they would make the same God the author of such extremes (as they thought) of good and evil: They said, There was one God that was a good God, and another an evil God; the one a giving God, the other a taking God; the one a loving God, a merciful God, the other an angry God, a severe God. Many of the Heathen taught better divinity than those Heretics. For they feigned that their Jupiter, had two great vessels, placed at the entrance of his Palace, whereof the one was filled with Good, and the other with Evil. These he dispensed according to the dictate of his own will among the sons of men. And they painted Fortune in two forms, with two faces of contrary colours, the foremost white, the hindermost black, to signify that good and evil, which they shadowed under white and black, came both from goddess Fortune: which comes near that language in the Prophet Isa. 45.7. I form the light and create darkness, I make peace and create evil. And we are taught to look upon the same God, as the spring and fountain of all good, and of all this sort of evil. Though it be a truth (as the Apostle speaks) that the same fountain cannot send forth bitter water and sweet, take it in a natural or moral sense, yet the same fountain may send forth bitter and sweet, take it in a civil sense,; that is, the same may be the author of outward corrections and of outward favours. God is not the fountain of good and of evil in a moral sense, so nothing but good floweth from him: but take it in a civil sense, and so both good and evil, bitter and sweet come from the same fountain.  
Consider the words as they are an argument, and then see their strength to the purposes, for which Job doth especially here apply them; First, the acquitting or justifying of God. 2. The supporting and comforting of himself: and so we may note from them.  
First, That the absolute sovereignty of the Lord over us is enough to acquit him from doing us any wrong, whatsoever he doth with us. Job saith only this, The Lord hath given and the Lord hath fallen; He is the sovereign Lord, therefore I have no reason to complain; he doth it, upon whom I have laid no engagement, upon whom I have no tie at all, to do this or that for me; he doth it who may resolve the reason of all his actions into his own will, he is the Lord. God cannot injure his creature; therefore the Apostle hath recourse to that only in the 9th Rom. for the answer of all cavils and objections against Gods dealing with man, Hath not the Potter power over the clay? The sovereignty and supremacy of the Lord is enough to bear him out whatsoever he doth with, or to his creatures. O man, who art thou that repliest against God.  
Then again, it is as strong for the second end, for the support of the soul in bearing evil, consider that it is the Lord that giveth and the Lord that takes. The thought of God's sovereignty over us and over ours, may quiet our spirits in all that he doth unto us or ours. As it doth justify God, so it should quiet us: hear David Psal. 39 9 I was dumb, saith he, and opened not my mouth, because thou didst it: he doth not say, I was contented because thou dealest thus and thus with me, but I was dumb, I opened not my mouth, because thou didst it, that it was the act of God, the sovereign Lord satisfied him, he had not a word to say, because God did it. So Job here, The Lord hath taken away, is as if he had said, I could not have borne this at the hands of any creature, but at the hands of my sovereign Lord that may dispose of me and mine, and do what he pleaseth, at his hands I not only bear it, but take it well.  
Joseph had not a word of discontent to vent against his brethren, being thus resolved, It was not you that sent me hither but God, Gen. 45. And David lays aside all revenge against railing Shimei on this ground, So let him curse, because the Lord hath said unto him, curse David, 2 Sam. 16.10. A godly man cannot be angry at the doing or speaking of that, which pleaseth God, that it should be done or spoken. And it takes away all complaining, that the Lord hath taken away.  Blessed be the Name of the Lord. 
The Septuagint, and so the Vulgar from them insert here another sentence between these two; the Lord hath taken away, blessed be the Name of the Lord, reading it thus, The Lord hath given and the Lord hath taken away 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. , as it pleaseth the Lord, so cometh things to pass, blessed be the name of the Lord; but we have no more in the Hebrew, than our own translation gives us.  Blessed be the Name of the Lord. 
This is the triumphant conclusion which floweth from the former Propositions, this is the issue and result of them both. A conclusion as opposite to Satan's design as the two Poles of the Heavens are one against the other. Satan waited to hear job conclude with blaspheming the Name of the Lord, and now he heareth Job conclude with blessing the Name of the Lord. How did this vex and sting Satan? This one word of job did wound Satan more, than all the afflictions which Satan procured, wounded job. Though I return naked, though all be taken from me, yet blessed be the name of the Lord.  
Blessed be the Name of the Lord.] The Name of God in Scripture is taken; first for God himself. The name of a thing it is put for the thing named, Psal. 44.5. Through thee will we push down our enemies, through thy Name we will tread them down that rise up against us. Through thy Name, that is, through thee: Through thee and through thy Name are the same. So Psal. 48 10. According to thy Name so is thy praise, that is, thou art praised like thyself, as thou art in thyself, so thou art or oughtest to be praised by thy people, the name is put for the person. You have it clearly, Act. 1.15. The number of names together were about an hundred and twenty, that is the number of persons, so many persons, because numbered by their names.  
Secondly, the Name of God is often in Scripture put for the attributes of ●od.  
Thirdly, the Name of God is put for his Ordinances or worship, Go ye now to my place which was in Shiloh, where I set my name at the first, Jerem. 7.12. that is, where I first set up my public worship; because as a man is known by his proper Name, so is God by his proper worship. And therefore false worship is the setting up of a strange god. When we mistake the name, we mistake the person.  
Fourthly, the Name of God is that reverence, esteem and honour, which Angels and men give unto God. As we know amongst us, the report and reputation that a man hath among men, is a man's name; what men speak of him that is his name, such an one hath a good name, we say; such an one hath an ill name, that is, men speak or think well or ill of such persons: So Gen. 6.4. When Moses describes the Giants, he saith, they were men of renown, the Hebrew is, They were men of name, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because the name of a man is the opinion he hath amongst men; as a man is esteemed, so his name is carried, and himself is accepted in the world. So the name of God is that high esteem, those honourable apprehensions, which Angels and men have of God, such as the thoughts and speeches of men are for the celebration of God's glory and praise, such is his name in the world, Blessed be the name of the Lord.  
By blessing God we are to understand, either, first what we express in word concerning God. God is blessed by his creatures, when his goodness, and greatness, and mercy, and bounty, and faithfulness and justice are published with thanksgiving and praise. Or God is blessed likewise, when we have high and great and glorious thoughts of God: when we inwardly fear and reverence, and love, and honour God then we bless God. The one is to bless with the tongue; the other to bless with the heart. The tongue blessing without the heart is but a tinkling cymbal. The heart blessing without the tongue makes sweet, but still music, both in consort make that Harmony which fills and delights Heaven and Earth. When Job saith here, Blessed be the Name of the Lord, we are to understand it both ways, that Job speaks out the blessing of God with his mouth, and likewise he had high and reverend thoughts of God. His heart and tongue met at this work and word.  Blessed be the Name of the Lord. 
We may note from hence.  
That God is worthy of all praise and honour, not only when he doth enrich and strengthen us, when he fills and protects us; but also when he doth impoverish and weaken us, when he empties and and smites us, when he gives us up to the will of our enemies, to the will of devils and wicked men, even than God is to be blessed. It is a good thing, and it is our duty to bless God when we are rich and when we are full, as Deut. 8.10. When thou hast eaten and art full then thou shalt bless the Lord: But it is a far better thing (yet but our duty) to bless the Lord, when we are poor and weak; when we are empty and have nothing to eat, then to bless the Lord is the breathing of an excellent spirit indeed. 1 Thes. 5.18. In every thing give thanks; Let God do what he will with his children, they have cause to thank him. As he is God in himself, blessed for evermore. When God thunders in judgements so loud, that he breaketh the Cedars and shakes the Wilderness; then to give unto the Lord the glory due unto his Name, and in his Temple to speak of his glory, argues a spirit highly ennobled and glorious in grace, Psal. 29. Therefore his children should not rest in this, that they bear afflictions, but they should labour to bring their hearts, to bless and glorify God in, and for the afflictions that they bear. And a soul that thus honoureth God shall assuredly receive honour from God. That which the Apostle speaks of the Saints suffering persecution, is true of them in any kind of holy suffering, The Spirit of glory and of God doth rest upon them, 1 Pet. 4.14. The Spirit of God is spoken of, as if it were unsettled and unquiet, and knew not where to fix itself, till it had found such a soul: like Noah's Dove, that went hover about and knew not where to rest the sole of her foot, till it came to the Ark; so the Spirit of God is expressed, as hover about from person to person, from place to place, as if it could not rest any where till it find a soul triumphing and blessing God in affliction, at least lying quietly under affliction till God takes it off, and there the Spirit rests and settles itself.  
Observe further, that Job here blesseth God in his afflictions, and that makes the difference; his afflictions now are good unto him.  
If we bless God in our afflictions, than our afflictions are blessings unto us. We have so much blessing in our affliction, as we can bless God for our affliction. There is a mighty power in this speech, I bless God, it changeth evil into good; here is an heavenly Alchemy (as we may so speak) whatsoever affliction you touch with blessing God, you turn that affliction to a blessing; if you have an Iron-yoake of affliction upon you, do but touch it with blessing God, it turneth it into gold. When you have a heavy cross upon you, ready to weigh you down, do but touch the cross with this word from the heart, and it makes it as a crown of glory upon your heads. Thus (I say) you may turn every evil into good, every affliction into a comfort and a blessing, if you can but touch it, with blessing the Name of God.  
We will come to the Conclusion.  In all this Job sinned not, nor charged God foolishly. 
This testimony the Lord giveth concerning Job, both in reference to what he did, and to what he spoke. In all this, In renting his mantle, in shaving his head, in falling to the ground, in worshipping, in saying, Naked came I out of my mother's womb, and naked shall I return thither. The Lord hath given, the Lord hath taken away; blessed be the name of the Lord. In all this Job sinned not, neither charged God foolishly. God himself puts all the actions and all the speeches of Job into the balance, and finds not any lightness in them, he bringeth all that he had done, and all that he had said to the Touchstone, and finds them pure mettle. The Holy Ghost, the great and infallible moderator of this cause, and question between Job and Satan determines, That in all this Job sinned not, neither did he charge God foolishly.  
But it will be objected, Is there any man that sinneth not? Or is there any man that sinneth not in every thing? How then are we to understand what the Holy Ghost pronounceth, In all this Job sinned not. Is any man so holy or can his heart be kept in so holy a frame, as to do and speak so much, without any touch of sin, without any spot of defilement? Jobs question Cap. 9 affirms, that no man can do any one act purely pure, Who can bring a clean thing out of that which is unclean? Now Job himself in his nature was unclean, he had uncleanness in him, how then was a clean thing brought out from Job? Whence had he such a privilege above his brethren, as not to sin in doing and suffering so many things?  
There are some Popish Commentators, who would build the Tower of perfection upon this and other the like Scriptures, scil: That a man may in this life be freed from all sin. For the refuting this sense and clearing of the text, I will give you the resolution in a distinction or two.  
First, if we consider sinful actions, they are of two sorts. There are actions sinful in the matter, when the very thing done is a sin, as to steal, to lie, to be drunk, to commit adultery and the like; the very thing done is a sin materially. There are other actions that are sinful in the formality or manner of doing; so a good work in the matter may be sinful in the manner of doing. We do not assert that all the works of regenerate persons are sins, as if they were sinful actions, or that all that they do is sinful in the matter, for that were a reproach to the Spirit of Christ, that were to reproach the grace of Christ, by which they being regenerated act, and do these things. But we positively affirm that to the works of regenerate persons, to their best works some defilement cleaves, so that though the action be not sinful, yet there is some sin in the action. There is a great deal of difference between a sinful action and sin in an action: We have that difference expressly, Exod. 28.38. Where the Highpriest is said, to bear the iniquity of the holy things; holy things, yet iniquity in them; holy things in the matter of them, yet iniquity in the manner of performing them.  
Now when it is said here, In all this Job sinned not, we are to understand it first thus. Here were no acts sinful in the matter of them, such as Satan did promise unto himself, and did undertake with God, that Job would speak and break out into: Satan was confident that job would blaspheme and curse God to his face; this was an act of an high nature, sinful in the very matter of it, an act abominable, In all this Job sinned not such a sin, he was not transported by passion or impatiency to reproach and curse the living God.  
Secondly, in Scripture language we are said not to sin, when we do not commit such and such sins; as is clear in that instance about David, of whom this transcendent testimony is given, 1 King. 15.5. That he turned not aside from any thing the Lord commanded him all the days of his life, save only in the matter of Uriah the Hittite; a high expression of his holiness. What then? Shall we think that David never sinned at all, but in that matter? No, the meaning of it is, that David never fell grossly or foully, but that time; In comparison of that act, all the rest of the life of David went for so holy, as if he had lived without any sin at all. In this sense the Apostle john giveth the command not to sin, 1 Joh. 2.1. I write unto you little children, 
1 joh. 3.9.  that you sin not (it is a possible precept in an evangelical sense) that is, that you sin not as wicked men do, who can do nothing else but sin. In this sense Job sinned not, he carried himself like a holy person, like an obedient child of God, like one born of God (as the Apostle speaks) whose character and privilege it is, that he cannot sin. Such have the blessing of impotency in the unregenerate part, so that they cannot sin strongly; though as yet they have not that blessed ability, in their regenerate part, not to sin at all.  
The Septuagint adds to this clause, He sinned not before the Lord, or against the Lord. The Vulgar adds, those words with his lips. Neither of them mend the sense of the Hebrew Text, and the latter makes it worse. For it is a higher and clearer testimony to say, In all this Job sinned not, then to say, In all this Job sinned not with his lips, for he might sin in thought, etc. though it be most true which the Apostle James speaks, Chap. 3.7. If any man offend not in word, the same is a perfect man.  Or charged God foolishly. 
The translations are somewhat different, the Septuagint thus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. Non dedit in sulsum Deo. Ar. Mon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olym.  He did not cast any folly upon God; others, He did not offer any thing unsavourly of God; Another, He did not accuse or complain of God: The word in the Original is, He did not give, we translate, he did not charge.  
The word which we translate adverbially [foolishly] is a Noun in the Original, yet it is fully enough to the sense, He charged not God foolishly, or he charged not God with folly, so it is rather in the Original. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propriè insulsitas.  That word which is here translated folly, signifieth in the general any thing that is indebite dispositum, any thing that is unduly disposed, any thing in disorder. And we find it in Scripture referred divers ways.  
First, It is put for unsavoury meat without salt or sauce, as Job 6.6. Can that which is unsavoury be eaten without salt? The word [unsavoury] there is the same with this here rendered folly or foolishly.  
Secondly, It is used for mortar that hath not a due temper or mixture in it, as Ezek. 13.14. I will break down the wall that ye have daubed with untempered mortar; mortar that is not well tempered, is unfit for use.  
Thirdly, It is put for any rude, undigested or indiscreet speech, as La. 2.14. Thy Prophets have seen vain and foolish things for thee; They have seen foolish and unsavoury things for thee. Hence the word is used to express madness, because madness is the height of folly being without any seasoning, without any temper, a thing that hath no taste of wisdom or goodness in it, Jer. 23.13. I have seen folly in the Prophets of Samaria, that is, they are unsavoury, their speeches are untempered mortar, they are foolish and vain. So then he did not charge God with folly or charge God foolishly, hath this sense, Job did not speak any thing rashly or unbecoming the Majesty of God, or charge him in the least to have dealt unwisely or unjustly with him. As if the Lord had said, Satan thou didst expect that Job should now at this time have charged me home, and have laid load upon me with complain, for dealing thus with him: thou expectest that he should have broken out into the dialect of hell itself, such words as these, Why what have I done against God, that he should deal thus with me? Is this the wages that I shall receive for the work and service I have done him? Will he discourage and dishearten others, from coming on to his service by my sad example? Is it justice in God that I who have lived so innocently should be thus extremely afflicted? Could the Lord find out no swearers, no drunkards, no adulterers in the world to let Satan lose upon, but he must needs turn him lose upon me? Had he no other Butt in the world to shoot the arrows of his indignation at, but at an innocent breast? Is this a just God who uses his servants thus? Or if he be omniscient and omnipotent, why then did he not protect me from Satan's rage? Why did he not defend me from the violence of those evil men? Such kind of speeches, or to this effect, Satan expected, Job would have uttered rashly against the Lord: but he is deceived, Job hath no such thought, much less did he speak such words, either against the justice, or wisdom, or power of God; he charges no folly upon God, the only wise God, but gives him glory, saying; Blessed be his Name whatsoever he doth with me or mine.  
Learn from hence first, what blasphemy is, or what it is to curse God; To curse God is to charge God with folly, or with doing things foolishly and rashly. For these expressions expound one another. Satan said Job would curse God; the Holy Ghost saith, Job hath not charged God foolishly, therefore that is a definition of Gods own making, plainly declaring what it is to curse God: Yet every speech or act unbecoming the Majesty, wisdom and power of God doth not presently denominate a man a blasphemer: There may be blasphemy in what is spoken, and yet the person speaking not a blasphemer. Job himself spoke many things afterward unadvisedly in the heat of dispute, but he blasphemed not. Blasphemy or cursing of God properly taken, is ever joined with an intent to cast reproach upon God: As every one is not a liar that telleth what is not true, but he that telleth an untruth, knowing it to be an untruth, with an intent to deceive and wrong others. So he that thinks or speaks a thing unbecoming God, with an intent to reproach or slander God and his ways, this is blaspheming indeed.  
Secondly observe,  
Impatience under, and murmuring at the cross, which God lays upon us, is a charging of God with folly. Murmuring against God, questions the wisdom of God. Complaints have a charge in them. We tax what is done while we submit not to what is done. When we lie under God's hand quietly and silently, than we speak the praise of God, than our carriage ascribes all wisdom, honour and glory unto him.  
Thirdly, In that it is here said by way of excellency concerning Job, that in all this Job sinned not, referring it to his behaviour under these afflictions, as if the Holy Ghost had said, it is matter of admiration that in this, in all this Job should not sin. Note from hence,  
That it is an high act, one of the highest acts of grace, to be composed in thought and word under great afflictions. In all this Job sinned not, as if he had said, it had not been much for job not to sin in other things; but in this affliction, in this distress, being so put to it, being thus tried, in all this not to sin, is Grace, almost to a miracle.  
Lastly, Note this,  
What is well done by us, shall be sure to receive a fair testimony from God. When job had carried himself discreetly, and spoken discreetly, the Lord hides not this in darkness, he shuts it not up in silence: but proclaims the innocency and uprightness of his carriage in this present passage of his life, as he had done before, concerning the whole course of his life and conversation, that he was perfect and upright. The Apostle publisheth, Glory and honour and peace to every man that worketh good, Rom. 2.10 They that carry themselves well either in suffering or in working for God, shall have glory and honour and peace from God. No man needs, blow a trumpet in his own praise, when he hath done well, as the Pharisees did, Math. 6. What we do well, the Lord himself will report to all the world, In all this Job sinned not, nor charged God foolishly.  
And so we have done with this third part of the Chapter, and with this whole Chapter, which contains (as you have heard) those three generals, the description of jobs prosperous estate; The description of his trials and afflictions, and the description of his carriage under those afflictions. Now when he is come off from this assault without wound, without any touch of sin. Satan perceiving himself defeated and frustrated in this attempt, will not yet give it over, he is restless, he will attempt him once more. We shall find him in the next Chapter at the Assembly again, renewing his motion for a second assault, that he may have leave to lay his siege nearer and closer to job, presuming that though he had not prevailed at the first, yet he shall at the second charge; let me charge him but once more, and then see his fall, He will curse thee to thy face.   
JOB 2.1, 2, 3, 4, 5, 6. 
Verse 1. Again there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them to present himself before the Lord.  
2. And the Lord said unto Satan, from whence comest thou? And Satan answered the Lord and said, from going too and fro in the earth, and from walking up and down in it.  
3. And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the Earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him to destroy him without cause.  
4. And Satan answered the Lord, and said, skin for skin, yea, all that a man hath, will he give for his life.  
5. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.  
6. And the Lord said unto Satan, Behold he is in thine hand, but save his life.  
AS the Prophet Ezekiel, when in vision he had been showed one abomination, 
Ezek. 8.  was led forward to a second and a third and a fourth, with, Come see a greater abomination than this or these. Or as the Angel proclaimeth in the Revelation, One woe is past and another woe is at hand. The same may we say concerning this History of Jobs sorrows. Having showed you his first affliction in the former Chapter, I must now lead on your attentions, with, Come behold a second, a greater than that; and having showed you one woeful day, I must now show you a second, Again there was a day when the sons of God came to present themselves.  
This whole Chapter presents us in the general with Jobs second trial. About which we may observe these particulars.  

1. The occasion of it.  
2. The causes of it.  
3. The manner of it.  
4. The consequents of it.   
1. The occasion of it was Satan's appearing at that heavenly Session, and being there questioned about that former affliction of Job, he answers with slander, and desireth that Job may be brought about to a second trial.  
2. The causes of this affliction (as of the first) are two.  

1. God. And  
2. Satan.   
1. God permitting and limiting it.  
2. Satan provoking and then inflicting it. Both are laid down in the words of the context now read, to the end of the sixth verse.  
3. The manner of this affliction, was the striking and smiting of Jobs body with a sore and noisome disease, which you have contained in ver. 7, 8.  
4. The Consequents of this affliction, or what followed upon it, and those are three.  

1. His wives sinful council, ver. 9 As soon as she saw him thus smitten, What (saith she) dost thou still retain thine integrity? Curse God and die. There's her counsel.  
2. His wise and holy reply, ver. 10.  
3. His friends loving visit, vers. 11, 12, 13. They hearing of the affliction of Job, came from a far country, to see him and to comfort him.   
These are the distinct parts of the whole Chapter.  
These six verses decipher the occasion and the causes of Jobs affliction, Satan inciting and provoking the Lord; and the Lord permitting and limiting Satan.  
The three first contain the same matter which we have opened and explained in the former Chapter, and they are almost word for word the same; therefore I shall not need to stay long upon them: Only I shall inquire a little further about two things.  
First about the day of this great appearance. And secondly, about the persons appearing, who are said to be the sons of God.  
To the former of these the Jewish Doctors contend much. That this was the first day in the recourse or return of the year: intimating, if not contending, that the first day of every year was as God's day of general Audit, in which he conveen'd or called together his Angels, to give him an account of all the passages and dispatches of the year past, and to give them instructions what to do, the year coming; 
Nimis crassum est. Merc. Conveniens videtur fuisse festum Sabbathis quod tunc & commune erat omnium fidelium, idemque celeberrimum. Bolduc.  which opinion I leave under the censure of a learned Interpreter, as gross and groundless.  
Others fix it upon the last day of the week, affirming that this was the Sabbath day. And that this was a convention or Assembly of the Church on Earth for the solemn worship of God upon that day, which is here called, A presenting themselves before the Lord; in concurrence with which opinion, the sons of God must needs be interpreted holy men. I find some affirming, that men are not called the sons of God in all the old Testament, but the Angels only. And so they take that Text, Gen 6.2, The sons of God saw the daughters of men, etc. for the Angels either good or bad, who being taken with the beauty of those daughters, assuming bodies came into them, of whom came the Giants. A conceit as monstrous as those Giants, and fitter for a fabulist then a Divine. On the other extreme, 
* In his Homily on Gen. 6.2.  chrysostom denies that the Angels are at all called the sons of God.  
We may walk safely in a middle way between these two. For both Angels and men are called the sons of God: Why Angels are called the sons of God hath been showed, Chap. 1. v. 6. Men are called the sons of God for two reasons; either for their power or greatness, so they Gen. 6.2. might be called the sons of God, because great and powerful on the earth. Or rather secondly, for their piety and holiness by which they resemble God, and in which they serve God as a son doth the Father. Indeed the Apostle affirms that the privilege of sonship was brought-in by the Incarnation of Christ, who is said, In the fullness of time to be made of a woman, etc. That we might receive the adoption of sons, Gal. 4.5. But in Scripture a thing is spoken of as newly done, when it is more fully done, Joh. 7.39. The Holy Ghost is said not to be given at that time, because he had not been so plentifully given. And the Apostle to the Hebrews speaks, as if the way into Heaven had been but then opened, because it was then more clearly opened, Heb. 9.8. So we are said to receive the adoption of sons, when Christ came in the flesh, because than our sonship was more apparent, though before it was as real.  
So then according to this Interpretation the sense of the words is. That upon the Sabbath day, when the servants of God, the faithful of that age and place were met together to celebrate the public worship of God, Satan (the evil spirit) who is ever ready to oppose and resist us, to interrupt and hinder us, when we appear before the Lord in holy duties) came also among them to present himself before the Lord.  
I propose this as an opinion to which my own inclination is not strong. These words with the context (as was noted in the former Chapter) seeming to me, rather a representation of God's providence towards man, than a description of man's worship tendered unto God.  Again there was a day. 
It may be yet further enquired how much time passed between the first and this second day of appearance. Some affirm it was the immediate day after; others the immediate Sabbath after. A third opinion deferrs it to the year after; Satan cunningly delaying the business all that while, to the intent he might more fully see how the former affliction wrought, what effects it had or would have upon Job, before he attempts a second.  
The text resolveth us in neither of these, but leaveth it indifferent and undetermined, saying only, Again there was a day. It is most probable that there was such a distance of time between these two afflictions, as was competent to a full discovery of Jobs spirit, under the first. As when Christ was tempted and had foiled Satan in that temptation, it is said, the Devil departed from him for a season, 
Luk 4.13.  he left him, probably, to see what effects might follow upon the former temptation: So Satan having tempted Job, and tempted him by a temptation, though one in the general, yet with a fourfold assault, four several messengers, making (as it were) four charges upon him, he leaveth him for a season, and again when there was a day, he returns to renew the assault and battery.  
I shall passover the two verses following in all that they contain, opened in the former Chapter. But in the latter end of the third verse, there is somewhat added very material, where the Lord bespeaks Satan concerning Job, Hast thou considered my servant Job, that there is none like him in the Earth, a perfect and an upright man, one that feareth God and escheweth evil? (This was the Character which God gave of him before in the former Chapter, but now he goeth on) And still he holdeth fast his integrity, although thou movedst me against him to destroy him without cause. This is superadded to his testimony, his commendation is enlarged. Job (you see) hath gained in this conflict: he was described before as an holy man, now he is described as a tried man, as an approved soldier. Job hath obtained this honour in the former combat with Satan, a glorious addition to his character: As the patience and other graces of Job did increase, so did the testimony of God increase concerning him. Note from this addition only in the general thus much.  
That such as honour God, God will honour. If we do any new or further service for God, God will add some further honour and respect unto us. If we do, or say, or suffer any thing extraordinary for God, God will say, or do somewhat more than ordinary concerning us. The old character did not serve, when Job had done this new service. God will never conceal any of our graces, no nor the improvement of any of our graces. If we speak but a word for God, we shall hear of it again; God takes it and pens it down, as it is said, Malac. 3.16. They that feared the Lord, spoke often one to another, and the Lord harkened and heard, and a book of remembrance was written; God sets it down presently: So he recorded what Job had spoken, and gives it him in at the next meeting with Satan. We can never loose either by doing or suffering for God. All shall be recompensed to the utmost farthing. As it is usual with Kings and great-men of the world, for great services done them (especially in wars and battles) to make additions to the titles of honour, to give some new mottoes, or put some new devices in the Coat-armour of those who serve them. Thus doth God here. Job having played the man (as we say) or rather the Saint in that former combat, he hath a new title of honour put into his stile: Now it is not only Job, a man that feareth God and escheweth evil; but, Job a man that holdeth fast his integrity.  
Consider the words themselves.  And still he holdeth fast his integrity. 
The words [And still] or too this present time, may have a double reference. First, barely to the time past: Job was not only a perfect and a sound man in former times, but he is so still, so at present. Or rather secondly, it refers to the affliction and losses he had suffered; as he was in former times, so he is at this time; as he was in prosperous times, so he is in troublesome times: When the day was light and clear to him, Job was a perfect man, and now the day hath nothing but darkness and gloominess in it. Job is a perfect man still, though wounded in his estate and broken in his outward comforts, yet he is as sound and whole in his spirit, as ever he was. Though cattle, servants, children be dead and gone, be spoiled and lost: yet grace is safe, and faith triumphs, he still holdeth fast his integrity.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Holdeth fast. 
This which we translate by two words, is but one word in the Hebrew. Our language is not comprehensive enough to express the fullness of that word, in a word. job doth not only hold his integrity, but he holdeth it fast: the word implies a strength in holding, to hold a thing firmly. And more, the word hath a further Emphasis in it; it signifieth not only to hold a thing by that degree of strength, wherewith formerly we did hold it; but it doth import thus much, to wax stronger in the holding of it, to prevail or increase in strength. As when David sent joab to number the people, 
2 Sam. 24.4.  joab was unwilling, and said to the King, Now the Lord thy God add unto the people an hundred-fold, but why doth my Lord the King delight in this thing? Then it follows, Notwithstanding the King's word prevailed against Joab. That which is there translated, And his word prevailed, is the same with this we translate here, Holdeth fast; the King's word did take a prevailing hold upon joab, or held him fast to the doing of the King's command, though he would have got oft from the business: So we may understand it here, still he prevaileth or waxeth stronger in his integrity.  
The same word is used by the Prophet Malachi, cap. 3.13, 14. where God convinceth those proud spirits that puffed at his service, Your words (saith he) have been stout against me. That which we translate, have been stout, is the same with this in the text of job; your words have been stout, that is, they have grown stronger and stronger against me and my ways, you are confirmed in wickedness; whereas your hearts should have been brought down and humbled, you are increased and hardened in your obstinacy and rebellion. Such is the strength and meaning of the word in this place. job by this opposition grows more strong and stout in his integrity, he is so far from being daunted, that he is encouraged; he is as he was, nay more than he was, he is increased, still he holdeth fast his integrity.  His integrity. 
It is a word of the same root with that used, Chap. 1. ver. 1. There was a man in the Land of Uz, and this man was perfect, and these words illustrate and expound one another; to be a perfect man, is to be a man of integrity; there, he was a perfect man; now, he is a man holding fast that perfection, namely, his integrity.  
From this first branch observe,  
First, That Satan in all his temptations plants his chiefest battery against sincerity. Hence it is here expressed, that job still held fast his integrity, as if the Holy Ghost would intimate this unto us, that Satan pulled more at that, than at his estate. Satan did not care at all to pull jobs Oxen from him, or his Sheep from him, or his children from him, but to pull his grace from him; therefore it is said, job held that fast: Without question Satan assaulted that most, which job held most; the thing that Satan aimed at, was not to make job a poor man, but to make him a sinful man; and he would never have troubled himself to rob him of his riches, but only in subordination to the robbing him of his graces. That was the booty Satan looked for. Satan looked at his cattle, only as pay for his Army of Sabeans and Chaldeans: but he looked upon his grace (if he could have got it from him) as pay for principalities and powers. As grace gotten or improved is the joy of Angels: So if grace could be stolen away or destroyed, it would be the joy of Devils. This was Satan's hope.  
Secondly, Note this, job holdeth fast his integrity.  
That whatsoever a godly man looseth, he will be sure to lay hold of his graces, he will hold spirituals, what ever becomes of temporals. He will be sure to take fast hold of these, when all is going, when riches are going, when children are going, when friends are going, when liberty is going, yea when life is going too, than he lays fast hold upon his integrity. And saith (as jacob) to the Angel, I will not let thee go, and he saith it without exception: for he knows he cannot be blessed if that go. Integrity is his Benjamin, all the children he hath shall go, but this son of his right hand must not; For indeed his life is bound-up in the life of grace. And if he part with that, he must lie down with sorrow in his grave. Wherefore he is resolved not to part with that, whatsoever he parts with. As it is with a man at Sea in a Shipwreck, when all is cast overboard, the corn that feeds him, and the clothes that cover him, yet he swims to the shore if he can with his life in his hand. Or as it is with a valiant Standard-bearer, that carries the banner in war, if he sees all lost, he will wrap the Banner about his body, and choose rather to die in that as his winding sheet, then let any man take it from him or spoil him of it, he will hold that fast, though he lose his life for it. So doth job here, so doth every one that is of jobs heavenly temper and spiritual resolution: in the greatest storm, in the hottest assault, he will wrap himself round about with his integrity, wind that about him, and will not let it go. Kill him if you will, destroy him if you will, he will never part with his integrity, though he part with life. Indeed there is nothing else can stand a man in stead to any purpose, if that be lost, all's lost. A man that is in danger of drowning will lay hold upon any thing, upon a straw, upon a rush, though it have no strength to support him: Men in danger will lay hold upon somewhat; they that are wise will lay hold upon the rock, upon that which will do them good, in an evil day; They will lay hold upon Christ, they will lay hold upon promises (in laying hold upon our integrity, all that is done) than they are sure to live: for Wisdom (that is Christ) is a tree of life to all that lay hold upon her, Pro. 3.18.  
Thirdly, it is considerable, that this word is used for the laying hold upon our weapons, either to defend ourselves or to offend and assault our enemies, Psal. 35.2. David prays, that God would take hold of shield and buckler, and stand up for his help. We may note from hence,  
That integrity is our arms. Integrity is a Christians weapon, job lays hold upon his integrity as a sword to wound his enemy, and as a shield and buckler to save and defend himself.  
Fourthly, from that exposition of the word, that it signifieth not only to be strong, but to prevail, it signifieth an overcoming power; he doth hold fast, that is, he prevaileth with his integrity. We may note,  
That grace doth not only oppose but conquer Satan and all his temptations. He doth prevail in his integrity (so the Hebrew may be rendered in the letter.) Sometimes (you know) there is a war and opposition, when there is no conquest; a war may be carried on divers years in a nation, or between nations, when there is no absolute victory on either side; as we see by woeful and lamentable experience in Germany, where there hath been opposition, one side against another above these 20. years, and yet no side hath prevailed. But as grace makes war, so grace gets the better, grace gets the day, and will shortly make a final conquest; yea, there is not only a conquest (saith the Apostle, Roman. 8.) but through Christ we are more than conquerors.  
In the 5th place, I told you that the word signifies, to increase in strength, he holdeth fast his integrity, or he increaseth in strength in his integrity. Note hence. That  
True grace gains by opposition. True grace is increased the more it is assaulted. Satan comes a purpose to destroy jobs graces. job waxeth stronger in his graces. True grace will do so in whomsoever it is. Hypocrites (who have but a show of grace, painted grace) fall off in times of trial, in times of temptation; that which only seemeth to be somewhat, cometh to nothing, but that which is somewhat, cometh to more.  
Lastly, Consider the Emphasis of the words. God speaks of this in a kind of admiration; he putteth a greater Emphasis upon this than upon the other part of jobs character.  Verse 3. 
Hast thou considered my servant Job, that there is none like him in the Earth, a perfect and an upright man, one that feareth God and escheweth evil? and still he holdeth fast his integrity.  
God speaks of it, as a matter of wonder, a rare thing. From this observe,  
That to hold our integrity in evil times, is not only good but admirable. It is that which doth even (as we may so speak) provoke God himself to an admiration. It is a truth whether it be in regard of personal troubles or national troubles, to hold fast and keep close to God in such distresses is admirable. To continue good, while we suffer evil, is the height and crown of goodness. As it is that which putteth one of the greatest aggravations upon the sinfulness of men, that they will hold fast their sins in the midst of judgements. The Prophet Amos with much elegancy of speech and vehemency of spirit urgeth this against the Jews, Cap. 4. I have given you cleanness of teeth, yet have ye not returned unto me: I have withheld the rain, yet have ye not returned unto me: I have smitten you with blasting, yet have ye not returned unto me: I have sent among you the pestilence and the sword, yet have ye not returned unto me, saith the Lord.  
The Prophet jeremy takes up the same argument, having before spoken of judgements sent upon them, Yet (saith he) they hold fast deceit and refuse to return (Cap. 8.5.) they held fast deceit, though they were afflicted, that aggravated their sinfulness. Now (I say) as it makes sin out of measure sinful, to hold it fast when God afflicteth; so it makes grace out of measure gracious, putteth a wonderful splendour and glory upon it, if we hold fast our grace, when troubles and afflictions meet us in the holding of it forth; and God will put an Emphasis upon such a one for grace, as he did upon Ahaz for his sin, 2 Chron. 28.22. In the time of his distress did he trespass yet more against the Lord, This is that King Ahaz, that brand is put upon him. So there is an honour stamped on Job in this testimony, that in the time of his distress, he did yet more good, This is that Job: to serve, believe and love God more in distress, this is integrity to a wonder, this draws the heart of God toward such, and makes them truly glorious in the eyes of godly men.  
That which follows in the text, doth yet more advance the honour of Job in this victory, still he holdeth fast, etc.  Though thou movedst me against him to destroy him without cause. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Though thou movedst me] The word here used to move, signifieth more than a bare motion, it carries in it a persuasion, and more than a bare persuasion, it carries in it a vehement instigation: As when a man doth persuade a thing by arguments and strong reasons; that is the force of the word; as in that place, 1 King. 21.25. There was none like Ahab which did sell himself to work wickedness in the sight of the Lord, whom Jezabel his wife stirred up: stirred up is the word in the text, thou movedst me; Jezabel moved Ahab, incited him, never gave him over, by arguments and reasons, by this consideration and that consideration to do wickedly in Israel: So here, Satan did as it were ply God with arguments and reasons to instigate him against Job, Thou didst move me against him. Satan is a cunning Orator and knows how to handle a matter, that it may take with greatest advantage.  
Some may question, how can this be? Will God be moved by Satan? Is not the Lord unchangeable? Have Satan's words and arguments such power with God to move him to do a thing?  
I answer it two ways; We may clear it first thus. As the Saints and people of God in prayer are said to move God, and to prevail with God, they are said to carry a business with God. Now you know what they do in prayer, they do not only spread a petition barely before God, but they strengthen it with all the arguments they can, argument upon argument, pleading upon pleading; yet the Lord himself is not stirred, he is not changed at all by the prayer of his people, it is not to be thought that the Lord upon the prayers of his people, takes up any new thoughts, or puts on any new resolutions to do this or that; for a mercy that is but a day old in regard of our prayer obtaining it, is an eternity old in regard of God purposing it, therefore God is not changed at all; but he is said to be moved to give or do, as or when we pray, because he giveth and doth what he himself had purposed to give, when we should pray: for as God from all eternity did purpose to give to his people such and such mercies, 
Quanquam Deus à nullo potest moveri, ad aliquid volendum de novo, cum sit immutabili●: tamen sicut voluntate aeterna producit aliquid in tempore, ita ab aeterno voluit modum producendi.  so he did purpose and decree, to give them when they prayed. Now then as it is in regard of his people's prayer and seeking for mercy, they move God; but it is only the bringing forth of that which he had in his heart from all eternity to do for them: So here in this case, God had a purpose from all eternity to try Job, and likewise he did purpose the way and the means of it, that it should be done upon the motion and instigation of Satan. For although God cannot be moved by any to do a thing, which before he intended not, he is unchangeable: yet as by his eternal will and counsel, he doth produce things in time: So likewise from eternity he did order and will the manner of their producing, he purposed to do good for his Church upon the supplications of his servants, and sometimes to afflict his Church or servants at the instigation of Satan.  
Secondly, This place [thou movedst me against him] is to be understood by a figure, very frequent in the Scripture. God speaking of himself after the manner of men; because as men usually when they do a thing are moved by others to do it; and by persuasions are sometime prevailed with, to do that which they intended not an hour before. So God is said to do a thing upon motion, though he intended it from eternity, often descending to express himself by that which is common to men, though his manner of doing it be transcendent, infinitely beyond men.  
From the force of this word so explained, Thou movedst me against him. Observe,  
That Satan is an earnest and importunatè solicitor against the people and Church of God; he without ceasing provokes God against them, he bends his wits and strains his language to the height, in pleading against them, to get them delivered up into his hands, or into the hands of his instruments.  
And if Satan be thus zealous, so importunate a solicitor against the Saints. It may teach us to be as earnest and zealous for the Saints. Satan doth not only move, but he moveth by arguments, he incites: It is not enough to pray by proposing our desires, but we must pray enforcing and pressing our desires; such a holy unquietness of spirit, as is expressed by the Prophet, Isa. 62.1. For Zions' sake will I not hold my peace, and for Jerusalem's sake will I not rest, etc. Such was that required of the Watchmen set upon the walls of Jerusalem, which should never hold their peace day nor night: Ye that make mention of the Lord, or ye that are the Lords remembrancers, keep not silence, and give him no rest till he establish, and till he make Jerusalem a praise in the Earth, Isa. 62. ver. 6, 7. This duty is now doubled on us by the great afflictions and greater fears of Zion. When Christ was in his agony, he prayed more earnestly, Luk. 22.44. And when his Church is in an agony, we ought to pray more earnestly. At such a time we must mingle more fire with our prayers, we must pray more fervently. At such a time we must mingle more water with our prayers, we must pray more repentingly: We must with Jacob (Hos. 12.) weep and make supplication. At such a time we must mingle more faith with our prayers, we must pray more beleevingly. In a word at such a time, every prayer must be a pleading, yea a wrestling with God, a wrestling with resolution, not to let him go until we have got a blessing, till we prevail with God to destroy his Church's enemies, as Satan in the text moved God to destroy Job, his servant and his friend. So it follows, Thou movedst me against him to destroy him.  To destroy him. 
The word Destroy signifieth to swallow up or to devour: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  You have it Gen. 41.4. where it is said, that the seven lean ears and seven lean kine did devour or eat up the seven full ears and the seven fat kine. And Exod. 7.12. the text saith, That Moses his rod did swallow up the rods of the Magicians. Psal. 124.3. Unless the Lord had been on our side, they had swallowed us up quick. In all these places it is the same word we have here, thou movedst me to destroy him.  
In the former Chapter where Satan desired God to touch Job, I showed what kind of touches Satan desired to lay upon the people of God, you see it now cleared by God himself, Thou movedst me to destroy him, to swallow him up. Thy words were moderate and diminutive, do but touch him, but thy intentions were bloody and destructive, thou movedst me to destroy him, to make an end of him, that was thy meaning.  Without cause. 
But will the Lord, the wise God do any thing without cause? A wise, a prudent man will not do any thing without cause; though Satan may be so brutish and unreasonable to move God to do a thing for which there is no cause, would the Lord be so persuaded, by his motion to do it without cause? The text seemeth here to speak so, thou movedst me to destroy him without cause, and God harkened to his motion before, and gave him up all his estate, to do with it what he pleased.  
Briefly to clear this. Without cause. It is the same original word used in the former Chapter, Doth Job serve God for nought, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or without cause (as was then opened) so here, Thou movedst me against him to destroy him without cause, or thou movedst me against him for nothing or for nought.  
We may consider this phrase of speech [without cause] three ways. First, in reference unto Satan. Secondly, in reference unto God. Thirdly, in reference unto Job himself: From each of these considerations light will shine into this point.  
First in reference unto Satan. God tells Satan, thou movedst me against him without cause, that is, Job never gave thee any cause why thou shouldest make such a motion against him; Job had never wronged thee, or done thee any hurt, as David saith of his enemies, they are mine enemies without cause, I was never injurious or unjust unto them. So Satan was Jobs enemy without cause, Job never gave him occasion▪ Indeed the holiness and goodness of Job was Satan's grief and Satan's trouble; but for any other trouble or wrong Job never did him, therefore without cause, it was in reference unto Satan.  
2. In reference unto Satan, without cause, that is, Thou didst not allege any sufficient cause or charge him with any particular crime; thou didst only bring in a general suspicion against him; there was not so much as a common fame (as you know it was a course to accuse men upon common fame.) So saith God here, it was nothing but a suspicion raised out of thine own brain (as indeed those common fames, that we heard of not long since, upon which many were accused, yea condemned, were only suspicions borne in the brains of those men.) So here Job was charged merely upon the suspicion of Satan, there was no crime directly alleged, nor any evil report in the world against him; cause was not showed legally, therefore without cause thou movedst me against him.  
3. In reference unto Satan, without cause, that is, it now appeareth upon the trial that thou didst move me against him without cause; that which thou didst pretend to be the cause, was not found in Job, thou pretendest he was an hypocrite and served me for himself; now thou se●st thyself confuted, it appeareth he did serve me for nought sincerely, and not for his own end●. He is no painted sepulchre, no rotten self-seeker.  
If we consider the words in the second place with reference unto God, Thou didst move me against him without cause, than we must take heed of thinking, that God doth any thing without cause; No, the wise God doth every thing in number, weight and measure; he doth every thing upon great reason, upon the highest reason. God will not do the lowest thing, but upon the height of reason, he doth the least thing upon greater reason, than the greatest Politicians in the world do the greatest. Therefore God had reason, important reason to give Job up to be afflicted. He did it for the trial of Job, he did it for the magnifying of his freegrace, and the graces of his free Spirit in his weak creature, he did it that Job might be set up as an example of patience, he did it to discover the slander of the devil; therefore he did it for strong reasons, it was not without cause in reference unto God himself.  
Lastly, If we consider it in reference unto Job, it was not absolutely without cause neither; for though there was not that cause in him, which Satan pretended, namely gross hypocrisy: yet if the Lord should search and sift him narrowly (as if he should search and sift the holiest of his servants, his pure eyes and holy nature would find sin enough in them, which might justify him, or show to his justice sufficient cause (take the sin in itself) not only to afflict them temporally, but to lay his hand upon them for ever.) Should God (I say) have tried him thoroughly and looked upon sin in itself, he might find cause to afflict him in regard of his sin. So then absolutely in reference unto Job, it was not without cause, God might have found cause in regard of his sin.  
But there were other causes in reference unto Job, it was to try job, to exercise job, it was that job might have further honour after the trial: There might have been a reason in sin (if the Lord had marked iniquity) And there were many reasons in reference to his good, why the Lord did leave him thus in the hands of Satan to be afflicted.  
To wind it up. If we look upon Satan, than it was without that cause he pretended, it was without any direct charge, it was a mere suspicion, job had never wronged him. But if we respect God, it is not without cause, God doth all things for weighty reasons. And if we respect job, God (possibly, yea easily) might have found a sin in him (any sin in itself considered would do it) as the cause of his affliction; And he had other actual reasons in reference both to the being and improvement of his graces, why he left him thus in the hands of Satan.  
Hence we may learn. First (in that God saith, Thou movedst me against him to destroy him without cause.)  
That pure or rather impure malice, stirreth Satan against the people of God. Though he always pretends somewhat in them, yet the cause is in himself. God now discovers he doth nothing but out of very malice, pure malice against his servants. Satan hath two names in Scripture, noting his two special works, Temptation and accusation. He solicits good men to do evil against God; Hence he hath his name, the Tempter. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He solicits God to conceive evil of good men; and hence he hath his name, the Slanderer or Accuser.  
Secondly, we may note,  
That God doth afflict his people sometimes without respect unto their sins. Thou didst move me against him without cause. It was not in regard of his hypocrisy or of any thing thou didst charge him with, why I did afflict him and lay my hand upon him. Though all men have always sin enough to be the meritorious cause, yet oftentimes sin is not the moving cause of their afflictions. When the Disciples put that question to Christ concerning the blind man, Joh. 9.2. Master who did sin this man or his parents, that he was borne blind? jesus answered, neither hath this man sinned nor his parents, (not as if either of them were without sin, but to show that they had not sinned as to this purpose, sc. their sin was not the cause of this blindness, and therefore in the next words, he assigns the cause) But (sc. he was borne blind) that the works of God should be made manifest. Afflictions are always from sin, but not always for sin. Neither are they at all for sin (upon believers) by way of the least satisfaction to the justice of God (that chastisement Christ hath so fully borne, Isa. 53. that no believers finger shall ever ache in that sense.) But they are often afflicted for sin by way of purgation or prevention,  
Thirdly, we may note this likewise,  
That God will at the last give testimony for the clearing of the innocency of his servants against all Satan's malicious accusations. God himself gives testimony here a second time concerning job, Thou didst move me against him without cause, thou didst move me to it, but it is clear, and I give my sentence, there was no such cause as thou didst suggest against him, why I should destroy him.  
When the Lord had thus called Satan to account concerning job, whether he had considered him both in his radical graces, and in this additional grace, the holding fast of his integrity; Then Satan comes forth to answer this also. Hast thou (saith God) considered my servant Job that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil? And still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause? Yes saith Satan in the 4th verse, And Satan answered the Lord and said, Skin for skin, yea all that a man hath will he give for his life. But put forth thine hand now and touch his bone and his flesh, and he will curse thee to thy face.  
Here is Satan's answer with his motion upon it.  
By his answer he labours to blot and obscure the glory which Job had gained in the former battle; and by his motion he labours to bring him about unto a second trial. As by his answer in the former Chapter (a little to compare him with himself) Satan slandered Jobs actions, so by his answer here, he slanders Jobs sufferings. There it was for something that Job served God, and here that which Job had suffered is nothing.  
It is Satan's trade (and he hath many children of the same occupation) to slander and to slight whatsoever the servants of God, either do or suffer. Before he slandered Jobs active obedience, now he slanders his passive obedience. What is this (saith he) tush, Skin for skin, yea all that a man hath will he give for his life: It is a slight trial that he hath passed yet; what great matter is it if he hold fast his integrity; who would not, who could not holdfast for any thing that hath been done to him yet? Let us try him again.  
For the clearing of this we will examine the words.  
Skin for skin, yea all that a man hath will he give for his life.  
We see here that malice is steeped in wit, Satan answereth by a Proverb, Skin for skin, etc. A proverbial, quick, sharp speech, the general sense of which and Satan's intendments are very clear.  
The general sense of this proverbial speech is this. That life is the most precious treasure, that a man will part with any thing upon these terms. The saving of his life. That all a man suffers comes not very near him, while that is out of danger. Such is the general sense, and Satan's intendment in speaking this, is as clear; namely, that as job before had served God for his wealth, so now he doth serve him for his breath; that as before job kept close to God, that he might enrich him: so now job keeps close to God, lest he should destroy him. He seemeth to hold fast his integrity (so you tell me) but it is only that he may hold fast his life; He served you before for wealth, and now he serves you for breath. His fear of losing that makes him humble himself, and give many thanks: Search him to the bottom and you will find him still a mercenary servant, holding his integrity that he may hold in with thee, and live. This is the general drift of Satan.  
But to give the special meaning of his words doth somewhat trouble Interpreters, Skin for skin and all that a man hath will he give for his life.  
First [Skin for skin] Some interpret it thus, A man will venture the skin of one member to save the skin of another: which being cut-off or wounded, his life is more in danger. As for instance, if a blow come at a man's head, he will hold up his hand or his naked arm, he will venture the skin of his hand to save his head. And the reason is, because his life is more in danger, if he be wounded in his head, then in his hand. Here is skin for skin, he gives the skin of a member, which is further off from the seat of life, to save the skin of that member which is so near the seat of life.  
Secondly by skin in the former place, some understand all the outward estate that job had. It was usual in those times to express all riches by the word Skin, and the reason of it was this, because (as was observed before) their substance was cattle, and so from the skin of their cattle, 

Aes alienum habere dicitur, & qui aureos debet, & qui corium forma publica percussum, quale apud Lacedaemonios' suit. Sen. de Ben. l. 5. c 14. Suppellex a pelle.  
Ludi● de alieno corio (i e.) ex alienoliberalem te praestas.   they did denominate their estates. Or as others, because their money was made of skins, and so they did express their wealth and riches under the word skin. Answerable to which custom, the Latin word for householdstuff or household goods, is derived from that word which properly signifies a skin, because either they were wont to wrap up their goods in skins, or because they did put a great value upon skins, and so their whole outward personal estate, was comprehended under that notion. Hence that common Proverb amongst the Ancients, Thou spendest out of another man's skin. To be liberal out of another man's estate, was called a being lavish upon another man's skin. And then skin in the second place doth signify the man himself, or the person of a man: the thing containing or that which covereth being put for the whole, by a Synecdoche; the skin for the whole man. 
Pelliculam curare jubes. Hor. lib. 2. Sat. 5. In cute curanda plus aequo operata juventus. Hor. Ep. 2. l. 1.  And it is usual in good Authors to put the skin for the whole man, as, to look to the skin is to look to the whole body; Take it thus, that skin in the first place is all outward things, and skin in the second, is taken for the skin that covereth the body, and so the sense runs thus, Skin for skin, etc. that is, a man will give all his outward estate, to save the flesh upon his back, that is, to save his life. As if Satan had said, this act of job, which is so cried up, and made a matter so considerable, being examined will be found as ordinary, as the Highway. It being common, to a Proverb, for a man to part with all, that he may preserve himself.  
There is a third exposition much laboured by a learned Interpreter, 
Sanctius.  who by skin in the first place understands not generally all his estate, but more especially his apparel, his clothing, which at the first were made of skins; and were used long after for cloathings, by Princes and great men in divers Countries, from which the sense of the Proverb is thus given, skin for skin, etc. A man will part with his clothes, cast them off willingly, easily, that he may save the skin of his body, save his life: And so he expounds it by that act of job in the former Chapter, vers. 20, where it is said, that Job rend his mantle and cast it off: as if Satan had alluded unto that, and said, no marvel if job humbled himself to the dust and renting his garment, cast that away, when he heard all was taken from him; job parted with the skin, his garment, that he might move thee to compassion, and so save his other skin, the garment which clothes his flesh; which he feared thou wouldst rend by wounding, and so let out his trembling soul, his beloved life.  
A fourth gives this interpretation of the words, Skin for skin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  etc. The Original Preposition, which we translate (for) is often in Scripture likewise translated (upon) as in 2 King's. 5. The widow went from Elisha, and shut the door upon her and upon her son. So in other places, than the sense is made out thus; Skin upon skin and all that a man hath will he give for his life; that is, if a man had never so many skins, if it could be supposed he had an hundred skins one upon another, he would let all be taken oft to save his life. That place is expounded as a parallel, job. 1.16. where it is said, That of Christ's fullness we receive grace for grace, that is, grace upon grace, or abundance of grace, all the grace we have; this grace and that grace, faith, and love, and patience, and humility, every grace, all grace you receive from Christ. Thus some illustrate these two places one by another. So Satan saith of job here, Skin for skin, that is, skin upon skin, a man will give all his skins, suppose he had many, he would part with all: or take skin for never so much of his outward estate, he will let all go to save his life.  
There is yet another interpretation given of this, Skin for skin, ye all that a man hath will he give for his life; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  take the words comparatively; we translate it, yea all he hath. That copulative particle in the Hebrew is rendered sometime and, sometime yea, sometime so, according to which last exception, the sense standeth thus, as a man will give skin for skin, so a man will part with all he hath for his life. We find some Scriptures wherein this particle is taken in the very same sense: To give you instance, Prov. 25.3. there the Hebrew reads it thus, The heavens for height, the earth for depth and the heart of Kings is unsearchable: Now this is clear, that the sense is comparative, and it is thus to be given, as the Heaven is unsearchable for height and the earth for depth, so the heart of the King is unsearchable: So verse 25. of the same Chapter, it is thus read out of the Original, word for word, Cold water to a thirsty soul and good news from a far country; now we translate it according to the sense and make it a comparison thus, As cold water to a thirsty soul, so is good news from a far country. Thus also we may interpret this place, and it carries a good sense, Skin for skin and all, etc. As a man would give skin for skin, one outward thing for another (for they take skin in both places for outward things, for the goods of this life) as a man would give or barter away one commodity for another. So a man will give all outward things for his life; life is more valuable to all outward things, than any one particular thing is to another. It is ordinary to a Proverb among men in danger to say, spare my life, and take my goods. How willingly doth the Mariner in a storm unlade his Ship, and cast all his rich wares overboard, that he may preserve that precious jewel, his life. As a godly man will give life upon life, a thousand lives (if he had them) rather than lose his soul: So a natural man will give skin upon skin, gold upon gold, treasure upon treasure, that he may save his life. Let life lie at the stake, and a man will give all things he hath in the world for it, and think he hath a good bargain.  
Here are 5. expositions you see offered: The two latter to me seem the most clear, howsoever every one of them hath a fair sense in it; and so we are agreed upon the general, which is only to set forth the excellency and preciousness of life, there cannot be any miscarriage in pitching upon either of these Interpretations. I shall give you some notes from hence.  
First observe what a blessing life is. Skin for skin and all that a man hath will he give for his life.  
Life is the most precious treasure, the most excellent thing in nature. And let me tell you life is the treasure, that is now so much digged for: there are many abroad that are digging for your precious lives: Consider what lies at stake, and what will you give for the securing or reducing of it. Have we not cause to say of some of our bloody brethren, as Jacob did, Gen. 32.12. when his brother Esau was marching towards him, I fear him (saith he) lest he will come and slay me and the mother with the children; Loss of life was the thing Jacob feared. And hester's speech in her petition to the King, imports that all other losses might have been borne, but loss of life, Cap. 7. ver. 3, 4. Let my life (saith she) be given at my Petition, and my people at my request, for we are sold I and my people to be destroyed, to be slain and to perish: But if we had been sold for bondmen and for bondwomen, I had held my tongue. See how she wrought for life, for her own life and the life of her people, and thought liberty not worth the ask for, compared with life. Moses made many demurs and excuses, I am not eloquent, etc. when God gave him Commission to go into Egypt; but we hear of no delays at all, when once God had said, Return into Egypt, for all the men are dead, which sought thy life, Exod. 4. ver. 19 God had not spoken thus, if he had not known there was such a scruple in his mind, which would have galled him worse in his travels to Egypt then any pebble in his shoe.  
Secondly, If life be the most precious thing, the richest jewel in the world: then in the next place, learn to value your lives. You see how Satan values life here, out of an ill intent, only to extenuate and undervalue all the sufferings of Job; he sets his life at a very high rate, that he might make all his losses of no rate, not worth the speaking off. Let our intent be good, and then it is good for us to value our lives high, and to sell them at as dear a rate, as we can, if we must sell them. You know what Solomon saith in the person of a natural man, A living dog is better than a dead Lion, Eccles. 9.4. We read what is said of the woman in the Gospel, that had spent all she had upon Physicians. What was it for? Only to restore her health, which is a degree below life. Certainly if she spent all that she had to obtain health, which is only the comfort of life, shall not we spend a part of that we have to save our lives. As ships in danger to be wracked in a storm, are often preserved by casting some of their rich lading into the Sea. So it is possible, yea probable that the casting away of some of your estates in this great storm, may be a means to save both your ship and your lives; your estates kept may sink the vessel, and then you must sink with it, and certainly die or swim from it, and hardly live. When Esau (Gen. 25.32.) was hungry and could not obtain a mess of pottage from his brother, but upon very hard terms, the sale of his birthright, Sell me thy birthright, saith Jacob, a precious jewel indeed, which Esau should have valued more than his life; but he comes to his price on this ground, Behold I am at the point to die, and what profit shall this birthright do to me? He was profane Esau for saying so, that's the Apostles style, Heb. 12.16. It was profaneness to prefer one morsel of meat before his birthright; because the birthright was a spiritual privilege as well as a natural: but there is no mere natural blessing, but we may both in wisdom and conscience part with to keep our lives; when ye are ready to die, ye may say, what will this estate, these riches do us good? If that, your estates may be the price of your lives, ye have reason and it is your duty to part with them willingly; give some, give all, for what will these riches do you good, when you are ready to die, or already dead.  
Further be ready to give more than your estates, for your lives. Give some of your blood for your lives, that's more, Skin for skin and all that a man hath will he give for his life: and which is yet more, give a limb for your lives. The whole is better than a part: And which is highest of all, venture your lives to save your lives. That which I intent is only this, do not barter away your lives upon mean rates, upon low terms. If it comes to it (as we have great cause to fear it will, we see many have been put to it already) sell your lives as dear as you can. Indeed there are none in so great danger to lose their lives, as they that will not venture their lives. That of Christ is true in this sense also, he that will save his life shall lose it; such saving tends to undoing, yea it tends to death. And whosoever will (venture to) lose his life, shall (most probably) find it, Math. 16.25. Let it not be said that you died to save charges, let it not be said that you died to save your skins, or to save your blood, yea let it not be said that you died to save your lives, I mean that you feared to hazard your lives for the securing of your lives. Give all that you have for your lives, venture life and all; your safety depends upon this hazard, by such a noble liberality, you are in the fairest way, not only to save all you have, but to gain more than you have.  
Thirdly, If your lives be so much worth, what are your soul's worth? What is this life, which is valued thus above all that a man hath? The Apostle James makes the question, and gives the answer, It is even a vapour that appeareth for a little time, and then vanisheth away, Jam. 4.14. a man's breath it is but in his nostrils, it is gone presently, yet you see in a true value all the world is below that. If you are to esteem your lives so, at what price will you set your souls? To save your lives and save your souls are two things. A man may save his life and yet lose his soul; yea many labour to save their lives in doing that, which will be the loss of their souls, poor creatures! Therefore look to that, set a high rate indeed upon your immortal souls; when estates and liberties and lives are called for, count them all as trash, that you may save your souls, hazard not your souls: If life be more worth than all the world, the soul is more worth than a thousand lives, What will it advantage a man to gain the world and lose his soul? Or what shall a man give in exchange for his soul? 
Mat. 16.26.  The truth is a man should not gain much to get the whole world and lose his life, that loss is a loss irreparable, irrecompensible from the creature. Nature teacheth us to prise our lives above the world, and grace teacheth us to value our souls above our lives. Therefore how unnatural are they that prefer a little profit before their lives; but O how ungracious are they, who prefer a little profit before their souls! Some will sin (as we say) for sixpence, selling their own souls (as those false Prophets did the souls of their people) for handfuls of barley, and for pieces of bread, Ezek. 13.19. And whereas a man should give all for his life, they will give their souls for a thing of nought. Know therefore the worth of your souls. Jesus Christ thought souls worth his life, and therefore died to save souls. How much then do our souls transcend our own lives? And if Christ laid down his life to ransom souls, do you rather lay down a thousand lives (if you had them) then endanger your souls, either by acting sin or by submitting unto error. In that case let estate go, let liberty go, let life, let all go, for life hath not so much pre-eminence over all, as the soul hath over life.  
Fourthly, If your lives are worth so much, than what is the Gospel's worth? If a man would give all for his life, what should he give for his Religion, to maintain and uphold that in the purity and power of it? Life is a precious thing, a thing of great value, but when the Gospel comes in competition, than life is a poor commodity; and our breath but a perishing vapour. Such was the judgement of that great Apostle, Act. 20.24. when the Holy Ghost had witnessed in every City, that bonds and afflictions did abide him, in preaching the Gospel, he thus resolves, But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received to testify the Gospel of the grace of God. His life came to a low rate in his esteem, how cheap was life when the Gospel was spoken of, I count not my life dear, saith Paul, as all other outward things are mean and low compared with life; so life itself is a mean, a low thing in comparison of the Gospel. This life is but the life of the body, but the Gospel is the life of the soul. Many men live, but no soul lives on this side or without the Gospel. Now if you will offer much to save your lives, will not you offer much more to save the Gospel? In and about this we may make the best improvement of Satan's argument, Skin for skin and all that a man hath, should he give for the Gospel, for Gospel's ordinances, for Gospel's privileges, for Gospel's light. Where, or for what will you venture and bid high, if not for the precious Gospel?  
Lastly, If life be worth all; then hereby we may take measure of the love and bounty of Christ to poor sinners, who not only spent himself in all to his life, but spent life and all, that they might not perish; the grace of our Lord Jesus Christ was exceeding great towards us, That though he was rich, yet for our sakes he became poor, 2 Cor. 8.9. That though he was in the form of God, and thought it no robbery to be equal with God, yet he made himself of no reputation, Phil. 2.6, 7. But how superabundant was his grace towards us, that though he was the Prince of life, Act. 3.15. Yet became obedient unto death, even the death of the cross, Phil. 2.8. that we might live. If a man loves his life, so that he will give skin for skin, and all that he hath, to redeem it, then O how did Christ love his Church, who gave not only his riches, and his reputation, but his life also for its redemption!   
JOB 2.5, 6, 7, 8. 
But put forth thine hand now and touch his bone and his flesh, and he will curse thee to thy face.  
And the Lord said unto Satan, Behold, he is in thine hand, but save his life.  
So went Satan forth from the presence of the Lord, and smote Job with sore boyles, from the sole of his foot unto his crown.  
And he took him a potsherd to scrape himself withal, and he sat down among the ashes.  
IN this fifth verse Satan goeth on, and makes a motion unto God (as we observed his method in the former Chapter,) but put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. This is Satan's motion. In the sixth verse we have a grant of this motion, bound up yet with a limitation, as it was in the former Chapter.  
For the motion, But put forth thine hand now and touch, etc. What it importeth to put forth the hand, that was opened in the former Chapter, vers. 11. where we have the same expression, therefore we shall not stay upon it here. Consider now only that which is differing, a new object upon which the hand must be put forth, and which Satan desireth might now be touched. It is the laying of his hand, not upon his cattle, or upon his estate, or upon his children, but upon his flesh and his bone, Touch his bone and his flesh; that is, afflict his body; The bone and the flesh are the two chief parts, the material parts of the body; of them the whole Fabric doth consist: the bone it is as the timber in this house, and the flesh it is as the lime and mortar filling of it up. Touch this saith Satan. And in that he saith, touch his bone and his flesh, he intends and requires a deep and a sore affliction upon his body; for if he had said only thus, Touch his flesh, that had been an affliction upon his body; For we know often in Scripture, the flesh is put for the whole body; and sometimes for the whole man; therefore Satan is not satisfied with an expression general, but he putteth it in direct and express terms, Touch his flesh and his bone, that is, touch him so as that the pain and the distemper may sink into his very bones, into his very Marrow, touch him thus and then you shall see what he will do.  
The Bone itself is a part without feeling; yet to touch the bone, imports the greatest pain that can be felt. Touch his bone and his flesh, and then saith he, He will curse thee to thy face.  
What it is to curse to the face hath been opened already in the former Chapter, at the eleventh verse, and I must refer you thither for the sense of this phrase; only in a word take it thus, He will curse thee to thy face, is as if Satan had said thus; Though Job did bless thee when he had a full estate, and though he did bless thee when thou didst empty him of his estate, and took all his goods from him; yet if thou do but touch his body, and afflict his bones, he will break forth into cursed language, both concerning thy person, and concerning thy service.  
I will only mind you further of that which is here secretly couched in this expression, Touch his bone and his flesh and he will curse thee to thy face; here is a secret imprecation involved, he tacitly subjects himself to the curse of God, if Job curse not God. As if Satan should have said; If he do not curse thee to thy face, then do so and so to me, or think thus and thus of me: If you would have the meaning of Satan from the language of his children, you may take the plain English of it thus, Touch but his bone and his flesh, and damn me, if he do not curse thee, send me to Hell presently. Satan indeed kept this cursed imprecation close wrapped up in that form of speaking; But now his children speak it out; If you will have Satan's heart from the mouths of the sons of Belial, a cursed and cursing generation among us, the plain English of it is this. God damn me, send me to Hell presently, if he curse thee not. Satan we see was more modest than these sons of impudence and perdition; who openly imprecate upon, and devote themselves unto the wrath of God almost every word; these do not only imitate, but exceed the copy which Satan sets them here, by bold blasphemy and horrid execrations.  
And he will curse thee to thy face. We may from hence observe.  
First, Satan had tried in vain to make Job curse God; Now he attempts a second time; Note, That  
When Satan cannot prevail against us by one means, he doth not despair of prevailing by another; He gives not his cause over for lost, because he cannot carry it at first, he will try, and try again. As it was with Balak, Numb. 23. when he sent for Balaam to curse the people, and saw the business did not prosper, or succeed according to his malice, Balaam could not curse them, he brought him to another place; Come (saith he) I pray thee, 
Numb. 23.27▪  I will bring thee to another place, peradventure it will please God that thou mayest curse me them from thence, though you could not do it in one place, you may in another. So Satan, if he cannot work his will one way, he will try a second or a third.  
Satan's unweariedness in a bad cause when it succeeded not, reproves those who are so soon weary of a good one, if it succeed not; Many are ready to give up if one means will not do it, they cast off hope and say, the cause is desperate. If one, or two, or three, or many means we use, fail, we ought to try still, never despair of the end while the work is good and the means are fair; In the morning sow thy seed (saith the Preacher) and in the evening withhold not thy hand: 
Eccles. 11.6.  for thou knowest not whether shall prosper this or that. I may add, withhold not thy hand in the evening, though thou seest the morning seed doth not prosper; this may have a blessing, though that had not.  
Secondly observe, Satan trieth another way, and he trieth a way more probable and efficacious for his ends then the former; when a weaker will not do it, he provides stronger means. As God in punishing or chastening sinners, when a lesser judgement will not humble them, he sends a greater; God cometh not only with another, but with sorer judgements; 
Lev 26.  If he will not yet for all this hearken unto me, than I will punish you seven times more for your sins: So Satan, when by one temptation he cannot overcome, prepares not only another, but a stronger; he assaults them more and more; he not only musters new Forces, but more complete, to foil the soul. This should teach us when we cannot subdue a corruption in our own hearts by one means, then to seek a better: And when by one prayer we cannot obtain a blessing, then to pray again, and to pray better, to pray with more life, with more faith, with more humility: then mix more fire with prayer, more zeal and fervency of spirit: mix more water with prayer, As jacob, Hose 12. wept and made supplication; above all mix more of Christ in prayer, go out in his Name and strength. When balack's first messengers could not obtain Balaam to come with them; Balack was not discouraged or put off, but (saith the Text) Balack sent yet again Princes more and more Honourable, Numb. 22.15. Let not us be discouraged if our first prayers (which are our messengers to God) are not answered; But let us send more and more honourable, more strong cries, more spiritual desires, which may take upon the heart of God. Why should Satan do more against us, than we will do for ourselves?  
Thirdly, Note for our own caution; That we must not only expect continued or renewed afflictions and assaults from Satan, but we must expect greater and greater afflictions and assaults from Satan. He hath some assaults that are but as Footmen, he will bring out his Horsemen at the next bout; And if having run with Footmen, they have wearied thee, how wilt thou contend with Horses, Jer. 12.5. Be ready than not only to run with the Foot, but to contend with Horses; prepare yourselves for other, for more violent charges than you ever felt. Satan will if he can lay a closer siege to thy soul then ever he hath done: As that one evil spirit returned into the person out of whom he was gone, Luk. 11.24. with seven Devils worse than himself, so he often returns with seven temptations, worse, stronger than before.  
Fourthly, observe what Satan picks out to be the matter of this second and stronger temptation, it is, to pinch Job in his flesh, to pinch his body. Note from hence, That the pain of the body is very powerful to disquiet and trouble the mind. Satan is very confident to trouble and vex the mind of Job, by casting darts and diseases into his body. Physicians have a rule, That the manners of the mind follow the temper of the body, and it is a more certain rule, That the mind is much carried according to the distemper of the body, when the body is distempered, the mind is seldom at rest: the body and soul are such near neighbours, that they cannot but sympathise in each others sufferings. Some interpret that place of the Apostle, Gal. 4.13, 14. concerning the weakness and sickness of his body, You know (saith he) how through infirmity of the flesh I preached the Gospel: We may safely join it with those other troubles, afflictions and reproaches which he endured, and were so great a disadvantage to his acceptance in the world. So the meaning is, that though his body was infirm, though he had many weaknesses upon him, yet he preached the Gospel. And then it follows in the next verse, My temptation which was in my flesh you despised not, observe, he calleth his bodily infirmity a temptation; The afflictions of the body are great temptations to the soul. It is very considerable to this purpose what the Apostle James saith when he speaks of the several conditions of the Saints and their duties in them, Chap. 5. v. 13, 14. Is any man afflicted? let him pray, (he speaks that in general) Is any man merry? let him sing Psalms. Is any man sick? Is he pained by sickness in his body? What shall he do then? He doth not say, Is any man sick, let him pray? but, Is any man sick? let him call for the Elders of the Church, and let them pray over him: As if he should say, A sick man is very unfit to pray himself, though for himself, he hath need to call others to pray with him and for him, he hath enough to do, to wrestle with his pain and conflict with that affliction: In other afflictions let him pray, but if he be sick, let him send for the Elders of the Church, and let them pray over him. A diseased body unfits the mind for holy duties. The prayer of sick Hezekiah is called chattering: like a Crane or Swallow, so did I chatter, Isa. 38. it was rather chattering then praying, such a disquietness and uncomposednesse was upon his spirit through, or by the infirmity of his flesh. Pain is a piercing shaft in Satan's quiver of temptations; Though the spirit of a man will sustain his infirmity, yet oftentimes, a wound in the body wounds the soul, 
Prov. 18.14.  and the diseases of the flesh make the spirit sick: A wounded spirit no man can bear, and a wound in the body, is a burden too heavy for many men.  
And if it be so, Then the pain and the weakness of the body is no advantage to repentance and returning unto God. How pitifully are they mistaken, who put off repentance till their bodies be in pain, till they are sick and weak; they do it upon this ground, because when they are in pain, they think they shall repent with more ease. Observe, if Satan thinks to have such an advantage upon a holy man, as to make him blaspheme when he is in pain, dost thou think pain will be an advantage to thy repentance? It is said, that at the pouring out of the fourth Vial, Rev. 16.9. when God did smite the inhabitants of the earth, and scorched them with great heat, that they blasphemed the Name of God, (they did that which Satan presumed Job would do) and they repented not to give him glory. It is a woeful thing to put off repentance to a pained body: pain in its own nature fits us rather to blaspheme and turn from God, then to return to him. Never think to have help for the cure of your souls, by the diseases of your bodies: usually we find, that either sick persons repent not, or theirs is but a sickly repentance. At the most, pain can but restrain your lusts, it can never heal them, The actings of some sins are quickened by diseases; At the most, a disease can but abate the acts of sin, it can never destroy the life of it. Death itself cannot kill sin: The sins of wicked men live when they are dead: the grave cannot consume them, no nor the fire of Hell waste their strength: the sins of unbelievers shall remain not only in their guilt, but in their power to all eternity. So much of Satan's motion. But put forth thy hand now and touch his bone and his flesh, and he will curse thee to thy face.  Verse 6. 
And the Lord said unto Satan, Behold, he is in thy hand, but save his life.  
Here we have the Lords grant unto that motion of Satan, He is in thy hand, but save his life: Thou mayest do with his bone and his flesh what thou wilt, He is in thine hand. We have opened what it is to have a thing put into the hand, in the former Chapter, where the same expression is used, therefore I shall pass those words here. Note only this, that the Lord saith here, He is in thy hand, to prevent Satan's cavil: as if he had said, Thou movest me to touch his bone and his flesh; well, lest thou shouldest say that I have dealt too gently with him, and have smitten him with favour, I will put the rod or staff into thine hand, do thou with 〈◊〉 bone and his flesh what thou canst, spare him not. We know the Lord is able to strike stronger strokes, and give deeper wounds infinitely then Satan can, if he pleaseth; yet, the love of God to his children, stops his hand and breaks the blow: He corrects in judgement, and debates in measure, Isa. 27.8. when he strikes his children, he strikes them as children, gently; Thus (2 Sam. 7.14.) speaking of David's family; If he commit iniquity (saith God) I will chasten him with the rod of men, the word there used is Enosh, which signifies a weak man, I will chasten him with the rod of a weak man, of one that hath but a weak arm or hand, the hand of a sickly frail man; A weak, a sickly man cannot strike very hard. Thus saith God, I will chasten thy children if they commit iniquity: they shall rather see my care, then feel my power in their corrections. Now (I say) lest Satan should pretend partiality, God puts Job into Satan's hand, and gives him liberty to lay on as hard, as his hand acted with utmost malice could smite him, thou hast liberty to smite him into the very valley of the shadow of death, to bring him so near death, that he may look into the graves mouth, but no further.  Save his life. 
Here is Satan's chain, the limitation or restraint of his power. When God puts any of his servants into Satan's hand, he keeps Satan in his own hand. And as all the Elect are in God's hand, to keep them from taking hurt, so the Devil is in God's hand, to keep him from doing hurt to his Elect. Save his life.  
The word Nephesh here used, signifieth properly the soul; and the soul is in Scripture often put for the life: because the soul is the spring, the fountain of life; life is derived or diffused into the body from or by the soul: and as soon as the soul is parted from the body, life departs. Hence both this Hebrew word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have their names from breathing or respiring: For life goes out when breath goes out, when we cease breathing, we cease living. Our life is but a blast, a breath; the Lord form man out of the dust of the earth, and breathed into his nostrils the breath of life, and he became a living soul, Gen. 2.7. This is that vital spirit by which all quick things move; therefore Beasts, Birds, Fish and creeping things are called living souls, Gen. 1.20, 24. And this life is called the blood, because 〈◊〉 contained or carried in the blood, Gen. 9.4. Further, it is 〈◊〉 observable, that the Hebrews call the Body separated from 〈◊〉 soul, or a dead corpse, Nephesh, Numb. 5.2. c. 9.10. c. 19.11. Hag. 2.14. Though the life be quite gone out, departed from the carcase or body of a dead man, yet that dead body is called life or soul; to note that it shall live again, and that the soul shall return unto it: The mystery of the Resurrection from death was implied in the name of the dead. We find also that the Heathens called a dead body, a soul; possibly from some glimpse of the resurrection. We lay up a soul in the grave, saith the Poet. Animamque sepulchro condimus. 
Virg Aen. 3.   
But how is this work put into Satan's hand, The saving of his life. What, is Satan become a saviour? what salvation can we expect from him, whose name is Apollyon, and Abaddon, Rev. 9.11. both which signify a destroyer. Shall we send to the Wolf to save the Sheep? or to the Vulture to save the Dove? Destruction is the delight of Satan, and it is his way, as he hath no hope to be saved himself eternally, so no will to save others temporally.  
Observe then, That here to save life, notes only a sparing from death, not a delivering from destruction, but a forbearing to destroy. Satan saved his life negatively, 
Servat animam quia eam non perdit. Drus.  that is, he did not take it away: he can not save positively, or restore that which was ready to perish; he doth not save as a deliverer, but as a murderer, who would kill his brother, but cannot. He saves, not for want of will, but for want of power: when he is forced to spare, his nature is to devour. This devouring Lion hunts for the precious life, even when God saith, Save his life.  
It may be questioned here, Why Satan (for that is employed) desired so to destroy the life of Job? God would never have limited and chained him up, but that Satan had a mind to suck his blood, or afflict him unto death.  
These two reasons may be given, why Satan would have his life.  
The one might be this, Because it was a thing doubtful with him (though he bragged much of it) whether he should attain his end or no, to make Job curse God; when therefore he saw he could not overcome his spiritual life, it would have been some revenge to him to destroy his natural life. As some wicked ones his agents, when by all their threats or flatteries they cannot make a 〈◊〉 sin, which is to destroy his spiritual life, their revenge breaks 〈◊〉 against his natural life, to destroy that; This is the method of persecution, first to attempt the death of the soul, by drawing or terrifying unto sin; and if they fail of that, than death is inflicted on the body.  
Or again in the second place, he being doubtful in himself (though he made no doubt in words) whether his plot would be successful, to make Job curse God; he (I say) doubting this design might not draw him to sin, resolved to take away his life, that so Job might never have told tales of his victory, or have reported his conquest to the world. At least by his death he might obscure the business, and bury it with some slander: saying that Job died with discontent and grief, that he blasphemed God when he died, that he wished for death, and could not hold out any longer. Much like that device of some Jesuits, who have blown it abroad, that our most zealous opposers of Romish errors, whom they could never move, either by writing or disputing, while they lived, have yet recanted all when they died. Wherefore lest Satan should have drawn a curtain over the glory of Jobs victory, by aspersing him after his death, the Lord saith, Save his life, Job shall survive his troubles, that matters may come to light, and a true report be made and left upon record both of thy implacable malice, and enmity, and of his invincible patience and sincerity.  
And this may lead us yet further to consider, why God was so careful of that precious part, his life.  
For some may say,  
Had it not been glory to God and honour to Job, (like that of Martyrdom,) if he had died under the hand of Satan, holding fast his own integrity, blessing God even unto death?  
I grant this, but yet God knew that the saving of his life would be more advantageous both to himself and his Job, for those ends: wherefore he saith, Save his life, destroy him not.  
First thus, God intended to make Job a Monument of mercy as well as a Monument of suffering, he intended to set him up to all the world as one, in whom they might behold the goodness of God in raising up, mixed with his wisdom in casting down; that men might learn hope from Job, as well as patience from Job. Therefore saith God, Save his life, I have somewhat else to do with him; I will raise him up again, and in him an everlasting Monument both of his patience in suffering, and of my own power in restoring. Indeed if he had died in the conflict and left his bones in the field, he had been a wonderful example of constancy: but he had not been such an example of mercy, if his life had not been saved.  
There may be this in it too, Save his life, saith God, I will have him preserved in this combat, his courage and carriage in it is my delight. God loveth to see his people holding out, tugging and continuing in such assaults and temptations. 
Spectant dij magnos viros cum calamitate aliqua colluctantes, Ecce spectaculum, ad quod respiciat operi suo intentus Deus. Senec. de Cat. c 2. de P●ov.  If any thing in the world gives delight to God, this is the thing that delighteth him. The Heathen thought this the sport of their gods; Seneca in his Book of Providence, speaking of Cato, and other gallant Roman spirits, saith, the gods delighted to look upon them in their conflicts with fortune. To see them wrestle with some great calamity, with some great danger, was such a spectacle as would draw off Jupiter from his greatest business. It is a most certain truth, that the most true God doth love and delight to see his children wrestling with some great calamity: to see a poor man, man who is but flesh and blood wrestling with principalities and powers, with the devil and powers of darkness; this is a sight that God himself (as we may so speak) rejoiceth in. 
Gen. 22.14.  When Abraham had finished that great combat about sacrificing his son, he calleth the place Jehovah-jireh, the Lord will see, or the Lord doth see, the Lord doth behold; as if that had been a sight which God himself came down to look upon. As when some great man or strange show passeth by, we go out to see it; so God cometh down upon mount Moriah to see a sight: And what was it? To see Abraham in that great temptation assaulted and overcoming. Here was a spectacle for the great Jehovah, and therefore he calls the place Jehovah-jireh, the Lord hath seen. I doubt not but this place also of Jobs trial, might have born the same name. As the Lord will be seen in the mount of our afflictions to provide for us, so he will see us in the mount of our afflictions, to please himself. The Psalmist describeth God looking down from heaven upon the children of men, to see if there were any that did understand, that did seek God, Psal. 53.2. Surely then if any do seek God, much more if they suffer from him, or for him in a holy manner, he will look down from Heaven to see them.  
Thirdly, I will note that as another ground why God would have his life spared, because he had much use of him, when he was in that condition, full of sores and scabs. A godly man is never in such an estate but God hath some use of his life. Therefore saith God, Save his life, though he be full of sores, or rather from the crown of the head to the sole of the foot one continued sore: though he be a most lamentable creature, and cannot wag hand or foot in any service of man, yet spare his life, for he may thus stand me in great stead, and do me more service than many thousands, who (as we speak) are sound wind and limb, and have not one blemish upon the whole body. A godly person is ever useful to God, though he cannot stir a limb, yet his life may be useful to God: whereas a wicked man, though strong and healthy, though furnished with outward comforts and accommodations, is altogether unserviceable; he will not do God a stroke of work, though he have received great pay and wages aforehand. A godly man will serve God in and by his poverty, in and by his sickness, when diseased, when distressed, when nothing is to be seen upon him but scabs and boiles. Grace will work through all the defects and decays of nature. And when the life of nature can scarce move one member of the outward man upon the earth, the life of grace moves all the members of the inward man toward Heaven. Though the outward man perish, yet the inward man is renewed day by day, 2 Cor. 4.16.  
Lastly, God saved his life, as a punishment and vexation upon Satan. The Talmudists are vouched to affirm, that it was not so grievous to Job, to be afflicted in his body, as it was to Satan when God restrained him from destroying his life. As if a man should be permitted to crack the glass, but he must not spill the wine. That his life must be kept whole in him, was Satan's wound. It is a torture to malice not to do the utmost mischief. So much for the clearing of these words, Behold, he is in thine hand, but save his life.  
From the Lords grant observe first, That God doth oftentimes give up the bodies of his faithful servants to be abused and tormented by Satan and his instruments. He is in thine hand, thou mayest do with him what thou wilt, on this side death. Touch his flesh and his bone, or touch his flesh to the bone, strike as hard, wound as deep as thou canst. It is said, Revel. 2.10. that Satan should cast some of them, that is, of the servants of God, into prison. God gave up their bodies to irons, and fetters, to the stocks and shackles: He permits those bodies which are Temples of the holy Ghost, to be thrust into dungeons and the chambers of death.  
Therefore do not think it strange to see the bodies of the children of God put into cruel and bloody hands, though they are vessels of honour and Temples of the holy Ghost, yet God may give up those bodies to be defiled and polluted with the outrages of the most abominable wretches; consider what the Apostle speaks of the Jewish Martyrs, Heb. 11. How were their bodies abused and mangled? They were stoned, they were sawn asunder, they were slain with the sword: they wandered about in sheep skins and goat skins, being destitute, afflicted, tormented: of whom the world was not worthy: Their bodies had not a house to dwell in, nor garments to put on, in whose souls God himself dwelled, and had put upon them the garment of Salvation. Who is able to express, yea, to conceive what strange inventions of cruelty have been brought into the world to vex and torment the bodies of the Saints; The stories of the Primitive times are full: but the fathers of the Romish inquisition have exceeded them all. Satan here invents a strange disease as an engine to torture Jobs body, in that he mixed the rack, and the wheel, the sword and the saw, the fiery gridiron and the boiling oil: The pain of a thousand deaths was heightened in that malignant distemper.  
Secondly, he is in thine hand, but save his life, saith God. The matter wherein Satan is limited is life, then note  
That life and death are in the hand of God. It is truth, that all we have is in the hand of God; but God keeps our life in his hand last of all, and he hath that in his hand in a special manner. So David expresses it, 
Psal. 66.9.  Thou holdest my soul in life; though the soul continue, life may not continue, there is the soul, when there is not life, life is that which is the union of soul and body, Thou holdest my soul in life, that is, thou holdest soul and body together. So Daniel describes God to Belshazzar, Dan. 5.23. The God in whose hand thy breath is, and whose are all thy ways hast thou not glorified. The breath of Princes is in the hand of God; and the same hand holds the breath of the meanest subject. This may be matter of comfort to us in such times as these are, times of danger, and times of death; when the hand of man is lifted up to take thy life, remember thy life is held in the hand of God. And as God said here to Satan, Afflict the body of Job, but save his life; so God saith still to bloody wretches, who are as the limbs of Satan, The bodies of such and such are in your hands, the estates of such and such are in your hands, but save their lives. The life of a man is never at the mercy of a creature, though it be a common speech of men, when they have a man under them, Now I have you at my mercy; though some brag as Laban did to Jacob, It is in the power of my hand to do you hurt: yet God often checks them (as he did Laban) from so much as speaking hurt, Gen. 31.29. but the God of your father spoke unto me yesternight, saying, Take thou heed, that thou speak not to Jacob either good or bad. Creatures though full of love cannot speak good, and though full of malice they cannot speak bad, if God forbid: then much less can they do us hurt, and least of all hurt our lives, if God withhold. David triumphs in his interest in such a God, Psal. 68.20. Our God is the God of salvation (that is of deliverance, of outward deliverance (for that is especially there meant) and unto God the Lord belong the issues from death, or the goings out from death, that is, God hath all ways that lead out from death in his own keeping, he keepeth the key of the door, that lets us out from death; when a man is in the valley of the shadow of death, where shall he issue out? where shall he have a passage? No where, saith man, he shall not escape; but God keepeth all the passages, when men think they have shut us up in the jaws of death, he can open them, and deliver us. To him belong the issues from death; It is an allusion to one that keepeth a passage or a door: And God is a faithful keeper, and a friendly keeper, who will open the door for the escape of his people, when they cry unto him. It is expressed so in Psal. 141.7. Our bones are scattered at the graves mouth: as when one cutteth or cleaveth wood upon the earth; that is, we are even ready to die, to be put into the grave. What then? But mine eyes are upon thee, O God the Lord: in thee is my trust, leave not my soul destitute. Keep me from the snare which they have laid for me. Let the wicked fall into their own nets: whilst I withal escape, that is, make me a way to escape; As if he should say, Thou hast the key of the gate by which we may issue out from death: Lord, I look that thou shouldest now open it for me.  
Let it comfort us that God hath our lives, and the issues from death in his own hand. When Satan thought he had Job fast enough locked up in the valley of the shadow of death, God kept him safe, he opened a door and let him out.  
Thirdly note, that as God hath life in his hand in a special manner, so he takes special care of the lives of his people. Save his life (saith God) I will look to that: Psal. 116.15. Precious in the sight of the Lord is the death of his saints; Precious is their death; not that death itself is precious, a privation hath no preciousness in it: but their life is precious, therefore he will have a great price for their death; God puts off the life of a Saint at a dear rate. Woe unto those who violently and unjustly take away that which is so precious in the esteem of God, at one time or other he will make them pay dear for such Jewels.  
Fourthly observe, It is mercy to have our lives, though we lose all things else. You see here God saith concerning Job, Save his life. I have given thee his estate, thou hast spoiled that, now I will leave his body in thine hand, wound that, afflict that, but save his life. Here was mercy. Therefore it was a special promise and privilege made and granted to some in times of great public sufferings and common calamities, as to Ebed-melech the Ethiopian, Jer. 39.18. and to Baruch the Scribe, Jer. 45.5. that their lives should be given to them for a prey; as if God had said, It is no ordinary favour in times of common danger to have your lives for a prey; you complain for this loss and that loss, and you have cause too, but think withal that you have your lives. And why is it said, that they should have their lives for a prey? A prey you know properly is that which we take out of the hand of an enemy, that which was in his possession; the lives of these persons were said to be given to them for a prey, in those perilous times, because God by his care and providence did (as it were) fetch back their lives from the hand of the enemy: their lives in natural reason were in their enemy's hands, but God undertakes to fetch them back, and recover them out of their hands, and so they were promised to have their lives for a prey. Thus God giveth to many of his people their lives for a prey, and they are to bless God in this behalf, whatsoever afflictions and troubles are upon them, that yet they have their lives.  
Lastly, we may hence raise our meditations to consider the wonderful love of God to us in Christ: when God sent Christ into the world to save sinners, he put him into the hands of Satan and his instruments; yet he doth not say (as here) to Satan, Save his life; Afflict him as thou wilt, persecute him in his cradle, despise him, slander him, revile him, accuse him, crown his head with thorns, scourge him, buffet him, spit in his face, etc. but save his life; No, this bound is not set to the malice of Satan or the rage of men, God gives them leave to take life and all. Concerning his servant Job, God saith to Satan, Spare his life; but when he sendeth his Son, he gives no order to have him spared, but gives his cruel enemies full scope. How wonderful is the love of God, who for our sakes was so expensive of his Son's life; when as he thus spared the life of a servant. If Satan had been chained up from taking the life of Christ, he had been at liberty to triumph over our lives, to all eternity. We had all died, if God had said to Satan concerning Christ, Save his life.  
Thus we see the Commission of Satan against Job, and the limitation of it. Satan was not tied up so short as he was in the former Chapter, and yet still he is tied. There he might meddle with Jobs estate, but not with his body; here he may meddle with his body, but not with his life: Though God lengthen Satan's chain, yet he never lets Satan loose, though he be at more liberty than before, yet he is in custody, there is a But of restriction upon him still. It is our comfort that though Satan (as Philosophers speak of liquids, water, and the like) cannot keep himself in his own bounds, yet he is easily kept in bounds by the word and power of God.  Verse 7. 
So went Satan forth from the presence of the Lord, and smote Job with sore boiles, from the sole of the feet unto his crown.  Verse 8. 
And he took him a potsherd to scrape himself withal, and he sat down among the ashes.  
So Satan went forth from the presence of the Lord.] He is presently upon execution, as soon as he hath his commission. We have explained these words in the former Chapter.  
See then what he doth. He smote Job with sore boiles from the sole of his feet unto his crown.  
He smote Job saith the Text. In the former afflictions Satan had instruments to work by: He stirred up the Chaldeans and Sabeans; he moved the fire and the wind into a conspiracy against Job. Here he (that he might be sure it should be done fully) doth it himself.  
He smote Job.] When the devil smiteth, he smiteth thoroughly, he smiteth home. When Angels strike, they strike to purpose. It is said Act. 12. that an Angel of the Lord smote Herod, and he was eaten of worms, and gave up the Ghost. Spirits have mighty power.  
He smote Job; why, he did not demand to smite Job, he did but desire to have him Touched: you heard before somewhat of that. Satan moves that his flesh and his bone might be only touched, now, his motion being granted, it is said he smote him. There are two things in this smiting:  
First, It notes suddenness: He did not afflict him by a disease that grew upon him by degrees; as you know boiles and sores ordinarily are long a gathering, breeding in, and breaking out of the flesh; but he was all over full of these boiles in an instant.  
Secondly, smiting intimates the vehemency of it, a kill stroke, a death's wound; the Hebrew word signifieth to strike to death. So here was a sudden stroke, and a vehement stroke. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De homine occidit, perdidit.  It must needs at once wound both his mind and body, on a sudden, in a moment, to be filled with sores, and covered with a scab; he saw no cause, he had no prognostics which might induce a suspicion that his body was in such a distemper; and so it looked the more like an immediate stroke from an offended God. Every word hath its weight and emphasis to add weight and anguish to this affliction.  
It may here be questioned, how Satan can be said to smite? And the same doubt ariseth about this action of good Angels; one of which, as executioner of God's wrath smote of the Assyrians in one night an hundred and fourscore and five thousand, Isai. 37.36. and another smote Herod, Act. 12.  
I answer, how angels smite is a secret that we cannot express, nor fully apprehend. For this and the like expressions of smiting, are sured to the nature of the patient, not of the Agent; man being a material substance is susceptive, or capable of smiting, or of a stroke: But an angel being an immaterial substance, cannot smite properly, and he is therefore only said to smite a man, because we cannot signify an effect or impression upon a body, but by such a word. We know that in the plague or other diseases, when they are immediately inflicted by Angels, man receives a stroke, and therefore is said, to be smitten. But how the Angel gives that stroke or smites, is not known. Man may feel himself smitten by an Angel, but how the Angel smites he cannot understand. This word is fitted to the recipient not to the efficient cause of the disease, or plague, or death.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vlcus ortum ex calore, sive igne inflammans corpus. Schind. Vox Hebraea significat scabi 'em so dissimam, qualis est Elephantiasis. Vatab. in loc.  He smote him with boiles. The Hebrew word signifieth an ulcer, a burning or an inflaming ulcer, an ulcer that cometh from extreme heat, or is extreme hot. Satan did (as it were) kindle a fire in the bowels of Job, inflamed his blood, and heated the humours of his body, from whence these boiles, these ulcers, these sores did arise. The Grammarians express it, sometime more generally, A filthy scab; sometime more particularly, An ulcer, a boil, sometime a leprosy, it is indeed any foul disease breaking out upon the body.  
The same word is used, Exod. 9.10. where it is said, that God smote the Egyptians and the Magicians with boiles. It was one of the plagues of Egypt that was inflicted upon Job; We need say no more of it then that, to show that it was a grievous plague, a most painful sore: for it is added in that place of Exodus, that the Magicians could not stand before Moses because of the boiles.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vlcere pessimo.  Again, it is not only a smiting, and smiting with a boil; but there is an Epithet added, he smote him with sore boiles, with an evil boil: among evils some are worse, these were the worst kind of boiles. There are many sorts of boiles, some are not so bad as others, though all are bad enough. Now lest any should think Jobs boils were not the most painful and malignant, a word is joined to express it to the height: In the kind they were boils, and (intensiuè or) in the degree, they were the worst and most tormenting boils.  
Further in the fourth place, we know it is painful for a man to have one boil, especially an angry burning one, a boil of the worst sort; but it is subjoined, he was smitten with boils, from the sole of his feet unto his crown. To be all over boyles, and to be all overrun with the most painful kind of boils, what a vehement pain must this be? From the sole of his feet unto his crown, there is the extent of this stroke. Intensiuè, it was the worst kind of boil, And Extensiuè, it was all over his body, no part free.  
From the sole of his feet unto his crown. It is usual in Scripture thus to signify the whole body? As Deut. 28.35. The Lord shall smite thee in the knees and in the legs, with a sore botch that cannot be healed, from the sole of the foot to the top of the head, or to the crown. And Isa. 1.6. when the Prophet would express what a general blow the body politic had received from the hand of God by his judgements, (so it is there to be understood) he saith there were wounds and bruises, and putrifying sores, from the sole of the foot even unto the head. That is, the whole body politic, the whole State had at one time or other, or all at one time received wounds, and blows, and strokes from the hand of God. The extremes comprehend all the parts. That which extends from one extreme, or utmost part to another, is extended through all; from East to West, is all the world over, and from head to foot, is all the body over. So then Satan smote him from the sole of his foot to his crown, is, He smote his whole body.  
All pains and distempers were gathered into this one malady, and all the parts of his body were smitten, as if they had been but one member: only his tongue was untouched, as is commonly observed, That it might be free to blaspheme God, who had thus polluted the beauty and comeliness of his body, who had thus embittered the comforts of his soul.  
Job being thus smitten, would surely look out for help. Though it be exceeding sinful (with Asa diseased in his feet) to seek to the Physicians and not to the Lord, 
2 Chro. 16.12.  yet it is our duty to seek to the Lord and the Physician; To trust in means is to neglect God, to neglect means is to tempt God. Doubtless holy and wise Job walked in a path between these two; He neither trusted nor neglected means, but used them; yet alas it was with Job, as it is said in the Prophet concerning Ephraim and Judah, That when Ephraim saw his sickness, 
Hos. 5.13.  and Judah saw his wound, Then went Ephraim to the Assyrian, and sent to King Jareb: Yet could he not heal you, nor cure you of your wound. Though Job (as they in their civil sickness) seeing his sickness & his wound, had sent to this and that Physician. Their answer would have been, we cannot heal you nor cure you of your wound. His disease was of the nature of those, which are called, 
Opprobrium medicorum.  The Physician's Reproach: They could not discover any natural cause of it, and therefore they could not prescribe any artificial cure of it. Physicians of greatest value, in Jobs case, were Physicians of no value. And therefore to show that either all had in vain attempted to cure him, or that none durst undertake the cure; the Text saith, That he took a potsherd to scrape himself withal, and he sat down among the ashes.  
These words are a further aggravation of Jobs affliction. When he is in this manner smitten, smitten with boils, smitten with the worst of boils, smitten with boyles all over, from the sole of his feet unto his crown: surely a man in this pickle had need to have some good tendance and looking to; suppose the Physicians and Chyrurgians could not cure him, yet they might ease him; if they had plied him with Fomentations and suppling oils, if they had bound up his sores with fine linen to mitigate and mollify them. If such applications and attendance had not been a refreshing to him, yet they would have been a respect to him; if they had not been an allay to his pain, yet they would have been an honour to his person. But (as this 8th verse shows us) when the man was thus nothing but sores, he had then nothing to help him: He might say (as David afterwards in a sad condition, Psal. 142.4.) I looked on my right hand, and beheld, but there was no man that would know me, refuge failed, or perished from me, no man cared for my soul. When thus, Lover and Friend, Physician and Chirurgeon, Wife and Servant were far from him, at least in duty and affection; then he is forced to be both Patient and Physician, sick and Nurse, he took him a potsherd to scrape himself withal. Poor man! He who was lately in health, and the Greatest man in the East, being now sick, hath nothing left him but a piece of a broken pitcher.  
There are four aggravations of his affliction in this.  
The first is this, that he could get none to dress him, he was fain to do it himself, saith the Text. Neither Wife, nor Servants, nor Friends would meddle with him. A hard case!  
Then secondly, consider what a tool he had to do it with. He was left to be his own Chirurgeon, and his dressing instrument was a potsherd. The word signifies, sometimes a whole earthen pot, sometimes a broken piece of it, a sheard as we call it. Here is no mention of fine linen and salves to heal, or of oil to supple these sores, only a hard potsherd is the tool, and scraping is all the surgery. A hard case!  
Thirdly, This intimates either, that his body was so loathsome by reason of the disease, that he was loath to touch himself with his hands: As we say proverbially in our Language concerning a deformed or filthy creature; A man would scarce touch such an one with a pair of Tongues. So, as if Job had so abhorred himself, that he was loath to touch himself with his bare hands, he must take somewhat, and for want of a better, a potsherd to scrape himself; He had not the heart (as it were) to touch himself, his disease was so foul, that (as we say) it turned his stomach. This some give as a reason why he took a potsherd, his body was so filthy that he was loath to touch it with his hands.  
Or as others give the reason, his boiles and sores did so overspread and envenome his hands to the very nails, that it was a pain for him to touch himself; his fingers were so sore, that he had scarce any use of them; this constrained him to make a poor shift, even to take a potsherd to scrape himself withal. What a lamentable case was this!  
Fourthly, There follows yet a further aggravation of his affliction. If a man be sick and full of sores, yet if he can get an easy bed or some soft place to lie upon, it is a great comfort. You know how men will remove from bed to bed, from place to place when they are distempered and in pain. But see where Job lies, he hath no Downbed nor soft pillows, neither couch nor chair to sit in, but  He sat down among the ashes. 
There are two expositions concerning this; For his sitting in the Ashes, may be taken as a voluntary act, or as a necessary act. Some take it as a voluntary act of Job, and that he did it Electiuè, when he was in that condition, he went out and chose to sit among the Ashes; And so his sitting among the Ashes was a note of his humiliation and abasement; As often in Scripture, to sit down in ashes, is as much as to repent and humble ourselves deeply before God, to lie in the very dust dust; as it is expressed of Job, (chap. 42.6.) when he had seen God, I abhor myself, saith he, and I repent in dust and ashes; Alluding to that custom of sitting in ashes when they did repent. So you find in that solemn humiliation of the Ninivites, Jon. 3.6. that when word came to the King of Ninive (namely that Jonah had prophesied the ruin of the City within forty days) he arose from his throne, and he laid his robe from him, and covered himself with sackcloth and sat in ashes. Christ upbraiding Chorazin and Bethsaida, tells them that if the mighty works which were done in them had been done in Tire and Sidon, they had repent long ago in sackcloth and ashes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Math. 11.22. In great mournings, the Heathen used to sit in or sprinkle themselves with ashes. As Homer reports of Ulysses after a Shipwreck, and of others, whom Drusius hath observed on this Text. Isa. 61.3. the promise is, that God will give beauty for ashes, that is, they that humble themselves and lie in ashes, shall have a happy and comfortable restauration. So that this act of Job might be voluntary, and a gesture of repentance; sitting down among the ashes, to humble and abase himself before God.  
The Papists are superstitiously ceremonious in this point at this day: Annually observing a day which they affect to call Ash-wednesday, on which they sprinkle themselves with ashes, as a preparatory to their formal Lenton Repentance. But we have not so learned Christ.  
Secondly, We may take it for a necessitated act, that he was forced to this, to go and sit among the ashes, (or as most from the Septuagint translate it, to sit down upon a dunghill) and that in two respects.  
First, In regard of his poverty and want, as if he were so bereft and destitute of all outward things, that he had not a house to put his head in, not any other conveniencies to make use of; but was constrained to go out, and sit upon the dunghill or amongst the ashes.  
Secondly, Others rather conceive, that the necessity did arise from the contagion and loathsomeness of his disease, so that he was forced to go out of doors, he filled the house with such a noisome smell.  
Or he was forced to go out as a Leper; concerning whom the Law was afterwards, you know that they should be put out of the Camp or City; and it was a Law grounded upon reason, 
Levit. 13.44, 4●.  and the common light of nature, though it had a spiritual signification, as given to the Jews. The Septuagint say expressly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept.  he sat upon the dunghill without the City, as Lepers were wont to be according to the Law of Moses; and as we see executed in that case of Vzziah the King, being a Leper he dwelled in a house by himself alone, and was cut off from the house of the Lord, 2 Chro. 26.21.  
But that Job sat either without the City, or upon a dunghill, is only a conjecture, and besides the Text. Which way soever we take it, it is a great aggravation of Jobs sorrows. Take it for a necessitated sitting in the ashes abroad, it infers, that either he was so poor, as that he had not a house to be in; or that his disease was so contagious, that he could not be endured in the house. Or take it for a voluntary act, that he did choose to sit in ashes, it was an aggravation of his affliction; for than it notes that he was in the lowest, in the saddest condition that can be imagined: sitting in ashes, being an emblem of extreme sorrow, and never used but in times of greatest calamity, public or personal.  
So that here, every circumstance is an aggravation of Jobs affliction. He was smitten by Satan, and he smote hard enough: he smote him, and he smote him with boils, he smote him with the most malignant kind of boils; he smote him with such boyles all over, from the sole of his feet to his crown; and when he was in this condition, he had no Nurse, no Chirurgeon, no Physician to help him, he was forced to take a potsherd to scrape himself: he had no soft bed prepared to lie on, nor (as many have thought) house to be in; but out of the City, or out of his house he must, and among the ashes, upon the dunghill. Lo there he sits. 
Zenophons' Cyr. Ad Principis effigiem quam Historiae fidem.  What one said of an exact History of a great Prince; That surely it was written rather in theory as a pattern or picture of a Prince, then according to the truth of a history. So we may say of this description of Jobs troubles; That surely it was written rather as a studied pattern of man's sufferings, then as an accomplished History of the sufferings of any man: yea who almost can go so far in imagination, as Job went in real passion. But we will pass from the description of his sorrow to some Observations upon them.  
First, Here we see, That Satan if he be permitted, hath a power suddenly to afflict the body with diseases; And that is a power far transcending all the power that is in man; Man is able to wound the body of his brother with a material instrument, but all the Tyrants in the world cannot smite the body with a disease, or command a man into sickness; Though God should say to them as here to Satan, I give you leave, yet they must leave that to Satan: whose help is sometime begged by envious wretches, who would kill their brethren without a Sword, and vex them unseen. Man must have a weapon to smite, but Satan can smite and kill without a weapon, if God say the word. Man can spill the blood, but Satan can poison the blood: He can infect the humours, and taint the spirits more subtly, more speedily than the most skilful poisoner in Rome. We showed before how suddenly Satan can raise commotions in the air, storms and tempests there; he can do the like in our bodies: for such are diseases in the body as storms and tempests in the air. Storms make (as it were) a confusion among the Elements, and are the distemper of nature: diseases make a confusion among the humours, and distemper the constitution and spirits of the body. It is said of the woman in Luk. 13.16. that Satan had bound her 28 years; Observe in that, the power Satan hath over the body, if God give him liberty to exercise it; As cruel men can bind in chains, and cast the body into prison for many years, so Satan can bind the body with a spirit of infirmity as with a chain.  
Secondly observe this, That health and strength of body are a very great blessing: You see Satan desires to try Job by taking away this blessing last, and he thought this would make Job curse God: you may see the value of it by his desire to destroy it. Health is the Prince of earthly blessings. We say, he lives miserably that lives by medicines, who to uphold nature is in the continual use of art. How miserably then doth he live, whom art and medicines cannot restore to health, who is diseased beyond the help of Physic.  
I might mind you likewise from this, to remember what frail bodies we live in, even such, as have in them the seeds of all diseases. Sin indeed is the seed of sickness and of death. And hence it is, that if the humours of the body be a little stirred, they quickly turn to a disease: and this house of clay is ready to dissolve and fall. What is the strength of the body, that we should trust it? or the beauty of the body that we should be proud of it? We see in Job, how quickly the strength of it is turned into weakness, and the beauty of it into blackness. All flesh is grass, and all the goodliness thereof is as the flower of the field; The grass withereth, and the flower fadeth, Isa. 40.6.  
And here likewise note this, you that enjoy health of body, whose strength yet continues, and yourselves are free from the bonds of any bodily infirmity: while you hear of one smitten with a disease from the crown of the head to the sole of the feet, consider what a mercy you have, who have no pain from the crown of the head to the sole of the feet; who have not an aching joint, nor pain so much as in a finger. It is like that many of you can say you have this blessing, you do not know what pain in any one member means; look upon a man, that knew nothing but pain, upon a man, that had not one member free; and prise your blessing.  
Such likewise who have pain and infirmities, in one or two, or more parts of the body, may see in this spectacle cause to bless God, that they have any part free. To have but one or but a few sores is mercy, sparing mercy, when we behold another nothing but a sore. Indeed when one member suffers, (whether in the body natural or mystical) all the members suffer with it. But compassion is not so heavy a burden, as passion is. And as the sound members sympathise in sorrow with those that are smitten, so they that are smitten, sympathise in joy with those that are sound. The ease of one part mitigates the disease of another, and it is an abatement of our troubles to see those whom we love in peace. Two are better than one (saith Solomon,) for if one fall the other may help him up, but if both fall, who shall help. And if every member suffer, there is passion in all, but compassion in none; much less support or help.  
Thirdly observe: Job in this condition was left of all. Do not think it strange if you be brought into such straits, as to be left alone, when you have most need of assistance. Job was as a man friendless, Physitianlesse, wifeless, servantlesse, all forsook him. It is the comfort of the people of God, that they know how to be alone, and yet can never be alone: though they be left of all visible friends, yet they have an invisible friend who will visit them, stay with them by day, and watch with them by night, for he hath said, I will never leave thee nor forsake thee. In the Greek there are five negatives to affirm this, that God will not leave his, Heb. 13.5. And he that hath him alone, hath infinitely more than all the world in one. When friends and Physicians will not come near, when wife and children take their leave or stand afar off, when servants hold their noses, being not able to bear the stinch and ill savour that cometh from the body, yea, when a man comes to be an abhorring to himself, yet at that time God delights in him; Christ at that time embraceth him, and takes him in his arms, and kisseth him with the kisses of his lips, which are better than wine, yea better than life. Job was never so near God, so in the bosom of God, as when no creature in the world would so much as touch him; Job was never so beautiful in the eye of God, as when he had nothing but boiles upon him.  
Fourthly, I may present you with Job as he was upon his Ashhill in want of all things; from thence be admonished, That the children of God, his dearest servants may come to uttermost outward extremities. When a man is among the ashes, than he is at the lowest: what can a man be less than that? The Apostles were made as the filth of the world, as the offscouring of all things, as sweep and off all which are cast out upon the dunghill; So was Job in the sense of many interpreters. They who are of most worth may be used as if they were worth nothing. Job was a pearl though upon a dunghill. They who were brought up in scarlet embrace dunghills, saith Jeremy in his Lamentation for Jerusalem, chap. 4.5. We may say, They who are brought up and clothed in better than scarlet, even in the robes of righteousness, and in the Garments of Salvation, may yet be brought to embrace a dunghill. There is no judging by Appearance; No man knows love or hatred by all that is before him (or upon him) Eccles. 9  
Lastly, look upon Job sitting in the ashes, as a voluntary act, and then observe, (which is of much concernment and use for us now in regard of the present condition we are in.) That as the afflicting hand of God doth increase upon a people, or upon a person, so ought the humiliation and repentance of that person or people to increase. When the hand of God was upon Job before, he rend his Mantle, he shaved his head, these were acts of great humiliation; but now Job having a nearer and a deeper affliction upon him, humbleth himself yet more. Then he fell upon the ground, but now he sitteth among the ashes. Greater afflictions call to greater humiliation. We ought not only to be humbled when God afflicteth, but to be humbled in a proportion to the affliction; As it is in regard of sin committed, Great sins call for great sorrow; And as it is in regard of mercies received, Great mercies call for great praises: so, Great troubles call us to great humiliations; and still the greater troubles are, the greater our humiliation ought to be. This is one way of accepting the punishment of our iniquities, and of improving present evils for our everlasting good. Consider whether this be not the work of this day.  
We have had the hand of God upon the Nation in lesser judgements heretofore, we have had warning-peeces shot of amongst us; but now we hear the report of murdering-pieces every day. Divers years God made war upon us with the sword of the Angel, by which thousands have fallen in our streets: but now God hath put a sword into the hands of men. The former sword was a favour compared with this, Those wounds, a kiss compared with this. Both David and experience resolve it thus. 
2 Sam. 24.  Many of our dear brethren are slain and fallen by the sword, their blood hath been spilt like water, and their bones have been scattered as when one cleaveth or cutteth wood upon the earth. The spoiled cry to us for bread, the sick and wounded for help and healing. Many towns have been plundered, many Matrons and Virgins have been ravished, many families have been scattered, many wives and children deprived of their husbands and parents, many parishes bereft of faithful Pastors, some of our dwellings turned to ashes; And is it not time for us; not only to rend our garments, but to sit in ashes? do not these things call us to eat ashes like bread, and mingle our drink with weeping. Is it not time for us not only to write, but to act a Lamentation, and to say, For these things I weep, mine eye, mine eye runneth down with water? There is one thing yet, which may and aught to be a Lamentation to us, beyond all our own sufferings, namely this, God is dishonoured, his name is blasphemed, his people are reproached. The enemies strike this sword in their bones, A scornful enquiry, Where is now your God? Psal. 42.10. Should not tears be our meat day and night (as they were david's) while they say continually, Where is now your God? Psal. 42.3. our not sitting in the ashes for such things as these will bring us unto ashes; and if we will not sit upon the dunghill of our sins in humiliation, our sins will bring us, and our land unto a dunghill of desolation. In this day, as of old by his faithful Prophet (Isai. 22.12.) doth the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth; And not only to these, but to Jobs posture of sorrow, sitting in ashes; the voice of the rod calleth to this: the voice of the trumpet, heard daily in our streets, calls to this. We have cause to cry out as the Prophet Jeremy in his fourth chapter, ver. 19 My bowels, my bowels, I am pained at the very heart, my heart maketh a noise in me, I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, and the alarm of war. And because the sound of the trumpet among us, like that on mount Sinai, Exod. 19.19. doth not only sound long, but also louder and louder; It becomes us, not only to continue our mourning, and our crying unto God, but to cry louder and louder. If we increase not our humiliations, God will yet increase our judgements: if we will not sit in ashes, he will bring us to ashes, and punish us yet seven times more for our sins.  
Wherefore receive the counsel of the Apostle James, in these your afflictions, Be afflicted, and mourn and weep: let your laughter be turned to mourning, 
James 4.9, 10.  and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. God lifts them up who cast themselves down; and if (in this sense) we be afflicted, we shall not be afflicted. Christ hath purchased, Free Grace bestows deliverance; and we receive it, when we return, repent and believe.   
JOB 2.9, 10. 
Then said his wife unto him, Dost thou still retain thine integrity? Curse God and die.  
But he said unto her, Thou speakest as one of the foolish women speaketh: what? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.  
WE have already considered out of the former parts of the Chapter Jobs second affliction: First, in the occasion of it; secondly, in the causes of it; and thirdly, in the manner of it, together with those aggravating circumstances which made his sorrows out of measure sorrowful. And now we must look upon that Jewel among the ashes, and consider what befell him there: These things make the fourth part of the Chapter, namely the consequents of his affliction.  
These consequents are three: 

1. His wives unseemly and sinful counsel, vers. 9  
2. His wise and holy reply, vers. 10.  
3. His friends visit to comfort him, verses 11, 12, 13.    
First, we will discuss his wives unseemly and sinful counsel, Then said his wife unto him, etc.  
There are two Questions raised concerning Jobs wife.  

1. Who she was?  
2. How it came to pass that she was spared, when all his outward comforts were removed?   
For the first, in a word. It is the opinion of many among the ancient Jews, that Job lived in the time of Jacob the Patriarch. And that he took to wife Dinah jacob's daughter, but I leave the Rabbins to prove that, if they can. Why she was spared in the time of so general a calamity, may bear some further inquiry. For seeing a wife is the chiefest of creature comforts, and the very reason why God at the first did institute that relation, was that man might have a help meet for him: it may seem somewhat strange why Satan, going about to bring upon Job trouble in its perfection, 
Gen. 2.20.  should leave him that, which is the perfection of all outward comforts, a wife. What were Jobs Oxen, and Asses, and Sheep, and Camels to a wife? And what were his children to a wife? When Adam had not only such a number of cattle, but all the cattle and riches in the world in his possession, and under his dominion, God saw him defective till he provided him a wife, a wife was the compliment of all. How then cometh it to pass, that when Satan would afflict job to the uttermost, he leaves him his wife?  
To clear this, before we come to examine the words that she spoke. The Jews which are the Authors of that afore-named opinion, that his wife was Dinah, tell us (to lengthen out the dream) that she was spared for jacob, her father's sake. It is a truth, That children do often far the better for holy Forefathers. It is no mean privilege to be born of those that are in Covenant. As God visits the iniquity of the fathers upon the children unto the third and fourth generation of them that hate him, so he shows mercy to thousands of those that love him, etc. Exod. 20.5, 6. but in this place we have no stock to graft this truth upon, but a mere imagination. I pass on.  
Secondly, some conceive that his wife was out of Satan's Commission, that he had nothing to do to meddle with her, she being comprehended under that clause of exception in the first Chapter, vers. 12. All that he hath is in thy power, only upon himself put not forth thine hand; his wife (they say) was a part of himself, according to that Gen. 2.24. And they (viz. the husband and the wife) shall be one flesh. So that Satan could not smite her, but he must smite job too; therefore she was exempted, say they, and set beyond the reach of Satan's stroke.  
Though this may have some show of wit in it, and somewhat of reason too, referring unto the first part of jobs affliction; yet there is no show of either in reference unto the second, where Satan had a Commission to afflict his body, his flesh and his bone; for than she also (take it in the sense before) was comprehended under the Commission of Satan, being (though not as Eve from Adam, bone of his bone, and flesh of his flesh, yet) according to the law of marriage given to all, One flesh with him, Gen. 2.24.  
Therefore in the third place, that which I conceive and agree with others in for the true reason why she was spared, is this. That she might be a further instrument of her husband's affliction. Satan meant to make use of her for his own purpose, to drive on the main design; and whereas she should have been a help to her husband, Satan employs her against her husband; this was his aim, and therefore she was spared. 
chrysostom.  Hence one of the Ancients calls her the strongest and fittest weapon, with which Satan did assault, the choicest Arrow in his Quiver, by which he wounded the soul and spirit of job. She that should have had her hands busied in the washing, suppling, curing, and healing of his wounds, smites him with her tongue, a piercing and a poisoned instrument. The rib was not smitten, that it might smite the head. Another compares her to a Ladder, 
Greg. Moral.  by which Satan hoped to scale this impregnable tower, that death might creep in at the window of his ears, by hearing and consenting to her sinful persuasions.  
Seeing then Satan spared Jobs wife, that she might be the instrument of this additional affliction; which most conclude to be as the sting of all his afflictions.  
First note this, That Satan's mercies have always somewhat of cruelty in them. 
Planè nullae. Jun. in loc.  He spareth the wife, but it was that she might further vex the husband. His mercies are like the mercies of wicked men, Their tender mercies are cruel, that is, they are no mercies at all, Prov. 12.10. There is a punishing mercy, and there is a sparing cruelty among men. Such are Satan's sparings ever lined with cruel and bloody intendments.  
Secondly observe, That the greatest outward blessings may prove the greatest outward afflictions. A wife is made a cross, a snare. Our greatest danger may be from our helper; And that which was given for our good, may be to us an occasion of falsing.  
Satan can make use of our friends to do us hurt by. He tempteth not only by himself, but by creatures: And not only by creatures that are at a distance from us, but by those who are nearest in relation, and by those, most. He can make a servant, a child, a wife instrumental for our ruin. In this sense, we may apply that caveat of the Prophet (Jer. 9.4.) Take ye heed every one of his neighbour, and trust ye not in any brother. That also of Micah, Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. Yea, 
Quisque, eti● sibi caveat, ne fiat organum diaboli.  take heed of thy own bosom, Satan draws a party from ourselves, against ourselves.  
Thirdly observe, Satan is very subtle to make choice of such instruments as may do his work most effectually. Of all those that were about Job he could not have picked out any to have carried on his plot so powerfully and with such probability of success. First, in regard of her nearness, she had opportunity to come unto him, and freedom to improve that importunity. Saul knew what he did when he married his daughter to David. I will give him her (said Saul) that she may be a snare to him, 1 Sam. 18.21. Politic marriages are usually made for temptation, not for comfort: snares are tied fastest, with a false lover's knot.  
Secondly, the motion or persuasions of a wife, whether to good or evil are very taking upon a husband's heart: We see it in the first wife that ever was, she by persuasions overcame Adam unto sin, she was the devil's agent for the undoing of her husband, and the world. Ahab was very wicked, but he had a tempter in his bosom. But there was none like unto Ahab, who did sell himself to work wickedness, whom Jezebel his wife stirred up. 
1 Kin. 21.25.  Unparalleled wickedness is ascribed to the provocations of a wife. When a Prince hath given up his affections, and his conscience, into the hands of a malicious, wanton woman, he will quickly sell himself to such wickedness as will be his own trouble, and entitle him (like king Ahab) the troublers of a kingdom.  
Thirdly, Satan knew that a wound is deeper by how much the hand is nearer that strikes it. Afflictions press us most when they are from our friends. What thou my son? said Caesar in the Senate. What thou my wife? Is thy hand upon me in my own house, might Job say? The Prophet brings in one questioning, What are these wounds? And Christ answering, Those with which I was wounded in the house of my friends, Zech. 13.6. The height of enmity is thus expressed, A man's enemies shall be the men of his own house, Micah 7.6. This caused David to complain so bitterly, Psal. 55.12. It was not an enemy that had done this, but it was thou my friend, and my equal, and my companion: The friend wounded more than the sword. So might Job complain, It was not an enemy, it was not a Sabean, or a cruel Caldean that spoke this, but it was thou my equal, my friend, my companion, and which is more than all these, My wife, my second self.  
I grant that in one sense, the wounds of a friend are precious: Precious are the wounds of a friend, but the kisses of an enemy are deceitful. Precious are the wounds of a friend, when a friend doth wound with holy reproof; but when a friend wounds by sinful counsel, or solicitations unto sin, those are pernicious wounds. If that which is light in us be turned into darkness (as Christ speaks) how great is that darkness? 
Matth. 6.  So if that which should be our comfort be turned into our sorrow, how great is our sorrow? Therefore we see why Satan spared the wife, that she might be an instrument, and a most effectual instrument, either to prevail upon him, or to vex him in case she did not prevail. Doubtless Job did not feel so much smart, when Satan smote both flesh and bone, as now, when his flesh and bone smote him. Thus we see the cruelty of Satan's mercy: He spared Jobs tongue, and he spared Jobs wife; he spared his tongue that Job might have a member free for an instrument of sin, in cursing God; and he spared Jobs wife, that himself might have an instrument to bid him sin, Curse God and die. This was her counsel.  And his wife said unto him, Dost thou still retain thine integrity? Curse God and die. 
Her words consist of two parts: 

1. A sharp and a scornful exprobration.  
2. A wicked and sinful direction.    
Her scornful exprobration in these words: Dost thou still retain thine integrity?  
Her sinful direction in those words: Curse God and die.  Dost thou still retain thine integrity? 
Words quick and short. 
Tantum narrat scriptura, quae mulieris virus & viri antidotum continent.  It is probable we have here only the compendium, or brief of that discourse which passed between Job and his wife. We have only the poison and the Antidote, as a learned Expositor hints it upon this place.  
The Septuagint have taken the boldness (if they be not falsified) to set down his wife's speech at large, and join it in with the body of the Text, thus: A long time being spent his wife said unto him, How long wilt thou hold out, saying, Behold, I wait yet a little while expecting the hope of my Salvation? For consider, thy remembrance is blotted out from the earth, even thy sons and thy daughters, the pains and travel of my womb, whom I have brought forth in vain. Thou thyself sittest here in the rottenness of worms, abiding all night in the open air. I poor handmaid wander from place to place, from house to house, looking when the sun will set, that I may take a little repose from the pains and sorrows which now oppress me; but utter thou some word against the Lord, and die. The Greek Authors comment upon these words, as upon the text itself. But I shall wave them wholly. Neither shall I stay here in the Explication of the words according to our reading out of the Hebrew, because we have handled them at the third verse of this Chapter. In the testimony which God giveth concerning Job; where he speaks thus to Satan, Hast thou considered my servant Job, how that he is a perfect man, etc. and that he still holdeth fast his integrity? God spoke it to the praise of Job, still he holdeth fast his integrity; his wife speaks it to his reproach, and upbraideth him with it, Dost thou still retain thine integrity? The words spoken by both are the same, but the sense and intent of the speakers is quite different. God speaks them in honour to Job: his wife speaks them in contempt of Job, and therefore she forms them into a question, a cutting kind of speech, Dost thou still retain thine integrity? As if she should say, What? art thou so senseless and so stupid, so mad and sottish, to go on in this course still? what hast thou got by it? where are thy earnings? what is the advantage of holiness? or what is the profit of integrity, that thou holdest and huggest it so fast? Dost thou still retain thine integrity? This I conceive is the sum of the question, it is an upbraiding, a reproaching question; and from that we may observe,  
First, That those things which commend us most to God, usually render us most contemptible before the world. Dost thou still retain thine integrity? She slighteth him, and scorneth him for this, whereas God highly commends him, speaks it to his praise, That which is highly esteemed amongst men is abomination in the sight of the Lord. 
Luke 16.15.  And that which the Lord esteems highly, man abominates.  
Secondly this, It is the endeavour of Satan and his instruments to persuade, that the profession of holiness is vain and unprofitable. Satan hath taught wicked ones, and they (like forward Scholars say it without book,) say it openly, It is a vain thing to serve the Lord; Satan would fain infuse this cursed principle into the hearts of Gods own people, and make them believe, their faith is also vain. Dost thou still retain thine integrity? Come take a little counsel at the last, work like a wise man, wilt thou hold a thing thou canst get nothing by? Take it on my word, thou canst not thrive this way, thou canst make nothing of it, what dost thou mean to go on madding in such a course as this? Thou shalt never get bread by it to put in thy head: no nor water to wash thy hands. All thou gettest by it, will be a knock, a rod upon thy back, a dishonour upon thy name. And wilt thou still be so straitlaced, and hold fast thy integrity.  
Thirdly, observe further from Satan's intendment in putting such words as these into the mouth of jobs wife. That his great design is to take advantage from outward troubles and ill successes, to discourage the hearts, and weaken the hands of God's people in holy duties. That was his project, quite to discourage job, and from the ill success he had in the service of God, to get him put off his Livery, and give over his service: It is the course that the world, instructed by Satan (as here jobs wife was) still holdeth with the people of God. Their language is, Why are you so precise, why so not, & c? Do you not observe you get nothing by your prayers? nothing by your fasting? nothing by your holiness? All that you have got, you may put in your eyes, and see never the worse. Show us some of your gains, what have you got? where are your deliverances? where are your victories? where is your Salvation? you have prayed till you are almost undone, you have fasted till all is almost lost, things are worse than they were, will you still go on in these duties of fasting and praying? of humbling and seeking? of waiting and believing? This is the language of Satan, this the divinity of Hell: And I shall answer it in one word. It is far better to die praying, then to conquer blaspheming. Such doctrine may stop up a hypocrites mouth, and weaken his heart from duty. But it will more open the mouths, & enlarge the hearts of those who are sincere. Will the hypocrite always call upon God, will he delight himself in the Almighty? saith Job. No, he delights in God no longer, than God gives him worldly delights, nor calls upon God any longer, then sensible blessings are sent in unto him: If God stays his hand, he stopps in duty; he quickly takes out Satan's lesson, and will no longer hold his integrity. But Grace shows us wages in the work: A godly man hath his fruit in holiness, and therefore though he receives no outward fruit, he still holds fast his integrity. But what would Jobs wife advise him to do; in case he should let go the holiness of his life: That follows in the next words; having endeavoured to take him off from one course, she directs him to another.  Curse God and die. 
Here is the second part of her counsel, cursed counsel indeed. Curse God and die. It is the same Original word which we have opened before, and met with two or three times already. In the proper signification it noteth blessing, and so the word is by many expositors rendered in this place, Bless God and die; Mr. Broughton translates it so in one entire sentence, Dost thou still retain thine integrity, blessing God and dying. We must therefore examine both sides, that we may find out more fully the sense of these words.  
Some take the words in a good sense, and some take them in an ill sense. Some take the words in a good sense, Bless God and die, And others who translate, Bless God and die, do yet expound it to an ill sense.  
First, Some make a good construction out of these words of Jobs wife, affirming that she gave her husband wholesome advice, and so they render the words, Bless God and die to this sense. What? dost thou still stand upon terms with God? wilt thou not humble thyself? shouldest thou not rather Bless God? that is, pray unto God, humble thyself and seek his face; so to bless, signifies to pray, to make supplication. Thou seest in what a doleful condition thou art, therefore bless God, make thy humble prayer before God, and die, that is, desire him to take thee out of this miserable world, to release thee of thy pain; beg that he would cut the thread of thy life which (to appearance) is the only remedy of all thy troubles; death will be thy best friend: Thou mayest die with more ease, then live as thou dost. Thy life is a continual death, it were better for thee to die once, then to die daily.  
Mr. Beza is very strong in this opinion, excusing, yea acquitting Jobs wife, in making this motion to her husband. He grants indeed that she being deceived and overwrought by Satan, did work strongly for him, yet denies that either the counsel in itself or in her intendment was evil. He lays the whole matter thus. That she observing her husband's silence under the hand of God in these great afflictions, suspected that he stood too much upon his own integrity, that he was too well opinionated and conceited of his own worth; or that this proceeded from fearednesse of conscience, and insensibleness of God's dealing, and his own condition: and therefore she adviseth him to consider, that surely God was very angry with him, to consider, that God had brought all this evil upon him to humble him; and should he now defend his own innocence? should he either be silent and not acknowledge his sin, or stand upon terms with God in defence and justification of himself? Dost thou persevere in those high thoughts of thyself? will not all this bring thy stomach down? what? will not thy uncircumcised heart be humbled? Dost thou still retain thine integrity? dost thou still lean upon that broken reed, thy own integrity? Bless God, that is, confess thy sins and acknowledge thy transgressions. (Indeed confessing of sin is a blessing of God: it is a giving of glory to God, and our giving glory to God is our blessing of God; Josh. 7.19. Give glory to the Lord God of Israel, and make confession unto him.) Thus bless God, that is, confess thy sin, and so prepare thyself to die in a holy manner, seeing thou art past hope of life, address thyself piously for death. Thus he; 
Teipsum ad mortem sanctè obeundam comparato Beza.  and all upon these grounds; First, because he could not be persuaded that a wife, the Governess of such a holy family as Jobs was, a wife, the companion of such a holy man as Job was, should be so full of the Devil, so wicked to speak the Devils words, with the Devil's heart. And secondly, because Satan himself could not be so senseless as to believe or hope, that such desperate counsel could ever take upon Jobs heart: And therefore he conceives that she advised him only, as any one would a dying friend, or a malefactor condemned and ready to be carried to execution, yet persisting in his sin, or unlamenting the wickedness which procured that sentence. Her error saith he, was only this, that she judged him wicked, because he was thus smitten, and that he trusted upon his integrity, because he held it fast: whereas indeed Job looked for no good, but out of the hand of Freegrace, and accounted his very Integrity but dung, to the righteousness and redemption of the promised Messiah.  
But (with humble respect to so reverend an Author) there are two reasons strong against this Exposition, in my apprehension, which I shall propose and submit to the reader's judgement.  
The first is this, It had been quite against Satan's design, that Jobs wife should give her husband good counsel: For it had been so far from being an addition to Jobs affliction, that it had been a great abatement of it to hear his wife speak so holily, and administering such wholesome counsel in the substance of it, though mistaken in the application of it to him. And surely a heart so composed as Jobs, was under all these pressures, would have shaped out such an answer as this. My dear wife, I thank thee for thy care and counsel, thou hast a holy jealousy over me, that I am not in such a posture of spirit as becomes a dying man. Though there be an error in thy advice as applied to me, yet I take it as an error of love, and thy reproof though misplaced, is very acceptable and precious unto me.  
But (which makes my second reason,) He reproves her for it, and tells her plainly, Thou speakest as one of the foolish women speaketh, Whereas if that had been the meaning of her words, she spoke as one of the wise women; like a wise woman indeed. It is an act of wisdom and of love both to suspect ill of another, when that suspicion leads us only to advise him for his good. It is an excellent thing when jealousies are improved into faithful counsels. Surely then Job had never numbered her with the foolish women, if that speech of hers had imported only an humble preparation for his approaching death.  
In the second place, Some who translate the words, Bless God and die, do yet expound them as very sinful counsel; though the words sound fair, yet the sense is made very foul. These understand them as an Irony, as if his wife scoffing and jeering her husband had said: Dost thou still retain thine integrity? bless God and die, thou shalt have enough of thine integrity, take thy fill of blessing of God; thou art all for blessing God and holding fast thy integrity, go on if thou wilt, and bless God still, and see what thou shalt get by it; thou shalt have no other reward but a wound, thou shalt receive no wages of this Master but death, bless God and die; repeat that speech now, which you used under the first affliction; Repeat again that beloved maxim, with which you seem to be so much delighted, The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord; you shall see, it will not fright death away, or be any security from the grave● you thought when you spoke those words first, that they would have prevented a second trouble, and, that God who saw you take the former stroke so kindly at his hands, would not strike you again: But you see, good words are no defence against blows. And if thou shouldest be so foolish, to fly for refuge to the same submissive language, experience would quickly teach thee, that as before it could not protect thee from this soar disease, so now it would be no protection from the arrest of death. Bless God and die.  
Some strengthen this sense, from the form of speaking here used, which is imperative, Bless God and die: She bids him do it, I, do it and spare not. Such expressions import a mixture of scorn, as Lam. 4.21. Rejoice and be glad O daughter of Edom: Here is a grant, if not a command, a seeming direction if not an injunction, to rejoice and be glad; what is given as the occasion of this joy? The Cup also shall pass thorough unto thee; What cup? A cup of blood, a cup of trembling: And is this to be rejoiced in? Surely in such joy the heart must be heavy, and the acting of such mirth is sorrow: yet he bids her rejoice; as if he had said, be as merry as you can, yet the cup shall pass thorough unto thee, thou shalt not escape. 
Eia quaeso! nunc cum vix respirare possis repete tuum, Sit nomen Domini benedictum & postea morere.  So Eccles. 11.9. Rejoice O young man in thy youth, and let thine heart cheer thee, and walk in the ways of thine heart, and in the sight of thine eyes, (do so) but know, that for all these things God will bring thee into judgement. Thus here, Bless God and die, Go on I pray, take thy fill of blessing God, bless him as much and as long as thou wilt, yet I see the image of death in thy face, die thou shalt. Mr. Broughton seems to incline to such a meaning in his translation, dost thou still hold thine integrity, blessing God and dying; As if she had said, wilt thou be such a fool, to go on blessing God and dying, blessing God, while he is killing thee: which was indeed Jobs wisdom, and his resolution a little after, Though he kill me yet will I trust in him.  
So far of those who translate the text, bless God and die, with that twofold exposition upon it; I shall now consider what sense we are to make out of these words as we translate them, and as they are indeed most generally translated. Curse God and die: This reading of the text, seems most answerable to Satan's design▪ which being to provoke Job to curse God, it was most proper to suit his wife's spirit with such thoughts, and to put his own words into her mouth, Curse God and die: This thread is of the same spinning with the former, and carries Satan's plot home upon his own principles; She speaks this adversaries mind as fully as he could himself, when she bids her husband, Curse God and die.  
But could Job die when he listed, that she biddeth him curse God and die? What means this language?  
Some interpret her meaning to be this, die by thy own hand, destroy thyself; as sons of Belial use to say, go hang thyself, murder thyself, make an end of thyself: As God by these plagues is thy Judge, so be thou (to end the matter) thy own executioner. Or as others; Curse God, that so he may be provoked to take thee out of the world quickly. 
Ne prius animum exhales, quam multis probris in Deum congestis dolori tu● satisfeceris. Pined.  Or curse God and die, ease thy heart somewhat, and give it vent by breaking out against God in blasphemies, take this revenge upon him, and then let him do his worst, curse God though thou die for it.  
Lastly, curse God, That so the Magistrate taking notice of it, thou mayest be cut off by the Sword of Justice. We know blasphemers were sentenced to death without mercy, by the Law of Moses, and it is not improbable that the light of nature might carry those Nations, to as high and severe a revenge, against that highest sin. We know Socrates was adjudged to death by the Athenians (as their natural divinity taught them) for an injurious or dishonourable speech concerning their gods. I conceive her counsel, curse God and die, had some of these intendments in it; The best of them is bad enough, and so bad, that it renders this Objection against them all.  
It is objected, That surely, any of these carry too high a strain of wickedness for Jobs wife; surely she could not imagine, much less have the boldness to offer, such advice to her husband.  
I answer first in general, A good man may have a very bad wife. A husband cannot infuse holiness, or make his wife good: Marriage doth not change the heart; Marriage with Christ doth, but not marriage with a Christian, or the holiest man that ever lived. Therefore that reason is not cogent.  
Secondly, this speech, and a holy person are not altogether inconsistent: possibly Jobs wife was a good woman, though actually she spoke thus wickedly. Divers of the Jewish doctors have an opinion, that it was not Jobs wife that spoke, but the devil in her likeness. I shall leave that among their other dreams. It is conjectured by others, (though it were not the devil that spoke, personating his wife, yet) that it was the devil speaking in or by the person of his wife, as he spoke in or by the serpent, Gen. 3. Or as persons really possessed of the devil, who speak Satan's words, and do Satan's works, not their own. Some (I say) carry it thus, that she was for that time not only acted, but actually possessed by the devil, and so spoke the devil's language: One of the Ancients is express to this purpose, 
chrysostom▪ Dixit ad eum uxor ejus, uxorem dixit dixisse●ed verè diabolus dixit, Sic namque & olim ait. Dixit serpens ad muli●rem, serpentem dixit dixisse sed non serpens dixit, sed diabolus qui per serpentem locutus est, Origen.  These are the devils words, not the woman's words: which another illustrates by that in the third of Genesis, where it is said, The serpent said unto the woman, but it was the devil that spoke unto the woman by the serpent; so here it is said, His wife spoke unto him, but the truth is, it was the devil spoke unto him, in and by his wife. And if so, put the language into the worst exposition given, or give a worse (if truth will bear it) and it will be no wrong to such an Orator. I believe we cannot expound the words to a higher sense or strain of wickedness, than Satan could speak.  
But we need not make Satan himself the speaker, and yet clear the matter too; though we neither say as the Jewish doctors, that it was the devil personally, taking the shape of Jobs wife, or as those Christian Fathers, that the devil did actually possess her; yet we may say (and so salve the difficulty) that she was mightily overpowered, and acted by the temptation of Satan, to be an instrument of temptation, in this gross manner against her husband: Though she were not acted as the Serpent was, in whom Satan spoke to Eve; yet we may well say, she was acted as Eve by whom Satan spoke to Adam: Eve spoke the devil's mind, being prevailed upon by his temptation, to persuade her husband to eat against the command of God; and Jobs wife overcome by a like temptation attempts the persuasion of her husband to curse God.  
For as it is possible for one that is good, to fall into the grossest and most blasphemous temptation himself, so it is possible for one that is good to be made an instrument of such temptations unto others. We may see an instance near, if not fully reaching this assertion in the Apostle Peter, who hearing Christ foretelling his sufferings, takes him aside and began to rebuke him saying, Be it far from thee, Lord: this shall not be unto thee, Mat. 16.22, 23. Peter acted Satan's part, in this, against his Master, though unwittingly, yet so wittily, so to the life, that he got his name by it, Christ said to Peter, get thee behind me Satan: It was Peter's tongue, but Satan tuned it. Isaac said of his son Jacob in Esau's dress; The hands are the hands of Esau, but the voice is the voice of Jacob. Christ perceived here Satan's counsel in Peter's words, he saw the wicked spirit through the clothing of Peter's flesh; and therefore rebukes the Organ, under the title of the chief agent. Get thee behind me Satan. Now as Peter, though a holy man and full of good intentions to his Master, yet spoke the Devil's mind and language so fully, that the Devil himself (as to that purpose) could scarce have mended it. So likewise Jobs wife might be a godly woman in the main, though abused and misled by Satan, she thus excited her husband, in the grossest construction those words can bear, to curse God and die.  
There is somewhat in the Text, which may give us a hint of this: that though she spoke this, yet Job esteemed her a good woman; For, observe Jobs answer to this advice. What doth he say? He doth not say, Thou wicked woman, thou abominable wretch, why dost thou give me such counsel? All that he saith is this, Thou speakest as one of the foolish women speaketh. Observe it, he doth not call her foolish or wicked woman, but, thou speakest as one of the foolish women; As if he should say, How now wife? what words are these that I hear from thee? thou dost not speak now like thyself, I use to hear other language from thee, thou and I have had other kind of conference, and I have received other kind of counsel from thee then this; Whence is it that thou art so unlike thyself? where are thy words seasoned with salt, 
Non eam stultam vocat, sed in eo sermone stultarum mulierum mores imitatam, quasia seipsa desecerit & quasi in alienos mores & ingenium abjerit. Sanctius in loc.  which have so often ministered grace unto the hearers? thou art degenerated in manners and corrupted in thy speech, thou speakest now as one of the foolish women: Intimating, that she used to speak wisely and discreetly, or as Solomon describes the virtuous woman (Pro. 31·26.) that heretofore she opened her mouth with wisdom; and now she spoke only as a foolish or wicked woman; He doth not say she was one: one act is enough to assimilate, but it is not enough to denominate. Thus much may serve to evince, that though we take the words in that worst sense, yet it doth not necessarily infer, that Jobs wife was a wicked, an ungodly woman, which is the objection against that Exposition.  
From the words translated, Curse God and die, and thus expounded, we may observe;  
First, That Satan is restless and unwearied in this design to bring the people of God, to think ill and speak ill of God. It is that he laboured for, in the carrying on of this whole business, concerning Job; and every stone is turned, every way tried to accomplish this proposed end.  
Secondly, In that he persuadeth Job by his wife, when he was in this woeful condition, to curse God and die, Observe, That Satan would persuade us to ease ourselves of troublesome evils, by falling into sinful evils. Job was grievously diseased, you see the medicine and the cure that Satan prescribeth, Go sin, saith he, curse God and die; whereas one of the least evils of sin, is worse than all the evils of suffering that can befall us. All sorrows are more eligible than one sin. It hath been rightly taught us from Antiquity, that the lowest degree of a lie (because sin) is not to be made or admitted (if that medium could be assured so noble an end) for the saving of a world. What a father, and teacher of lies than is Satan, who directs many a poor soul to save itself from, or help itself out of a small affliction, by adventuring upon some great transgression.  
Thirdly, Curse God and die, It is sinful to wish our own deaths, though we are under pains more painful than death. It is sinful to desire death absolutely, we may desire it with submission to the will of God; To live is an act of nature, but to be willing to live because God wills it, is an act of grace: And as it is our holiness to do the will of God while we live, so it is our holiness to be content to live, while we suffer according to his will. On the other hand, to die is an act of nature, but to die because God wills it, is an act of grace: Christ is said to be obedient unto death, because he died in contemplation of God's decree, and in conformity to his good pleasure. To die thus, is the duty of a Christian, and the crown of all his obedience. Satan would have us live as we will, and die when we will; he tempts us as much to die when we list, as to live how we list. Satan puts Job upon it peremptorily, curse God and die, desire or procure thy own death. To wish d●●th that we may enjoy Christ, it is a holy wish, but yet we must not wish that neither, absolutely. The Apostle Paul, Phil. 1.23. desired to be dissolved and to be with Christ, yet you see how he qualifies and debates it. To wish for death, that we may be freed from sin, is a holy wish, but yet we must not wish that absolutely neither, we must refer ourselves to the pleasure of God, how long he will let us conflict with our corruptions and with our lusts, with this body of death and sin, which we bear about us. But to wish for death, because our lives are full of trouble, is an unholy wish; God may, yea and hath as much use of our lives, in our troubles as in our comforts: We may do much business for God in a sickbed: We may do God as much work when we are bound hand and foot, in a prison, as when we are at liberty; passive obedience brings as much glory to God as active doth: therefore we must not wish for death, especially not with an absolute wish, because we are under troublesome evils. And if it be sinful to wish for death, how wicked is it to procure or hasten death, to pull down our house of clay, with our own hands, because we are under troublesome evils.  
Fourthly, Observe further, Satan would persuade that death is an end, at least an ease, of outward troubles; wouldst thou have an end of thy troubles and of thy sorrows? Curse God and die, here is the remedy. We say indeed of some remedies, that they are worse than the disease; but I am sure, this is. Death to ungodly ones, it is so far from being an end or an ease of their troubles, that it is to them (as Christ speaks in another case) the beginning of sorrows, the entrance to eternal death, and the very suburbs of Hell. Yet, how many doth Satan persuade (when they are in Jobs case, in great extremities) that death will be the cure of all their troubles.  
Fifthly, Observe, That Satan would make men willing to die, when they are most unfit to die. You see what preparation Satan directs Job unto, he biddeth him curse God and die. Would not Job, think you, have been in a fit posture, in a fit frame for death, when he had been cursing God? Repent and die, pray and die, humble thyself and die, believe and die, take fast hold of Christ who is our life, our way to life and die, are the counsels and voice of the holy Ghost, but Satan's language is curse God and die, sin and die, be impenitent and die, blaspheme and die. And it is an experienced truth, that oftentimes they seem most willing to die, who are most unfit, most unready for death; you shall see some men venturing, yea casting away their lives without fear or wit, the whole visible business of whose lives, hath been nothing else, but a working out of their own damnation, without fear or trembling. They as it were give diligence all their days, to make Hell and reprobation sure, and yet go out of the world as if they were sure of Heaven. This is Satan's preparation, curse God and die.  
Lastly, Note this, That the holiest person is liable to the most blasphemous temptation. One would have wondered that Satan should ever have ventured to suggest such a gross thing as this, to so holy a man as Job. But Satan where he hath been often foiled, grows impudent; and will then suggest such things, not because he hopes to prevail, but because he resolves to vex such as he cannot overcome. He troubles as much and as many as he can.  
So much of the counsel which Jobs wife gave him, reproving him as foolish and over-credulous in holding fast (that unprofitable thing) his integrity; and advising him to be worse than mad or outrageous, in cursing God and dying.  
Let us now consider Jobs holy and wise reply in the tenth Verse.  But he said unto her, Thou speakest as one of the foolish women speaketh; what? shall we receive good at the hand of God, and shall we not receive evil? 
These words contain Jobs reply, wherein two things are considerable. First, A reproof. Secondly, A refutation.  
First, He rejects her counsel with a sharp and wholesome reprehension, and then he refuteth her counsel by strong and solid reason. The reprehension in these words, Thou speakest as one of the foolish women speaketh. The reason of his reprehension in those which follow, What? shall we receive good at the hand of God and not evil?  
To begin with the reprehension, Thou speakest as one of the foolish women. In the Hebrew, Woman is not expressed, it is only a Feminine, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as one of the foolish ones: we translate it, foolish woman; That word cometh from Nabal, which signifieth properly a thing fallen off like a dried leaf, or blasted withered fruit, without life, without strength, without sap and moisture, exhausted and killed, through excess either of cold or heat: and so by a Metaphor, it noteth any one without the sap or juice of wisdom, goodness and honesty; such a person we call, a sapless person. Or it signifieth one that is vile, and base and low, one that hath a base, withered, low, fallen spirit, a spirit fallen below all noble or holy resolutions. Nabal, is such a fool, as hath his judgement and understanding faded, and corrupted in regard of any holy principles, though he may be wise in regard of natural principles. Such the Prophet describes, they are wise to do evil, but to do good they have no knowledge, Jer. ●. 22. Hence the Latin word (Nebulo) which signifies a Knave, is by good Etymologists derived from the Hebrew Nabal; because such are dull-heads in goodness, and witty only in wickedness. Such was he. 1 Sam. 25.25. Nabal is his name, and folly is with him; That proper name is the same with the Appellative here, that's the Masculine, this the Feminine, Thou speakest like a Nabalesse: We find the word often used elsewhere to signify wicked, worthless and vile persons, Psal. 14.1. The fool hath said, etc. Deut. 32.6, 21. at the 6th. verse, O foolish people and unwise, do ye thus requite the Lord? And ver. 21. They have provoked me to anger by those that are no gods, and I will provoke them to jealousy by them which are not a people, and move them to anger with a foolish nation; by them which are not a people, by a foolish nation: A foolish people deserve not the name of a people. Look upon this word in the abstract, folly is wickedness; and to work folly, is in the language of the Scripture, as much, as to work wickedness, to work the greatest wickedness. Hence it is sometimes translated villainy, jer. 29.22, 23. The Lord make thee like Zedekiah and like Ahab, whom the King of Babylon roasted in the fire, because they have committed villainy in Israel. And throughout the Book of Proverbs, the fool and an ungodly man, a wiseman and a godly man, are (Synonomaes). words signifying the same thing. Thus Job reproves his wife, thou speakest as one of the foolish women, like one of those who have no wisdom, no goodness, not any sense or sap of goodness in them. But who were these foolish women, at whom he aims in this comparison? that is not clear; some conceive he intends the women of Idumea, Thou speakest as one of these heathen women, these Idumeans, I have heard indeed such language from them, when things have gone amiss with them, I have heard them cursing their Idols, cursing their gods, I have heard them rail at fate, fall out, and wrangle with fortune; Thou speakest like one of them. Thou takest thy pattern in this from the custom of the Heathen, who use their gods coursely, when they think they have but course usage from their gods. If their gods be angry, they will be angry with and revile their gods. Thou speakest after the rate of these foolish women; Thou didst never hear such doctrine in my family, or among those who fear and love the true and everliving God.  
Job you see is now somewhat warm in his speech. Job had endured much, and all his sufferings hitherto had not stirred any passion in him but that of sorrow, as we saw in the latter end of the former Chapter; Not an angry posture, not an angry expression all along; but now, that God, and the ways of God are concerned, Job can hold no longer: this speech of his wife, cast dishonour upon both, and now passion begins to stir, he cannot forbear her though his wife, Thou speakest as one of the foolish women speaketh. Observe, That  
Passion becometh us in the cause of God; Our Lord Christ teaching his Disciples the true meaning of the Law, tells them, Mat. 5.22. He that is angry with his brother without a cause, shall be in danger of the judgement; but he that is not angry when there is cause, especially when there is such a cause as this, he likewise is in danger of the Judgement.  

justa ira mater est disciplinae.  Secondly, Job is not only angry with her, but he reproves her, Thou speakest as one of the foolish women. It is lawful sometimes to express holy anger and passion by sharp reproofs. Christ who was meekness and humility itself, yet when he hath to deal with Pharisees, he can call them a generation of vipers, painted Sepulchers, blind guides, an adulterous generation, children of the Devil: Anger can hardly be silent, and that anger is admirable which speaks and sins not. He that knows not how to be angry, knows not how to love. And he that knows not how to reprove with love, knows not how to be angry.  
You may discern love in Job, mingling with and moderating his reproof. Job rebukes his wife, but it is with the spirit of meekness. First, He doth not speak positively or downright, Thou art a fool, but comparatively, Thou speakest as one of the foolish women use to speak: That seems one mitigation or allay of this reproof; yet I confess such speaking by way of similitude, hath often in it the force and intent of a direct assertion.  
Another thing observable for the meekness of Job, is this. He doth not fall out with the whole Sex, and say, ye women are foolish, and ignorant, and impatient; But thou speakest as one of the foolish women. He doth not charge the whole Sex, he knew there were wise women, as well as foolish, such Solomon describes, Pro. 31.26. She openeth her mouth with wisdom; and we know Abigail the wife was wise, and her husband was Naball, a fool. job doth not lay it upon women in general, he falleth not out with all, because he knew there were some foolish ones, and because he saw his wife in that act, imitating those foolish ones.  
There is a third thing mitigating the sharpness of the reproof; job doth not fall out with, or disgust the ordinance of God, because his wife spoke thus; he saith not, who would marry to be yoked with such a one as you? It is enough, to make one forswear marriage, to have or hear of such a wife; better be in any condition then in a married condition. How often do husbands discover this folly? if their wives displease them, presently the ordinance of God displeaseth them, who would be married? It is very sad, when man's miscarriage, makes us question, or disrelish the institution of God.  
In the fourth place, job is not only, not angry with the ordinance of God in general, but he is not angry with the special act of God's providence, in his own particular choice. There are many will say, if their wives trouble them, I wish we had never seen the faces one of another, we may curse the hour we ever met together. jobs spirit was far from this; he was indeed angry with his wife, but he was not angry, because this woman was his wife: He doth not reject her, because she was bad, but labours to make her better. To convince another of folly, is the readiest way to make him wise. Thus we see, though there were sharpness in the reproof to search the wound, yet there was none to exasperate the person: This reproof was an exact compound of love, and anger, of zeal and knowledge.  
From the ground of her counsel, and this reproof compared together, we may Observe; That it is an argument of a low and of a foolish spirit, to judge of any man's condition, by God's outward dealings with him: For, this was it, that she grounded her counsel upon; seeing his outward condition, she thought him as a miserable man, and therefore adviseth him, to curse God and die. Thou speakest (saith he) as one of the foolish women. It is an argument of folly and madness, to judge a man miserable because poor, or unhappy, or unhealthy.  
Again observe, That unworthy and low thoughts of God, argue a low and a foolish spirit. Thou speakest as one of the Nabalesses? Thou hast such low thoughts of God, and speakest so poorly of God, that at present I cannot but number thee among the fools; for as there is nothing aught to be so high in our thoughts, as God and his ways; so we ought to have high and reverend thoughts of God and his ways, whatsoever he doth with us: though we change, yet he and they change not; God is the same, and his service the same for ever.  
Lastly, Observe, That to do or speak wickedly, is to do or speak foolishly. Sin is the greatest folly in the world, sin is a declining from the rule of right reason, both from spiritual reason and from natural, Lo they have rejected the word of the Lord, and what wisdom is in them? Jer. 8.9. True wisdom, is to walk by a right rule, to a right end. While we sin, lust (in some degree or other) is the rule, and self is the end. In both which we join hands with folly, and are the companions of fools; Thou speakest as one of the foolish women, etc.  
From the reproof itself, we come to consider the reasons of the reproof. Thou speakest as one of the foolish women speaketh, what? shall we receive good at the hand of God and not evil? Here is the reason upon which he grounds his reproof, Shall we receive good at the hands of God, etc. The Hebrew runs thus in the letter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accepit manibus vel animo.  shall we receive good from God? etc. The emphasis of the words carry it thus, shall we receive good with hand or heart at the hand of God, and shall we not in the same manner receive evil? The word Cabal, whence this is derived, signifieth the receiving of a thing with the hand and with the heart; that is, to receive gladly and thankfully, as it were to kiss the hand and receive a thing: Or to receive a thing with much reverence and veneration. 
Caballa doctrina, per manus accepta & ore tenus ab aliis ad alios transfusa. Merc.  Hence the jews call the Doctrine which is received and transmitted from hand to hand, namely their traditional Doctrine, Caballa: That which the word Tradition imports among the Papists, the word Caballa imports among the jews; Then the meaning of Job is, That good and evil are to be a like received and entertained as from God; that is, they are to be received with the same reverence and cheerfulness. We receive good things cheerfully, thankfully, reverently, we kiss the hand and take them. And shall we not receive evil? The words do not refer to the act of receiving, but to the manner of receiving. We shall receive evil whether we will or no, but shall we not receive it? namely so, and so, as we receive good, cheerfully, thankfully, reverently, respecting God and his ways of providence towards us. And then the question may be resolved into this affirmative conclusion; That look in what manner we receive good from the hand of God, in the same we ought to receive evil Or thus, Where we have our good, thence we must have our evil. One and the same hand moderates and dispenseth both. Wherefore, shall we receive good and not evil?  
Shall we receive good? Some interpret the good here to be meant, of the good of the next life; shall we be in expectation of everlasting good? shall we be in expectation of enjoying Christ, and seeing the face of God for ever in Heaven? shall we be at least in hope, of a crown of glory, laid up in store for us? and shall we not be willing to receive evils, and digest troubles, to bear the cross a few days while we are here? I (saith the Apostle Paul, Rom. 8.18.) reckon that the sufferings of this present time, are not worthy to be compared to the glory which shall be revealed. Shall we have glory in the eye of our faith, and shall we not endure a little trouble in the eye of our sense?  
But rather, by good here, we are to understand the good things of this life, shall we receive good? sc. outward comforts and prosperity, and shall we not receive evil? from whom? Evil from the hand of God.  
What Evil? Sooner shall the Sun send forth a cloud, than God send forth any evil properly taken; therefore evil here, is only afflictions, as contradistinct to the good before named: So the sense is, shall we receive comforts at the hand of God, and shall we not receive afflictions? Afflictions are evil, not moral evil, 
Afflictiones malae per se non sunt, sed malae tantum vocantur, quia tales vulgo aestimantur.  not natural evil: but they are called evil; either first, because they are usually esteemed so, or secondly, because they are so to sense, or thirdly, because they are many times abused, and so in the event they prove evil unto us: lastly, they are often evil negatively, that is, they do us no good, but they are never evil positively in themselves, or relatively, as they are received from God.  
We may take notice (for the further clearing of this passage) of the form of the argument. It is proposed by way of question or expostulation, as we render it. What? shall we receive good? etc. There is a great deal of force in the manner of proposing; questions are full of quickness and spirit. Job doth not only give his wife a Logical reason, but a Rhetorical reason, words with life, to convince her by; What? saith he, shall we receive good? etc. As if he had said, this were an absurd thing, once to imagine; a blind man may see this, it is so plain, and a fool may understand it; the reason lies all in sight; That if we receive good from the hand of God, we must at least with patience receive evil.  
From this reason in general, Observe, That reproofs come then most strongly upon the heart, when they are backed with reason. Some reprove with rage and not with reason, with passion and not with wisdom, they reprove with their wit rather than with their spirit. Job mixes reason with his passion, and gives her an argument, as well as a rebuke.  
More particularly, from the matter of this reason, Observe first, That good and evil are both from the hand of God. Give me neither poverty nor riches, saith Agur, Prov. 30.8. both are the gift of God. Poverty is God's gift as well as riches. If God do not give us poverty, all the 〈◊〉 will not make us poor. I form the light and create darkness 〈◊〉 ●●ke peace, and create evil: I the Lord do all these things, 〈◊〉 45.7. The same Prophet teacheth us, that these two are equally the p●aitve of God, and such a prerogative, as equally distinguisheth 〈◊〉 from all Idols and false gods. Show the things that are to com●●eafter, that we may know that ye are gods: yea do good or do e● that we may be dismayed, and behold it together. No creature hath ever answered this challenge, or ever shall, Isa. 41.23. Creatures do good and evil, as ministers of Gods will, not as masters of their own. Good of every kind, and all kinds of poenall evil come forth from God. Indeed, God usually conveys these to us by the hand of man; but it becomes us to receive them as from the hand of God. Much, both good and evil, comes to us at the second hand, but we ought to take it as from the first. This truth well wrought upon our hearts, will make every good we enjoy better, and every evil we feel, not so bad. This latter branch shall be cast into a second Observation,  
Which may be this, To look on evil as coming from the hand of God, will quiet the heart in bearing of evil. Shall we receive good at the hand of God, and not evil? And this in two respects: First, because of the sovereignty of God, he being supreme Lord, may do what he will: and his will being the supreme rule of Justice, he can do no wrong. This notion of God assures us, that whatsoever we receive from the hand of God, is just and right; hence the inference is natural, If God send evil, I must receive it quietly, for he sends it justly. Secondly, because of the assured faithfulness, and love and goodness of God to his, even when he sends them (which are all he sends) this sort of evils. As if Job had said, any thing is welcome that cometh from one that loves me, and hath done me good, as God I know doth, and hath done often, and will do for ever. Will not a man take a nominal evil kindly at his hand, from whom he hath received much real good: While we look only upon creatures and what they do, the burden of trouble is intolerable; but as it cometh from God, from a God that loveth us, we cannot but receive it in love. Afflictions coming from the creature, are as the rod of Moses upon the ground, a biting, a stinging serpent: but considered in the hand of God, they are as the serpent in the hand of Moses, a rod to correct, and a staff to comfort us. David we know fled from Saul in fear of his life; envious, bloody Saul had threatened to kill him. In his flight, David meets with his beloved Jonathan, and saith unto him (1 Sam. 20.8.) Jonathan, if there be any iniquity in me, slay me thyself, for why shouldest thou bring me to thy father? He would die rather by the hand of jonathan, then by the hand of Saul, death from the hand of jonathan who loved him, was sweet; whereas from Saul, it had been a bitter cup indeed. Take another instance. Elijah flieth from jezabel, 1 King. 19.4. and why doth he fly from her? She seeks my life, saith he, to take it away. Thoughts of this pressed him so hard, that when he came into the wilderness (the text saith) he sat down under a Juniper tree, and requested for himself that he might die, and said, It is enough now O Lord, take away my life. But Elijah; if thou be so willing to die, why dost thou fly from Jezabel? she would have given thee thy wish presently, and satisfied at once, her own malice, and thy longing: I but death from the hand of a jezabel was his fear, not his desire: He could welcome it from the hand of God, but not from the hand of a spiteful woman. But you will say, death is from the hand of God, though it come by the hand of the creature. True, but as every good we receive, is so much the more sweet, by how much the more we see of the hand of God in it, and less of the creature; so every evil is so much the more bitter, by how much we see less of God, and more of man in it. If God will take away my life, I am pleased, but I beg deliverance from the hand of jezabel: He fled for his life for fear of jezabel, but he calleth upon God to die. We may exemplify this in Christ, joh. 18.11. The cup which my Father hath given me, saith he, shall I not drink it? It is poculum charitatis, a grace cup to poor sinners, a cup though bitter in itself, though mixed with the wrath of God as a judge, due to sinners, yet tempered and sweetened with a Father's love everlastingly assured unto me, I cannot but drink it, it cometh from my Father.  
But it may be objected, that I lately assigned it as one reason, why Satan spared Jobs wife; namely, That she who was his nearest friend, being made an instrument of his affliction, the affliction might be more afflictive and vexatious, And David complains most of a friend, that smote him, Psal. 55.  
I answer, when love turns to hatred, and friendship to unfaithfulness, when former kisses (like that present one of Judas) are changed into treachery; this is very wounding and grievous indeed. But when God strikes his friends, he is their friend still, when he afflicts, it is in faithfulness, (Psal. 119.75.) He is good to us, when he sends us evil, and he sends us evil, for our good. To be smitten by a friend whose very smiting is friendship, and who heals us by wounding cannot be offensive. Hence David's choice, Let us fall now into the hands of the Lord (for his mercies are great) and not into the hand of man, 1 Sam. 24.14.  
Hence a third Observation from the strength of the argument and reason, may be thus framed. To consider that all the good we have, descends from God, makes it both reasonable and equitable, that we should bear evil quietly when he is pleased to send it. Shall we receive good and not evil? saith he, It is Solomon's advice, (Eccles. 7.14.) In the day of prosperity be joyful, but in the day of adversity consider. What shall we consider? Consider this, and mark it well, that as the day of prosperity was from God, so the day of adversity is from God likewise; for it follows, God also hath set the one over against the other. Therefore seeing God hath set one over against the other, thou must take the one well, as well as the other; at least thou must bear the latter as patiently, as thou didst receive the former joyfully. They who have shared with others in gains, think it but equal to share with them in losses; they set the one over against the other. And so must we in respect of God's dispensations towards us. If we set our present wants, over against our former fullness, our present sorrows, over against our former comforts, our present sickness over against our former health, our present war, over against our former peace; If we thus set the one over against the other, our accounts will be balanced, yea our former receipts of good, will be far greater, and out-ballance our present sufferings of evil. Especially if we remember, that we never deserved the least part of the good we have received, but we have deserved more than all the evil that we suffer. We may say as Ezra did, (Chap. 9.13.) Thou our God hast punished us less than our iniquities; and we may say as Jacob (Gen. 32.10.) Lord we are not worthy the least of all thy mercies.  
This argument may be of great use to us of this Nation, in these times of darkness and fear. What? shall not we receive evil from the hand of God, who have received so much good? we have received many years of peace from God, fourscore years of peace; shall we receive so many years of peace, from the hands of God, and shall we take it ill, if we receive some years of war? We have received many years of plenty, shall we take it ill if we should have some years of scarcity? We have had the Gospel many years, every one sitting under his Vine, and under his Figtree; what, if now, we hold the Gospel standing upon our guard, or marching in the field? what if we hold it a while, sitting in Tents, and standing under our displayed banners?  
Fourthly, Forasmuch as the same word, is applied here to express the act of the mind in reference both to good and evil, Observe. That outward evils are to be received in the same manner, and with the same mind that good things are received with. Yet a caution is to be given in with this. There are two sorts of outward evils or sufferings: Sin is the cause of some sufferings, and grace is the cause of other sufferings, either grace acted or grace to be tried. Now we are not to receive the evil of suffering, whereof sin is the cause, with the same mind as we do good; joy and cheerfulness doth not become such evils. But when our sufferings are caused by grace, either of those ways, than it becomes us to rejoice. The Apostle saith more, Rom. 5.3. We glory in tribulation. And again, (2 Cor. 6.10.) as sorrowful, yet always rejoicing. The sorrow of godly men is like the joy of the wicked: only in appearance; Paul had only a shadow of sorrow, as sorrowful; but his joy was substantial and continual, always rejoicing, though his outward estate cast up, amounted but to this, poor, and having nothing. The reason is, because God is the same in all variety of our estates: God loves as well when we are poor, as when we are rich, yea as well, when himself smites, as when he heals. He is as good to us when we receive evil, as when we receive good: therefore if God be the same, surely we ought to be the same too, and take it as kindly at his hands, when we are impoverished, as when we are enriched, when we are sick, as when we are in health, when we are in prison, as when we are free. Shall present evils make us either insensible of, or unthankful for past mercies? Shall present troubles be as a grave wherein to bury the memory of all our former comforts? shall (as it was in Pharaohs dream) the lean kine, and the blasted ears of corn, eat up and devour the fat kine, and the full ears? The Heathen Philosopher censures him for a fool, 
Ingratus est, qui injuriam vocat sinem voluptatis, stulius qui nullum ●ructum esse pucat bonorum, nisi praesentium, qui non in praet●ritis acquiescit, etc. Sen ad Polyb. c. 29. Basil. Orat. 11. de patientia.  who thinks there is no benefit in benefits, nor blessing in blessings, except they be present. And he brands him as unthankful, who accounts the end of a mercy, an injury; or thinks he is wronged, when free gifts are not continued. If a Heathen saw so much obligation, in the past benefits of a man; Christians should see it much more in the past mercies and blessings of their God. Wherefore, to conclude this point, with the counsel of the Ancient. Remember the heaps of good things received, weigh the good and the evil together: Thou shalt never find any man's life, at all times alike; It is the privilege of God alone to be without changes: but if thou grievest at what is present, take comfort in what is past: Now thou mournest, but heretofore thou didst rejoice: now thou art in want, but thou hast had abundance. We have a saying. It is a miserable thing to have been happy: But a godly man is happy in the midst of all his misery: he may say with undaunted Luther, Let him be miserable that can be miserable, I cannot. He that hath not a God to lose, nor a soul to lose, cannot be miserable, whatsoever he loses; while Christ is safe, a believer hath no reason to be unsatisfied. Thus we have discused Jobs answer, and have found it full of wisdom and of holiness; like those words of the Wise, which the Preacher saith (Eccles. 12.11.) are as goads, and as nails fastened by the Masters of Assemblies. Jobs words were as goads by the sharpness of reproof, to awake and quicken lazy drones; they were as nails by the piercing efficacy and strength of reason, to confirm and fasten wavering minds.  
We have the word and warrant of God for this, in that high Elogium, or commendation given him at the conclusion of all.  In all this did not Job sin with his lips. 
Job reproves his wife for speaking so, and he refutes what she had spoken; in both he hits the right: Now In all this did not Job sin with his lips.  
This is the same testimony for the matter, and almost the same in words, with that, given of Jobs victory, in the close of the first day's battle; and having explicated them in that place, I shall but briefly touch them here. In all this did not Job sin with his lips.  
We see in general, the holy Ghost gives the victory to Job. Satan is foiled, his plot fails, the weapons of his war-fare are all broken and successelesse; all his fiery darts are either quenched or beaten back upon himself: Job stands like a mighty rock, or like a house built upon the rock, unshaken, unmoved: He that is held up by everlasting arms, shall stand fast for ever. In all this Job sinned not.  
The words refer to what was passed; For Job afterward did fail and sinned with his lips; through vehemency of pain, and heat of disputation, he spoke some things rashly, though nothing blasphemously: So he confesses, Chap. 42.13. I have uttered things that I understood not. But in all this, so far as Job had gone, he had not sinned with his lips. As Samuel after many victories and deliverances, sets up a stone or a pillar with this inscription, Eben-Ezer, The stone of help, saying, Hitherto hath the Lord helped us (1 Sam. 7.12.) So here the holy Ghost doth (as it were) erect a pillar, raise a monument of Jobs complete and glorious victories over Satan, Thus engraven, Hitherto, In all this Job hath not sinned. Yet you may remember, that such speeches concerning the Saints, are to be understood in a qualified sense, not in an absolute sense. For, who can bring a clean thing out of that, which is unclean? Perfection out of imperfection? Not to sin, is here our duty, and should be our endeavour, it shall be our reward in Heaven. On earth we are said not to sin, when we desire not to sin; as hath been more at large showed upon those words of the last verse of the former Chapter, In all this Job sinned not, nor charged God foolishly. There read the point handled more distinctly. For the opening of these words, note only this; that when it is said, In all this Job sinned not: There is more to be understood, then is expressed; for Job did not only not sin, but he overcame, and triumphed gloriously over Satan: he did excellently, and he spoke excellently in all this; So then, these words carry the sense not only of a bare acqittall, but of a high approbation: In all this Job sinned not with his lips.  
With his lips. Some of the Jews infer from hence, that he sinned in his heart; because it is said, he did not sin in words, they conceit there was some irregularity in his thoughts. Surely if his heart had been disordered, his tongue would have been disordered too; for out of the abundance of the heart the mouth speaketh, therefore it is rather an argument that his heart was free from sin, because his tongue was.  
In all this Job sinned not with his lips. That is, he did not murmur, or repine, or blaspheme; these are the sins of the lips.  
Observe first; Not to sin, is the highest and truest, the most honourable and lasting victory of all. This victory God himself applauds, the holy Ghost will cry you up for strength and valour, when you come off from a temptation untouched; you shall be recorded for it among Christ's worthies, In all this Job sinned not.  
And secondly, To govern the tongue under great and sore afflictions, is a high act of grace: It is spoken as matter of wonder; In all this Job sinned not with his lips. Moses, you know, was a meek man, yet he was so put to it, that he spoke unadvisedly with his lips; He opened his lips so unadvisedly, that God shut him out of the temporal Canaan for it: rash words cost him dear. David was a very holy man, and very careful over his tongue, Psal. 39.1. I said I will take heed to my ways, that I sin not with my tongue. I will keep my mouth with a bridle: And knowing (though as the Apostle James teacheth us, we put bits into the Horse's mouths that they may obey us, we can turn about their whole body, Jam. 3.3) that no bridle of his putting could keep his mouth; he puts this work into the hand of God, praying with all earnestness; Set a watch (O Lord) before my mouth: keep the door of my lips. Notwithstanding all this, we find him sinning with his lips more than once, Psal. 73.13. Verily I have cleansed my heart in vain, and washed my hands in innocency. And again, Psal. 116.11. I said in my haste all men are liars. Job had the pre-eminence in this, he sinned not with his lips, no not when he was afflicted and smitten with bitter words: He that offendeth not in words (saith the Apostle James) is a perfect man; he is a perfect man indeed, who can rule his tongue, and so keep the door of his lips, as that he offends not either by silence or by speech. The lips do offend both ways, negatively as well as positively, by speaking, and by not speaking: Sometimes silence is a loud sin, not speaking is to some, on some occasions, a crying sin; Job sinned not with his lips, either by being silent when he should speak, or by speaking wherein and when he should be silent. And so much concerning this second consequent of Jobs affliction; His wives sinful counsel, with his prudent and gracious answer; sharply, yet moderately rebuking; strongly, yet lovingly convincing her folly: In and by both, faithfully endeavouring at once to discover and cure her error.  
The third consequent of his affliction now follows, namely the visit of his friends, described in the three last verses of this Chapter, which leads us into the body of the Book, with all the debates, disputes and arguments held and maintained with much acuteness of wit, and strength of reasoning between him and these three, his friends and visitants.   
JOB 2.11, 12, 13. 
Now when Jobs three friends heard of all this evil that was come upon him, they came every one from his own place: Eliphaz the Temanite, and Bildad the Shuite, and Zophar the Naamathite; for they had made an appointment together, to come to mourn with him and to comfort him.  
And when they lift up their eyes afar off, and knew him not, they lifted up their voice and wept; and they rend every one his mantle, and sprinkled dust upon their heads towards Heaven.  
So they sat down with him upon the ground seven days, and seven nights, and none spoke a word unto him: for they saw that his grief was very great.  
THese three verses, contain the third general consequent of Jobs second affliction. In the division of the Chapter, we called it his friends visit. In which visit we may here observe;  
First, The number of the visitants. They were three. Now when Jobs three friends.  
Secondly, We have here the names of these visitants. Eliphas the Temanite, and Bildad the Shuhite, and Zophar the Naamathite.  
Thirdly, We have the occasion of their visit: And that was the report of all the evil that was come upon Job. Now when Jobs three friends heard of all this evil, that was come upon him, than they came.  
Fourthly, We have the ground of this visit. It was a mutual agreement, or a compact made between them, so saith the text, For they had made an appointment together to come.  
Fifthly, We have the end or the intendment of their coming, what they aimed at, in visiting Job. And the end is expressed in the Text to be twofold.  

1. To communicate with him in his sorrows.  
2. To communicate unto him their comforts. First, To mourn with him. And secondly, To comfort him.   
The former of these two ends, viz. their mourning with him, we have largely set down in the two latter verses; they put that end into act presently, as soon as they came, they fell a mourning with him. And we may observe 5. distinct acts of Jobs friends, solemnly condoling or mourning with him.  
The first act is this, They wept. And to show that it was no ordinary weeping, the Text saith, They lift up their voice and wept.  
The second act of their mourning was, their renting of their Mantles, And they rend every one his Mantle.  
The third act was, the sprinkling of dust upon their heads, and the sprinkling of dust toward Heaven, which was another aggravating circumstance of their sorrow.  
The fourth act was, their sitting down with him upon the ground, seven days, and seven nights.  
The fifth act of their mourning with him, was their silence, And none spoke a word unto him.  
The Cause or the reason of this solemnity in their mourning, the reason of these 5. Acts, but especially of the last, of their silence, is given us in the latter words of the verse. For they saw that his grief was very great, therefore it must have great sorrow: and great silence, to wait the fittest season, for the administering of counsel and consolation. Thus for the parts and resolution of the words, contained in these 3. verses. I shall come to the opening of the particulars.  And when Jobs three friends. 
The word which we translate (friends) springs from a root which signifieth to feed a man's self, or others, or to eat together, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A rad ce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pavit, tam se quam alios.  as Sheep eat together, and so from the same word, a Pastor or a feeder of Sheep is derived, Psal. 21.1. The Lord is my Shepherd and feeder. And by a Metaphor it is translated, for a friend: because friends do usually feed together, eat and converse together; So David describes a friend, Psal. 49.9. My familiar friend that did eat of my bread. Jobs visitants are thus expressed, his friends or familiars: The word sometimes, notes only, a friend at large, or any neighbour; So in the Law, Exod. 20: 16. Thou shalt not bear false witness against thy neighbour, or (it is the same word) against thy friend: there it is taken in a large sense, for a neighbour, that is, for any besides thyself, to whom offices of love are due, as Christ expounds it, Luk. 10.30. But usually, it is put strictly, for a special friend, as in Deut. 13.6. when he speaks of inticers to Idolatry, If thy friend (saith he) who is as thine own soul; there is the same word, and he shows by a circumlocution, whom he means by such a friend, namely such a one, who is as thine own soul; one that lieth in thy bosom, and is as near and dear to thee, as thyself. I suppose here in this place, Jobs three friends, were not friends at large, but intimate and special friends, or (as we use to say) bosom friends. And therefore when it is said, Jobs three friends, we are not to understand it, as if Job had but three, as if these were all the friends job had; but amongst all his friends, these carried away the name, these were the chief and choice; Jobs three friends; As it is said concerning David's Worthies, 2 Sam. 23, David had many Worthies, but there was a first three, a chief three among them all. So here, job doubtless had many friends, a large catalogue of friends, but in these you have the top of his friends, the chief hree, the first three: These three special friends came to visit job, to mourn with him, and to comfort him.  
The occasion of this visit, presents itself next, When these three friends heard of all this evil that was come upon Job. When they heard of it. The troubles of job were noised all the Country over, yea into strange Countries. Two things are swiftly carried about upon the wings of fame, and posted about by reports: First, The sins. Secondly, The afflictions of godly men. If they fall into any sin, it will be heard of all a Country; it may be all a Kingdom over. It shall be told in Gath, and published in the streets of Askelon. Again, if they fall into any great affliction, every one descants upon it, and many will pass deep censures. It becomes matter of wonder, that men eminent in godliness, great professors, such as have held forth the name, and upheld the truth of Christ, that they (I say) should fall into great afflictions, is reported, discoursed, admired all a Country over.  

Nihil est magis praedicabile quam boni hominis ruina.  There is nothing that is more talked of, than the trouble that befalleth godly men; When the three friends of Job heard of all this evil that was come upon him.  
When this report about job came to them, they came to job. They came (saith the Text) every one from his own place. The word Place, is often used in Scripture, to signify a Country, a City, or a Region. Now here it is conceived, that the place from whence they came, was not only the place where they dwelled, but the place where they governed. It is frequently asserted by the jewish Doctors, with whom the Septuagint agree, and most of the Jesuits are in it to; that these three friends of job were Kings, either Reges or Reguli, such as had the government of those Countries where they lived. 
Quod autem dicunt Hebrei totidem juisse reges est ex au dacia illis familiari, Beza.  Beza rejects this as a Fable, and telleth us that this opinion hath no footing or foundation in Scripture, but is grounded only upon that usual boldness of the jewish Doctors. But whether they were Kings or subjects, whether they came from their private dwellings, or from the places of their dominion, needs not trouble us. This is clear, that they were great men, eminent persons in their Country: and the disputes which follow, testify that they were men of very great wisdom and understanding, according to all the learning of those times.  
These three friends of Job are here set forth by name, by a double name. By the name first of their persons. Secondly, by the name of their Country, or of their Family. For that's a question, whether the additional name be derived from the Country where they dwelled, or from the Family out of which they were extracted.  
Eliphaz the Temanite, he is the first. We read Gen. 36.11. that Esau begat Eliphaz; that Eliphaz was the eldest son of Esau, and Eliphaz begat Teman. This Teman, descending from Esau, is supposed to be the Father or the Ancestor of this Eliphaz, from whom he is called Eliphaz the Temanite, and so Temanite, is a note of the Family from whence Eliphaz descended. It is usual likewise in Scripture, to give such additional names from the Countries or places, and so Eliphaz the Temanite, may be from Teman, of which we read often in Scripture; 
Jer 49.20. Amos 1.12. Obad. 9 Hab. 3.4. Teman regio Principum Edom in terra Gabalitica a Theman filio Eliphaz filij Esau sortita vocabulum, etc. Sciendum etiam quod omnis Australis regio ●braeis Theman dicitur. (paulo post) Theman juxta Ezekielen Civitas Idumeae. Eusebius de locis.  Teman signifies the South, It was a Southern Country.  
Further, Teman was a place, wherein it is observed that the Schools of Learning were seated, Jer. 49.7. Concerning Edom, thus saith the Lord, Is wisdom no more in Teman? Two things may be gathered from that Text. First, That Teman was in Edom or Idumea. Secondly, That it was a place wherein there was much profession of wisdom and learning. So then, we may take the word Temanite, either as referring unto the Stock from which Eliphaz sprung; or unto the place where Eliphaz lived. The Hebrews refer it unto his Stock or pedigree; And the Caldee Paraphrase is for the place or Country.  
Jobs second friend was Bildad the Shuhite. All that I find for his pedigree, is, that he came from one of the sons of Abraham by his second wife Keturah, of whom it is said, Gen. 25.1. That she bore him Zimram and Jockshan with others, and Shuah; From which Shuah was the family of the Shuhites; And it is conceived, that Bildad was of that line, and therefore here called Bildad the Shuhite.  
And for the last, Zophar the Naamathite, there is less certainty concerning him; Some will have him to be Zepho, mentioned Gen. 36.11. who was Grandchild to Esau by Eliphaz his eldest son. And for his additional name Naamathite, the best conjecture which I find, takes it from Naamah, the name of a City, spoken of Josh. 15.41. in the division of the promised Land to the Children of Israel.  
Now it is said, that these three, upon the report of all the evil that was come upon Job, came to visit him; for they had made an appointment together to come, or they all agreed together; they came not by accident, but by appointment. The word signifieth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to meet by solemn agreement. Hence the place where the children of Israel used to meet to solemnize the worship of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tempus autlocu● certus ac constitutus, conventus indictus, tempus quod unus alteri constituit.  before the building of the Temple, was called, the Tabernacle of the Congreation; because they were to congregate or meet there at set times to celebrate the name of God according to his own institution. And in the thirtieth Chapter of this Book, the grave is called Beth-mogned, (v. 23.) the house of the gathering together of all men, according to that Statute of Heaven, It is appointed unto men once to die, Heb. 9.27. It is the fancy of Origen upon this place, that these three friends came at adventure, that they came all of them several ways, unknown to, or without the privity of, one another, from their several Countries, and met as it were by miracle at Jobs house, the same day and hour. But the Text is clear, that there was a professed covenant and agreement made, by which they came together.  
They came (saith the Text) to mourn with him and to comfort him. In these words we have the end or intendment of their coming.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  First, They came to mourn with him. The word which we translate, to mourn, signifieth to move the body, or to pass from place to place. Cain (after that sin of his in murdering his Brother, Gen. 4.) hath this judgement passed by God upon him, that he should be a fugitive and a vagabond, he should be Nod, a mover from place to place; and afterwards it is said, he dwelled in the Land of Nod; which some interpret for a special place, for a Country called Nod: but it is taken by others thus, he dwelled in the Land of Nod, that is, where ever he dwelled, he found the Land as it were moving, it was a moving, a shaking, a trembling Land to him, He dwelled in the Land of Nod: His conscience quaking continually, by reason of the guilt that was upon him, for murdering his Brother, the earth also, seemed to quake under him, wheresoever he went or dwelled. That only by the way. The same word here used in the Text, by a Metaphor, signifies to mourn or compassionate the afflictions and miseries of another. So, Nah. 3.6. Nineveh is laid waist, who will be moan her? And Isa. 51.19. These two things are come unto thee, who shall be sorry for thee? And the reason why this word which signifieth properly to move, is translated to signify, mourning in compassion with others, may be, either first this; because such persons will run, go or move from place to place, to give and administer comfort to their friends, whose afflictions affect and grieve them, as we see here in these friends of Job; they took a long journey, they moved indeed when they came to mourn. Or rather secondly, (as I conceive) for this reason, because such compassionate sorrows and mournings when our friends are under deep and sore afflictions, are usually expressed by moving the body, or at least moving some member of the body; as many times the hand is lifted up, 
Qui condolent aut compatiu●tur, solent subinde movere coput ad testandum dolorem, Merc.  and we strike our breasts, or we shake the head: It is ordinary in compassionate sorrows, thus to move the hand or the head, and so the word is used to signify mourning, from that act which accompanies or testifies mourning. And the same word is sometimes used to signify that trepidation or trembling of the heart, those convulsions of the spirit, upon the approaches of our own troubles; So Isa. 7.2. That fearful motion and disquietness both of Prince and people, when they heard of the invasion of their Country by Rezin King of Syria, etc. is thus expressed, The heart of the King, and the heart of his people were moved, as the trees of the wood are moved with the wind.  
Secondly, It is said they came to comfort him. The word which is there used to comfort, signifies likewise to mourn: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and especially the mournings of repentance, or to repent for sin with sorrow: the reason is given, because true comfort doth spring from repentance; Joy often ariseth out of sorrow, and so the same word is applied to both. Worldly joy and sorrow are contraries, but godly joy and sorrow are concauses, mutually effecting and helping one another.  
We have here an excellent pattern held forth unto us of our duty, in reference unto distressed persons or Nations.  
First thus, It is both an act and an argument of true friendship, to mourn with and comfort those that are in affliction. A man doth then set his seal to it, that he is a friend, when he will partake and share in his friends afflictions; when he will divide with him in all estates whatsoever it is, whether sweet or sour, joy or sorrow, he will have his part. Many friends will come and rejoice with you, they will come to a feast with you, they will meet at a house of mirth with you; but they fall off and go back; when they must weep with you, when if they come, they must come to a house of mourning. Solomon (Prov. 17.17.) gives us the true character of a friend, A friend loveth at all times, and a brother is borne for adversity. It is the note and trial of our love to God, when we love him at all times, what ever he doth with us: And it is the argument of true love unto our brethren, when we love and own them at all times, whatsoever they endure from the hand of God, or man: This Christ approves and commends in his Disciples, Luk. 22.28. Ye are they (saith he) who have continued with me in my temptation. It is an easy piece of friendship or discipleship, to continue with Christ at a feast, or at a full Table; but in a temptation to continue with him, speaks a Disciple indeed. Some friends are like the Swallow, they come in the Summer and sing with you, but when it is Winter, cold and frost, then farewell, they must seek a warmer climate. These are summer friends, while the summer of comfort, the summer of riches, the summer of outward contentment lasteth, you cannot be rid of them: but if the winter come, the winter of trouble, and sorrow, and poverty, and sickness, they are gone; they will not once look on you, they pass on the other side of the way, as the Levite did when he saw the man lie wounded and weltering in his blood, Luk. 10.32. these are summer friends, not winter friends, not  
Secondly observe this, As it is an act and an argument of friend- they. ship to do thus, so it is likewise a duty to do thus; It is a duty to mourn with those that mourn, and to visit those that are in affliction. Many look upon it only as a compliment, to visit their sad friends, we must look upon it as a duty. Christ puts it (Mat. 25.36.) as one of those visible acts of duty, upon which he will pronounce the blessing of that great day, Come ye blessed, why? I was sick and ye visited me. Christ is not sick in his person, he is in Heaven, where is no sin, and therefore no sickness shall ever enter: and indeed he never was sick in his person, when he was here upon the earth; Christ did not bear our personal infirmities, he bore only our natural infirmities: I know it is said, he bore our sicknesses (by compassion and by compensation) but he was not sick; Whereas then Christ saith, I was sick, he means sick in his members; And when he saith, ye visited me, he means his sick distressed servants; he takes it so kindly, when done to his, that he reckons it as done to himself: It is an act you see and an office of love, upon which Christ hath a special eye. The Apostle James, (chap. 1.27.) doth as it were put all Religion in this: It is such a fruit of Religion as doth evidence the truth of Religion, and therefore hath obtained not only the name of Religion, but is made the defenition of Religion· Pure Religion (saith he) and undefiled before God the Father, is this. What is it? To visit the fatherless and the widow in their affliction. This is a definition from the effect: It is not put in general, that to visit the fatherless and the widow, but to visit them in their affliction, is pure Religion; that is, this is a fruit, that which groweth up from the root of pure Religion: if pure Religion live in the heart, this will be a fruit in the life. Wherefore look not upon the visitation of a disconsolate friend, as a matter of indifferency, but of duty; and do it not only for love, but for conscience.  
Thirdly, The text saith, as soon as they heard, or when they heard of all the evil that was come upon Job, they came to mourn with him. Then Observe:  
The very report of an others suffering, should move us to mourn and suffer with him. Report should bring us, when we do but hear of such a thing: It is very unwarrantable to judge or censure a friend upon report and hearsay; but a report is warrant enough to pity and pray for him, to visit and comfort him. Remember them that are in bonds (saith the Apostle,) Heb. 13.3. as bound with them: Remember them. Remembrance is of things and persons which are absent; remember them, though you see them not, though absent from you, yet make their case as present; be as bound with them, be as afflicted with them, yea hasten into their presence. Bear one another's burdens, Gal. 6.2. Rejoice with them that rejoice, and weep with them that weep, Rom. 12.5. Be ye all of one mind, having compassion one of another, 1 Pet. 3.8. are Apostolical rules for, and trials of Gospell-love. It was a sad condition that David was in; and it was a very sinful condition that others about him were in, when he saith, Psal. 69.20. I looked for some to take pity, but there was none, and for comforters, but I found none. But if it be sinful not to ease (when it is in our power) the sorrows of others, how sinful is it to add to their sorrow? Such, David found (typing Christ in his sufferings) who gave him gall for meat, and in his thirst they gave him vinegar to drink. Thus the Lord complains of those Heathen by the Prophet Zacharie, (Zach. 1.15.) I was but a little displeased with my people, and they helped forward the affliction.  
Again, If it be a duty to mourn over the afflictions of others; how exceeding sinful is it to rejoice at the afflictions of others? This was Edom's wickedness, reproved by the Prophet Obadiah, vers, 12. Thou shouldest not have looked on the day of thy brother, in the day that he became a stranger▪ neither shouldest thou have rejoiced over the children of Judah, in the day of their affliction: neither shouldest thou have spoken proudly, in the day of distress.  
We may further press this point, in reference unto the present condition of our brethren in many places of this Nation, in reference to the whole Nation of Ireland, yea of the whole Church of God: Are they not all mourners? And if we are to mourn with private friends, much more than with public, with whole Kingdoms and Churches. We may bespeak all passengers in the language of the Prophet Jeremy, lamenting over the desolations of Jerusalem, Is it nothing to you, all you that pass by England, Ireland? Is it nothing to you that travel, (though but in meditation) into the Churches of Christ in Germany? etc. We read of Nehemiah, Cap. 1.4. when he heard the report of Jerusalem's desolation, though himself was far off at Babylon, though himself was rich and full, and preferred in the Court of that Persian Monarch, yet he mourned many days. And Daniel, (Cap. 10.2.) mourned three full weeks, that is, one and twenty days together, over the distressed estate and condition of his people; Jeremy wisheth, Oh that my head were a fountain of tears, that I might weep night and day for the slain of the daughter of my people! Chap. 9.1. We have had many slain, choice ones slain; this should be matter of mourning to us. Take heed of such a spirit, as is reproved in those, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Amos 6. Who sat upon beds of Ivory, and stretched themselves upon their couches, who eat the lambs out of the flock, and the calves out of the midst of the stall: Who chanted to the sound of the viol, and invented to themselves instruments of music like David, who drank wine in bowls, and anointed themselves with the chief ointments, but they were not grieved for the affliction of Joseph. If ever that of Solomon were appliable, it is to such a time as this, (Eccles. 2.2.) I said of laughter thou art mad, of all worldly laughter and outward mirth, what dost thou? if ever it were mad, now it is mad: Now sorrow is sobriety, and tears are in season. No song so musical as that which is set to the highest strain of lamentation. I remember the Prophet Elisha's passion, when he foresaw evils that should be acted; he looked upon Hazael, saith the Text, (2 King. 8.11.) and wept; and Hazael said, Why weepeth my Lord? he replied, Because I know of all the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with-child. This made him weep, he wept, because he saw blood and fire, murders and burnings in the face of Hazael; what would he have done then, if he had seen all fulfilled with his hand? Christ himself wept over Jerusalam, when he prophesied how the enemy should come, and cast a trench about it, and compass the City round, and keep them in on every side, etc. Luk. 19.43. If Christ wept for the evils that were to come on others, how should we weep for the evils that are already come upon us? Mine eye affecteth my heart, saith lamenting Jeremy (Lam. 3.51.) An eye of prophecy hath affected some hearts, and shall not an eye of sense affect ours? Our ears were smitten long ago, with sad messages out of Germany, out of the Palatinate and Bohemia, we were smitten nearer home by the reports of those inhuman butcheries, exercised upon our brethren in Ireland; We are now smitten at home, both ear and eye, the sword hath passed the Seas, and hath spilt rivers, is like to spill a sea of blood out of our own bowels; for our brethren that have been slain, for our brethren that are in captivity, for our brethren that have been spoiled, let us mourn and lament with a brotherly lamentation. It is true, they ought (as those ancient worthies) to suffer joyfully the spoiling of their goods, Heb. 10.34. but we ought to grieve when they suffer the spoiling of their goods. It is an excellent spirit in them, to suffer it with joy, but it is a sinful spirit in us, which rejoiceth, when they suffer. Some Trees keep their greenness and their leaves, winter and summer, let the time be what it will, hot or cold, they are alike fresh and green: Some spirits are like those hard-grained trees: But the spirit of a Christian should be like ordinary trees, which when winter cometh, cast their leaves, put off their beauty and bravery. The story saith of Nero, that when he had set the City of Rome on fire, he got him up to an high place, to behold the fire, and feed upon the flame, for there and then he sung songs of the destruction of Troy: To sing songs, to rejoice in the midst of Zions afflictions, argues not a Christian, but a Neronian spirit. To shut up this point, let us prefer Jerusalem, above our chiefest worldly joy; let us even resolve to enjoy nothing of the world, till we see Jerusalem a quiet habitation, and the joy of the whole earth. The wife of Phineas, 1 Sam. 4. would not enjoy her son, (and that is the chiefest joy) because the Ark of God was taken: She inquires, where is the glory? as if she had said, you show me a son, but can you show me the glory? No, The glory is departed from Israel, for the Ark of God is taken. There is nothing in the world to be rejoiced in, when God departs from us; and there is but little, if any thing, to be rejoiced in, when Ordinances (which are the signs of God's presence, and the means of communion with God) are taken or departing from us.  
Thirdly, These friends of job came to mourn with him; they were not sent for, they were not invited by letters or messengers, but they came of their own accord. Observe,  
It becomes us well for the comforting of our friends, to prevent the invitation of our friends. Some out of a kind of modesty (that is the best we can say of it) will not come to a troubled friend, unless they be sent for. I do assure you this, it is good manners to be an unbidden guest at a house of mourning.  
Another thing I would offer to you from hence, is this; It is said, that before they came, they made an appointment to come, to mourn with him and to comfort him; you see they agreed upon their end, before they set a foot in the way. Note this then,  
It is an excellent point of holy prudence, to be settled about our end, before we undertake or enter upon any action. Some go about business, and they know not why, they visit their friends, and they know not for what. That was justly called a confused assembly (Acts 19.32.) when the most part knew not wherefore they were come together. Though no man can know the end of his action, respecting the event, yet every wise man doth and aught to know the end of all his actions, in respect of his own intendment: His end is first intended, though it be last, yea though it be not all attained. Observe further,  
Wisdom doth not only propose an end, but a suitable end. jobs three friends proposed two of the most suitable ends that could be for such a business, To mourn with him and to comfort him. If a man were to visit or converse with a wicked man, it were good to say, I will go to counsel him, to convince him of his sin, to convert him from his sin. If I go to to one who is full of doubts, it were best to say, I will go see, if I can settle and resolve him: A suitable end, is the beauty and grace of all our undertake.  
Again, Consider the order and method of these two ends, it is said, they came to mourn with him, and to comfort him. Comfort is the higher and the nobler end, the last and ultimate end in regard of man; it is the end into which all actions are resolved, and all ends emptied at the last; all the acts of holiness have a tendency unto joy; all godly sorrow leads unto comfort: Therefore the Apostle writes to his Corinthians, that he was not glad, because he had made them sorrowful by an Epistle, but that they sorrowed so, as they might rejoice. How was that? They sorrowed to repentance, their sorrow wrought repentance unto salvation, not to be repent of. But is there no more in true repentance, but only this, that it is not to be repent of? Surely yes. For if there be joy in Heaven (Luk. 15.) over a repenting sinner, then doubtless, there is abundant ground of joy on earth. If Angels rejoice when a sinner reputes, much more may the repenting sinner rejoice. So then repentance, not to be repent of, is repentance greatly to be rejoiced in. Repentance that brings not forth joy, is to be repent of: We must mourn for all sorrows which end in sorrow; for sorrow is not good for its own sake, but for comforts sake: jobs friends came not to mourn with him, that he might mourn, but they came to mourn with him, that he might be comforted: To add sorrow unto sorrow, is to be swallowed up with sorrow; he sorrows rightly, that would be swallowed up with joy. You see the ends which these men proposed in coming to job, to mourn with him and to comfort him. Excellent ends both, and without all question, they did propose and purpose them sincerely. They came to mourn with him, and they mourned; they came with hearts resolved to comfort him, but they did not comfort him, they did not attain that end, they could not attain it; Then Observe,  
That as the way of a man is not in himself, so much less is the end of a man in himself. The way of a man is not in himself, saith the Prophet jeremy, Cap. 10.23. that is, a man's actions are not in his own power, he is not master of his own will, or of his own way. If a man's way be not in himself, muchless is his end in himself, that is, in his own power, to have what end he pleaseth and proposeth. Man proposeth, but God disposeth. These friends came to comfort job, but they did nothing less than comfort him: In stead of comforting, they afflicted him; which forced him to complain, Miserable comforters are ye all: And yet their errand was to comfort him.  
Some indeed are of opinion, that they were false friends, that they came upon him with prejudiced and imbittered spirits: but the preparatory circumstances, and manner of their coming, clears the uprightness of their intentions, and confutes that slander. Doubtless they came really to comfort him, and ease his sorrows, and yet behold they doubled his sorrows, and proved a greater affliction to him then all the rest. Job had nothing left him, but the integrity of his ways, and the uprightness of his heart; His estate was gone, his children were gone, his health was gone, his body was broken, he was undone quite, yet he had a heartful of integrity. And when Satan the enemy could not strip him of this, he sends his wife: First, to jeer him out of it; but he shakes her off quickly as a foolish woman: Secondly, he sends these friends, gravely and learnedly to dispute and beat him out of it, by dint of argument. O how long did these hang upon him, with many serious and weighty, with many pious and divine (much misapplied) discourses: He could not get rid of these, whose words were as drawn swords, often making his wounded soul bleed and breathe out sad complaints; and yet they came to comfort him. A man's heart (saith Solomon, Prov. 16.9.) deviseth his way, but the Lord directeth his steps. Man deviseth, but God directeth: He order the actions, and overrules the ends of every creature. We can neither cut out our way, nor make up our conclusions, by our own strength or wisdom. And so much for the 10th. verse, His friends visit, They came unto him.  
I told you before, that the two following verses, do but set forth the particulars of the first end, their mourning. They came to mourn with him: Their mourning is expressed by many of those particular circumstances, observed in Jobs sorrow, c. 1. v. 20. therefore I shall not insist much upon them.  And when they lifted up their eyes afar off they knew him not. 
This is the preface to the several acts of their mourning.  
And when they lifted up their eyes. To lift up the eyes, is a frequent Scripture phrase, for seeing, Gen. 26.63, 64. There is a reason in nature for it, man having a special nerve in the fabric of the eye, by the motion of which, the eye turns upward. I only offer that, because the same word is used for lifting up the voice.  
Afar off. Some hence infer, that Job lay abroad; and they take this for a further argument; that he was put out of the City or house where he dwelled, as a Leper. But this afar off, might be within the compass of his own house, or in his chamber; as if it had been said, as soon as they stepped into the place where he lay, and espied him in such a forlorn condition, they knew him not; though it be not improbable that he was sometime abroad for the benefit of the air, by reason of the filthiness of his disease; and so his friends might find him abroad. But that he was turned out of his house, is refuted, chap. 7.13. where he speaks of his bed, and of his couch. When I say my bed shall comfort me, my couch shall ease my complaint, etc. That is, when I thought to find ease by lying down upon my bed, or leaning on my couch; therefore he had a house furnished with bed and couch.  
When they lift up their eyes afar off, they knew him not. We need not take it absolutely, as if his disease had so disfigured him, that he could not be known to be the same man: For often in Scripture, that which is put as an absolute negative, is intended for a weak affirmative. It is said, (Joh. 1.11.) When Christ came, he came to his own, and his own received him not, there is an absolute negation, (yet it followeth,) But to as many as received him, to them gave he power to become the sons of God. His own received him not, yet some did receive him; Some of his own kindred and Country did receive him; So that, his own received him not, is as if it had been said, few of his own received him, or he had but cold entertainment among his own. So Hos. 9.6. Ephraim is smitten, their root is dried up, they shall bear no fruit. There is the sound of an absolute denial, yet the sense will bear a weak affirmation; for it followeth, yea though they bring forth, yet will I slay the beloved fruit of their womb. They may bring forth a few or some fruit perhaps, but I will destroy it. So here, They knew him not, that is, they could scarce discern him, or distinguish who he was, his disease and sores had so discoloured or blotted out the lines and feature of his face, that they could not suddenly assure themselves, this was he. They stood as men amazed; What? Is this Job? What a spectacle is here? How strangely is his visage changed, and his whole body disfigured? Such kind of doubting language, doubtless passed amongst them. When they saw him afar off, they knew him not. The Prophet jeremy observes the like, after the hard siege of Jerusalem, which caused him thus to lament, (chap. 4.7, 8.) Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than Rubies, their polishing was of Saphire: But see the change; Their visage is blacker than a coal, they are not known in the streets. Famine had eaten up, not only their flesh, but their form, misery had altered their very complexion and visage; they who shined before like Rubies and Saphires for colour and comeliness, were now dark as a coal, or dusky like ashes, they were not known to be the same men and women. It is said of Christ in his affliction, Isa. 52.14. That his visage was so marred, more than any man, and his form more than the sons of men. Great afflictions change the very form, and utterly blast the beauty of the body. Sin doth so change the soul, and disfigure the mind, it so deforms the spirit, and defaces the image, at first stamped upon it; that God saith, I know you not, you are not like the men that Imade. But this is the comfort of a Job, of a godly man, that when his face is most deformed, his soul is most beautified; and though a disease may disfigure him, so that his nearest friends know him not, yet God knows him still; No sickness can wear out the marks by which Christ knows thee. When thy face is blacker than a coal, he sees the face of thy soul, shining like the face of an Angel. A person or a people are then in a woeful condition indeed, when God shall say to them, as he did to those hypocritical professors, Mat. 7.23. Depart from me, I know ye not. We may be in such a woeful condition, that our friends and acquaintance coming to visit us, cannot know us; yet for the main, well enough, blessed enough at that time, beautiful in the eye, welcome into the presence of a glorious God.  
They knew him not. What then? Then they lifted up their voice and wept.  
This is the first act of their mourning. And we may observe five acts of mourning here specified, whereof one is a natural act, and the other four are ceremonial. The natural act was this of weeping, They lifted up their voice and wept. The ceremonial acts were these: First, They rend every one his mantle. Secondly, They sprinkled dust upon their heads towards Heaven. Thirdly, They sat down with him on the ground, seven days, and seven nights. The fourth ceremonial act was, their silence, And none spoke a word unto him, for they saw that his grief was great.  
First, They lifted up their voice and wept. The word is Baca, and from that, the place Judg. 2.5. is called Bochin, where the people are said to lift up their voice and weep, when the Angel reproved them. In Psal. 84.6. We read of the valley of Baca, which some translate, the valley of weeping, or the valley of tears; Others from Baca a Mulberry-tree, the valley of Mulberry-trees, which being a dry place, the travellers to Jerusalem at the solemn feasts, did so dig for water, that they made all as one well.  
Further, It is said, they did not only weep, but they lifted up their voice and wept. We may note two things in that phrase. First, the vehemency of their sorrow, as when a man doth lift up his voice and speak, he speaks vehemently. Isa. 58.3. Lift up thy voice like a trumpet, that is, speak with a loud and strong voice; So here, They lifted up their voice and wept, that is, they wept vehemently, they wept exceedingly. Secondly, To lift up the voice and weep, notes the easing of the mind in sorrow; for it is an ease to the mind burdened and oppressed with sorrow, to lift up the voice and weep; to cry out in sorrow, le's the strength of the sorrow out. We say, that sorrow which is included, 
Strangulat inclusus dolour.  strangles and stifles the spirit, sorrow kept in, is like fire kept in, more augmented; As David speaks, Psal. 39 concerning himself, While I kept silence, even from good, my sorrow was stirred, my heart was hot within me, while I was musing, the fire burned. His sorrow was increased, when he had not a vent for it; Silent mournings are the sorest mournings: lifting up the voice, vents the sorrow. The holy Ghost expresses great sorrow, by that of a woman in travail, crying out. To cry out, notes (I grant) great pain, and yet crying out is a lestening or mitigation of pain. It is observed, that the Midwife seeing a travelling woman hold in, and conceal her pains, will bid her cry out. Some lift up their voice and weep, when they are not in pain, when they mourn not at all: There are Crocodiles tears, tears and voices too of dissimulation. Ishmael had tears in his eyes, and revenge in his heart, Jer. 41. Others are in pain and mourn, when they lift not up their voice nor weep: Like one that hath a deadly wound, they bleed inwardly: But when there is the highest flood of sorrow in the heart, weeping will make an ebb, and you may let much of those waters (which are ready to drown the spirit) out at those sluices of the eyes. That is the first act, the natural act, They lifted up their eyes and saw such a spectacle, as made them lift up their voice and weep.  
There are 4, ceremonial acts.  
First, They rend every man his mantle. We have spoken of that, when we opened the 20th. verse of the former Chapter, together with the grounds of rending clothes, sorrow, indignation, etc. I shall refer you thither for further information in this point.  
The second ceremonial act of their sorrow was, The sprinkling dust upon their heads toward Heaven. In the 20th. verse of the former Chapter, Job shaved his head: Here is another ceremony, They sprinkled dust upon their heads; And which is yet more considerable, They sprinkled dust toward Heaven; There were two ways of sprinkling dust. There was first a taking the dust and sprinkling it upon the head barely; And then there was another way of taking the dust and throwing it up in the air, and so letting it fall upon the head; This act was significative, It typed, that all things were full of sorrowful confusion, the earth and the air were mingled, the Heavens also were cloudy and darkened, therefore they cast dust toward Heaven; For as by a stormy wind and tempest, the dust is raised, which thickens the air, and obscures the Heavens; so by that act of casting or sprinkling dust in the air, stormy, tempestuous and troublesome times were signified. In the Acts, (chap. 22.23.) those wretched Jews to whom Paul preached, being vexed and enraged, cried out, and casting off their clothes, threw dust into the air: Their action had this voice in it: This man hath, or will, if let alone, fill all the world with trouble, and disturb the peace of Nations. This they express (together with their own rage) by throwing dust into the air. It was a judgement, which God threatened his people with, that he would make the rain of their land dust, Deut. 28.24. And when men make it rain dust, by sprinkling it towards Heaven, it showed great trouble or judgement upon themselves, or upon their Land. Further, the sprinkling of dust upon the head, was a memento of mortality. They put dust to dust, that man might remember himself to be but dust.  
And they sat with him upon the ground, seven days and seven nights. Here is the third ceremonial act of their sorrow. In the 20th. verse of the former Chapter, it is said, Job fell upon the ground, these sat upon the ground; As falling, so sitting upon the ground, is the posture of a mourner, of a mourner greatly humbling himself under the hand of God, and the sense of his own or other men's afflictions. When God lays us low, he can lay us lower, and therefore it is best for us, to lay ourselves as low as we can: so doth he, who sits upon the ground, if his heart sit down with him too. It is possible for the body to lie grovelling upon the earth, when the spirit is nestling among the stars: not in faith, as the Saints do, but in pride, as Lucifer did, Isa. 14.13. However, he either is, or appears to be humbled to the lowest, and emptied to the full, of worldly comforts, who, with Jobs friends, sits down upon the ground: especially, if he sit long there, as Jobs friends did, seven days and seven nights. The time seems almost incredible. How could they hold out to sit so long? or how could Job, a sick and diseased man? For it is said, They sat down with him, seven days, etc. I answer, We need not interpret it for seven continued days and nights, without any intermission; it is frequent in Scripture, to put a part, especially a greater part, for the whole; that which is often done, is said to be always done, as, Luk. 24.53. The Disciples were continually in the Temple, praising and blessing God; And Luk. 2.37. It is said, That Anna the Prophetess departed not from the Temple, but served God night and day: Not that she was there without any intermission, but the greatest part of night and day, or at the usual time both of night and day: Paul testifies before the Church of Ephesus, that by the space of three years, he ceased not to warn every one, night and day with his tears, Act. 20.31. Did he therefore actually preach three years, night and day without intermission? That had been a long Sermon indeed. Then his meaning is but this, that in those three years, he watched and made use of all possible opportunities, both by night and by day to preach the Gospel: So we may understand it here, they sat down, seven days and seven nights, that is, a great part of seven days and seven nights, or all the time of those seven days and seven nights, which were fitting for such a visit.  
Origen will have it, seven nights and seven days, without intermission; In maintenance of which assertion, he saith, they were preserved by miracle, without sleep, and without meat, all that time. But here is plain truth, without a miracld.  
Secondly, Whereas it is said, seven days and seven nights; we may note further, that the number seven, (as other numbers) may be understood indefinitely, a certain time being put for an uncertain; as Jer. 15.9. The Prophet saith, She that hath borne seven (that is, many children) languisheth: And Eccles. 2.7. Give a portion to seven, that is, to many. Thus we may interpret it here, they sat down, seven days and seven nights, that is, many days and many nights; as it is expre'st of Nehemiah, chap. 1.4. That when he heard of the calamity of Jerusalem, he mourned many days.  
Thirdly, We may take it strictly, for seven precise days and nights, and then it refers to the ceremony of mourning for the dead; it was a custom to mourn seven days for the dead; Jobs friends looked upon him as a dead man, and so they mourned for him according to the manner of mourning for the dead. Joseph made a mourning for his father Jacob, seven days, Gen. 50.10. We have the like time of mourning mentioned, 1 Sam. 31.13. The time of mourning varied both in times and places. The Egyptians mourned for Jacob threescore and ten days, Gen. 50.3. The Israelites mourned for Moses thirty days, Deut. 34.8. which custom of mourning thirty days for the dead, continued long after among the Jews: 
josephus. l. 1. de bello lud.. c. 15.  For Josephus reports, that when the Jews thought he had been killed, they mourned thirty days for him. So that we may take it here, precisely for seven days and seven nights, and refer it to the custom of mourning for the dead, or in cases of extreme sorrow among that people. It followeth.  
And none spoke a word unto him. This is the fourth ceremony of their mourning, their silence. In great mournings, silence makes up the solemnity. So Lam. 2.10. These are joined together, The Elders of the daughters of Zion sit upon the ground, there is the former ceremony, and keep silence. Now whereas it is said, they kept silence; we need not understand it so strictly, as if for seven days and seven nights, they never spoke a word. It is usual likewise in all languages, and very frequent in Scripture, that what is but seldom done, or done but a little, is said not to be done at all, as in Acts 27.33. Paul saith of those that were in the Ship, that for fourteen days they had fasted, having taken nothing, a thing beyond the strength of man, take it strictly, to fast fourteen days, taking nothing. But, it is usual to say, that is not done at all, which is but a little done; They took nothing to eat, that is, they took very sparingly, they did eat only so much as would, according to our language, keep life and soul together. In Isa. 20.3. it is said, that Isaiah walked naked and barefoot for three years: Now it cannot be conceived, that the Prophet walked, as we say stark naked, for three years together; He is said to walk naked, because he had not such or so much clothing as formerly and usually he had worn. So here, they spoke not a word to him, that is, they did not speak much, they spoke very little to him; Or secondly thus, Restrictively to the matter, they spoke not a word, by way of dispute or argument (which was the business they fell upon afterward) either to convince him or reprove him.  
The reason of this fourth ceremonial act of mourning, their silence, is added in the last words of the Chapter, For they saw that his grief was very great.  
The word here used for grief, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though it had been alone without any epithet to heighten the sense, notes a very intensive, a deep and great sorrow. And it is put sometimes, for grief and sorrow arising from the pain of the body, and sometimes, for grief and sorrow of mind; Now here I conceive it may carry both senses; they saw that the grief and pain of his body was very great, his body was in a woeful plight; and they saw, that his spirit was much perplexed too, his mind was troubled. But if this word alone signifies as it were all degrees, and all kinds of sorrow, then consider both the variety of kind, and intention of degrees collected in Jobs sorrows, which a word so comprehensive is not sufficient to express; the aid of two other words is called in to help out our conception of his sorrows. They saw his grief, they saw his grief was great, yet you have not all, They saw his grief was very great, exceeding great; this aggravates his grief, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and winds up his sorrow to the highest; as if now the affliction were grown to a full stature: God threatens Babylon, Isa. 47.9. These two things shall come upon thee, in a moment, in one day; the loss of children and widowhood, these things shall come upon thee in their perfection. Sometimes imperfect judgements are upon a people or a person; they are as it were infant judgements, judgements beginning; anon they grow to a greater height, and anon they come to a perfect stature, to be mighty ones, giantly judgements: at that time God had even brought Jobs affliction to its perfection, and his grief was proportionable, very great: For this reason his friends kept silence; this reason hath an influence on all the acts of their sorrow, but especially upon this, their keeping silence, For they saw his grief was very great.  
From these ceremonial acts of sorrow, I have observed divers things heretofore: Now take one thing in general , That great sufferings call us to, and warrant us in solemn mournings. jobs friends do not only mourn, but they mourn as it were in state; there is a kind of magnificence in mourning, a pomp in mourning; I approve not a proud pomp, but an humble pomp; they mourn you see with all the formalities of mourning: so it becometh us sometimes; as great mercies call for great rejoicings, so great afflictions call for great lament. There is a decency in it, when our affections keep pace with the dispensations of God, whether they be mercies or judgements, comforts or afflictions.  
Secondly, Forasmuch as Jobs friends seeing his sorrow to be thus very great, kept silence; Observe,  
That in great, in over-whelming sorrows, the mind is unfit to receive and take in comfort. When grief is very great, words give little ease, precious words are wasted and thrown away, comfort itself is a trouble, in the greatness and height of trouble. I am sure a mind full charged with sorrow, hath no room for comfort, is not at leisure for counsel. It is a profitable rule in visiting friends that are sick, or in distress; when you see them in extremity of pain of body, or in extremity of anguish and trouble of spirit, keep silence, wait a while. Let the waters assuage a little, and the winds fall before you meddle. Let them come to themselves before you move them. 
Etiam taciturnitas ipsa medicina est, Ambros. in Psa. 37.  As sudden anger, so sudden sorrow is a kind of frenzy: No wise Physician will give a medicine in a fit: The body must settle before it is fit for physic, and so must the mind too; silence is as good as physic in some distempers both of mind and body. A talkative comforter, is another disease to a sick man; 
Consolator loquax novus morbus aegroto est. Velox in sermo nibus magis vulnerat.  unseasonable council is a wound instead of a plaster, and instead of healing, tortures the patient. It is as high a point of prudence to know when, as to know what to advise a distressed friend. Solomon tells us in general (Eccles. 3.7.) There is a time to keep silence, and a time to speak; Let me advise this for one particular time or season, to keep silence, namely the extremity and height of trouble. The Prophet Amos, c. 5.13. speaks of a time, wherein the prudent shall be silent, and he shows us why, in that time the prudent shall keep silence, for it is an evil time. Some interpret this, as an addition to the common calamity of those times: They should be so evil, that wisemen would hold their peace. The Apostle prophecies of such times, wherein men will not endure sound doctrine, (2 Tim. 4, 3.) in Religion: And such times may be, wherein men will not endure sound doctrine, in policy. Then the prudent hold their peace, and none speak but fools or flatterers, such times make the quickest market for their sophisticated wares, no other will go off: Such are very evil times, and this is a sore judgement upon those times. There is hope of good when wise men speak: A word from their mouths may cure and deliver a nation. Yet I conceive that this Text of Amos may be understood as a description of a wise man's duty, at least of his property, in some high and great distempers upon a people. He sees them uncapable of counsel, to give them good advice, is (at that present) but the casting of pearls before swine, all is lost and undervalved, if not trampled on: Yea he sees, that the more he labours to reform, the more he enrages them; therefore till this fit be over, prudence teacheth him to keep silence.  
Thus also it is with private persons in regard of the evils they endure, they cannot endure faithful counsel in such an evil day upon any private person, let the prudent keep silence, and wait for an opportunity, which may open a passage to let in their reproofs, or directions, or consolations, with a taking advantage into the hearts of their afflicted friends and brethren. The Prophet Isaiah seeing the troubles approaching Jerusalem, resolves to take his fill of mourning, Therefore said I, look away from me, I will weep bitterly, labour not to comfort me, chap. 22.4. He either thought that the beholders would faint to see him, and therefore saith, look away from me; or that seeing him, they would say, he fainted, and so would be giving him comfort; that therefore his sorrow might have full scope: He saith, Look away from me, I will weep bitterly, labour not to comfort me. When a man is resolved to mourn, let him mourn, your advice may anger him, but it will not help him: Let sorrow have its way a while, and that will make way for comfort.  
We have thus far carried on the sad story of Jobs visitation, his grief is now come to the height, It is very great. We have also seen his friends visit, with a double intendment, both to mourn with him, and to comfort him. We have seen them mourning, they fully reached that end. We leave them now silent, waiting for a time to attempt and accomplish the other end: they miserably failed in that, it was to comfort him, but they proved miserable comforters: Which in the progress and process of this Book, will receive a large and full discovery.   
JOB 3.1, 2, 3, etc. 
Verse 1. After this Job opened his mouth, and cursed his day.  
And Job spoke, and said,  
Let the day perish wherein I was borne, and the night, wherein it was said, There is a manchild conceived, etc.  
THE former Chapter concluded with the astonishment and silence of Jobs three friends: This Chapter beginneth with an astonishing speech of Job. We may be as much amazed at what Job spoke, as we were at their silence; And there appears the same reason of both: namely, the greatness of his grief. They saw his grief so great, that they forbore to speak; Job feeleth his grief so great, that he cannot longer forbear to speak; it must have a vent, After this (saith the Text) Job opened his mouth. Why, Job had opened his mouth before, he had spoken twice since he was encompassed with those sorrows. True; But Job never opened his mouth as now; he opened his mouth before, to justify and to bless his God, now he openeth his mouth to accuse, and curse his day, and therefore the Chapter may well begin with, After this Job opened his mouth, he never spoke in this manner before: For he no sooner opened his mouth, but he cursed his day.  
The argument and subject of the whole Chapter, is contained in this first verse, the cursing of his day; and concerning this, the Chapter holdeth forth three things most considerable. There are three particulars belonging unto this Chapter.  
First, The Matter and the Manner of this Curse; what it is, and how expre'st: Job pronounceth a curse upon his day, and unfolds the curse; he unfolds it with much Rhetoric and strains of eloquence: Troubles will make a man Rhetorical. Job (as it were) calls up all his spirits, whets his wit, and heightens his invention, to prepare a proper curse for his day. This he doth from this first verse to the end of the nineteenth.  
Secondly, In this Chapter Job holds forth to us, the ground or reason of this curse: He is full of passion, but his passion is rational. He curseth, but he shows you why. This reason (with some occasional intermixtures) is demonstrated from the ninth to the end of the nineteenth verse. If I am asked a reason of my anger, why I am so bitter against my day, This is the account I give, Because it shut not up my mother's womb, etc.  
Thirdly, We have an enforcement of this curse upon his day, by a vehement expostulation, against the lengthening and continuance of his days. He complained in the beginning of the Chapter, that ever he had a day, and now he complains as much that he hath any more days. He wonders why his life began, and he is troubled because it doth not end. Wherefore is light given to him that is in misery? etc. This expostulation concludes the Chapter.  
The nine former verses contain the first division of the Chapter, Jobs curse upon his day, both the matter and the manner of the Curse.  
We have this Curse, first pronounced upon his day in general, Then Job opened his mouth, and cursed his day.  
Secondly, He fixes a curse upon his day, in the several parts of it. Take a natural day, for the space of 24 hours, and then it consisteth of two parts, of day and night, light and darkness. According to which division the curse runs, verse 3. Let the day perish wherein I was borne, and the night wherein it was said, a man child is conceived.  
Thirdly, He pronounceth a special proper curse upon each part of his day. Take the day for the light, for that space between Sunrising and Sunset. He curses that, vers. 4th. and 5th. Let that day be darkness, let not God regard it from above, neither let the light shine upon it, etc.  
Then follows a curse upon the night, in the 6, 7, and 8. verses, As for that night, let darkness seize upon it, let it not be joined unto the days of the year, etc.  
So then, Job pronounceth this curse, first in general against his day.  
Secondly, He divides the curse upon the several parts of the day.  
Thirdly, He fastens a special curse upon each part.  
You see how accurate, how exact Jobs sorrows have made him.  
We will begin with that which is first here, the cursing of his day in general, contained in the first verse. Then Job opened his mouth, or after this, Job opened his mouth and cursed his day.  
Then, or After this, hath a double reference.  
First, After the seven day's silence, After his friends had sat by him so long upon the ground, neither moving question, nor administering a word of consolation, than Job opened his mouth. Or secondly,  
After this, That is, After his sorrows were (as it were) boiled up to the height, and began a little to remit, so as he could breathe, recollect himself and consider, in what condition he was. After this, After there was some allay, some ebb and fall of his overflowing sorrows, than he breaks forth in these words. Sorrow doth sometimes not only oppress the spirit, but stop the mouth, I am so troubled that I cannot speak, saith David, Ps. 77.4. That, he could not speak for trouble, 
Curae leves loquuntur, ingentes stupent. Vehementiam doloris exprimit, quod dicit se non esse locutum, Musc. in Psal. 77.4.  speaks the greatness of his trouble. Plenty of sorrow makes a scarcity of words: Hence sometmies the Saints in great afflictions and grief of mind, pray, and cry much to God, when they speak little. Hannah continued praying before the Lord, (2 Sam. 1.12.) Eli the Highpriest marked her mouth (saith the Text) Now Hannah, she spoke in her heart; only her lips moved, but her voice was not heard. Would you know why in so much praying, there was no speaking, why her heart spoke, and not her tongue. Herself gives the reason at the 15th, verse, I am a woman of a sorrowful spirit. And verse 16. Out of the abundance of my complaint and grief, have I spoken hitherto. sc. not with my lips, but with my heart. All which is given us at the 10th. verse, She was in bitterness of soul, and prayed unto the Lord, and wept sore. Thus it was with Job, sorrow silenced him, sorrow in the height caused that high silence, 
Altum silentium.  but as soon as that assuaged, Then he opened his mouth and spoke.  
A man cannot speak till he open his mouth, yet to open the mouth and speak, is more than to speak.  
First, To open the mouth and speak, is to speak with a loud or clear voice; as he that speaks softly, is said to speak in his throat. Or as they who have familiar spirits, or wizards, are said to peep and to mutter, Isa. 8.19. A witch or wizard, is called there and in other places of Scripture (Levit. 20.27. Deut. 18.11.) Ob, which signifieth a bottle or bladder, because such being possessed or acted by an evil spirit, spoke with a hollow voice as out of a bottle, and (as some affirm) with swollen bellies; From which manner of utterance, the greeks call them, Belly speakers. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And Junius, upon that 8 of Isa. 19th. apprehends this as a description of those Hell-prophets, in opposition to the true Prophets, who used to speak with a clear, loud, distinct voice: Or as Job here; To open their mouths and speak.  
Secondly, To open the mouth and speak, is as much as to say, he spoke with his mouth; And there is an elegancy in that; as in those like expressions, I heard it with mine ears, that is, I did certainly hear it, or I did fully hear it. I saw it with mine eyes, that is, I am sure I saw it. So the Scripture saith, We are bought with a price, 1 Cor. 6.20. A thing cannot be bought, but with a price, there must be some price or other, either money or money-worth, somewhat answering the intrinsic value of every thing that is bought; but to show that we are bought with a full price, that Christ did not compound our debt with his Father, but paid the uttermost farthing, it is said, we are bought with a price. So the Prophet Malachi tells the sacrilegious Jews, Ye are cursed with a curse, c. 3.9. A man cannot be cursed but with a curse, but to show the greatness of the curse, he saith, ye are cursed with a curse. So here, Job opened his mouth and spoke, or opened his mouth and cursed, that is, he cursed his day greatly, 
Cum enim aliquis loquitur ex impetu passionis, non ipse aperuit os suu●n, sed passione agitur ad loquendum, non enim per passionem nostri actus domini sum●● sed pe● so●●m rationem; Consuetum enim est apud sapientes ut ex ratione loquantur passionum motus, quos sentiu●●, Aquin. in loc.  even with a bitter and grievous curse. He cursed it (as we say) to purpose. Thus to show the excellency of Christ's doctrine, that his was A Sermon of Sermons, And he the Messenger, the Interpreter, the One of a Thousand, yea the One of All the Thousands that ever showed to man his uprightness: the Gospel saith, Mat. 5.1. When he saw a great multitude, he opened his mouth and spoke. Hence  
In the third place, To open the mouth and speak, is to speak upon mature deliberation, to speak considerately, prudently, punctually, to speak elegantly, to speak orderly, to speak the words of truth and soberness. A fool is said to speak with an open mouth: but a wise man openeth his mouth and speaks. A wise godly man hath his tongue at his command, but a fool's tongue commands him: His tongue runs faster than his wit, as we say. A fool's mouth (as Solomon tells us, Prov. 15.2.) poureth out foolishness: Their mouths are always open; and therefore they cannot be said to open their mouths: A fool hath not a door to his mouth (therefore also he cannot be said to open his mouth) much less hath he a lock and a key, 
Figuratè enim & scite dicta Parabole vocantur, quta authoritatem habent & in sermone dominantur.  a bolt or a bar to his mouth: but a wise man hath a door to his mouth, yea his mouth is locked with wisdom's key, and that unlocks it. I will open my mouth (saith the Psalmist, Psal. 78.2.) in a Parable. Parables are the speeches of wise men, yea they are the extracts and spirits of wisdom. The Hebrew word signifies to rule or have authority: because such speeches come upon us with authority, and subdue our reason by the weight of theirs. Now when he is about to speak Parables, he saith, I will open my mouth. When wisdom calls for audience and obedience, Prov: 8.6. she saith, Hear, for I will speak of excellent things, and the opening of my lips shall be right things. David invokes God to open his mouth, when he would show forth that excellent thing, the praise of God, Psal. 51.15. God opens not the mouth of a fool, neither doth a fool open his mouth and speak, but his speech opens his mouth.  
But did Job open his mouth in this sense wisely and discreetly? did he well to be so angry with his day? spoke he wisely in cursing his day? I answer, Though there was much passion in this speech, yet Job spoke out of much deliberation, he considered what to speak before he spoke. A man may speak with much passion, and yet speak out of much deliberation, and so did Job here; in that long silence he was learning what to speak. And as there was much heat of passion, so there was much light of wisdom in what he spoke.  
Fourthly, To open the mouth and speak, is to speak boldly and confidently, to speak with freedom and liberty of speech; (as the Greek word signifies) to speak all a man's mind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joh. 7.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omne & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictio, quum qui● omne id dicit quod adiem pertinet, nihil veritus offensionem eorum quibus●um loquitur.  without feat or favour of any man. Prov. 31.8, 9 Open thy mouth for the dumb, open thy mouth, judge righteously, etc. that is, be bold for those that are poor and dare not appear themselves, speak thou aloud for the dumb, and freely for those that cannot plead their own cause, or make-out their own innocence. The Apostle begs of the Ephesians, Chap. 6.19. that they would pray, that utterance might be given him, that he might open his mouth boldly, to make known the mystery of the Gospel: and neither fear the faces of men, nor conceal the truth of God.  
You see then by the opening of this expression, there was more than bare speaking meant, when Job opened his mouth and spoke; When a wise and a holy man opens his mouth, you may look for more than words, even the treasures of wisdom and of knowledge.  
Let us now examine what treasure we can make of those words which Job spoke, when he opened his mouth.  He opened his mouth, and cursed his day. 
But is there any treasure in a curse? except that which the Apostle speaks of, as the fruit of Gods abused patience, Rom. 2.5. A treasure of wrath. Or did Job deliberate for a curse? was he moulding and fashioning so deformed an issue as this in his thoughts so long? Yes, faith the Text, he opened his mouth and cursed his day.  
The word here used, to Curse, is not the word which we have met with so often in the two former Chapters: where Satan undertook that Job would curse his God. That word, in its native sense, signifies to bless. But here when job curseth his day, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levis aut nullius ponderis suit per metaphoram levis vilis contemptus suit in Piel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maled●xit blasphema ●it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Ka● significat grave esse sive ingrav scere & in Piel honorare, quia quos honoramus non habemus leves aut viles, sed eorum authoritatis pondu● suscipimus, ●▪ Rivetus.  a word is used which hath neither name nor shadow of a blessing: And it is derived from a root which signifieth, a thing that is light, movable or unsettled. And so by a Metaphor, it signifies any thing or person which we despise, contemn and slight, or the act of despising and cursing; and the reason of it is, because those things which we despise, contemn or curse, we look upon as light things, trivial, or vain, or hurtful: On the contrary, the word in the Hebrew for honour and glory, comes from a root which signifieth heavy or ponderous; because that which we honour and respect, we look upon it as a thing that hath weight and substance in it: And the Apostle calls that most glorious estate of the Saints in Heaven, a weight of glory, 2 Cor. 4.17. The opposite word which we have in the Text, is frequently translated, to despise or contemn, and likewise to curse and blaspheme: and doth properly signify such a cursing, as arises from the contempt, or light esteem, which we have of a thing or person. So we have the word clearly used, Levit. 20.9, Every one that curseth his father or his mother; Now observe, cursing of the father or mother, it is directly opposed to the 5th. Commandment, which saith, Thou shalt honour thy Father and thy mother, thou shalt look upon thy father and thy mother, as upon persons of weight and honour, whom thou art bound to reverence and esteem; so that to curse the father or mother, is to account them vile and contemptible. The same word expresses, that villainous act of Shimei, 2 Sam. 16.15. who came forth, and cursed David still as he came. That act was alike opposite both to the rule and word of the 5th. Commandment, which saith, honour thy father, etc. taking-in the civil father as well as the natural: Shimeis cursing David, lightly esteemed David, he did not look upon him, in or according to the weightiness and honour of his Kingly person, or of his Kingly office, a King is a weighty person, a Crown is a weighty thing, Shimei despised and so cursed both. Sometime the word is translated directly to despise: I will give you two texts for that, Gen. 16.4. When Hagar saw she had conceived, her Mistress was despised in her eyes, (it is the same word with that used here for cursing,) the meaning is, she did lightly esteem her Mistress; Thus she thought, now shall I have the honour of raising Abraham's family; now I am at least as good a woman as my mistress, thus she despised Sarah. Again, 1 Sam. 2.30. where the Lord saith concerning Elies sons, Them that honour me I will honour, and they that despise me, shall be lightly esteemed. I will make little account of them that make little account of me, and woe be to those (though all the world honour them) whom God despiseth: That man loses more than honour, whom God doth not honour: And they who deny God his honour, deny him all good, and offer him all evil; such a despising of God, is a cursing of God.  
Further, To curse (if we consider it in the nature of the thing, and not strictly in the literal sense of the word) is to wish evil to a thing or person; This also is the meaning of the curse in this place; for when job explains this curse in the parts of it, he doth (as it were) with wonderful art and skill, gather together whatsoever may be thought the evil of a day, or the evil of a night, and calls it up, to seize upon them. A curse, or to curse, virtually contains in it all evil; As a blessing, or to bless, contains in it virtually all good. Every mercy we enjoy, is a blessing specificated; And so any evil that falls upon man, (as Sword, Famine, Pestilence, etc.) is a curse specificated; Howsoever possibly those things which are in their nature evil, and in their matter a curse, may be qualified (in reference unto some persons) into a blessing. But take a curse properly, and it containeth all evil, and only evil in it. Therefore as when God had given the world an esse, a being, that he might give it, a bene esse, a well being, he adds to the work of Creation, the word of benediction, And God blessed them, and said unto them, be fruitful, etc. Gen. 1.22, 28. So afterward when man had sinned, and the Lord intended to leave the world groaning under part of those evils which sin had brought upon it, he wraps up all in the word of a curse, Cursed be the ground for thy sake, etc. Gen. 3.17. So then when Job curseth his day, he wisheth all the evil to it, that a day is capable of. And Job opened his mouth and cursed his day.  
But, what was this day that Job was so angry with it? and that his passion doth so burn against it?  
The Text speaks indefinitely, Job cursed his day.  
Some understand it of the day of his present suffering, he cursed the day on which such troubles befell him: And we find sometimes in Scripture, that a day put thus alone, is an evil or a troublesome day; As in the 12th. verse of the Prophecy of Obadiah, the Lord rebukes the children of Edom thus, Thou shouldest not have looked on the day of thy brother, that is, the day of thy brother jacob's sufferings, the day wherein I had him under my rod and afflicted him. So the day of the Lord, is the day of the Lords anger, when he pours wrath and trouble upon the earth. Isa. 2.12. The day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low. The day of the Lord, or the day of a man undetermined, often signifies an evil day.  
But here we may rather understand it for that day which was as the occasion, or for the occasional day of all Jobs troubles, and that was his birthday; If his birthday had been prevented, all his troublesome days had been prevented, therefore he falls out with that, as himself explains it, verse 3. Let the day perish (saith he there) wherein I was borne, and the night in which it was said, there is a manchild conceived. It is usual to call a man's birthday his day, so the Scripture is conceived to speak, Hos. 7.5. In the day of our King, the Princes have made him sick with bottles of wine; That is, on his birthday, which among Princes is commonly solemnised with feasting: As we read of Pharaoh and of Herod. So then, the day is his birthday, the day of his nativity: which some take precisely, for the day upon which he was borne; and others more largely, for the annual return of that day; as if he had laid in a curse for a day, whensoever or how often soever it should return in the years of his life.  
A little further to clear the sense of this curse, let us consider the whole matter as we have considered the words. There are two or three questions, which being debated and resolved, will give light to this context.  
Job you see takes upon him to curse, First, it may be questioned whether a curse be in the power of man or no? Can a man curse persons or things?  
Surely blessings and cursings are both in the hand of God; whether we respect persons or things. There is a ministerial curse, and a ministerial blessing in the power of man: but it is not in the power of any man, magisterially to make any thing or person blessed, or to make any thing or person accursed. It was a great brag which Balack made of Balaam, (Numb. 22.6) I wot (saith he) that he whom thou blessest is blessed, and he whom thou cursest is cursed. He thought he had the curse in his command, he could curse whom he pleased, and what he pleased, and when he pleased, but he was deceived; he reckoned beyond his strength, and beyond the strength of a creature. What the Apostle speaks in another case concerning the ministry of the word, Paul may plant, and Apollo's may water, but it is God that giveth the increase, is as true in this; one man may plant a curse, and another man may water it with a hearty wish that it may grow, but it is God only that giveth the increase of evil, 
Prima semper irarum tela sunt maledicta, & que non possumus imbecilles, optamus irati. Votis malis pro armis utimur. Salvian l. 3 de gubern.  and the decrease of good. Curses are not in the power of any creature, if they were, we should have a miserable world quickly. How many should we see daily blasted with the breath of malicious execrations? Some men's mouths are full of cursing, Psal. 10.7. They love cursing, they cloth themselves with cursing as with a garment, Psal. 109.17, 18. Cursing (as one of the Ancients complained in his time) is now made the common weapon of anger, and wrath wishes that evil, which (because of weakness) it cannot work. If cursing could have done it, we had not been a people at this day. How often hath Balack (out of fear or envy at our prosperity) sent to Balaam (I mean the false prophet that dwells on the seven hills) come curse Israel, come defy England; how often hath that Balaam cursed our Israel? We have heard of his Anniversary Anathemaes, wherein this Church and state have been struck with the thunder and lightning of his Papal curse. But the curse causeless (saith Solomon) shall not come. And we may say to England as Moses did to Israel concerning Balaams' curse, Deut. 23.5. Nevertheless the Lord thy God would not hearken unto Balaam: But the Lord thy God turned the curse into a blessing unto thee, because the Lord thy God loved thee. And what David prayed about Shimei's curse, we have seen come to pass: The Lord hath requited us good for his cursing, 2 Sam. 16.12. We have far greater cause to fear the blessing of Rome, than the curse of Rome: But to return. The result of all is this; When God pronounceth a curse, he makes it to be a curse; man at the worst, can but wish a curse and pronounce it. Man is but the minister, God is the Master of the curse, God can inflict it, man can but think or wish it.  
Another thing here questionable is, Whether it be lawful to curse the creature? Job curseth his day; The rule of the Apostle is, Rom. 12.4. Bless and curse not.  
In some cases, to curse is God's command and our duty, and then we are Gods ministers for wrath against the wicked. Many times man (though forbidden) curses, than it is his sin, and he is Satan's minister for evil against his brother.  
There are some cases wherein we may curse. When the Patriarch Jacob was upon his death bed, and bed of blessing, he yet pronounced a curse upon the rage and anger of his two sons Simeon and Levi, Gen. 49.7. Cursed be their anger for it was fierce, and their wrath for it was cruel. I will divide them in Jacob, and scatter them in Israel. We may curse the plots and counsels of wicked men, enemies of Christ and of his people: we may curse the persons of wicked men, as implacable enemies of Christ, and of his people; So David more than once in the Book of Psalms, yet it is to be considered, that some of those Psalms are Prophecies of a curse, not pronunciations of a curse. And in all lawful cursings we must observe these two rules. First, To aim the curse at the destruction of the sin, not of the sinner. Secondly, Where the sinner appears incorrigible, yet to desire the clearing up of God's Justice in punishing, not the punishment itself. To curse any thing or person passionately, is infirmity: To curse any thing or person maliciously, is gross impiety.  
There is a third doubt, the resolving of which will further clear the Scripture to us, that is, Whether a day, be an object capable of a curse or no? It is a question moved by the Schoolmen, 
Aquin. 2● 2●. q. 76. Art. ●.  whether a blessing and a curse do belong to any but a reasonable creature? or whether any thing else be a subject capable of a blessing or a curse? And they resolve it, that nothing is properly the subject of blessing and cursing, but a reasonable creature. 
Benedictio vel maledictio propriè ad illam rem pertinet cui potest aliquid benè vel malè contingere, sc. rationali creaturae. Creaturis autem irrationalibus, bonum vel malum dicitur contingere, in ordine ad creaturam rationalem, propter quam sunt, Aquinus, ubi supra.  Therefore a day which is a part of time, is in itself incapable of a curse; Those things only are capable of penal evils which are capable of moral evils; A day is not, cannot be morally evil, though there be many moral evils acted in the day. The Apostle adviseth us, to redeem the time, because the days are evil, Ephes. 5.15. Times are called evil, in regard both of troublesome evils and sinful evils; From evil men and evil manners, days are denominated evil, yet days in themselves are not evil morally, and so not liable to a curse, which is a penal evil.  
Further, Those creatures which have life in them, and have no reason in them, are on the same ground incapable of a curse, whereas it is said, that God cursed the ground, and cursed the serpent, Gen. 3.14, 17. neither the ground nor the serpent were cursed in themselves, or for their own sakes. The serpent an unreasonable creature, had not the knowledge of God, and the earth a senseless creature could not feel the power of God; therefore the curse upon those creatures, was only in order to, and as a punishment of the sin of man; The Text is express, Gen. 3.17. Cursed be the earth for thy sake; The earth there comprehends all the creatures living on the face of the earth, besides man: These are cursed for man's sake, As those creatures at the first received not a being or a blessing for themselves, but for man's good, so they receive not any evil or curse but for man's punishment: So we are to understand those places in Deut. 28. Cursed be thy basket and thy store, etc. God threatens a curse on these creatures, the fruits of the earth, etc. in order to man's disobedience: But it shall come to pass, if thou wilt not hearken to the voice of the Lord thy God, to observe to do all his Commandments, etc. that all these curses shall came upon thee, and overtake thee, ver. 15. Observe, That the curse is threatened to come on them, to overtake them; When the basket was cursed, when the increase of the kine and the flocks of the sheep were cursed, man was cursed: For we may say in the letter, as David did in a figure, when the Angel of the Lord smote his people with the pestilence, (2 Sam. 24.) Alas what have these sheep done? that they should be smitten with a curse. As in pulling down the house of a Traitor, the revenge is not taken against the materials of the house, but against the Master of the house. So then for the resolution of this point, take it thus, No creature below man, is or can be accursed by God or man properly, terminately, or ultimately: That is, in itself or for itself, or from itself, but only improperly and relatively, namely with respect to what man should do, hath done, or suffered. First, in reference to what man should do; so Christ cursed the figtree, to teach man either the duty of fruitfulness to the glory of God, or of faith in the power of God. Secondly, in reference to what man hath done, the sin of man, thus God cursed the serpent and the ground: The serpent was cursed both for admonition to man, and for a punishment on man; God to admonish man, how much he hated sin, punishes an irrational instrument of sin, and by that enmity planted in the serpent as a curse, punishes man's too much familiarity with the serpent. And as the enmity of the serpent was man's scourge, so also was the barrenness of the earth: That barrenness in bringing forth good fruit, that fertility in bringing forth briars and thorns, were both as rods for the back of man. Thirdly, the irrational or senseless creatures are cursed in reference to that, which man suffers. Thus David cursed the mountains of Gilboa, 2 Sam. 1.21. because there Saul and his beloved Jonathan were slain by the sword of the Philistines, because there the shield of the mighty was vilely cast away, the sword of Saul, as if he had not been anointed with oil. In this sense, (as David cursed a place,) so Job curses a time, his day, the day which either gave occa●ion to his sufferings, or the day in which he actually suffered such a world of evils. Thus also Jeremy curses his day with a vehement curse, Jer. 20.14. Cursed be the day wherein I was borne, let not the day wherein my mother bore me be blessed: And not only so, but he curses the man who first reported his birth, verse 15, 16. Cursed be the man who brought tidings to my father, saying, a manchild is borne unto thee, making him very glad. And let that man be as the Cities which the Lord overthrew and repented not: 
Maledicere rebas irrationalibus in quantum sunt creaturoe, est peccatum blasphemiae, maledicere eye in se consideratis est otio● sum & vanum. Aquinas, ubio, supra.  and let him hear the cry in the morning, and the shooting at noontide, etc. And why so bitter a curse? was it against the day for itself, or against the man himself, Jeremy shows it was not, verse 18. Wherefore came I out of the womb to see labour and sorrow, that my days should be consumed with shame? To curse any thing under the notion of a creature, or as it is the work of God, is to blaspheme God; to curse any unreasonable or insensible creature in themselves, or to take revenge on them, is to be if not senseless, yet (I am sure in that act) unreasonable. So far of this cursing his day in general. It follows, Verse 2. 
And Job spoke and said.   
This verse is only a transition into the matter of the next, it is as if the holy Ghost had said, Job cursed his day: and would you know how he cursed it? 
Respondere saepe dicitur qui orditur sermonem, etiamsi nulla interrogatio praecesserit, Dru●.  He did it after this manner, or in this form of words, Job spoke and said, thus, etc. Only note, that the word which we translate spoke, is in the originrall answered; and so often in Scripture, he is said to answer who begins to speak. Job answered and said.  
We showed you before, that his day in general was the object of this curse, now he curses it in the parts of it, the day and the night. Let the day perish, etc. At which words the stile altars, that which you read forward to the sixth verse of the 42 Chapter, is sacred Poetry, Job breathes out his passion in verse, and in verse receives his answer. It is questioned, whether Job at that time opened his mouth, and vented his sorrows in verse, or whether it were after contrived so by the penman of this book. As I see no profit in moving this question, so I think there is no possibility of resolving it: And therefore I leave it as I found it, a quere still. Only this is observable; that writing in verse is most suitable, where the matter written is deeply steeped in, and chiefly wrought out of our affections. Hence we find, That those parts of Scripture which set forth strongest affections, are composed in verse: As those holy flames of spiritual love between Christ and his Spouse in the Canticles of Solomon: The triumphant joy of Deborah, after deliverance from Sisera's Army: Of Moses and Miriam, after the destruction of Pharaoh: The afflicting sorrows of Hezekiah in his sickness: And the Lamentations of Jeremy, for the captivity of the Jews: The book of Psalms, is as it were a throng of all affections, Love, joy, sorrow, fear, hope, anger, zeal, every passion acting a part, and wound up in highest strains by the Spirit of God, breathing Poetical eloquence into that heavenly Prophet. So this Book of Job, whose subject is sorrow, hath a composure answerable to the matter. Passion hath most scope in verse, and is freest when tied up in numbers. The words follow; Let the day perish.  
What this day was, we showed you before; It was the day of his nativity, the day (saith he) wherein I was borne. How should this day perish?  
To perish, signifies first, not to be. A thing is said to perish, when it is annihilated, when it returns to nothing: As the Psalmist speaks, Man being in honour and understandeth not, is compared to the beasts that perish. The perishing of a beast, is the nonentity of a beast, when a beast dieth, it perisheth, it is not; A beast is no more, but vanisheth quite, and is gone for ever. Then, such men's likeness to a beast, is not in perishing, but in the want of true understanding: He doth not say, man perisheth like a beast, but he is like a beast, that perisheth. A wicked man how honourable soever, is a brutish man, ver. 10. For he knows nothing spiritually, and what he knows naturally, in that like a bruit beast he corrupts himself, as the Apostle Judas speaks, ver. 10. of his Epistle. But between the perishing of a foolish man and a beast, there is a vast difference; A beasts perishing is a not-being, A foolish man's perishing is a miserable being.  
For secondly, To perish, signifies often a miserable being, as in Joh. 3.16. God so loved the world, that he gave his only begotten s●n, that whosoever believeth, should not perish, etc. Not perish, the meaning of it is not, that all unbelievers shall lose their very beings, become a nothing, and with their existence part from their essence. Some wicked beastly men would be glad of this, that they might live here wickedly, and afterward die like beasts, in that sense eternally: If this were the perishing that is threatened unbelievers, many of them would be ready to say out of love and liking to their lusts, as Esther did out of love and zeal to the cause of God, If we perish we perish, If this be to perish, let us perish. But that perishing is of another nature; They that believe not shall perish, that is, they shall live and perish, they shall be, and be miserable for ever, the wrath of a displeased God, and the sting of a polluted conscience, shall torment them to all eternity.  
Thirdly, To perish, is to be impaired or loose former dignity and respect. So let the day perish, may be taken in this sense, let not that day be solemnised, let it not be remembered with wont joy and gladness. A day which hath usually been solemnised, may be said to perish, when that solemnity is laid down, and utterly disused. In ancient times (and the custom in some places remains to this day) Great men and Princes kept the memory of their birthdays with feasting and triumph. Thus we read, Gen. 40.20. And it came to pass the third day, which was Pharaohs birthday, that he made a feast unto all his servants, And Mat. 14.6. we read, that when Herod's birthday was kept, the daughter of Herodias danced before them. It is generally conceived, that Job did solemnize his birthday; and so many interpreters take those feasts spoken of in the first Chapter, to have been, the birthday feasts of Jobs Children. Origen in his fragments upon Matthew, affirms, that the Scripture gives no testimony of any one good man celebrating his birthday: The truth is, while we reflect upon our birth-sin, we have little cause to rejoice in our birthday: The newborn infant seems to forbid this solemnity, and by his tears weeps and speaks down this joy. The birthday of nature should be mourned over every day, much more upon the day of our birth. The birthday of Grace is our joy and our glory, and is worthy to be rejoiced in, not only in this day of grace, but in that of glory, and so it shall. Eternity which is the day of glory, is one continued triumph for our birthday in grace. Notwithstanding this, I see no cogent reason, why a godly man may not celebrate and rejoice in his natural birthday; so he rejoice in God, who took him out of his mother's womb, and hath preserved him ever since he was borne. So then, we taking Jobs day for his birthday, he saying, let that day perish, means, let it be no more solemnised, let there be no more joy, no feasts upon that day.  
Or fourthly, Let that day perish, may be thus understood, let not that be reckoned upon, let it be lost, let it not be counted in the Calendar of the year. A day whereof no use is made, is called in Scripture, a lost day, a fallen or perished day. In the sixth of Numbers, the number of days is prescribed for the separation of the Nazarites, thus and thus it shall be, and so many days: Now, if the Nazarite had cantinued many days, according to the Law of his separation, yet if he were polluted with a dead body before the full number was accomplished, than he must begin again, for (saith Moses,) the days that were before shall be lost, because his separation was defiled, ver. 12. In the Hebrew it is, all the other days shall fall, he must not reckon upon those: So here Job saith, let the day perish, that is, let it not be numbered or reckoned, let it be as a day lost or fallen: So than the sum of all is this; let the joy and solemnity of my birthday be laid aside, let it never be celebrated more in the return of the year. I could wish that day had never been, but seeing that is impossible▪ it having been already, yet let it be as if it had never been, let it be put out of all accounts, let it be taken off from all records; and not only not remembered with mirth and feasting, but not be remembered at all.  And the night wherein it was said, a man child is conceived. 
So we translate: The elegancy of the Hebrew speaks thus, The night which said, a manchild is conceived; as if the night had been the messenger, and had brought word of his conception. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Some render the Hebrew word [Hara,] (which we translate conceived) Borne, applying both parts of the verse to his birth, Let the day perish wherein I was borne, and the night in which it was said a manchild is brought forth; And the Original word will bear it, being used (as learned Mercer observes) for production as well as conception, So 1 Chron. 4.17. And she bore Miriam and Shammai, etc. She bore, is the word in this text of Job: We may take it either way; the sense is clear according to our translation, that Job sends this curse beyond his birthday, even to the night wherein he was conceived; Or if we refer it no further back then to his birth: It is as if he had said, whether I were borne by night or by day, let the time of my birth be accursed; if it were upon the day time, let that day perish wherein I was borne; Was I borne in the night? let that night perish wherein it was said a manchild is brought forth; This distribution notes a resolvedness to curse it; and lest he should miss the time of the day, he curses both the divisions of time, in every day. As Benhadad in his charge for the taking of of those youngmen, that came out of Samaria, to show how fully he was resolved to have them taken, saith, Whether they be come out for peace, take them alive, or whether they be come out for war, take them alive, 1 King. 20.18. as if he had said, I'll have them taken whatsoever comes on't, or for whatsoever they come, they shall not escape. Or as Herod, who, that he might be sure to slay Christ in his infancy, commands all infants to be slain: So Job, that the curse might not miss the time of his birthday, curses all the time of that day, the day, and the night. For though a man be borne in the night, yet that is not called his birth-night, but his birthday: And to be borne, is to come into the light, though the birth-time be the darkest of the night. Hence the Heathen called their Juno, whose help they invoked in time of women's travel (Deam lucinam) the goddess bringing into light.  
So much for the opening of this curse, both in the general and in the parts of it, respecting the object day and night. In the next words he cuts out or proportions a special curse, as the portion of each part; The day hath a share, and the night hath a share, each by itself. Before I open this box of curses any further, I shall observe somewhat from the discovery thus far made.  
And first I must answer a doubt arising upon the whole matter; for it may be questioned upon this you have already heard, though we carry on his complaint no further, How Job can be set up with so much admiration for a mirror of patience, who makes such bitter complain, and breaks out into such distempered passion, cursing his day? May he not rather be an example of impatience? an unimitable pattern of an unquiet and uncomposed spirit? Are these the words of patience and sobriety? Is this the language of submission and humility. Cursed be my day? He seemeth to be so far from patience, that he wants prudence, so far from grace, that he wants reason itself and good nature; his speeches report him mad or distracted, breaking the bounds of modesty and moderation, striking that which had not hurt him, and striking that which he could not hurt, his birthday. In this Job appears much like that proud Emperor Zerxes, of whom the Historian reports, 
Hero●lotus.  that when the raging Hellespont broke down the bridge that he had made over it, he in a rage caused some hundreds of stripes to be inflicted as a punishment on those waters, and caused a pair of shackles to be cast upon those waves, to teach them subjection: was not this madness? what cared the waters for stripes? or why should Zerxes take revenge upon the waters? And was not job as mad? what cared his day for the curse? or why should job take revenge upon his day? But as the Prophet saith, Hab. 3.8. Was the Lord displeased against the rivers? was his wrath against the sea? Should the Lord set his anger against irrational creatures? Doubtless he doth not. Therefore inquire further into the matter, So did job fall out with his day? was he angry with his day? This is yet further to be enquired into and answered.  
There are some who on the one hand prosecute the impatience of job with much impatience, and are over passionate against jobs passion. Most of the jewish writers tax him at the least as bordering upon blasphemy, if not blaspheming. Nay they censure him as one taking heed to, and much depending upon Astrological observations, as if man's fate or fortune were guided by the constellations of Heaven, by the sight and aspect of the Planets in the day of his nativity, as if job had observed some malignant conjunction of the Stars upon that day: As if like the superstitious Heathen, he divided days into lucky and unlucky, good days and bad days: as if he had denied the providence of God, at least the particular providence of God in guiding individual persons or passages of our lives here below.  
There are others who carry the matter as far on the other hand, altogether excusing, and which is more, commending, yea applauding job in this act of cursing his day: they make this curse an argument of his holiness, and these expostulations as a part of his patience; contending first, that these did only express (which he ought) the suffering of his sensitive part, as a man, and so were opposite to stoical Apathy, not to christian patience, to a stone, not to a man.  
Secondly, That he spoke all this, not only according to the law of sense, but with exact judgement, and according to the law of soundest reason; And which is far more, that he spoke all this, not out of impotent anger against his day, but out of perfect love unto his God: That he spoke this curse, not in his own, but in the behalf of God, pleading for the providence of God againct the surmises of men: For (say some) he feared least his friends seeing him (whom they ever took for a godly man) thus afflicted should accuse the providence of God. As if he had said, I would I had never been borne, or it had been better for me not to have been borne, rather than I should be an occasion for any to take up hard thoughts against God, or that his Name through my sufferings should suffer. So that the love of God, not weariness under, or unwillingness to be under the cross, constrained him thus to speak: And if he was besides himself, (as the Apostles word is) It was to God, 2 Cor. 5.13.  
I do not say, but that job loved God, and loved him exceedingly all this while, but whether we should so far acquit job, I much doubt, especially seeing job himself saith, Chap. 42. I have spoken, and I will speak no more: If job had spoken so much, from the love of God, and to the honour of God in this curse, having spoken once, he ought to have spoken again and again: And had it been so, surely Job might have spared his repentance, as to this point, and needed not have said, Now I abhor myself, and repent in dust and ashes; If job had spoken all this according to exact reason and the exactness of holiness, he had no reason to repent, especially to repent in dust and ashes, for what he had thus spoken: No man needs abhor himself for that, wherein he both intentionally and actually honours God.  
We must therefore state it in the middle way, that Job is neither rigidly to be taxed of blasphemy or profaneness, nor totally to be excused, especially not flatteringly commended for this high complaint. I conceive it must be granted, that Job discovered much frailty and infirmity, some passion and distemper in this complaint and curse; yet notwithstanding we must assert him for a patient man, yea for a mirror of patience; and there are five things considerable for the clearing and proof of this assertion.  
As first, consider the greatness of his suffering, his wound was very deep and deadly, his burden was very heavy, only not intolerable: The sufferings of Christ, being exceeding great, caused him to complain, that his soul was exceeding sorrowful even unto death, Mat. 27.38. Yet in this complaint, there was not the least imaginable touch of impatience. When he hung upon the cross, he cried out, My God my God why hast thou forsaken me, verse 46. yet in this cry, no impatience. To cry out for every light touch, argues indeed a vain and an impatient spirit: But he that sometimes fetches a groan under a weight of sorrow, is yet untouched either in his wisdom or in his patience. In such a case to cry out, is a discovery of humane frailty, but not of sinful frailty: grace doth not take away sense, it heightens nature, but it doth not abolish it. Consider how much Job endured, and then you will find little impatience, though he complained much.  
Secondly, Consider the multiplicity of his troubles: They were great and many; many little afflictions meeting together, make a great one, how great then is that which is composed of many great ones? Many pebble stones will make a heavy burden, how then is he burdened, who hath (if such a thing may be supposed) many millstones upon his back? Jobs afflictions came upon him as an Army, and encompassed him round about. He had many particular afflictions, any one of which might make a very patient man complain, than Job who bore them all, was not impatient, though he complained.  
Thirdly, Consider the long continuance of these great and many troubles, they continued long upon him, some say they continued divers years upon him. We use to say, a light burden is heavy, if the journey be long; a man may bear any thing for a brunt, or for a spurt, but to have a sad load continued upon the shoulders all the day, pinches soar. Jobs load lay upon him day and night, day after day, yea month after month, chap. 7.3. I am made (saith he) to possess months of vanity: yea as some have calculated them, his troubles continued year after year for seven year. Though a man make some, yea great complain, under many great, long lasting afflictions, an easy apology may acquit him of impatience.  
Fourthly, Consider this, that his complain and acts of impatience were but a few, but his submissions and acts of meekness under the hand of God, were very many. Now we know, that one or a few acts, though evil, do not denominate a person, especially when they are balanced by many acts of good in the same person, and about the same thing. How often doth Job in this Book, breath forth patience, humility, faith, love, and steadfast trust in God, whatsoever he should do with him: these balance his complain, yea indeed they overbalance them, so much, for the settling of our judgements, about Jobs patience, that they leave not so much as an opinion of the contrary.  
Fifthly, Take this into consideration, that though he did complain, and complain bitterly, yet he recovered out of these complain; he was not overcome by impatience, though some impatient speeches came from him: he recalls what he had spoken, and reputes for what he had done. See how he submitteth himself, (Cap. 42.) how low he lies before God, even in the dust, and saith, I will speak no more. If I have been impatient, I will use no more impatient speeches; If I have been impatient, I repent of it, I repent of it in dust and ashes: To repent of impatience, takes away the imputation of impatience; and to say I will do evil no more, gains (through the mercy of God in Christ) an acceptance of us, as if we had done no evil; A man is a conqueror, though in the battle he suffers many foils, and receiveth many wounds, and looseth much blood; though for a great while in the day a man be worsted, yea though a whole Army be worsted, yet if in the evening, in the close of the day, he and they keep the field and foil the enemy, the day is won, and victory goes on this side. Job was in a great battle, in a sore fight of afflictions, though it be granted that he received some wounds, and had some foils, and sometimes looks as if he had been beaten, and speaks as if he had been overcome, yet in the close, in the evening, in the making up of all, he went away a conqueror: the conclusion was victory and glory, job had the victory, and God had the glory: Therefore as the Apostle james, Chap. 5.11. when he speaks of enduring with joy, refers us to the end of jobs day of trouble, to the end which the Lord made, ye have heard (saith he) of the patience of Job, and have seen the end of the Lord. So look to the end of job, to the end (which through the strength of the Lord) Job made, and there you shall see patience having a perfect work, or the perfect work of patience. Look not alone upon all the actings of job, when he was in the height and heat of the battle; look to the onset, he was so very patient in the beginning, though vehemently stirred, that Satan had not a word to say; look to the end, and you cannot say, but job was a patient man, full of patience, a mirror of patience, if not a miracle of patience; a man whose face shined with the glory of that grace above all the children of men.  
So much for that Question, I shall now add two or three points of Observation.  
The first thing then that we may observe from hence is this, If we compare job in the two former Chapters, with job in the third, we shall find that the case is altered with him, he scarce speaks like the same man. Hence observe in the general,  
That the holiest person in this life, doth not always keep in the same frame of holiness. There is a great deal of difference between what he spoke in the former chapters, when he heard of and felt these things first, and what he speaks now. The Lord gave, and the Lord hath taken away, blessed be the name of the Lord. Shall we receive good at the hand of God, and shall we not receive evil? This was the language we lately heard, but now cursing: certainly his spirit had been in a more holy frame, more sedate and quiet then now it was. At the best in this life we are but imperfect, yet at some time we are more imperfect than we are at an other: Faith is never very strong, yet at some time faith is weaker than at an other: Our love to Christ is never very hot, but yet at some time it is colder than at another, we cannot keep it in the same degrees of heat. A man at one time can both do and suffer, and a while after he can neither do nor suffer as he could at that time, he is out of frame, and bungles in both. Take the life of a Christian all together, it is a progress, it is a continual growing, yet take his life apart, consider him in every circumstance and stage of his life, than there are many stops and stands in his life, yea many declinings: As it is with a child, Take a child, and his life from his birth to his full age is in a growing condition, yet consider him at some particular time, and the child may abate, the child may not only not be stronger, but much weaker than he was a year or a month before. So it is with us from the first hour of our spiritual life, till we attain full stature of it in Christ; Only this is our comfort, that in Heaven our souls shall be set up in such a frame of holiness, as shall never be moved nor abated in the least degree; Look in what frame the hand of God sets us up in that day, we shall continue so to all eternity, and that will be the highest and most exquisite frame both of holiness and of delight. But now we are up and down, one day patient, and another day impatient, now believing, and another day distrusting, now the heart melts and is very tender, anon it is very hard and relentless. How meek a man was Moses, not such a man for meekness upon the face of the whole earth, and yet at one time passionate, and at another so angry, that he spoke unadvisedly with his lips. How full of faith was Peter at one time, how resolved to stick close to Christ, yet shortly after, how full of fear, and for fear denying Christ. We who receive good gifts and perfect gifts, are subject to turns and variations, 
Jam. 1.17.  only he from whom every good and perfect gift comes, is without variableness or shadow of turning.  
Secondly observe, That great sufferings may fill the mouths of holiest persons with great complain. Job was not only afflicted, but afflicted greatly; Job did not only complain, but he complained greatly: You see what complain David made in his great troubles, Psal. 77.2. In the day of my trouble I sought the Lord, my sore ran in the night and ceased not, my soul refused to be comforted. So Heman, Psal. 88.3. My soul is full of troubles, and my life draweth nigh unto the grave, and verse 15. I am afflicted and ready to die from my youth up, while I suffer thy terrors I am distracted. Hezekiah under the greatness of his affliction, (Isa. 38.14.) saith, Like a Crane or Swallow so did I chatter, I did mourn as a Dove, etc. Jeremy, a holy Prophet, speaks, if not outspeaks Job in his complaint, Chap. 20.14. Cursed be the day wherein I was borne, let not the day wherein my mother bore me be blessed; Cursed be the man who brought tidings to my father, saying, a manchild is borne unto thee; He doth not only curse his birthday, but the messenger of his birth: And he curses both with a word of deeper detestation than Job employed to ease or empty his troubled spirit by, Jobs word signified but his disesteem, and himself regardless of his day, but Jeremy employs that very word, through which God poured out his wrath and everlasting displeasure upon the serpent and the Devil, Gen. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  3.14, in each of these Jeremy went a strain of impatience beyond Job, and yet holy Jeremy still. The Lord (saith the same Prophet, Chap, 8.14.) hath put us to silence, and given us waters of gall to drink, because we have sinned against the Lord. When we remember our own sins, we have reason to be silent, though the Lord feed us with waters of gall, bitter waters. And if we be silent and open not our mouths, because we have sinned, he bears with our cry, as we are pained: He knows whereof we are made, and remembers that we are but dust. A little thing troubles our flesh, therefore it is no wonder, if flesh and blood cry out in great troubles, though they be subdued by grace unto the spirit. And if God (in this case) bear with us, we ought also to bear with one another, and not be scandalised or take offence, when we see good men mourning and lamenting under the evils which they endure. He that understands man, will compassionate the sorrows, not question the sincerity of a complaining, groaning brother.  
Thirdly, Job complaineth bitterly, and he curseth; but what doth he curse? He curseth his day. Observe from thence. That Satan with his utmost power and policy, with his strongest temptations and assaults, can never fully attain his ends upon the children of God. What was it that the Devil undertook for? was it not to make Job curse his God? and yet when he had done his worst, and spent his malice upon him, he could but make Job curse his day; This was far short of what Satan hoped: Doubtless when the Devil heard the word, cursed, come out of Jobs mouth, he then began to prick up his ears and triumph, surely now the day is mine, now he will curse his God; but at the fall of that word cursed be the day, Satan's hope falls, and down goes he. That word day, was darkness to the Devil, and as the shadow of death; he fails of his end, and is confounded, he goes away ashamed and hath not a word more to say, but leaves his friends to say the rest. The gates of Hell shall never prevail against those who are founded on free grace, and the rock Jesus Christ.  
Fourthly observe, That God doth graciously forget, and pass by the distempered speeches and bitter complain of his servants, under great afflictions. Job spoke this curse, but when God comes to question with Job, we do not hear a word or title of this curse charged upon him: God takes notice that he had spoken of him the thing that is right, Chap. 42.7. God commends him for what he had spoken well, but Job doth not hear a word of what he had spoken ill: When the iniquity of his speeches was sought for, there was none, and his failings, they could not be found, for God had pardoned them, as the Prophet speaks of Israel and Judah, Chap. 42.20. Our Lord Christ saith, that of every idle word you shall give an account at the day of judgement, and by your words you shall be justified, and by your words you shall be condemned, Math. 12.36, 37. We had need look to our words, God writeth what we speak, and keepeth a book of all we say. You will say, How then were Jobs distempered complain forgotten, and all taken for well spoken, that he had spoken? I answer, First, None of Jobs were idle words, though there was error in his words. Secondly, His right words were more than his erring words. Thirdly, His heart was upright when his tongue slipped. Fourthly, He repented of those slips and errors. And lastly, God forgiving, blotted them out of his book for ever. Further (in a sense) we may say, that God makes allowance to his people for such failings: not an allowance of connivance and dispensation, God doth not dispense with any to do the least evil, or express the least impatience in their speeches; but he makes an allowance of favour and compassion, considering their weakness and the strength of temptation, he abates proportionably, when in such a condition they speak impatiently; though their actions and speeches want some grains of that weight which they ought to have, yet weighing them in the scale of favour with his gracious allowance, they go for currant, and pass in account with God, as good and full pay of that duty he expects from us, and we owe unto his Majesty.   
JOB 3.4, 5, 6, 7, etc. 
Let that day be darkness, let not God regard it from above, neither let the light shine upon it.  
Let darkness and the shadow of death stain it, let a cloud dwell upon it, let the blackness of the day terrify it.  
As for that night, let darkness seize upon it, let it not be joined unto the days of the year, let it not come into the number of the months.  
Lo, let that night be solitary, let no joyful voice come therein.  
WE have already given the Analysis and parts of this Chapter: The subject of it is Jobs curse upon his day. The first section of it in the nine first verses, contains the matter and the method of that curse.  
And he curseth his day, First, In general (ver. 1.) After this, Job opened his mouth, and curseth his day. Secondly, He curseth it in both the parts of it, (ver. 3.) Let the day perish in which I was borne, and the night in which it was said, there is a manchild conceived.  
In these six verses which remain, appertaining to the first Section, he affixes a particular curse to each part of his day; taking a day, for a natural day, and then dividing it into day and night, he gives a special curse to each of these parts; A curse upon the day, and a curse upon the night.  
The curse poured out upon the day, lies in the fourth and fifth verses of this Chapter, Let that day be darkness, let not God regard it from above, neither let the light shine upon it; let darkness and the shadow of death stain it, let a cloud dwell upon it, let the blackness of the day terrify it.  
Here are six distinct branches of shis curse.  
First, Let the day be darkness.  Let the day. 
Here we are to take day, not for a natural day, but for the day as it is the continent of light, the whole space of time from the rising to the setting of the Sun. Now saith he, Let the day be darkness.  Be darkness. 
There is a great aggravation of misery in that, as Christ speaks, Mat. 6.23. If the light that is in thee be darkness, how great is that darkness? While Job wisheth that his very day, which is light, should be darkness, how great a darkness doth he wish unto it; And if the day be darkness, how dark must the night of that day be?  
Then again, Let the day be darkness, he doth not say, let the day be misty, or cloudy, or dusky, or dark, he doth not wish it like that day described, Zech. 14.6. It shall come to pass in that day, that the light shall not be clear nor dark; but he saith, Let it be darkness. Both in Scripture and common language, Abstracts are emphatically significant, and carry more than an ordinary sense in them; When David saith, Psal. 27.1. The Lord is my light, there is more in it then if he had only said, the Lord doth enlighten me: So to set forth the woeful condition of those who are unregenerate or in the state of nature, the Apostle tells them, Ephes. 5.8. Ye were sometimes darkness, not only in the dark, but darkness: So here to express how great a curse he wishes upon his day, Job saith, Let the day be darkness itself.  
Now darkness may be taken two ways: Either 

Properly, or  
Improperly.    
Proper darkness is nothing else but a privation of light, it is no positive creature, it hath no cause in nature, but is the consequent of the Sun's absence; When Job wishes, let that day be darkness, we may understand it of this darkness, as if he had said, whensoever that day cometh about, in the recourse and revolution of the year, let it be darkness, or a very dark and gloomy day. This had been a great evil upon his day. This kind of darkness was one of the 10 plagues with which God smote Egypt. And yet there is darkness, which is a greatet evil than this, I mean darkness improperly taken: and so frequently in Scripture any sorrowful, troublesome, sad condition, is expressed by darkness. A condition of darkness is a sad condition, a dark day is as much, as a sad day; So then, Let that day be darkness, that is, let it for ever be accounted a sad and sorrowful day. Thus the Prophet Joel, Chap. 2.2. calls a day of great trouble, a day of darkness and gloominess, a day of clouds and of thick darkness. When Solomon, Eccles. 12.2. would show by way of Antithesis, the sad and evil condition of old age comparatively to youth, he unfolds it by darkness; remember now thy creator in the days of thy youth, make haste, serve God betime; But what needs such haste? I tell thee why, as times change, so thy estate will change: Evil days will come, I therefore counsel thee to do it, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them: while the Sun, or the light, or the Moon, or the Stars be not darkened; A day without pleasure, is a day without the Sun, take away the joy of a day, and you take away the light of a day. Youngmen have the Sun, and the Moon, and the Stars, all kind of light and comfortable influences upon them; but these will be darkened and eclipsed when old-age cometh, that will put out or at least obscure your light, your day will be gone, and your night will have neither Moon nor Star in it, therefore work while you have light, that is, while you have health and strength of body, while you have freedom and activity of spirits, fit for that great service, remember, that is, know and serve your Creator.  
So in the Text, we may take darkness improperly, as darkness notes an uncomfortable estate, and it is used in Scripture to note a twofold uncomfortable estate. First, An estate of sin; Secondly, An estate of misery. This latter darkness is the daughter of the former. The Prophet Isay, Chap. 9.2. speaks of the people that sat in darkness: which is repeated, Mat. 4.16. that is, in the darkness of ignorance, of sin and guilt; They had natural light enough, and they had civil light enough, abundance of outward comforts: they had health, and strength, and riches, and peace, and plenty, but they had not a Christ to take away their sins, and cleanse their consciences, and therefore they were a people that sat in darkness. Jobs curse intends not this darkness of sin, but that other improper darkness, the darkness of sorrow, the darkness of penal evil; As if he had said, let sorrow and sadness overshadow, let mourning and tears overwhelm, let calamity and trouble for ever possess the day upon which I was borne.  Let not God regard it from above. 
Here is a second part of the curse, and a more grievous curse then the former.  
Let not God.] We may observe here the Name whereby God is expressed, it is Eloah.  
The learned Hebricians observe ten several Names of God in Scripture, three of which note his Being. Jehovah, Jah, Ehejeh, Three his Power. El, Eloah, Elohim. Three his Government. Adonai, Shaddai, Jehovah Tsebaoth. One his Excellency, or Super-excellency. Gnelion. The Name Eloah here used, is derived from El, which signifieth Mighty, and so by that addition to the word, there is an addition made to the sense, Eloah is Most Mighty, or Almighty. This word in the singular number is very rare; the Name Elohim, which is the plural, is very frequent in holy Scripture: Christ upon the cross cries out to God by this Name in the singular number, Eloi, Eloi, my God, my God, as calling for the Almighty power of God, to support and carry him through his sufferings. David useth it in the 18th. Psalms, ver. 31. Who is a God save the Lord. Who is Eloah save Jehovah, that is, who is a mighty strong God, save the Lord Jehovah, so the next words explain it, Who is a rock save our God. So Job being about to implead and accuse his day, calls to the mighty God, (as it were) to judge this day to his everlasting neglect. Let not God regard it from above.  
Regard it from above. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Summo ju●icio inqu●●ere. ] The word signifies sometimes to inquire and search after, or to take an account of a thing exactly and judiciously, as they that are called to reckoning or to judgement, are enquired after, and so it hath relation to that Name of God, (Eloah,) a powerful or mighty Judge. Let not God regard it, is, let not God take any account of it, or inquire after it, let it pass as not worth the looking after.  
Secondly, The word signifies to have a care of a thing, to have a thing or person in account as well as to call unto account: to take care and be watchful over another for good, is our regarding of it. In this sense the word is used, Deut. 11.12. where Moses speaking concerning the Land of Canaan, saith, It is a Land which the Lord thy God careth for, (Careth for) is the same word with this, and this Text may well be expounded by that which follows as the meaning of it, The eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year. So that to have regard to a thing, to a day, or to a person, is to make account of these, to take care for these for their good, as a part of ones charge or duty, or as an act of grace and bounty. When Job saith, Let not God regard it, this may be the sense, let not God take any care for it, or make any account of it; let not his eyes be upon it to do it any good, or to do any extraordinary good upon it: let it not be honoured by God with any special work of providence, which might make it recorded and remembered with honour among men.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Apostle, Rom. 14.6. speaks of man's regarding of a day, He that regardeth a day, regardeth it unto the Lord; The Apostle treats in that Chapter about the observation of days: finding that many believers could not be taken off from solemnising those feasts, which were of Gods own founding and instituting among the Jews, he advises that they should not be judged or hardly censured, for going according to their conscience, for he that out of conscience and according to his light regards, that is, doth solemnize or observe a day, he regards it to the Lord, that is, to the honour of God, and with a sincere desire to please him. But the thing I aim at in alleging this Text, is to give light to the point in hand, what it is to regard a day. The Apostle is plain, that Man's regarding of a day, is to have a day in special account, as those days were, which God instituted among the jews for special ends, commanding them to observe them, and promising a blessing in their observation. Proportionably Gods regarding of a day, is the special esteem he hath, or care he takes of it, and the special blessing he poureth down upon it. Some practical truths are hence observable,  
First, Consider these two parts of the curse, as they are placed in succession one after another, or in conjunction one with another, Let the day be darkness, and let not God regard it from above. This may teach us, That there is no day so dark, or condition so troublesome, but if God regard and take notice of it, man may take comfort and rejoice in it. Though the day be darkness, God's eye will make it light; his regarding is a blessing, we never lose all, till God leaves us. If in the hour and power of darkness, (as Christ calls the time of his passion) God do but lift up the light of his countenance upon us, we shall be saved. Jobs wish of darkness, had done his day no great hurt, unless he had taken the eye of God off from it also. All the light that is in the world, the light of Sun, Moon and Stars, is but darkness to us, if God hide his face; but let Sun, Moon and Stars hide their faces, let all creatures withdraw their comfort, if God regard us we are well: Therefore job puts the sting of the curse in Gods not regarding and withdrawing from his day.  
Secondly, When he wishes that God would not regard his day, he desires God to lay aside or suspend his continual work.  
Observe then, That God doth observe and take particular notice of every day. As all persons shall be accountable to him for their actions, so also for their time: God will inquire after every inch of time, after every moment of our lives. Many men regard not a day, they value not their precious time, they know not how to spend or be rid of it, how to wear it out and pass it away: But God observes and regards every moment. The Apostle calls to redeeming of time, Ephes. 5.16. And he subjoins a motive, Because the days are evil. We may give in this of job for a motive: God regards time, therefore let us redeem time. If a day be within Gods regarding, surely it may command ours.  
Thirdly, Let not God regard it. We may observe,  
That the blessing and comfort of every day, depends upon the care and respect of God to it. The eyes of all things look up unto God. Why do all things look up unto God. It is that God may look down upon them: If God look down upon the creature, than the creature revives and is refreshed; there are influences from the eye and sight of God, which are able to quicken the deadest times, and make glad the saddest hearts: As we pray for and humbly expect every day our daily bread from God, so every day doth (as it were) expect a daily blessing from God, which is his regarding of our days.  
It is the greatest evil that can befall the creature, when God regards it not; all the blessings of the creature are bound up (like jacob's life in the life of Benjamin) in that respect which God beareth to them, and in the care which he hath of them. The Apostle Paul▪ disputing with the Philosophers of Athens, shows the state of that time, which they accounted such a golden-age, (Acts 17.30.) The time of that ignorance God winked at, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so we translate it; the word properly signifieth, God did overlook that time; And there are some translations which express it in the very term of the Text, The time of that ignorance God regarded not; For we are not to think, there ever were any times, which God winked at in the matter of his Justice, so as not to call them to an account: I grant that times of ignorance are comparatively winked at in respect of Justice, God will not proceed so severely with them as with knowing times: but God never winketh at any person, or at any times how ignorant soever, so as to let them go unpunished, and never call them to an account. Such connivance God hates, as being inconsistent both with his providence and his justice. The Apostle is direct, They who sin without law (that is, without the knowledge of the law written) shall perish without law, namely, the written law, only according to the sentence of that law, which the finger of nature hath written in their hearts, Rom. 2.12. Ignorance shall not be so winked at, as to be altogether excused. How then did God wink? There is a twofold winking. 1. Of disrespect. 2. Of dispensation. God's winking is his direspecting. He winked at those times, that is, he lightly passed them by, his eye was not upon them for good, he regarded them not, in such a manner as to provide for them and send amongst them that great blessing, which now (saith Paul) he sends you by my hands, the knowledge of Jesus Christ.  
When the blessed Virgin heard by that message of the Angel, that she should be mother to the Saviour of the world, she blesseth God in this phrase, Thou hast regarded the low estate of thine handmaid; When God in a way of favour doth but look towards us, our lowest estate is raised up, Thou hast regarded the low estate of thine handmaid; it is but a look of gracious regard from God, and all is well with man. On the other side, if God take off his eye, wink and disregard, all is blasted, yea accursed, our high estate falls, our comforts are soured and turned into a lump of sorrow. We may say of all outward excellencies as Haman did, Esth. 5.13. of all his honour, and greatness and favour at Court, All this I have, but all this availeth me nothing, so long as I see Mordecai the Jew sitting at the King's gate; All his comforts were clouded, all the light of his high estate was eclipsed, because there was a new Star, Mordecai, shining still at the King's gate; Much more may we sit down, and casting up all that we have and are, make the foot of our account nothing, without the favour of God; what do riches, what doth credit, what doth beauty or parts avail us if God regard not? all is nothing at all without God. What are times, what are days, what is your condition if God withdraw himself? this aggravates the curse, this is mournful, when God regardeth not. Job goes on to a third branch of the curse.  Let not God regard it, neither let the light shine upon it. 
That which before he spoke against his day, by wishing it darkness, he speaks over again and more in other words, by wishing light might be denied and withheld from it; To have no light, is not a bare repetition or an explication of what it is to be in darkness, but it is an addition to, or an aggravation of it: So the Prophet, Isa. 50.10. by him that walks in darkness and hath no light, sets out the saddest condition of an afflicted soul. No light is not only darkness, but pure darkness; As when the Apostle John, would advance the glory of God, he saith, God is light, and in him there is no darkness at all, (1 Ep. c. 1.) God is pure light, so darkness without light is pure darkness.  
Let not the light.] As darkness, so light may be taken either properly for natural light, that which God first created: light was the first perfect visible creature, light was the first day's work, and by the work of the fourth was gathered into those heavenly vessels, the Sun, Moon and Stars, and there put, that it might be dispensed and carried about the world, especially by that chariot of the Sun. Let this light, this natural light be withheld, let it not shine (saith Job) upon that day. The withdrawing of natural light is a great affliction to the world: Light is the most incorporeal of all corporal things; the spiritualness of it shows the goodness of it: light is the beauty, and discovers all the beauty of the world. As a goodly adorned furnished room without a window or a candle, such is the world without light. Light is not only the light, but the life of the world, it quickens and comforts the motions of nature; it is the instrument by which all the influences of Heaven are communicated to the earth, which being stopped, the course of nature stops: this caused a great Philosopher to cry out (when at the passion of Christ the light of the Sun was totally eclipsed) Either the God of nature suffers, or the whole frame of nature dissolves. Was it not then a dreadful curse, when Job wishes the light (taking it for natural light) might not shine upon his day?  
But further, take it improperly, then, let not the light shine upon it, hath this voice in it, Let there be no comfort, no joy, no good thing in the compass of that day. Light in Scripture expresses all good; as darkness all evil; That great blessing which was promised unto the Church in the great restauration of it, is shadowed by light, and by an increasing light, in Isa. 30.26. Moreover the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound. We are not to conceive, that there shall be such an increase of the natural light of the Moon or of the Sun, but there shall be an increase of the comfort of the people of God, which shall be as if the Moon and the Sun had in one day the light of seven days, as if the Moon had got the light of the Sun, and the Sun had got a sevenfold light more than it had before. And he who is the chief, the choicest and most transcendent blessing of all, the joy of all our hearts, Jesus Christ, is called light, he came as light into the world, he is the light of the world, the Son of righteousness. The creator of all good things, found nothing so good to show his own goodness by, as light. Christ is light, God is light, and in him there is no darkness at all. If then we take Jobs speech metaphorically or improperly, Let not the light shine upon that day, it amounts to a higher loss than the former. Truly (saith Solomon) light is sweet, and it is a pleasant thing to behold the Sun; and we may say truly, all sweetness is light, and every pleasant thing is as the Sun: Though the Sun shine upon us, yet if comfort be removed from us, we are in darkness. Such a condition the Prophet speaks of, (Isa. 50.10.) Who is among you that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkness and hath no light. No light, is no comfort, none for the outward man, none for the inner man, both being benighted, both deserted. Hence observe,  
That it is a greater judgement to have good things removed from us, then to have evil inflicted on us. He speaks more against the day, when he saith, let not the light shine upon it, then when he saith, let it be darkness. The punishment of loss is greater than the punishment of sense. He that is deprived of all good, is by that act invested with all evils. The most woeful condition of ungodly men in this life, is expressed by the punishment of loss, There is no peace, saith my God, to the wicked, Isa. 57.21. That they have trouble is not so bad, as that they have no peace. And the worst part of that everlasting woe which ungodly men shall suffer is a punishment of loss: The heat of the fire shall not trouble them so much, as the want of light: God hath fully resolved that their day shall be darkness, that himself will never regard it from above, nor let the least beam of the light of his countenance shine upon it; Hence the condition of the damned is called outer darkness, (Mat. 22.13.) By outer darkness, Christ means darkness without any ray of light: Outer darkness is their portion who are without, Rev. 22.15. As the greatest blessing we receive by Christ is positive, Joh. 3.16. God so loved the world, that he gave his only begotten son, that whosoever believeth on him, should not perish, (here is the removing of evil) but have everlasting life, here is the bringing in of good: And this is the better part of the blessing. So on the other side, to have all good, light and life removed, is the most bitter part of the curse.  Let darkness and the shadow of death stain it. 
Darkness and the shadow of death.] These words are the fourth branch of the curse upon his day, he repeats the former curse, but with new additions; He had said before, let this day be darkness, now he saith, let darkness and the shadow of death stain it.  
The shadow of death.] The word considered in the composition of it, may be translated image of death. And because the shadow of a body gives us the image of a body, (as in the shadow of a man, you have the image and proportion of a man; in the shadow of a Tree, you have the image and representation of a Tree) because (I say) the shadow gives the image of a body, therefore the Hebrews by a Metonymy, call an image a shadow: So that the shadow of death, is such darkness as is like death, the very image of death: He was not contented in general to say, let darkness stain it, but if any would know what kind or degree of darkness he intends, these words expound his meaning to be, the worst darkness that can be: Any darkness is evil, but darkness and the shadow of death is the utmost of evils. David put the worst of his case, and the best of his faith, when he said Psal. 23.4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Though I walk in the valley of the shadow of death, I will fear no evil, that is, in the greatest evil, I will fear no evil. The estate of those men who lived beyond the line of the Gospel, (and that is a very doleful place to live in) though a paradise for outward pleasure, is thus described by the Prophet, Isa. 9.2. The people that walked in darkness have seen a great light (Jesus Christ,) they that dwell in the land of the shadow of death, upon them hath the light shined. Again, The shadow of a thing in Scripture, notes the power of a thing, and to be under the shadow of a thing, is to be under the power of a thing. The bramble (Judg. 9.15.) said unto the trees, if in truth ye anoint me King over you, then come and put your trust in my shadow: that is, trust to that help which I am able to afford you. So likewise, to be under the shadow of the Almighty, under the shadow of his wings, is, to be under the power of the Almighty, for safety and protection▪ Thus we may conceive it here, to be under the shadow of death, is to be so under the power or reach of death, that death may take a man and seize upon him when it pleaseth. Though I walk in the valley of the shadow of death, that is, though I be so near death, that it seems to others death may catch me every moment, though I be under so many appearances and probabilities of exreame danger, that there appears an impossibility (in sense) to escape death, yet I will not fear.  
Thirdly, To be under the shadow of death, is to be under the influences of death; the influences of death are those fears and doubtings, divisions and vexations of spirit, those distractions and distempers of mind which fall upon man, in times of imminent and unavoidable danger. Let the shadow of death stain it, that is, let it be filled with those fears, and cries, and confusions, which usually accompany or prepare the way for death.  
Fourthly, Let darkness and the shadow of death stain it, that is, such darkness as dwells with death, such darkness as fills the house of death, the grave: The grave is a dark house. We use to say of that which we would have forgotten, let it be buried in darkness. There is no work in the grave, and therefore there needs no light in the grave, neither indeed can there be.  
Lastly thus, Darkness and the shadow of death, that is, deadly darkness, thick stifling darkness, such as is in deep pits and mines under the earth, where vapours and noisome damps do many times strike men with death. We may here take notice, how Job heaps up words, words very like in sound, and all alike in sense, or concurring to make up one sense: Such amplifications in Scripture, are vehement asseverations: As Joh. 1.20. It is said of the Baptist, He confessed and denied not, but confessed, I am not the Christ; And those phrases, Thou shalt die and not live, I shall not die but live; Thou shalt be below and not above. So Job of his day, Let it be darkness, let not the light shine upon it, let darkness and the shadow of death stain it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word which we render (stain,) signifies properly to redeem a thing, either by price or by power, to redeem a thing by paying for it, or to redeem a thing by rescuing of it; Hence among the Jews, he that was to redeem his deceased brother's land, and marry the widow, was called Goel, from this word, as we may read in the fourth of Ruth. So the avenger of blood was called Goel, Numb. 35.12. because he likewise did redeem the blood of his brother, fetch it back again as it were by a price in the execution of justice. The learned Junius with some others, translates according that sense of the Original word, O that darkness and the shadow of death had redeemed that day, or fetched back that day, (he refers it to the day passed upon which he was borne) and so takes it for an allusion to the first state of things; we know at the first, darkness had dominion over all, over all that Chaos or rude matter which God made at first; Darkness (saith Moses) was upon the face of the deep, Gen. 1.2. Then God gave a command to light, saying let there be light, ver. 3. presently light went forth and rescued the creature from under the power of darkness. Now, saith Job here, Oh that darkness and the shadow of death had redeemed that day, or fetched again that day out of the hands of light! Oh that darkness had recovered that which in the beginning was under its power! that so my day being wrapped up in darkness, might be without form and void.  
But the word is frequently translated (and well here) to pollute or to stain a thing, as Mal. 1.7. Ye offer polluted bread upon mine altar, and ye say, wherein have we polluted thee? And that of lamenting Jeremy, They have polluted themselves with blood, so that men could not touch their garments, Lam. 4.14. So darkness is said to stain or pollute the day, as filthiness or blood stains and pollutes, 
In nocte sunestatur mundi honour: omnis substa●●ia denigratur, sordent, silent, stupent cuncta, Tertul de resurrect carnis.  discoulours and defiles the beauty of a garment: Darkness obscures and blinds the beauty of the most glorious creatures: natural darkness doth it. Suppose you should come into a room furnished with the most exquisite and costly ornaments, hung with the most curious and lively pictures; if there be no light there, the beauty of all is lost to us, darkness stains it, you may have as good a sight in a dungeon as there. Again, take it for Metaphorical or improper darkness, that also stains the beauty of the creature; if you have never so great a stock and estate of riches, or honour, etc. let but sorrow and trouble, war and divisions arise, the beauty of all is stained. What is honour then, but higher unhappiness? And what are riches then, but golden tho●●●s? What is liberty then, but freer misery? And what is strength then, but stronger pain, and an ability to bear a heavier burden of affliction? The glory and beauty of the creature is gone in dark times; when such a day comes as Joel speaks of, a day of blackness and gloominess, where's your bravery, what becomes of your fineness? But that which stains the creature most, is mystical darkness, the darkness of ignorance and of sin: the darkness of guilt and of God's displeasure: O how is the beauty of the soul (which is far more glorious than all visible creatures) how is the beauty of that stained, when it lies under any of these darknesses! Hence therefore, we see what a blessing light is, and how we are bound to bless God for light, for natural light, for the outward light of a comfortable condition, but especially for the light of his countenance, which is better than life; for the light of knowledge, for the light of grace, how should we for ever bless the Father of lights?  
Let a cloud dwell upon it.] This is the fifth branch of the curse. A cloud (as naturalists teach) is a thick vapour raised up by the heat of the Sun to the middle region of the air, and there-by the cold condensed becomes so thick, that it stopps and intercepteth the light; Clouds and darkness go together, as in the 97th. Psalm, ver. 2. if there be clouds, there is darkness, Clouds and darkness are round about him. So that to say, let a cloud dwell upon it, is but a further exemplifying of the same thing; before it was, let darkness be upon it, now, let a cloud dwell upon it.  
Dwelling, notes the continuance and consistency of darkness, he doth not say, let a cloud pass over it, (for clouds properly are unfixed, clouds move continually, and are carried on the wings of the wind;) But Job would have his cloud a fixed cloud, a cloud so black and so strong, as might not be dissolved, but cause a continued eclipse upon the day.  
A cloud, and the dwelling of a cloud, imports sometime the care and protection of God over his people, Exod. 40.38. We read of a cloud that was continually over the Tabernacle, a cloud was over it by day, and a pillar of fire by night. In the fire there was direction, in the cloud protection, and mercy in both. So Isa, 4.5. God promiseth to create upon every dwelling place of mount Zion, and upon her assemblies a cloud. Which is expounded in the close of the verse: For upon all his glory (his Church and Saints) there shall be a defence. But here the cloud, and the dwelling of it, notes continued darkness: As if Job should have said, If the light do shine upon that day, I wish that a curtain might be drawn perpetually between the world and the Sun, let a cloud dwell before the face of the Sun, which may muffle it and intercept those beams which would enlighten and refresh the earth.  
Clouds are refresh, yet clouds you see may prove afflictions: As a cloud is a protection at one time, so it may be an affliction at another: As a cloud shadows us from the heat, it is a blessing; but as a cloud eclipses the light, so it is a curse; The same creature may be employed both for a curse, and for a blessing. Yet further Job would not only have it a dwelling cloud, but a condensed cloud. Some clouds are so thin, that the Sun appears, and light shines through them; Job desires this may be thick enough, not only to cause darkness, but to cause blackness: Which is the last branch of his curse upon his day.  Let the blackness of the day terrify it. 
Jobs heart was so full of passion, that his sorrows could not come out at once, he takes time and breath. Now saith he, let the blackness of the day terrify it.  
Blackness, is more than darkness, therefore we find blackness an addition to darkness, in the Epistle of Judas, ver. 13. where giving divers elegant characters of wicked men, whom he calls spots in their feasts of charity, clouds without water, trees without fruit, raging waves of the sea, foaming out their own shame, wand'ring Stars: And what is the portion of men thus qualified, but Hell, wrath and vengeance? So he tells us in the next words, To whom is reserved the blackness of darkness for ever. Darkness, and the blackness of darkness, is the portion of those that shall for ever lie under the wrath of God; blackness of darkness is the beauty of Hell, that fire will besoote the damned to all eternity: Then the blackness of darkness, is the darkest darkness that can be imagined; blackness of darkness was Egypt's plague; that was darkness and thick darkness, darkness to be felt, Exo. 10.21. so dark, that no man could see another, neither arose any from his place for three days, ver. 23. this was blackness of darkness; the picture of Hell, that chamber of darkness. The word in the Hebrew, signifieth heat and blackness: The reason is given, 
à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because heat makes things black and sworthy; from the same word those Idolatrous Priests spoken of, 
Geminata postre●a calores intensiores & vehementiores quales esse solent in diebus canicluaribus, significat, Drus.  2 King. 23.5. were called Chemarims, or the black Priests, and they were called so, either from the black vests or garments which they commonly wore, or from the heat and fire of their furious zeal, either in the defence or exercise of their superstitious worship; or from the smoky incense which they offered, fit enough to black themselves, but no way pleasing unto God.  
Let the blackness of the day terrify it.] Terrify what? Terrify the day. The day is not capable of fears, or of afrightments; but the meaning is this, let the blackness of the day make it a terrible day; or let it be a terrible day by reason of the blackness of it; As we use to say, such a day was a terrible day, it was a black day.  
Changes in the course of nature are full of terror. That which is proper and natural to the day is light, therefore to see the day covered with blackness, 
Vox composita à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amaritudines & particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic, sicut.  must needs affright us: when we look for light, as they in the Prophet, and behold darkness, that troubles; but when we look for light, and behold blackness, that terrifies. The vulgar Latin translation reads it thus, Let (as it were) the bitternesses of the day terrify it; The bitternesses of the day, are those sad accidents and troubles which fall out upon that day. To which sense the Chaldee Paraphrase thus expounds it; let such bitternesses of the day afflict it, as the Prophet Jeremy was afflicted with, for the destruction of the Temple, or as Ionas when he was cast into the sea. Hard bondage made the lives of the Israelites bitter, Exod. 1.14. And when the Lord threatens to turn their feasts into mourning, and their songs into lamentation, he concludes thus, and I will make it as the mourning of an only son, and the end thereof as a bitter day, Amos 8 10. Hence afflictions are called, gall and wormwood, bitter things. And the Chaldeans whom God made so great a scourge to his own people, are called a bitter Nation, Hab. 1.6.  
We have opened these words which concern the curse upon Jobs day. Now follows his curse upon the night.  Verse 6. 
As for the night let darkness seize upon it, let it not be joined to the days of the year, let it not come into the number of the months.  Verse 7. 
Lo let that night be solitary, let no joyful voice come therein.  
He goeth on in his former passionate Rhetoric, to load the night with as many evils (if not more) as he had done the day. As for that night, let darkness seize upon it.  
We have heard of darkness before, darkness upon the day. What doth Job mean here to call for darkness upon the night? The night is itself full of darkness, yea darkness is proper to the night. Is it any curse to say, let wormwood be bitter, or to say, let lead be heavy? the natural property of a thing cannot be the punishment of a thing. How is it then that Job saith, Let that night be darkness, or Let darkness seize upon it?  
Though it be true, that darkness is proper to the night, yet there are degrees of darkness, and every darkness is not proper to the night. The word here used for darkness, is observed by Grammarians, to signify an extraordinary thick darkness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tenebrosus ●urbo. Vulg.  yea darkness joined with tempest; Let thick tempestuous darkness seize upon, or take hold of that night; for the word signifies, to grasp or take a thing in one's hands, let darkness grasp it. Though the night be dark, yet it may be darker; we call some night's light nights, in comparison of others. Note from this,  
That there is no estate so ill, but it is possible it may be worse. The night is dark, yet you may superadde darkness to it: and though the condition of any person or people be as the night, dark, yet the darkness may increase more and more to a perfect night. You know what God saith concerning the people of the Jews, when he threatened them with troubles, I will punish you yet seven times more for your sins. God can make such a night, as that the former night shall seem a day to it; God can add darkness to the darkness of the night: God can add bitterness to the bitterness of womewood, and make lead more heavy then lead: There is no man on earth in so sad a condition, but he may be in a worse. Art thou poor? God can send thee such poverty, as that thy former poverty was riches compared with this. Art thou weak and sick? God can add more sickness, and make thee so weak, that thy former sickness may be accounted health, and thy weakness strength compared with this. In this sense darkness seizeth upon the night. He wishes a second evil upon that night.  Let it not be joined to the days of the year. 
Some read it thus, Let it not be computed in the days of the year. 
Hieron, Septuag.  Others, Let it not be in the days of the year. This is another evil he calls down upon the night. The glory of the night consisteth in its conjunction to the day; hence light and darkness put together, come both under the denomination and notion of day; Night is called day, as being a part of the natural day: Now that which is the chief privilege of the night, this curse strikes at: Job would have it rend and disjointed from the day, Let it not be joined to the days of the year.  
Disunion and division is a great curse, when the night is not joined to the day, it is the curse of the night. The Rabbins have a conceit, why after the work of the second day was finished, (God beholding what he had done) did not add any approbation to it; when he made the light, which was the first day's work, he approves it, God saw the light, and said it was good, but to the work of the second day, God subjoined no approbation, by saying it was good; The reason (I say) which many of the Rabbins give of it, was this, because then was the first disunion, that made the first second, that ever was, all before was one (sub unissimo Deo) under the one-most God; I shall leave this fancy to the Rabbins. But there is somewhat in the notion itself, namely, that division and disunion are the evils of the creature. The night hath glory by union with the day; the weakest things, and the obscurest things, havean honour by being joined with the stronger & more excellent.  
And as these natural disunions are the affliction of natural things; so civil disunions and civil divisions are much more the affliction of people and Nations. Christ assures us that the strongest Kingdom divided cannot stand, Mark. 3.24. Weak things are strong by union, and that not only by union with the strong, but by union among themselves. Weak things united are strengthened, join weak with weak and they are strong. And things obscure, united, are honourable, especially if united with that which is honourable; The glory of the wife is in the band of union with her husband, she shines with the rays of her husband's honour: whatsoever natural or civil excellency is in him, reflects upon her; The woman is the glory of the man, (as the Apostle speaks, 1 Cor. 11.7.) in regard of subjection: It is man's glory, that God hath given him superiority over so excellent a creature. But in another sense, the man is the glory of the woman, she communicates with him in all his dignity how great soever. Thus also the day is the glory of the night: The night shines by her marriage with the day. Job sues out a divorce between them, Let it it not be joined to the days of the year.  
And let it not come into the number of the months. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiquissima suit in mensibus Lunaribus noctium & Lunationum observatio, quod & ipsum mensis nomen testatur, quod apud Graecos a Luna dicitur, nam (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) mensis est, & vero (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Luna, Pined▪ in loc. Summa h●● vult, deleatur è Calendario, Dru.  The Original may be translated, in the number of the Moons: The same word among the Hebrews, signifieth the Moon and a month: as likewise among the Grecians: And the reason is, because their months were counted by their Moons, and the Moon is renewed every month. Every Lunation made a Month, and thirteen Lunations made a year, their month consisting of 28 days, which is a Lunary month; So that when Job saith, Let it not come into the number of the months, he would take away one special benefit of the night; And it is as if he had said, let that night be useless, and stand for nothing in the Calendar of the year. To every thing there is a season, and a time to every purpose under the Heaven, saith the Preacher, (Eccles. 3.1.) So every season hath something to do, and there is a purpose for every time under Heaven. A purpose for summer, and a purpose for the winter, a purpose for the day, and a purpose for the night. And for any of these to be disappointed of their purpose, is (so far as they are capable of affliction) their affliction. We may observe hence,  
That it is a great curse upon any creature, to be made an useless creature, to stand for nothing. This is to lose the end of its being, and therefore it must needs lose the happiness of its being. Every thing was (by the Law of its creation) ordained for some use, and therefore cannot but be unhappy when it is made useless. And if it be the glory of inanimate creatures when God will use them, or when men make use of them for God; how unglorious then is the condition of those men, who are, as (God speaks of that King, Jer. 22.28.) Like a despised broken Idol, which hath no honour, and is of no use, who are as vessels wherein there is no pleasure, vessels laid by the walls, (as we speak) laid aside, as unfit or unworthy to be looked after, and employed in any public service.  Lo, let that night be solitary, let no joyful sound come therein. 
This solitariness of the night may have respect to the former words: He would not have it joined to the days of the year, he would not have it come in the number of months. What then? then it must needs be like a solitary widow, all alone, Let that night be solitary. Or secondly, his meaning may be this, Let there be no meetings that night. The night is not solitary in itself, but then the night is called solitary, when the society of friends is stopped and interrupted. It was the custom of those times, and it is a custom continued in many places to these times, 
Egyptij festum celiberrimum babuerunt nocturnum, tum, etiam noctu celebrebantur nuptiae, Herod. l. 2.  for friends to meet in the night: and such meetings make night as day; good society is comfortable; A solitary condition is a sorrowful condition. So then, Job completes his curse in this verse, and makes up a full sum of misery upon his night. What can be said more against it, than now he saith. He had before wished it dark in itself, divided from the day, of no number in the months; And now he would not have friends meet or refresh themselves by mutual communion and loving converse that night. Much of the comfort of our lives is brought in by the society of friends. Man is defined a sociable creature, as well as a reasonable creature, solitariness is opposite both to the nature and happiness of man. Woe be to him that is alone (saith Solomon) two are better than one, and especially in times of trouble. As our comforts are multiplied upon them that are near us, so our sorrows are allayed and eased by them. There is a solitariness which is the sweetest part of our lives, when we retire a while from the world, from the throng of men and business, that we may be more intimate with Christ, and take our fill in communion with him. To go alone, that we may meet with God, is Heaven upon earth; but to be so left alone and scattered, that we cannot meet with man, is (if not a hell yet) one of the greatest afflictions upon the earth: Such solitary times are sad times.  
Let no joyful voice come therein.] As if he should say, If men will meet that night, and converse together, let them meet only to mourn together, and let their conversation be made up with mutual sorrows; let them only tell each other the sad stories of their afflictions. Thus let them meet to lament together, but let none meet to rejoice together, let there be no meeting with any joyful voice that night. He alludes again to the custom of those times, which were wont to have as meetings in the night, so to rejoice in those meetings; They feasted with songs and music, a joyful voice was in their meetings, Music is sweetest in the night: The stillness of the night gives advantage to the voice. The Roman History tells us, that their greatest feasts, their most luxurious banquet and curious music was in the night. The Apostle alludes to that custom when he saith, They that are drunken, are drunken in the night, (1 Thes. 5.6.) Works of darkness seek times of darkness. He that doth evil hateth the light, Joh. 3.21. principally the light of knowledge, and withal the light of sense. There are two opinions about this joyful voice, which I shall but name and pass on. First, The Chaldee Paraphrast will have this joyful voice to be the voice of the Cock, Let not the Cock crow that night, the crowing of the Cock is a comfortable voice in the night; The Cock is a natural clock, and by his crowing tells us the hours of the night: As if Job had said, 
Monstravolant, dirae strident in nocte volucres, Nocturnaeque gemunt striges, & seralia bub● Damns ca●ens● Statius, l. 3.  instead of the cheerful voice of the Cock, let that night be filled with the doleful voice of the Owl, or of the Shreech-owle. A second opinion saith, this joyful voice which Job puts from and denies his night, was the voice of the Stars, spoken of as they would have us conceive, Chap. 38.7. When the morning Stars sang together, and all the sons of God shouted for joy. But to leave these as fancies, rather than expositions: The interpretation given is clear and suitable to the method of the curse: Job would have no meeting on that night, or if any were, he forbids their joy, Let no joyful voice be heard therein.  
It is a great evil upon any time, when the voice of joy is taken away from it: it is a great evil upon times, when joyful meetings can no more be observed; when if any do meet, they meet and sigh together, they meet and lament together, they meet and bemoan each others losses and calamities. The Prophet Amos speaks of a time when the songs of the Temple shall be howl, (Chap. 8. v. 3.) And ver. 10. I will turn your feasts into mourning, and your songs into lamentation. It is very sad, when the songs of our private houses are changed into howl: but much more when the songs of the Temple. Both these are pronounced against Babylon, as a part of that dreadful curse which God will pour out upon it, when his wrath comes to the utmost, Rev. 18.22. The voice of harpers and musicians, and of pipers and trumpeters, shall be heard no more at all in thee, and the sound of the millstone shall be heard no more at all in thee, and the voice of the bridegroom and of the bride shall be heard no more at all in thee, That is, O Babylon, there shall be no joyful voice any more at all in thee: Not the voice of music, no not the voice of a millstone. We have great cause to fear that the joyful voice may suddenly be taken away, not only from our nights, but also from our days; not only from our houses, but also from our Temples; For the voice of sin hath been heard from both. Darkness hath begun to seize upon our light; the seed of division is not only sown, but sprung up among us; our troubles increase, yea our joyful voice is already changed into the sound of the trumpet, and the Alarm of War, into the neighings of Horses, and the confused noise of bloody battles, Isa. 9.5. And which may afflict our hearts more, we hear the mournful voice of the Widow crying out, My Husband my Husband, We hear the mournful voice of the Orphan, crying out my Father, my Father. Husband and Father slain by the sword, while they went out to help the Lord against the mighty. It is time for us to sit solitary and alone, to mourn every family apart, and our wives apart, (Zach. 12.12.) to lift up our voice in prayer night and day, lest the joyful voice be utterly taken away, and for ever silenced amongst us: Lest it be said of us as of Jerusalem, (Lam. 1.1.) How doth the City sit solitary that was full of people? How is she become as a widow? she that was great among the Nations, and Princes among the Provinces, how is she become tributary? As that Heathen said of the time past, I had perished, if I had not perished: So we may say of the time to come; We shall mourn, if we do not mourn, we shall be solitary, if we sit not alone. Our nights of sinful joy in chambering and wantonness, have bereft us, and will bereave us more of refreshing joys. And instead of the voice of friend and brother, you may hear only the voice of the enemy, and avenger: and that is no joyful voice. When Jacob was informed of the approach of Esau his bloody brother, he put all things in order, and presently the Text saith, Jacob was left alone, Gen. 32.24. What, deserted? did his company run from him? No, it was an elected solitariness, not a necessitated solitariness, he desired to be alone; and he stayed alone that he might not be alone; He stayed alone that he might get God nearer in communion with him and his, that his family might not be scattered from him, and his house left desolate. So, if we would be voluntarily alone, from the world to be with God, wrestling out nights in prayer as Jacob did, we might (as he did) prevent solitary nights, and prevail with God by the voice of prayer, in the mediation of Jesus Christ, and the powerful cry of his blood, to continue unto us the voice of joy.   
JOB 3.8, 9 
Let them curse it that curse the day, who are ready to raise up their mourning.  
Let the Stars of the twilight thereof be dark, let it look for light but have none, neither let it see the dawning of the day.  
IN the former verses, Job himself curseth the night, in this he inviteth others to curse it; that his sorrow might appear not only serious but solemn, he calleth for those who made mourning their profession, and to weep for and with others, their trade: such as used to rise early, and awaken their companions to come away and join in prepared and studied lamentation. This I take to be the sum and sense of these words, which yet in the letter are very full of difficulty, and have divided interpreters exceedingly. I shall briefly touch the most of those senses given, and then more fully present you with what I apprehend as suitable to this Text, and consonant unto truth.  
First, Take a brief of the divers readings of this verse, Let them curse it that curse the day, who are ready to raise up their mourning: So we in our Bibles.  
The Vulgar and the Septuagint read it thus. Let them curse it that curse the day, who are ready to raise up Leviathan.  
Another renders the latter clause, Who are ready to raise up the Dragon. Theodot.  
Mr. Broughtons' translation runs thus, May they curse it who do curse the day, who will hunt Leviathan.  
Junius and Tremelius, have a translation different from all these, I would they had cursed thee that enlighten the day, who are ready to stir up Leviathan, or the Whale. That which all other Interpreters I have met with, call cursing of the day, they call enlightening the day.  
You see there is much variety about the rendering of these words out of the Hebrew. And there is as much diversity of opinion grounded thereupon.  
First, Some apprehend that Job in this verse, alludes to the custom of a certain people in Ethiopia called the Atlantes, frequently mentioned in divers histories, 

Hi solemn transcendentem execrantur, eique praeterea ominia convitia ingerunt quod torridus ipsos & regionem perdat, Herod. l. 4. ad finem. Atlantes diris solis ortum excipiunt, Solin. c. 4 Polybist. Atlantes & s●lem Orientem & Occidentem dira imprecatione con●uentur, Plin. l. 5. c. 8.  
Pined in loc.   who living under the torrid Zone, in an extreme hot climate, used to curse the Sun when it arose, because it scorched them with vehement heat: This made them in love with the night, and hate the day. And so the sense is made out thus, Let them curse this night, who use to curse the Sunrising every day, whose pain heightening and embittering their spirits, caused them to pour out the most bitter and revengeful execrations.  
But I will lay this by, though some set much store by it, as a special treasure of invention; For I much question, not only whether this custom of cursing the day amongst that people, was known unto Job, but whether he ever heard of such a people being so remote and distant from him.  
Secondly, I shall a little open the meaning of that Translation given by Junius, Let them curse it who enlighten the day, who are ready to raise up Leviathan or the Whale.  
By those who enlighten the day, he saith the Stars are to be understood, Let those curse thee who enlighten the day, that is, let the Stars curse thee; And who are ready to raise up Leviathan, that is, let the winds be against thee, let the winds curse thee, or be a curse unto thee. The reason he gives, is because Stars are (Illustratores Diei) the inlightners of the day; And to salve it, we must not (saith he) take the day strictly for a day artificial, for then the Stars are of no use, but for that part of the day natural which is dark, namely the night; the Stars are the inlightners of the day, namely of the dark part of the day, the night; And so Job calls here to the very Stars, that they should oppose and trouble that night.  
We read in that notable history, Jug. 5.20. That the Stars in their courses did fight against Sisera, such expressions there are, making as it were the Heaven's angry, and the Stars to oppose the designs of men. The host of Heaven is under the command of the Lord of Hosts, when he calls them forth to the help of his people. Thus he conceives Job inviting the Stars to take part with him in this quarrel against his night; Let the Stars curse the day, those inlightners of the day.  
Then, he understands by them that stir up Leviathan, the winds; those words (who stir up Leviathan,) are (saith he) a pariphrasis or description of the winds. The reason which he gives is, because when great winds arise and blow strongly, that mighty fish the Whale or Leviathan lying at the bottom of the sea, by the motion of the waters is roused and stirred up, and so mounts to the superficies or top of the water, or appears above it. Thus the winds raise up Leviathan. His sense from both, is, that Job sets the Stars and the winds against this night, and bids them combine to make it troublesome and tempestuous. This opinion for the reverence of the Author's name, deserveth to be looked upon with respect, but I should not, (neither do I) apprehend that to be the meaning of Job in this place.  
Thirdly, The difficulty is resolved by making these words an allusion to Fishermen, as if Job here did but describe the condition of those, or show what by accident doth befall those whose trade and art it is to catch Leviathan or the Whale. These take the word Leviathan in the proper sense, for that mighty fish described in the 41th. of this Book of Job, Canst thou draw out Leviathan with an hook? or his tongue with a cord which thou lettesh down? etc.  
Leviathan is derived from Lavah, which signifieth joined or coupled together; whence (to note it by the way) the word Levi, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adjunctus, sociatus unde Leviathan trissyllabum cum affixo.  the name of the third son which Jacob had by Leah. She called his name Levi, For now, saith she, will my husband be joined unto me, because I have borne him three sons, Gen. 29.34. The same reason is given, why that dreadful fish is called Leviathan. His description clears this, Job 41.15. His scales are his pride, shut up together as with a close seal, one is so near to another that no air can come between them, they are joined one to another, they stick together that they cannot be sundered. He hath his name Leviathan, 
Qui bujusmode magnos pisces piscantur, de nocte eos invadunt in tenebris, & ideo quando dies incipit apparere, maledicu●t diei, quia per hoc eorum opus & intentio impeditur, Aquinus in loc.  from the close joining or compactedness of the scales, that cover or harness him like an impenetrable armour of proof. Now taking the word thus properly for the fish Leviathan, Job is conceived to allude to the custom of those who hunt for the Whale: who observing the night to be most advantageous for that work, are troubled at the approach of light, and therefore the Fishermen as soon as ever they saw day begin to break, cursed the day, as an enemy to their success in pursuing and killing the Whale. That Fishing is a business of the night, is evident from that speech of Peter to our Saviour Christ, (Luk. 5.5.) Master we have fished all night and have taken nothing. According to which allusion, the meaning of Job must be: As if he had said, I will not strive any longer for words to express my passion against this night, let it be blasted with the curse of those who are most skilful in the dialect or language of execrations; even with such a curse as those sea-hunters the fishermen use to pour forth upon the day, when it breaks too soon for their profit, so that they are hindered in catching of Leviathan or the Whale.  
There is a Proverb amongst us, If you swear or curse, you will catch no fish; And it seems these were wont to swear and curse when they could not catch. And hence it was a Proverb in other Countries, 
Piscatore aut nauta maledidicentior.  when they would set out an enormous swearer, or one given to profane cursing, they said, He sweareth, or he curseth like a fisherman: A generation of men whom that age had branded on the tongue, whose mouths were full of cursings, and their ordinary discourse, as much oaths as words.  
But against this exposition experience is objected, that the usual time of fishing for the Whale, is in the day, not in the night. If it be so, than the ground of this opinion is quite overthrown. That some kind of fishing is a nightwork, the words and practice of Peter before mentioned, are proof enough: Whether Whale-fishing were exercised in the night, I shall not much contend to prove, seeing I approve but little of that interpretation which is bottomed and built upon it.  
Besides, I find others, who sticking to this translation, (the stirring of Leviathan) do yet wave and pass by this conceit of night-fishing: And they say that the curse here, is not to be referred to their rage against the light, because it brings the day; but to the day, 
Piscatores diei maledicunt, in quo iis non accidit bonus piscatus.  because it brought them no success. So that, day is not opposed to night, but a good or successful day, to a bad or successelesse day of fishing. And then the sense is to this effect, that Job calls for such a curse upon his day, as profane fishermen, who attempt to catch the Whale, usually spend upon that unhappy day, wherein they lose their labour, and after all their hazard and cost come home empty.  
And when it is objected against this opinion; Why doth Job mention Leviathan or the Whale, if that be his meaning to allude unto the sinful passion of disappointed fishermen; for vain men in that employment, are as apt to curse and be passionate when they miss of their intendments in labouring to catch any kind of fish?  
To this answer may be given in two things. First, This business of fishing for the Whale, is a business of great charge and greater danger, and because greatest losses raise greatest passions, and the higher our disappointments are, the higher is our language: therefore Job who intended here the highest and greatest curse, wishes it parallel with that, which the greatest cursers belch forth, when (as they pretend) they have greatest occasion, yea (as they call reason) reason to curse: And who should these be but ignorant or idolatrous fishermen, and they at such a pinch, when they have lost the hope of their greatest gain. As if Job had said, let as big a curse fall upon that night, as ever fell from the mouths of those profane fishers, not only when they have been successelesse in fishing for a Herring or a Sprat, but when after all their pains, and cost they cannot take Leviathan. Micahs mother cursed, when the eleven hundred shekels of silver were stolen from her, Judg. 17.1, 2. To lose what we hope for, vexes corrupt nature as much as the loss of what we have. They who have not treasure in Heaven, and to whom godliness is not more the earthly gain, cannot but be enraged, when the hope of their gain is gone upon the earth.  
Secondly, We may say, he nameth the Leviathan by a Senechdoche, one principal for all, or for any; the chiefest of a kind is put for all of a kind: And then it is appliable to those sea-hunters, whatsoever game they pursue. I shall touch one way more of illustrating the opinion of those who take Leviathan in this Text for the Whale. We may conceive it thus, that job doth not here allude to fishing for the Whale, and so to that successelesse fishing which provokes to cursing. But take it in the general; The Whale (we know) is a very formidable monster to Seamen and Mariners, the whole Ship with the lading of it, and all their lives being endangered if a Whale strike it. So we may understand that of job, speaking of Leviathan, Chap. 41.25. When he raiseth up himself, the mighty are afraid. Now the Whale being so formidable and dangerous to Seamen; they perceiving the Whale near them, or themselves at unawares ready to stir up or raise the Whale, are exceedingly afraid; And as great fear in some sets them a praying, and causeth strong prayers, so fear in others sets them a cursing, and causeth strong curses. Profane mariners, seeing themselves in such imminent danger by the approach of the Whale, presently curse the day that ever they loosed Anchor or set sail from the Harbour, the day that ever they fell within the reach of this sea-monster, now ready to sink their vessel, and overwhelm them all. Such a curse Job wishes upon that night, the night of his conception, as men of this rank, conceive and bring forth in the day of their most pressing fears, when anguish and sorrow take hold of them, as travail upon a woman with child, and they cannot escape.  
Thus I have given you the sum of those apprehensions which are offered for the making up of this Exposition; namely, That the word is here to be taken for that mighty fish Leviathan; And that, either in respect of those who make it their business and go out purposely to catch Leviathan, or of those who unawares are ready to be catcht by Leviathan: The former disappointed of their hopes, and the latter surprised with fears, making a curse their refuge, and easing themselves by execrations.  
There is a fourth opinion which giveth the sense of these words quite another way, though it retains the same translation. For passing by the allusion to fishing or customs of fishermen, they make these words as a character or description of the extremest and vilest of wicked men; as if Job saying, Let them curse thee that curse the day, who are ready to stir up Leviathan, had said, let the worst or most wicked among the children of men curse this night; And we know, that the worst of men are most for cursing, they curse deepest; as the best of men are most for prayer, and they pray highest and holiest. So then, Jobs mind being to lay the sorest curse upon this night, thinks or finds his own spirit too strait, his own heart not large enough to do it; therefore he doth (as it were) call in aid from those Masters of cursing, Let the most expert, the most skilled in cursing, such as are versed in oaths and blasphemies, the very dregs and scum of men, let them pour out the dregs, the worst, the bitterest of their curses upon that night.  
But how shall we make out this notion, that the vilest of men are here described? That we must consider and open further, to show the substance and dependence of this opinion.  
The worst and wickeddest of men are conceived to be here meant in two expressions.  
First, By them who are said to curse the day, Let them curse it who curse the day.  
Secondly, In those words, Who are ready to raise up Leviathan. Both these are supposed as descriptive circumlocutions of the most wicked and vilest men.  
How so?  
First, They that curse the day. That which a man hates, he is forward enough to curse: Wicked men love darkness, and they hate the light, therefore they curse the light. Light is of two sorts, either natural, that of the Sun, or metaphorical, that of knowledge. Take light either way; take light properly, for the natural light: or take light improperly, for the light or the day of knowledge, wicked men and especially the worst of wicked men will be found cursers of the day. First, They are so expressed in this book of Job, respecting the natural day, chap. 24. where having described many acts of violence committed by cruel oppressors, who know not God, ver. 1. he concludes, ver. 13. They are of those that rebel against the light, they know not the ways thereof, nor abide in the paths thereof; And ver. 16. In the dark they dig through houses which they had marked for themselves in the day time, they know not the light, for the morning is to them even as the shadow of death: If one know them, they are in the terrors of the shadow of death. Men to whom the morning is a terror and light as the shadow of death, cannot but curse the day, whose approach hinders them in their night-workes, in their black designs and purposes. Secondly, Other Scriptures discover more deadly hatred in wicked men against the light of knowledge, they rebel more against the day of grace, then against the day of nature, or the natural day: The former hinders only the outward practice of sin, but this opposes the inward principles of sin. We see what cold entertainment, yea what war this light found in the world, and why, (Joh. 3.19, 20.) Light is come into the world, (that is, Christ and the knowledge of his ways) and men (not mwn in general, but ungodly men) loved darkness rather than light; Why? Because their deeds were evil, (evil deeds, and evil doers seek covert in this darkness) for every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. They are ignorant willingly, that they may sin more freely: For though they are resolved to sin in and against the light of knowledge, yet they had rather sin in and with the darkness of ignorance; no man can sin with so much ease and delight in this light, as he can in darkness. A man that hath light in his understanding, can hardly sin without smart upon his conscience: Hence they who love sin hate knowledge. On this ground it is as clear as the day, that wicked men are (Lucifugae) such as avoid, eat and hate the day, no marvel then if they curse the day; And to be angry with or curse the day, is an evidence (as clear as the day) of a wicked man. He that desires not to know the truth, hath no desire to practise it; And he who hates the knowledge of the truth, hates the practice of it; yea he therefore hates knowledge, because he hates practice: This is wickedness at the height. To commit a sin against light, is not so great an argument of an evil heart, as to be troubled at the light which rebukes or would prevent the committing of that sin. Thus we see in what sense, by those who curse the day, we may understand the worst of wicked men.  
But for the second part, [Who are ready to raise up Leviathan.] How is this a description of wicked men?  
To make out this, we must expound Leviathan, not properly for the Whale, but improperly and mystically for the Devil, that great Leviathan: Under which name, he with all spiritual wickednesses, the opposers of Christ and of his Church are comprehended by the Prophet (Isa. 27.1.) In that day the Lord with his sore, great and strong sword shall punish Leviathan, the piercing serpent, even Leviathan the crooked serpent, and he shall slay the Dragon in the sea. Now they that raise up this mystical Leviathan the Devil, are surely the vilest men.  
But who do thus? or how can this be done?  
They are said to raise up Leviathan, who seek occasions of sinning, such as do not stay till Satan tempts them, but they (as it were) tempt Satan. They are so hasty, so forward to do evil, that they think the Devil comes not fast enough, and therefore they do even go out to meet, provoke and raise up the Devil, they invite temptation: 
Illi parati sunt suscitare Leviathan, qui sludent ad suggestiones diaboli implendas, Aquin. in loc. Qui sibi ipsis occasiones quaerunt peccandi elegantèr dicuntur suscitare diabolum.  There is a truth in this, All sins are not from the temptations of Satan; our own hearts are not only the soil, and have in them the seed of all sin; but they are sun and rain, to warm and water those seeds that they may grow. And as a godly man (from the new principle at first planted in him by the holy Ghost) doth often stir up the holy Ghost to come and help him, he doth not always stay till the holy Ghost sensibly comes, but finding his own weakness and wants, and deadness to and in duty, he goeth and stirreth up the Spirit of God, and prayeth that the holy Ghost would breathe upon him, quicken and enliven him in prayer and other holy duties; So many ungodly wretches do not stay for Satan, or wait till he comes to tempt them, but they (such is their desperate wickedness and delight in sin) wish that he would tempt them oftener. They do not only keep open house, and open heart for him, ready to entertain and welcome him when he comes, but they go forth to solicit his company and his coming. This is to stir up Leviathan.  
So that the whole sense according to this exposition may be given to you thus, as if job had said, Let this night be cursed with a grievous curse, even with as black and foul a curse as can be moulded and fashioned in the hearts, or spit out of the mouths of the vilest miscreants, even of such as are so set upon sin, that they hate the light and curse the day which either the Sun makes in the air, or which knowledge makes in their hearts, lest that should stop and hinder them in the acting of sin; yea let such a curse be upon it, is they use to vomit out, who are so set upon mischief, and engaged to their lusts, that they pray in aid from the Devil, to assist and quicken them in their wickedness; that so their natural corruptions being oiled and smoothed with his temptations, their motions to sin, (and indeed to Hell) may be swifter and more violent. These are they that give diligence to make their damnation sure: These are they from whom the kingdom of Hell suffers violence, and these violent ones (rather than not have it) will take it by force. Surely their damnation sleeps not, who (lest they should not sin enough) awaken the Devil to show them sinning opportunities. To such as these (according to the interpretation now suggested) job commits his night to cursing, Let them curse it who curse the day, etc.  
Now though there be a truth in the things which are asserted in this opinion, taken abstractedly; though it be a truth that wicked men are such as curse the day of ayre-light, and the day of knowledge-light; though they are often so mad to be sinning, that they provoke and tempt the Devil, yet I will not give this for the sense and meaning of the words, rather you may take it and make use of it as an Allegory upon, than an Exposition of the Text.  
The last opinion with which I shall conclude the opening of the words, is this: That job in this verse, doth allude to the custom of his own Country, and of other Eastern Countries, who had certain persons amongst them, both men and women, whom, upon solemn occasions either of joy or sorrow, they were wont to hire or call in for reward, to come and help them out either in rejoicing or in mourning. We find mention of such in Scripture divers times, who were thus called and invited or hired to mourn and lament, in times of sad and sorrowful accidents, whether personal or public. These had (Lachrimas venales) tears to sell, or sale-teares, making both a profession and a profit of mourning. 
Solent in luctu voce slebili, & lacertos manibus verberantes ad lachrymas populum provocare. Hic enim mos permanet in Judaea, ut mulieres sparsis crinibus, nudatisque pectoribus voce modulara omnes ad fletum concitent, Hieron. in cap 9 jerem.  Such the Prophet speaks of, jer. 9.17, 18. Thus saith the Lord, Consider ye, and call for the mourning women, (he speaks of them as of a society or sisterhood well known, and as well customed) and cunning women, that they may come, (that is, women cunning in mourning,) And let them make haste and take up a wailing for us, that our eyes may run down with tears, and our eye-lidds gush out with waters, for a voice of wailing is heard out of Zion, How are we spoiled? And ver. 20. Teach your daughters wailing, and every one her neighbour lamentation; (you see it was an art taught amongst them,) for death is come up into our windows, etc. In 2 Chron. 35.25. We have a record to the same effect, concerning the lamentation for Josiah. And Jeremiah lamented for Josiah, and all the singing-men and singing women spoke of Josiah in their lamentations to this day. So that there were both men and women prepared and usually called forth to lament such occasions of sorrow. Again, Amos 5.16. Therefore the Lord, the God of Hosts, the Lord saith thus, wailing shall be in all streets, and they shall say in all the highways, Alas, Alas! And they shall call the husbandman to mourning, and such as are skilful of lamentation to wailing. Observe here different mourners, they shall call the husbandman to mourning and such as are skilful of lamentation to wailing. You see he speaks of two sorts of persons, they shall call the husbandman to mourning; Husbandmen are such as mourn when they mourn, when they mourn, they mourn indeed, they mourn downright; but besides these who mourned (Ex animo) really, there was another sort who did but personate sorrow, and act a part in grief; So saith the Prophet, Call in some who are skilful of lamentation, men or women who have studied the point, and know how to move a passion, and to heighten an affection beyond that which the plain husbandman can do; Let the husbandman mourn, but besides that, let there be art and solemnity in the mourning, call in those that are skilful of lamentation. There was a kind of profession, trade or art of mourning; Which is further evidenced, (2 Sam. 14.2.) Joab sent to Tekoah to fetch thence a wise woman, (which is interpreted in the words following, to be a woman skilful in lamentation,) and said unto her, I pray thee feign thyself to be a mourner; Thou art a cunning woman, thou knowest how to act the part and postures of a mourner to the life, Go to David and feign thyself to be a mourner, and as a woman that had a long time mourned for the dead. And it is observed to this day in many places, (and as I have been informed frequently in Ireland) that not only friends and neighbours are called to lament at the funeral of their friends and neighbours, but many others no way related, scarce ever known to the person deceased, who come professedly to strain for tears, and make lamentable outcries over the dead. To such a custom or profession Job here alluding, saith, Let them curse it who curse the day.  
If it be objected, that this Text speaks of such as curse the day, and not of such as mourn upon or bemoan the day. That is easily removed, because upon those days of mourning, they were wont to mix execrations with their lamentations, and curses with their tears: crying out, oh the day! alas for the day, oh that ever such a day came! In the 30th. of Ezekiel, v. 2. The Lord saith, Son of man, prophecy and say, thus saith the Lord God, howl ye, woe worth the day. These did curse the day: and such were hired in that sense to curse the day. As Balaam (who loved the wages of unrighteousness) was hired to curse the people of God, Numb. 22. So then the cursing here meant, was a doleful wish, that the day had not been, or that such things had not happened upon that day: And so these words, Let them curse it who curse the day, who are ready to raise up their mourning, are only a circumlocution describing those mercenary cursers or mourners: As if Job had in more words said thus. Let this night be cursed in as high a strain, and mourned over with as enlarged sorrows, as the art and invention of those, whose trade is cursing, and who have tears at command, ever did or can put forth, when hired on purpose to mourn over the saddest spectacles and most calamitous events.  
Now this being taken for a groundwork, that in those times and Countries, men and women were hired to mourn, and that an art of mourning was then professed; the difficulties that are in the Text opposing this, are further to be examined: For here still it seemeth doubtful, how this word Leviathan can fall in with such an interpretation, or be applied to those hired and professed mourners. Towards the clearing of which, I shall a little open three words.  
The first is (Gnatidim) who are ready: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which signifies a prepared and meditated active readiness; as we find in two Texts of the Book of Hester, The copy of the writing for a commandment to be given in every Province, was published unto all people, that they should be ready against that day, chap. 3.14. and again, chap. 8.13. So that in Job, to be ready to raise up the mourning, notes more than an immediate going about a thing; As we say, I am ready to do a thing, that is, I will or must do it presently: For it notes also a studied readiness or preparedness to do a thing.  
The second word is (Gnour) to raise up, which is properly to raise from sleep, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as in that place, Psal. 44.23. Awake why sleepest thou O Lord? Arise cast us not off for ever.  

Exposui cum Hebraeis Leviathan simpliciter, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luctum suum, ut sit Nun pro Mem sicut aliâs haec confundi videas. Quo significatu in scriplis doctorum Hebraeorum occurrit, & ex lingua Syriaca Sumptum est vicinum nomini, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic & Chaldaeus vertit. Simplicissimum est Leviathan pro luctu exponere cum. Hebrais, Merc.  The third word is (Leviathan) which hath two other significations both appliable to this interpretation.  
First, Divers of the Rabbins translate it by the Hebrew word (Ebel,) which signifies mourning or sorrow; and with the pronoun affixed, Their sorrow or their mourning. And this is asserted by the learned Mercer, for the plainest meaning of the word, and so found in the writings of the Hebrew Doctors, which also directly answers our translation, who are ready to raise up their mourning.  
Secondly, The word (Leviathan) is derived (according to the opinion of others) from Lavah, i. e. joined or associated. Hence Leviath, i. e. society or fellowship: to which the same pronoun being affixed, the word Leviathan is made up, and according to that extraction and composition, is rendered (socictatem suam) their society or their company. And the word in this derivation and construction of it, falls in with the sense of the former interpretation, who are ready to raise and stir up their company, namely to go fourth and mourn, or their company of mourners. And the reason is twofold, why they are or may be said to raise up their company of mourners.  
First, Because those solemn mourners were usually a great many, they were a company, a Chorus or a Choir, making a doleful lamentation; and so when they were to mourn, they called together or raised up their company of mourners. And the word [raised] is proper for a second reason, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because in such mournings, it was customed to rise up very early, or early to raise up one another. As David speaking of musical rejoicing, Psal. 108.2. saith, Awake psaltery and harp, I myself will awake early; The Hebrew is very emphatical in that place, word for word thus, I my self will awaken the morning; as if he should say, 

Praeficae dicehantur apud veteres, quae adhiberi solerunt uneri, mercede conductae, ut & flerent & fortia sacta laudarent. Nonius Marcel.  
Quae praeficeretur aneillis quem, admodum lamentarentur praefica est dicta, Varro. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. l. 3. de Bel. jud. c. 15.   the morning shall not awaken me, but I will awaken the morning, the morning shall not find me sleeping, but I will be up first and call up the morning. So those mourners used to awake early in the morning, or rather to awaken the morning; and they had one woman whom they called (Praefica) the leader, the first or the chief of the choir and company of mourners (plangendi Magistra) whose office it was to call up and bring on the rest. It appears in the Gospel of Matthew, that the Jews (in those times) used to call in music to their mournings: For when Christ came to the Ruler's house whose daughter was dead, the Text saith, He saw the minstrels and the people making a noise, (Mat. 9.23.) And Josephus relating the story of his own supposed death, shows how all the City of Jerusalem continued a mourning for him thirty days. And he adds, directly to this point, That many musicians were hired, for reward, to lead those songs, or direct the solemnity of those lamentations.  
This exposition (upon the supposition of alluding to that custom in mourning, and the allowance of those significations of the word Leviathan) hath a clear and a fair sense, respecting the series of the Text: Job having so far poured out a curse upon and lamented his night, he (as it were) calls for those to finish and conclude it, who traded in such kind of curses, and who were skilled in lamentations.  
There is an objection against this, taken from the Grammatical regimen or construction of the Original. The Hebrew word (
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mos est Scripturae ut saepe cum agitur de actionibus cantandi, lugendi & etiam ardentèr amandi rem aliquam nominibus masculis verba saemini●● goneris jungantur, vel assixis saemineis mascalina nomina afficiantur, ut excellentia illius actionis indicetur, quia mulieres in hujusmodi actionibus excellunt, Boldu●, in loc.  who are ready) is of the Masculine gender, and the Pronoune relating to it, (Leviathan) their mourning, is of the Feminine gender, so that here seems to be a fault in Grammar, if we expound it thus, their mourning, or their company of mourners.  
To this we may give a double answer.  
First, That such changes of one Gender for another, are frequently observed in Scripture by the learned in the Originals.  
Secondly, The relative word is conjectured to be put in the Feminine gender, because women were most usually called forth to that work of mourning. And it is further observable, that where the Scripture speaks of those actions of mourning or rejoicing, or loving, which are works of affection, it useth to ascribe them to women rather than to men, because they are quicker in affection, and fail: of affection than men, and so more ready to act or express such joys or sorrows than men are.  
For the close of this point, I shall add the apprehension of a learned Expositor, 
Sanctius.  who taking the words in this last sense, as referring to those solemn mournings, yet conceive that the word Leviathan must stand here in the letter; not as if Job had any intendment to speak of the fish Leviathan, or to allude to fishing for Leviathan: but either because Heathens in those execrations, did invoke or provoke Leviathan, 
In execrationibus illa communitèr adhibentur, quae horribilia sunt, qu eque hominibus metum ac terrorem incutiunt: In aquatilibus nihil audimus horribilius Leviathan, Sanct in loc. Carmen illud dicebatur Leviathan quemadmodum multa ca●mina abijs sumpserunt nomen de quibus institus sunt. Idem.  that is the Devil. Or because in those solemn songs of lamentation, Leviathan was a word much used, or Leviathan was the first word of some of those lamenting songs; For in execrations, strange, uncouth, dreadful words were purposely used, the more to affect and astonish the hearers: Now there is no word more dreadful than Leviathan, whether we take it for that sea-monster the Whale, or for that Hell-monster the Devil. And so the meaning is this; Let them curse it who curse the day, who are ready to raise up Leviathan, that is, Let those mourners, who sing that most passionate song of mourning, which begins with or is entitled Leviathan. It is ordinary among us, to call for a song, or to call a song by the general subject matter of it, or by the first word of it. And so, many books of Scripture have their names in the Hebrew from the first word, as the book of Genesis, is called Beresith, or In the beginning. And Exodus, Veele semoth, (that is,) And these are the names: because both begin with those words in the Hebrew. So the song which was the form of those Lamentations, might be called Leviathan, because (saith this Author) it began with that word; and he allegeth a proverbial tradition for it out of Mariana, which he had received from a Jew, that it was forbidden upon the Feast-day to raise up Leviathan; That is, they might not take up that execratory song which beginneth with Leviathan. I only present this opinion, because it suits with and illustrates the former notion of solemn mourning.  
Thus I have with as much speed and clearness as I could, given you the meaning of these words. That which favours their sense most, who keep to the word Leviathan, is, that this book speaks afterward of Leviathan, to show the power of the creator, in that powerful creature. And I find the very same phrase of raising or stirring up Leviathan, used in that place, chap. 41. ver. 10. None is so fierce that dare stir (or raise) him up. The Hebrew word which there we translate, stir, in this third chapter is translated, raise Leviathan. Yet I rather incline to the latter exposition respecting mourning, both because it hath the authority of our English Bible to countenance it, our Translators putting mourning in the Text and Leviathan in the margin; As also, because it carries a clearer correspondence and agreement, both with Antecedents and consequents, both with the matter and with the frame of Jobs complaint and curse in this chapter.  
Taking the words in this sense, that Job calls to have his night cursed in such a solemn manner, as those hired mourners used to lament and bewail the days of humane calamities, we may observe, First,  
That hope of profit will turn some spirits into any posture. Lamenting and mourning is an unpleasant work, but profit and reward sweetens and makes it pleasant. Some men will be in any action so they may get by it, they will mourn for hire, and curse for hire; So did Balaam. Balaam was sent for to curse the people of God, Numb. 22. He made many delays, and seemingly conscientious scruples, yet at last he go●s about the work, as black and bad as it was. But what overcame him, and answered all his doubts about the undertaking of such a work? The Text in Peter resolves us, he loved the wages of unrighteousness. He that loves wages, will quickly love any work, which brings in wages. Upon the stage you might have any passion for your money: Joy and sorrow, love and hatred, all acted and personated (beyond the personal temper or occasions of the men) merely for reward; And (which is the highest argument of a mercenary spirit) some act holiness for hire, and are godly for outward gain.  
Secondly, In that Job calls others to mourn over and condole that night. Observe,  
That some troubles exceed our own sorrows; And we may want the eyes and tongues of others to express them by. My heart (saith Job) is not large enough, and I have not art enough to act, much less to aggravate my own afflictions; let them do it whose profession and practise it is, to curse the day. Sometimes the mercies which we receive, and the joy that the soul conceives, is more than we can express or be thankful enough for: and then we send to others, both private Christians and whole Congregations, desiring them to help us, to lend us their hearts and their tongues, their affections and their voices in that Angelical work, the praises of our God. Let them bless God who bless the day, (who are versed in days and duties of thanksgiving) who are ready to raise up their rejoicings. David saith, Come and hear all ye that fear God, and I will declare what he hath done for my soul, Psal. 66.16. He had not told them what God had done for his soul, but to gain the help of their souls in praising God, for what he had done.  
Sometime also a Christian is so engaged in prayer for the obtaining of a mercy, and finds his heart so much below his suit, that he calls out to all those, who have any holy skill in praying, pray for me, pray with me, the business is too big for me alone. How earnestly doth Paul beg prayers, Now I beseech you brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in prayers to God for me; that I may be delivered, etc. Rom. 15.30.  
As it is thus in praying and rejoicing, so it may be in mourning and in sorrowing; And troubles are very deep when they exceed our own sorrows, as mercies are very great when they are beyond our own praises: We in this Nation have cause to fear such troubles, even such, as may cause us to invite the hearts and spirits, the bowels and compassions of all the Christians in the world to come and lament over us: we may be forced to send not only for the Husbandman, those plaine-hearted mourners, but for those also who are skilful in lamentations; such as Jeremy, to set a song in the highest strains of lamentation, for the bewailing of our troubles, And say, let such lament our day as lamented Jerusalem, let such lament it, as have lately lamented Germany, such as now lament the ruins and desolations of Ireland.  Verse 9 
Let the Stars of the twilight thereof be dark, let it look for light, but have none, neither let it see the dawning of the day.  
This is the last part of the curse which Job passeth upon his night: Let the Stars of the twilight thereof be dark. Some comforts of the night are natural, others are accidental. Job in the former verses wishes away the accidental comforts; The meeting of friends, and the voice of music: In this verse, he removes the natural comforts of the night, which are two. First, The present light of the Stars. Secondly, The expected light of the Sun.  
The first comfort of the night is, that though it be dark by the absence of the Sun, yet there is some light by the presence and shining of the Stars: And it is a greater comfort in the night, to remember, that though now I have no light but from a glimmering Star, yet shortly the light of the glorious Sun will shine upon me. But in how dark a condition is the night, when the Sun is gone and the Stars too; when the Stars are clouded from shining, and the Sun stayed from rising. This Job wishes as the state of that night, Let the Stars thereof be dark, yea let it have no hope to see the Sun, that is, let it be an everlasting night.  
Let the Stars of the twilight thereof be dark.] By twilight, we are to understand the beginning of the night, or the evening when the Stars first appear; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crepusculum est tam verspertinu● qua● matutinum.  the word signifieth both twi-lights, the twilight of the evening, and the twilight of the morning. The Stars of the twilight, are those resplendent Stars (so much observed by Astronomers and observable by the Vulgar) which shine in the evening and the morning.  
When Job would have these Stars of the twilight to be dark, Heat once takes away a threefold benefit from the night. First, These Stars are a great ornament to the night; What a glorious spectacle is it, to see the canopy of Heaven bespangled with the Stars, as a garment set with Studs or O's of Gold? Secondly, The Stars are a great delight and comfort in the night. Thirdly, The Stars are for direction, and as guides in the night. Hence Seamen and Travellers mourn when they cannot see the Stars. The Stars are the Mariners guide in the night: While his hand is upon the helm, his eye is toward Heaven, and in the Heavens his eye is upon the site and motion of the Stars. The woeful condition of those Seamen in the storm is thus expressed, Acts 27.20. Now when for many days neither Sun nor Star had appeared. When Seamen feel a storm in the night, and cannot see a Star in the night, their case is almost desperate: Though the light of a Star be little, yet the benefit is very great.  
Let it look for light, but have none.] The Hebrew is, Let it look for light, and none, which is an usual Illeipsis, we supply the word (have;) Let it look for light and have none.  
Let it look for light.] He putteth that in to aggravate the sorrow of that night. I would have this night expect the light, let it wait and look for it earnestly, but let it have none; let it be full of hopes, but empty of enjoyments. Let that night know no succession of a day; whereas usually the Sun goes and returns, it sets and rises, now let it go and not return, let it set and never rise again.  Neither let it see the dawning of the day. 
He doth not only wish away, full, clear and perfect light, but the dawning of the day, which is imperfect light, let not so much as the beginning or first moment of a morning succeed that night. 
Eam noctem ne subsequatur d●es, ne aurora quidem.  The words in the Original are, Let it not see the eyelids of the morning: It is a very elegant expression, noting the firstbreakings of light, when the Sun peeps above the Horizon, which Poets call the Rays of light, streams of light, or the wings of the morning; As our Lord Christ the Sun of righteousness, is said to rise with healing in his wings, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primus albicantis aurorae splendour, quem alij poetae radios capillos, pennas aurorae dicunt.  
Sunt palpebrae aurorae radij qui sub aurorā emicare solent. Mercer.   (Mal. 4.2.) So the eyelids of the morning, alluding to the Sun which is the eye of Heaven, and when the day dawneth, the eyelids of Heaven open, the Sun awakens and looks out: Even as when a man awakes first, his eyelids open; These rays of the Sun are compared to eyelids, because like the eyelids they twincle or move continually, darting themselves forth into the air and upon the earth.  
In that Job forbids the Starlight, and would take away the hope of Sun-light from that night; Observe first,  
That in sad times small comforts may pass for great mercies. In the day time, no man looks after the Stars: Starlight is not valued, while Sun-light is enjoyed: but in the night a Star is a welcome sight. He that is full (saith Solomon) despiseth the honeycomb, but to the hungry soul every bitter thing is sweet. When a man is hungry and wants, a little is pleasant to him; as our proverb hath it, 
Artaxerxes penè siti pereunte, cum aquam ebihisset sorditan, quaesivit ab eo Eunuabus ecquid non plurimum molestiae hoc potu sensisset? Respondet rex, nunquam ita suaviter se vel venum bibisse vel aquam puniss ●●am. Pez●l Mellif. Histor p. 1.  Half a loaf is better than none. A great Emperor once drank puddle-water with more delight (he professed) then ever he had done the most delicious wines. Sad times and hardship make that pleasant and very acceptable, which in plenty we slight and pass by. Hence it follows, That the removing of small comforts in sad times, are great afflictions: If Stars (which have but little light) be taken from the night, a great affliction is added to the night. Some can lose more than another man's all, and yet feel it not, yet think they have lost nothing. We are not troubled at the loss of small things when we enjoy greater; But when all we have are small, than any thing we lose is great. As in nathan's Parable, (2 Sam. 12.) when the poor man having lost but one Lamb had lost all, he complains greatly.  
Secondly, Job saith, Let it look for light but have none, There is much in that: He doth not say, Let this night have no light, but, let it look for light and have none. From this we may observe,  
That the want of that afflicteth us most, which we expect most. If the night (that is man in the night) did not expect and look for light, it would not be much troubled with the absence of light. To lose our expectation, is more than the loss of the thing expected. It is said of Siseras' mother (Judg. 5.28.) when her son was upon that expedition against the people of God, that she looked out at a window, and cried through the lattesse, why is his chariot so long in coming? why tarry the wheels of his chariot? She looked for a victorious success and rich spoils, for her wise Ladies answered her, yea she returned answer to herself; Have they not sped, have they not divided the prey? to every man a damsel or two, to Sisera a prey of divers colours, etc. This cut her to the heart, that she looked for great booty, and reckoned upon a victory, when Sisera was fast nailed through the temples, never to return.  
That man is greatly burdened, from whom others expect much, but he who expects much, is in danger to be more burdened. Therefore David prays, Psal. 119.116. Let me not be ashamed of my hope. As shame arises from doing a thing against known light and common principles, so also from losing or suffering a thing against known hope and common expectation. It is noted as an aggravation of that people's affliction in the Prophet, We looked for peace and behold no good came, and for a time of health, and behold trouble, Jer. 8.15. For a people to be in expectation of some great mercy, doubles the sorrow of their miscarriage: Now in these times, we being in our night of trouble, and (as it were) looking when day will break, when our peace will return, when truth will prevail and be settled, when error and the abettors of it shall be overthrown. How would it augment our sorrows, if we looking for these mercies should not have them? As it is a greater affliction to be miserable when we have been happy, so when we have long hoped to be happy. God expresses himself as much troubled, when he loses his expectation from us: It provokes the Spirit of God to anger against us, when he looks for the fruits of his care and love in our obedience and findeth none, (Isa. 5.) God looked that his vineyard should have brought forth grapes, and it brought forth wild grapes. He looked for judgement, and behold oppression, for righteousness and behold a cry: This disapoointment provoked the Lord to lay his vineyard waste. So in the Gospel, when Christ cometh to the figtree three years, seeking or looking for fruit and findeth none. What then? Cut it down saith Christ, he is very angry thus missing his expectation. Now, as it provokes the anger of God to come looking upon man, his creature for duty and finds none; so it doth likewise exceedingly grieve the spirit of man, when he looks to God for mercy and finds none; And how just is it that God should cross our expectation, when we so often cross his. No marvel if we look for light and behold darkness, for peace and behold trouble, for success and behold disappointments: Whenas God looks among us for repentance and behold presumption, for faith and behold unbelief, for patience and behold complaining, for reformation and behold backsliding, for fruit and behold barrenness or but leaves.  
Fourthly, He saith, Let it not see the dawning of the day, that is, let it be quite out of hope ever to receive any light, therefore let it not see so much as a glimpse of light. It is the strongest denial of the whole, to deny the least or the first part: As when the Apostle would have us abstain from all evil, he exhorts to abstain from the appearance of evil, (1 Thes. 5.) So here when Job would put his night quite out of hope to see a day, he saith, Let it not see (so much as) the dawning (that is, the least appearance) of the day. And this as it is the last, so the heaviest sentence upon his night. Observe then, That  
A hopeless condition is the worst condition of all other. Let a night be never so dark, never so tempestuous, yet the hope of a morning is a mercy and a light. A man will bear any heaviness, when he can say as David, Heaviness may endure for a night, but joy cometh in the morning. Solomon tells us, that the hope deferred makes the heart sick, Prov. 13.12. How sick then are they who are hopeless, or who have quite lost their hope? Everlastingness is the head of the arrow, the sting and poison of all miseries; it is indeed the sting of Hell: that Hell is such a night as never shall see the dawning of the day, hath more torment and pain in it then all the pains in Hell. As the punishment of loss in Hell pinches more than the punishment of sense, so in the loss this pinches most that the loss is irrecoverable: They are deprived of the glory of God, and shall never see the least ray of it for ever. They are in darkness, and they have no hope of light at all for ever.  
As that which makes Heaven so full of joy, is, that Heaven is above all fear, so that which makes Hell so full of terror, is, that Hell is below all hope: Heaven is a day which shall never see any approaches of the night, and Hell is a night that shall never see any dawnings of the day. So, proportionably in any affliction of this life to be hopeless of deliverance, to say it shall never end, I am in such a night as shall have no day, no not the dawning of a day, this is the utmost evil, the extremity of affliction.  
So much concerning the curse itself which Job poured out with so much passion, both against the day of his birth and the night of his conception. We shall now here see the reason of this passion in the words which follow.   
JOB 3.10, 11, 12, 13. 
Verse 10. Because it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes.  
Why died I not from the womb? why did I not give up the ghost when I came out of the belly?  
Why did the knees prevent me? or why the breasts, that I should suck?  
For now should I have lain still, and been quiet, I should have slept; then had I been at rest.  
WE are now come to the second general part of this Chapter. You may remember, the whole was divided into three Sections. The first showed us the curse which Job poured out upon his day. The second, the cause or ground of that curse. And the third, a vehement expostulation about the continuance of his life and the lengthening of his days.  
We have heard the curse opened already in the nine former verses: Now followeth the cause of the curse. job gives an account or reason of his passion: If any should check him with, why dost thou thus breath out complaints against the day of thy birth? why dost thou write such bitter things against the night of thy conception? He answereth as David did his brethren in another case, 1 Sam. 17. Why, what have I done or spoken, Is there not a cause? Or as jonah when God reproves him about his passion for the withered gourd, Dost thou well to be angry? jonah replies, Yes, I do well to be angry even unto death, chap. 49. So saith job here to any that should rebuke him, with, do you well to be thus angry with your day? Yes, I do well to be angry with my day, and I show you why, because it shut not up the doors of my mother's womb, etc.  
The reason or the argument stands thus. There is cause I should curse that day and that night, which not hindering my conception or my birth, brought me forth upon the stage of the world, to act a part in all these sorrows: But the day and the night did not hinder my conception or my birth, therefore I have cause, I have reason enough to break out in such complaints and curse them. I do it, because these shut not up the doors of my mother's womb. This is the argument or reason by which he defends his passion: and this argument will be found to have more passion in it then reason, if we examine it to the bottom. For he complains of that as the cause, which was not the cause of his troubles: what did the night or the day, that he thus chargeth them? They had no efficiency in bringing those evils upon him, circumstances are not causes; Effects are produced in time, but time doth not produce effects. Only this we may say to help it, he doth not curse the day, as if it could have shut the doors of his mother's womb, but because on that day those doors were not shut.  
But leaving the reason of his speech, we will consider the sense of it.  
The Hebrew word for word is thus rendered, Because it shut not up the doors of my belly. 
Quia non conclusit portas maxillarum mearum, quae sunt ostia ventris.  And that the Chaldee Paraphrast renders thus by way of explanation, Because it did not shut up the doors of my lips; the mouth (saith he) being (as it were) the door or the inlet to the belly or stomach, every thing goeth in by that door; and so he carries the sense thus, let that night be cursed because it did not stop my breath, and so make an end of me; The Septuagint hath it thus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept.  because it shut not up [the doors of my Mother's belly,] which answers our translation, the doors of my mother's womb. Mr. Broughton to the same sense, because it shut not up the door of the belly that did bear me, that is, my mother's belly.  
I shall in silence pass over that secret or mystery in nature, which may be the ground of this expression. There are two secrets in Divinity, which are the grounds of it, and of them I shall speak.  
The first is this, When God lays that affliction of barrenness upon the woman, he according to the phrase of Scripture, is said to shut up the womb; And when he sendeth the blessing of fruitfulness, he is said to open the womb. We have both, Gen. 20.18. When Abimelech had taken Sarah Abraham's wife, the Lord fast closed up all the wombs of the house of Abimelech. The meaning of it is this, he made all the women barren, or withheld the blessing of conception; The Jewish Expositors render the meaning in the very words of this Text, that the Lord had shut up all the doors of the wombs of the house of Abimelech. And so likewise for fruitfulness, God is said to open the womb, as Gen. 29.31. And when the Lord saw that Leah was hated, he opened her womb, but Rachel was barren. Then, to shut the doors of the womb, notes the power of God in denying, and to open those doors, the blessing of God in giving conception and making fruitful.  
Secondly, It may refer to the birth: for, there must be an opening of those doors and that by an Almighty power, for production as well as for conception; And therefore David, (Psal. 22.9.) ascribes it to the Lord, Lord thou art he who tookest me out of my mother's womb. It was not the Midwife did it, It was not the women's help that stood about his mother, but Lord thou didst it; The hand of God only is able to open that door and let man into the world; Unless he (as we may so speak) turn the key, the poor infant must for ever lie in prison, and make his mother's womb his grave.  
In either or both these respects Job here speaks against the night, because it shut not up the doors of his mother's womb, to stop his conception, or stay him in the birth: For then, either he had not been, or he had not been brought forth as the subject of all those calamities. Hence observe, first  
That fruitfulness or conception is the especial work and blessing of God: God carries the key of the womb in his own hand. From him we receive life and breath, (Acts 17.25.) yea in his book are all our members written, which in continuance were fashioned, when as yet there was none of them: We are fearfully and wonderfully made, Our substance is not hid from God, when we are made in secret, and curiously wrought in the lowest parts of the earth. As the holy Ghost admirably and most elegantly describes the conception and formation of man in the womb, Psal. 139.14, 15, 16.  
There are four keys of nature, all kept in the hand of God.  
First, The key of the Rain. The clouds cannot open themselves, the floodgates of Heaven cannot be unlocked, nor those sluices opened to let down a drop of rain, until God turn the key, Deut. 28.12. The Lord shall open unto thee his good treasure, the Heaven to give the rain unto thy land in his season.  
Secondly, The key of Nutrition, or of Food, Psal. 145.16. Thou openest thine hand and satisfiest the desire of every living thing. The strength of the creature is shut up in the hand of God, and until he unlock his hand, the creatures cannot strengthen or nourish us, though we have our houses and our hands full of them.  
Thirdly, The key of the Grave, Eze. 37.13. I will open your graves and cause you to come out of your graves. We are so fast locked up in death, that all the power in the world is not able to release us, till God speak the word and turn the key of the graves-doore. That place in Ezekiel is meant (I know) of a civil death: But it is as true of natural death, And the argument is stronger for it; If when a Nation (as the nation of the Jews than did) lies in the grave of bondage and captivity, no man can unlock that door without the key of God's special providence; much less can any hand or power but his, open the door and bring us out of the grave of our corporal dissolution.  
There is this fourth key belonging to the door spoken of in the Text, the door of the womb: Which was shadowed in that ceremonial law among the Jews, of giving their firstborn unto God, as a thankful acknowledgement, that the beginning of all propagation and increase was from him. Further observe,  
That our birth and production is the special work of God. Thou art he that tookest me out of my mother's womb (saith David,) And he apprehended the power of God so great in his natural birth, that he from thence takes an argument to strengthen his faith, that God could do any other thing for him, how hard soever. He knew he could never be in such straits, but the power of God could deliver him, when he once remembered that it was God who took him out of his mother's womb: For in the words immediately foregoing, he bringeth in his enemies laughing at, yea reproaching him and saying; He trusted in God that he would deliver him, let him deliver him seeing he delighted in him; They jeer him with his God, let him deliver him. David answers, What do ye think God cannot deliver me. Lord (saith he) thou art he that tookest me out of my mother's womb. Can I ever be in such straits as I was then, can I ever be in a more helpless condition? Can I ever be in more need of an Almighty help, then when I was struggling to get into the world? There is more of the power of God put forth in bringing a poor infant into the world, then in bringing him out of any trouble or strait he can fall into, in his travels through the world; And hence the great deliverances of a people from danger, and their reformations from error are called a birth, as King Hezekiah speaks in his message to Isaiah, 2 King. 19.4. The children are come to the birth and there is no strength to bring forth. As if he had said, great things are now attempted, but nothing can be perfected; great troubles are discovered, but we cannot be delivered by any humane power or policy; Therefore lift up a prayer for the remnant that is left. Every new deliverance and reformation of a Church is a new-birth of that Church. Who hath heard such a thing? who hath seen such things? shall the earth be made to bring forth in one day? or shall a Nation be borne at once? for assoon as Zion travailed, she brought forth her children. That is, Zions mercies were speedily and suddenly obtained. She uses to have long travail and many throes, but now the mighty power of God opened the door of the womb, a door of hope, and Zion was easily delivered of a manchild, A glorious mercy, Isai, 66.8. You see how the holy Ghost parallels the working of great things for the Church, to the travail of a woman; whose infant sticks in the birth, if God suspend his help, but if he open the door by a hand of gracious providence, she brings forth, Even before she travails, (as the same Prophet speaks,) and before she is in pain she is delivered. I have adventured to lengthen out this notion somewhat further than that hint in the Text doth well bear, only because we being a people now in strong travail, and wanting strength to bring forth, may be directed to consider whose hand holds the key which opens the womb of Nations as well as persons, and at the turning of whose hand, we shall quickly be delivered; and being delivered, we shall quickly forget all our pains and pangs, for joy that a manchild, such a masculine blessing is borne into the world. But the Text goes on still in tears. As follows, Nor hid sorrow from mine eyes.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word which we translate sorrow, signifies more properly labour and weariness, or the weariness that doth arise from labour, and so from thence it is translated to signify any kind of sorrow or trouble.  
Because it hid not sorrow from mine eyes.] By the hiding of sorrow from his eyes, he noteth only thus much, that he should have been delivered from the sense and experience of sorrow. He had missed those evils which he met with, since his coming into the world, if those doors being shut, had shut him out of the world. When sorrow is hid from our eyes, than all evil is removed, as in that speech, (Isai. 65.16.) Because the former troubles are forgotten, because they are hidden from mine eyes, that is, as if he had said, we fear no trouble, no danger, no evil hangs over out heads, now the former evils are forgotten, they are hidden from mine eyes, As we use to say of great dangers, that they are imminent dangers, they hang over our heads, or hang before our eyes, because they lie so near and are in such a readiness to oppress and fall upon us.  
Now when Job subjoineth sorrow to his birth, as if assoon as ever the doors were open for him to step into the world, the first object he met with was trouble, and he was saluted by sorrow as soon as ever he saw the light. Observe,  
That man is borne to sorrow. He sees sorrow the first thing he sees. Sorrow is his first acquaintance. The connection is very close, Because it shut not up the doors of the womb, nor hid sorrow from mine eyes. Eliphaz tells us, (chap. 5.7.) That man is borne unto trouble, as the sparks fly upward. He is born to it, the expression implies that trouble & sorrow take hold of us, or we enter upon and take hold of trouble, assoon as ever we enter upon the world, we are borne to them, trouble and sorrow are a man's inheritance; as an heir is borne to his land or estate. Man hath a right to those troubles, they are his birthright, and all his birthright by nature; and assoon as ever he is borne, he takes possession of sorrow, or sorrow possesses him. Many a man is borne to riches and a great estate, but he stayeth a great while for the possession of them; man is borne to trouble, and he enters upon that assoon as ever he enters the world; sorrow is not his inheritance in reversion, but in possession; Even as the sparks fly upward, that explains it to be so, as the sons of the Coal, (so the Hebrew) that is, sparks assoon as ever they are borne out of the coal fly upward, and are presently ascending; so is man tending unto trouble. Few and evil have the days of the years of my life been, saith Jacob, (Gen. 47.9.) How few soever they have been, they have been evil: if his life had been but one day, that had been an evil day. If his life had not been lengthened to the least number of days, yet his evils had multiplied to a number: in few hours we have many sorrows.  
Some make the infant's tears a presage of these sorrows, as if he wept to think upon what a shore of trouble he is landed: Or rather into what a Sea of storms he is launching, when he comes into the world; such storms as he shall never be fully quit of, till he is harboured in his grave. Wherefore as the Angel said unto the woman, Luk. 24.5. Why seek ye the living among the dead? So I may say to you, why seek ye peace in a land of trouble, and joy in a land of sorrow? These are reserved for us in our country which is above, expect them not here, for this is not your rest.  
Secondly, We may note from this expression, Nor hid sorrow from mine eyes.  
That the sight of the eye wounds the heart. He doth not say, and hid trouble from my soul, or trouble from my spirit, but hid sorrow from mine eyes. It is a proverbial speech among us, What the eye sees not, the heart grieves not. And when the Lord would show how he was moved with the sufferings and knew the sorrows of his people in Egypt, he doubles it upon this sense, I have seen, I have seen, or I have surely seen the affliction of my people, Exod. 3.7. Your sorrows are not hid from mine eyes. Mine eye affects my heart, saith the Prophet Jeremy, Lam. 3.51. That is, mine eye afflicts my heart. While Jeremy went about the City, and saw so many woeful spectacles in the ruin and captivity of his people, that sight smote him to the heart. It is said, that when Christ came to Jerusalem and beheld the City, he wept over it, Luk. 19.41. And for the sorrow of repentance, the sight of the eye hath a great influence upon the heart, They shall look on me whom they have pierced, and they shall mourn, etc. Zach. 12.10. As the eye doth affect, or rather infect the heart with sin, from sin-occasioning objects; a sin that is in the eye will be presently at the heart, which caused Job to say, (Chap. 31.1.) I made a covenant with mine eyes, why then should I think upon a maid? He meaneth, sinfully to lust after her; as if he had said, there is a quick, a speedy passage from the eye to the heart, though in the fabric of the body there seems a great distance between them: Therefore I have made a covenant with my eyes to avoid occasions of sin, lest mine eyes should pollute my heart with motions unto sin. And as it is in pleasure-provoking objects, that which is a pleasure to the eye, will presently be a pleasure to the heart, a refreshing to our spirits: And that pleasure which shall last for evermore in Heaven, is from a vision that shall last for ever. Joy shall for ever be before the eye, and therefore joy shall for ever fill the heart. The joy of Heaven consists in vision, in seeing God as he is, (1 Joh. 3.2.) or in seeing face to face, (1 Cor. 13.12.) which is the vision beatifical. So likewise there is an afflicting vision. The eye affects the heart with sorrow-occasioning objects, if sorrow be in the eye, it will not stay long from the heart. Hence when Sarah-abrahams' wife was dead, Abraham thus bespeaks the people among whom he dwelled, If it be your mind that I should bury my dead out of my sight, etc. (Gen. 23.8.) It did afflict the heart of Abraham with sorrow, to see the body of his deceased wife, or the coffin wherein she lay, whom he had so entirely loved, therefore bury her out of my sight. It is very observable, that when Joseph would do somewhat purposely to afflict and touch the heart of his brethren with more remorse for their former unkindness unto him, the history saith, (Gen. 42.24) that he took from them Simeon, and bound him before their eyes; He heard them in their private conference, whisper one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear, therefore is this distress come upon us. When Joseph perceived their consciences began thus to work, he resolves to give them a pill at their eyes, (even a doleful spectacle, yet the lively picture of their dealing with him) to make their consciences work faster, with godly sorrow: He took from them Simeon, and bound him before their eyes. And Judah when he pleadeth afterward, chap. 44. for the carrying back of Benjamin, you know what a pathetical oration he makes; O, saith he, do not detain Benjamin, for when I come to thy servant my father, and the lad be not with us, (seeing that his life is bound up in the lads life) It shall come to pass, that when he seeth that the lad is not with us, he will die, ver. 30, 31. That very sight will kill my father: and for me to see my father die, will be death to me also; For so he concludes, ver. 34. How shall I go to my father and the lad be not with me, lest peradventure I see the evil that shall come upon my father. Oh (saith he) let me carry him back, my father will die if he see not the lad, and so shall I, if I see the evil that shall come upon my father; he knew that sight would be as a sword to his heart and as a dagger in his bowels. The Lord threatens his people thus in case of disobedience, Deut. 28.31. Thine Ox shall be slain before thine eyes, thine Ass shall be violently taken away from before thy face. Thy sons and thy daughters shall be given to another people, etc. So that thou shalt be mad for the sight of thine eyes which thou shalt see, ver. 34. and ver. 67. he shows what convulsions and divisions of spirit, the visions of the eye would bring upon them. In the morning thou shalt say, would God it were Even, and at Even thou shalt say would God it were morning, for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see. The fear of the heart and the sight of the eye are nearly joined. The sight of the eye caused the fear of the heart, and both were as concauses of those distracting thoughts and wishes of hastening the morning to the evening, and again suddenly reducing back the evening to the morning. Unless sorrow be hid from the eyes, it can hardly be kept from the heart. It is an usual custom if a man be but let blood, to bid him turn away his head if he be faint-hearted, for the sight of his blood will make his heart faint; And so from more ghastly spectacles, men commonly turn away their faces, etc. Which is to hide sorrow from their eyes. It follows, Why died I not from the womb? why did not I give up the ghost when I came out of the belly? why did the knees prevent me, etc.  
These two verses contain a further aggravation of the former reason by three other steps. Before he spoke against his conception and his birth, now, Why died I not from the womb? As if he had said, though I were conceived, and secondly though I were borne, yet why did not I make my cradle, my grave, or my first swaddling clothes, my winding sheet; though I were borne, yet why did not I die so soon as ever I was borne? why died I not from the womb? why gave I not up the ghost when I came out of the belly? Having received the discourtesy of a birth, death would have been a favour: It had been best for me, not to have been borne, and next best to have died quickly or assoon as I was borne; that's the meaning in general of the 11, and 12th, verses. But I shall a little examine and enlighten the particular expressions.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Why did not I give up the ghost?] The Hebrew is but one word, which costs us five in English, I give up the ghost, the word signifieth, that last act of those who are in the agony of death; In the Greek and Latin that act is expressed by one word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Expiravit. Lenitèr mortuus est, sine morbo & dolore diuturniore: quando quis sacile moritur, ita ut non diu decumbat.  Luk. 23.46. Where it is said, that Christ gave up the ghost. The word is conceived to note a willing cheerful resignation of ourselves in death, a dying without much reluctance or resistance, a being active in death rather than passive, we call it well a giving up the ghost. Some apply it only to the death of the godly, (as Gen. 25.8. of Abraham, etc.) whose lives are not violently snatched from them, but willingly surrendered. When a godly man dies a violent death, he doth not die violently: Whereas a wicked man dies violently, when he dies naturally: and though sometimes (being weary of his life, or despairing of relief) he drives out his ghost, yet in a strict sense he never gives up the ghost. It is said to the wicked rich man in the Gospel, (Luk. 12.20.) Thou fool, this night shall thy soul be required of thee, demanded indeed, but O how unwillingly doth the rich man pay this natural debt, who is so able to pay all civil debts. Yet it must be confessed that we find the word often used promiscuously, applied as well to the death of the wicked as of the godly; To Ishmael, (Gen. 25.8.) as well as Abraham, to Annanias and Saphira, Acts 5.10. Yea it is applied to the death of any or all living things, Gen. 7.21. And all flesh died that moved upon the earth, both of fowl, and of cattle; and of beasts, and of every creeping thing that creepeth upon the earth, and every man.  
Then again, If I had not so much favour to die assoon as ever I came from the womb, or to die in the very birth; yet, Why did the knees prevent me? or the breasts that I should suck?  
Here are two steps aggravating the cause of his curse against his day. If I had not been borne dead saith Job, or died naturally assoon as I was borne, yet why was I not left to perish? I should have died quickly, if they had let me alone, though I were born alive into the world; that is the meaning of those words, Why did the knees prevent me? why was there any care taken of me? why did the Midwife and the Assistant women take me upon their knees? why did they wash me, swath me and bind me up? If they had not been so kind, it had been a kindness unto me, if they had spared their labour, they had done me a favour; If they had omitted their care, how many cares had I escaped?  
Why did the knees prevent me? or (which is a further step and the fifth step by which this speech ascends) why the breasts that I should suck? As if he had said, If they would needs be so favourable as to take me up upon the knee, to wash me, to bind me up and clothe me, yet why was the breast presented to me? why was I laid to the breast? If they had kept me from sucking the breast, I should have sucked but little breath; I had died quickly.  
So that in these words there are five gradations by which Job aggravateth the cause of this curse against his day. First, Because he was conceived. Secondly, Because the door was opened for him to be borne. Thirdly, Because being borne, he did not presently give up the ghost, or die assoon as he came into the world. Fourthly, Because there was so much care taken for him, as to take him upon the knee, and bind him up. Fifthly, Because there was a breast provided, and paps for him to suck: If any of these latter acts had been neglected, Job had died, and so escaped all these ensuing troubles of his life, sorrow had been hidden from his eyes.  
And it is observed (especially in these latter acts of this gradation) that Job alludes to the custom of those times, wherein unnatural women left their children upon the cold earth, naked and helpless, assoon as they were borne: or casting them out, expose them to misery, or the casual nursery of nature lent them by beasts, more merciful than those beastly mothers, who would not afford them knees to prevent, nor breasts to give them suck. As in that place, Ezek. 16.4, 5. the woeful condition of such an infant is expressed, to shadow out the sinfully polluted and woefuly helpless estate of that people, and of all people by nature, till the Lord prevents them by the knees of free grace, and suckles them with the breasts of his consolation. Thy father was an Amorite, and thy mother an Hittite, (of a barbarous people, and what then?) In the day thou wast borne, thy navel was not cut, neither waist thou washed in water, thou wast not salted at all nor swaddled at all, none eye pitied thee to do any of these unto thee, but thou wast cast out in the open field, to the loathing of thy person in the day that thou wast borne. 
Parabolae non sumuntur nisi ab his qu●e crebrò & de more fiunt.  Now this is a certain rule, that such parabolical and allegorical Scriptures are grounded upon known customs and things in use; It is certain there were some so unnatural to their infants, that they would bestow no care upon them when they were borne, neither wash nor cleanse nor bind them up, but cast them out, (as the Prophet speaks) to the loathing of their persons. 

Levana dea pro levandis è terra insantib●s, August. de Civit. Dei. l. 4. c▪ 11.  
Thebanorum lex de non exponendis infantibus, Apud Aelian. de Var. Hist. l. 11.   The Heathen Romans had a special goddess or deity, whose name imported her care and office, that children when they were borne, should be taken up from the earth and set upon the knee. And for the preventing of this unnatural cruelty, (very frequent as it seems amongst them) the Thebans made an express law, that infants should not be neglected or cast out when they were borne, though the parents thought they would be a burden to them by reason of the charge, or no delight to them by reason of their deformity.  
Now saith Job, I could wish, I had had such a father or such a mother, or such friends, who forgetting natural affection, would have cast me out when I came first into the world; Why did the knees prevent me? From hence also we may observe, first,  
That an infant, assoon as he liveth, hath in him the seeds of death: So Job speaks of himself, Why died I not from the womb? why did I not give up the ghost when I came out of my mother's belly? Or why was I not stifled in the womb? why was ever that door opened to let me into the world? I could have died as soon as I lived. Not only is man acting sin, but nature infected with sin, the subject of, and subjected to the power of death: So the Apostle teacheth us, (Rom. 5.14.) Death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression; And who were those? Even little infants, they had life, yet death reigned over them, they were under the dominion of death, and subject to that king of terror. Sin is the seed of death, and the principle of corruption. God doth infants no wrong when they die, their death is of themselves, for they have the seed of death in them; We may affirm in one sense, that when infants die, they have no loss; and we are sure (in every sense) when they die, they have no wrong; All death (except death to sin) is the wages of sin, and therefore can be no injury to the sinner.  
Secondly, We may observe concerning man in his birth, what a helpless creature man is. If I (saith Job) had been left a little, I had been gone quickly, there had been an end of me: I could not have helped myself, if the knees had not prevented me, if the breasts had not given me suck, if I had been destitute of these succours, then presently I should have been free among the dead, I should have been quiet and gone into silence.  
Thirdly, Observe,  
That every step of life stands in need of a step of mercy. When the infant is conceived, there must be an act of mercy to quicken it, an act of mercy to nourish it in the womb; an act of mercy for the birth, an act of mercy being borne to take it upon the knee, an act of mercy to bind it up, an act of mercy to give it suck. The beginning of our lives, and the progress of our lives, our generation and our preservation call for acts of mercy, or else (poor creatures as we are,) we quickly perish and return unto our dust. We owe our lives to God at first, and we owe them every moment; if he did not renew mercy every moment, we could not continue life one moment: As it is with our spiritual life, so it is with our natural, Our lives are hid with Christ in God, Col. 3.3. Of and from ourselves we cannot subsist, either in grace or nature. It follows, For now should I have lain still, and been quiet, I should have slept; then had I been at rest.  
These words are an enlargement of the former reason, taken from a description of the state and condition of the dead; For now (saith Job) I should have lain still, If you should ask me a reason of my former reason, why I was so angry with that day or night wherein I was conceived and borne, wherein I had that (to me unacceptable) mercy to be preserved and kept alive? This I subjoin for the reason of it, If none of those unwelcome favours or natural rights had been done me, then, I had lain still, I had been quiet, I should have slept, I had been at rest, Either I should have been as one that never was, or I should have been at rest and quiet. The argument lies thus; Rest and quiet are desirable things, but death, in the omission of those succours, would have given me rest, therefore I desire those succours had been omitted. This conclusion is in the 11th, and 12th, verses, which we heard before. The assumption is in this 13th, verse, which he further confirms in the 6 verses following, by an argument which we may thus form. I will prove, saith he, that in death I should have rest and been quiet, and lain still, for all conditions and sorts of men are quiet and lie still in death. There (or in that estate) where all degrees and sorts of persons are at rest, there sure I should have found rest; but in death all sorts and degrees of persons have found rest, therefore I should have found rest too.  
Now that all sorts of people lie still and are at rest in death, he proves by an elegant enumeration of the several sorts and conditions of men. He makes an argument by way of induction of all or most of the ranks of men. First, He shows it in Kings and Counselors of the earth, these men that make such a bustle in the world, when once they are dead, they are quiet enough. And then he shows it in Rich-men and Princes, who load themselves with thick clay, who toil and moil all their days to heap up and amass much wealth; when these come to the grave, there's an end of all their labours, than they must give over all their pursuit of riches. Fourthly, He shows it in children, either abortives, borne before nature's time, or borne in full perfection of nature. ver. 16. Lastly, He shows it in oppressors and the oppressed; in prisoners and those that imprison them; in the small and in the great, in the servants and in their Masters; Thus making an innumeration of all these, from thence he infers; That if all these are quiet, when they are in the grave, then surely his condition had been so too; I should have been quiet and lain still, than I should have slept and been at rest.  
We must here take notice, that Job speaking of the state of death, speaks only in reference to an outward condition, and our resting from outward calamities and troubles; he doth not handle the point at all concerning man's eternal estate; For, death is not rest to all sorts of men in that sense: Kings and Counselors, and rich men, etc. may rest from the troubles of this world, and go to a world of everlasting troubles. Such a total rest is the sole privilege of the Saints. Thus only blessed are the dead which die in the Lord, from henceforth, yea saith the Spirit, that they may rest from their labours, and their works follow them, Rev. 14.13. When the Saints die, they rest from their labours, and their works follow them (through freegrace) in glorious rewards. When the wicked die, they rest from their labours, but their works follow them (through divine Justice) in everlasting punishments. And Job resting assured of his own eternal rest, 
Apertè his verbis ostendit, se adeo de suturae v●a de securum esse, ut tan●um fuerit solicitus de quiet a praesentibus calamitatibus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wishes only a rest from those temporal commotions.  
Further, We may observe 4 words used by Job to express the same thing. First, I should have lain still. And been quiet, there is a second. I would have slept, there is a third, and fourthly, Then I had been at rest.  
I should have lain still.] The word signifies to lie down in any kind, and it signifies to sleep, Gen. 19.4. Before they lay down, that is, before they went to bed: It is applied likewise to the sleep of death, 2 Sam. 7.12. Isa. 43.17. They shall lie down, they shall not rise, (that is, they shall die, so the next words expound it) They are extinct, they are quenched as tow.  
And been quiet.] The word signifieth also to be silent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Securus fuit, in pace degit, etiam filuit.  we may put both together, then had I lain still and been silent, and you know, death and the grave are called silence; I had been like those that go down into silence (saith the Psalmist, Ps. 115.17.) that is, like those that go down into the grave. And Hezekiah in his mourning describes that silence, Isa. 38.18. The grave cannot praise thee, death cannot celebrate thee.  
I should have slept.] Sleep is the image of death, and death is more than the image of sleep; sleep is a short death, and death is a long sleep. Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to everlasting contempt, Dan. 12.2. Our friend Lazarus sleepeth, (saith Christ to his Disciples, J●h. 11.11.) but I go that I may awake him out of sleep. In the 14th, verse, Jesus said unto them plainly, Lazarus is dead.  
Then had I been at rest.] We usually say when a man goes to sleep, he goes to rest: Yet rest is more than sleep, for sometimes a man sleeps when he doth not rest, his very sleep being troubled, and he troubled in his sleep: But when rest is joined with sleep it is perfect sleep. The word here used, signifies a very quiet, settled and peaceable condition: Hence Noah had his name, And he called his name Noah, saying, this son shall comfort us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  concerning our work and toil of our hands, because of the ground which the Lord hath cursed, Gen. 5.29. He was rest and comfort to the old world, by preaching righteousness, even the righteousness which is by faith, which alone gives rest unto the soul, and is able to refresh us in the midst of all those toils and labours which that first curse brought upon the world, both new and old. Such rest and sweet repose had I found (saith Job) from all my toil in the house of death and bed of the grave.  
Having thus, four words concurring in the same sense, we may here not unprofitably take notice of that elegant multiplication of words in the holy Scriptures. There, store is no sore, and variety is no superfluity, yea there Tautology is no superfluity: It is the usual rhetoric of the Holy Ghost, to speak the same thing in divers words, yea sometime in the same words; We find such a congeries or heaping up of words used for the most part in some heat of passion, or vehemency of spirit; As first, when God would express a great deal of anger and wrath against a people, he speaks thus, (Isa. 14.22, 23.) I will rise up against them, saith the Lord of hosts, and cut off from Babylon the name and remnant, and son and nephew, I will also make it a possession for the Bittern and pools of water, and I will sweep it with the bosom of destruction. Here are a multitude of words, and all tending to the same purpose, setting forth the fierceness of God's anger, and the resolvedness of his judgement for the ruining of Babylon. The towering confused pride of the King of Babylon, is presented to us in such a heap of words, (Isa. 14.13, 14.) hear the pure language of pride from that King's heart; Thou hast said in thine heart, I will ascend into Heaven, I will exalt my throne above the Stars of God, I will sit also upon the mount of the Congregation, I will ascend above the heights of the clouds, I will be like the most High. The manifold apostasies and backslidings of Judah, are described in many words by the Prophet Zephanie, chap. 1.6. And them that are turned bank from the Lord, and those that have not sought the Lord, nor enquired for him; (Chap. 3.2.) She obeyed not the voice, she received not correction, she trusted not in the Lord, she drew not near to her God. When our Lord Christ would show the extreme ignorance and darkness of his Disciples, in those great Articles of his sufferings, death and resurrection, having taken the twelve unto him, and discoursed of those points, he concludes, Luk. 18.31, 34. And they understood none of these things, and this saying was hid from them, neither knew they the things that were spoken. As if Christ had said, their ignorance in these mysteries was so great, that they had not the least glimpse or glimmerings of light about them. So here, I should have lain still, and been quiet, I should have slept, and been at rest, and all to note the interrupted-quiet and tranquillity of the grave. As if he had said; Had I died then, not only had not these storms been upon me, nor these waves gone over me, but the least breath of wind had never blown upon me. Hence we may observe, First,  
That in regard of all outward troubles, death is the rest of man. Blessed are the dead that die in the Lord, for they rest from their labours And they who die out of the Lord, rest from all that labour they have had in this world. There is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest, Eccles. 9.10. This life is a day of working, and death is a night of resting. The Sun ariseth, man goeth forth to his labour until the evening, Psal. 104.23. When the Sun of our life ariseth, we go forth to our labour, until the evening of death. This life is a continued motion, death is a continued rest. This life is but noise and tumult, death is silence. Our life is a stormy passage, a tempestuous sea-voyage, death bringeth us to the harbour.  
There is a fourfold rest which we obtain in death. First, A rest from labour and travail, no working there. Secondly, There is a rest from trouble and oppression, no wars, no bloody battles there. Thirdly, There is a rest from passion, no sorrow, no grief shall afflict us there. In the grave there is a fourth rest better than all these, a rest from sin, a rest from the drudgery of Satan, a rest from the winnowings and buffet of Satan; a rest from the law of our members, warring against the law of our minds. When Saul went to the witch of Endor for advise with Samuel, that Samuel, or the Devil in the appearance of Samuel, speaks as one disturbed being raised from the grave; Why, (saith he,) hast thou disquieted me to bring me up, 1 Sam. 28.15. I was at rest, why didst thou call me up to a land of trouble? It is the observation of an ancient Father, and the resolution of an ancient Council, concerning Christ's weeping over Lazarus, Joh. 11. 
Planè Lazarum mortuum flevit Christus, sed non tuas lachrimas fudit, doluit Lazarum non dormientem sed potius resurgentem, Hieron. Ep. ad Tyrasiam super mortem filiae.  That not his death, but his rising drew those tears. When Christ came to the grave where Lazarus lay, the Text saith that Jesus wept. Why did Christ weep saith Jerome, in comforting a mother that had lost her daughter? It is clear that Christ wept over Lazarus that was dead, but he did not weep thy tears; Christ did not weep because Lazarus was dead, but he wept rather because Lazarus was to be raised up again; he wept to think that his friend Lazarus should be brought back into so troublesome a world. And it was the resolution of the third Toletane Council, that Christ did not weep over Lazarus because he was dead, 
Christus non ploravit, Lazarum mortuum, sed ad hujus vitae aerumnas ploravit resusscitandum, Council Tolet. tert.  but because he was to be raised up again to feel the burdens and afflictions of this life: that was their apprehension of it. And it is a truth, that whosoever lives the common life of nature, lives in trouble: But such is not the life of him who is raised from the dead: The lives of such though here upon the earth, must needs lie out of the common course: And what their condition is, is such a secret as we cannot understand but by enjoying it.  
Again, from that particular expression, in that he saith, I should have slept, We may observe,  
That as death it is the rest of the whole man, so death it is the sleep of the body. So you find it often in the Scripture; Our friend Lazarus sleepeth, saith Christ, when he was dead; Joh. 11. And the Apostle, 1 Thes. 4.13. I would not have you ignorant concerning those which sleep, that is, concerning those who are dead. Lighten mine eyes (saith David) l●st I sleep the sleep of death, or as the Hebrew, Lest I sleep death, Psal. 13.3. And hence the grave is called a bed, Isa. 57.2. The righteous are taken away, etc. they shall enter in to peace, they shall rest in their beds. When a righteous man dies or is taken away, he is but gone to bed. Therefore we call those places where the dead are laid up and buried, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dormitorium.  dormitories or sleeping places. Both the Greek and Latin words meet in the same signification.  
Some of the Ancients were of opinion that this sleep took hold of and seized upon all man, namely upon his soul as well as upon his body; Asserting that the soul is in a sleep or slumber, that is, that the soul from the time of its disunion from the body until the resurrection, lies still without any motion or operation. I giant that many operations of the soul do cease when it parteth from the body. There are some acts of the soul which are organical, and there are other acts that are inorganical or immaterial: The organical acts, that is, whatsoever the soul acts by the members of the body, those acts I say must needs cease; but the soul can act of itself without the assistance of the body; as we may collect by many experiments while our bodies and souls are joined together. How often do we find our souls at work, when our bodies lie still and do nothing; when sleep binds up all our senses, and shuts up the windows of the body so close, that we can neither hear nor see: yet than the soul frames to itself and beholds a thousand various shapes, and hears all sorts of sounds and voices, than the soul sees, and the soul hears, the soul deviseth, and the soul discourseth, the soul grieves, and the soul rejoiceth, the soul hopes, and the soul fears, the soul electeth, and the soul refuseth: All this the soul doth in dreams and visions of the night, when deep sleep falls upon man. So also in ecstasies and ravishments, the body is as it were laid by, as useless and uninstrumentall to the soul. I knew a man in Christ about fourteen years ago, (so the Apostle Paul saith,) whether in the body, I cannot tell, or out of the body, I cannot tell, God knoweth, 2 Cor. 12.2. As if he had said, I was lost as to my body, I could not tell what I was, I did not feel myself; yet he had mighty operations in his soul, his spirit wrought strangely, and then took in such revelations of God and from God, as his bodily organs could never fashion into words, or represent by speech: He heard 
* Quae sando explicari a quequam homine non possunt. Beza.  unspeakable words, which it is not 
a Quae nulla vine Sanctorum quidem possit explicari, nempe quia divinum est numen Sic explicat Clemens Alex. Strom 5. Beza.  lawful (or possible) for man to utter. The soul hath an ear to hear such words as the body cannot find a tongue to express. So the Apostle John in his divine ravishments, I was in the Spirit upon the Lord's day. As for his body, that was, as to that business laid by and suspended as useless in that day; and his spirit called up to that angelical work, the receiving of visions and revelations from on high. And among other things which John saw, he saw under the Altar the souls of them that had been slain, for the word of God and for the testimony which they held; These souls were not asleep though their bodies were, for they cried with a loud voice saying, How long, O Lord Holy and true, dost thou not judge and avenge our blood, etc. Rev. 6.9, 10. From all these texts and experiences we may conclude, that the soul wakes while the body sleeps that sleep of death. And the death of the body is called a sleep.  
First, Because as sleep, so death brings the body to rest, as was observed in the former point.  
Secondly, Natural sleep is not perpetual, we sleep and wake again; so though the body lie in the grave, yet death is but a sleep, the man shall awake and rise again.  
Thirdly, As a body asleep can easily be awaked and called up by the power of man; so the body when it is dead, can with infinitely more ease be raised by the power of God; It is but a call from Heaven and we awaken out of the dust. God can beyond all comparison more easily awaken us from that dead sleep of death, than we can awaken one another from the lightest slumber.  
There are two questions which I shall propound and endeavour to resolve upon the whole matter of this context.  
First, We find Job complaining, because things were not otherwise ordered about him, he is troubled, because he was borne, or because he was not cast away in the birth; for than it had been better with him, he had been asleep and quiet; he was troubled things were with him as they were. Hence it may be questioned, Whether it be lawful for us to wish or to desire, that had not come to pass, which we see come to pass? And are we not bound to rest satisfied with the present and forepast dispensations of God, and so be content with the things that are, or with things as they are?  
For this, I say in general, such wishes or desires are not sinful. It is not absolutely sinful, to wish that not to be, which is; Nay some things which are, aught to be wished they had not been, and it is a sin not to wish, they had not been. As those things that are displeasing to God, provocations to the eyes of his glory; things that are dishonourable to God, we ought to wish that such things had never been. God himself wisheth in that manner, Psal. 81.13. O that my people had harkened unto me, and Israel had walked in my ways! They did not walk in his ways, he wisheth they had, he desireth they had been better, more holy and more obedient than they were. To wish that a thing had not been, out of a tenderness that God should be offended by sin, is not only lawful, but very commendable. But to wish things otherwise then they are, as murmuring against and misliking God's administration, or out of a tenderness, because we suffer, is not only sinful but abominable; When our wills rise up against the will of God, when we cannot be contented to be what God will have us to be, and to suffer what God would have us suffer, when we who should learn to be content in every estate, are angry with our estates, and on that ground wish, O that this had never been, O that I had never seen this day, because it hath so much trouble in it; this wish hath I know not how much evil in it. So likewise when man shall (as it were) take upon him to direct the Almighty and only wise God in governing the world, secretly surmizing, or openly complaining, that things might be dispensed and managed with more wisdom, justice and moderation; such boldness is plain blasphemy. Some are ready to say in their hearts about the Lord Christ's governing the world, as Absalon did concerning his father David's government of Israel; Things are carried, as if there were none deputed to hear or redress the wrongs of men. O that I were made Judge of the world, that every man which hath any suit or cause might come to me, and I would do him justice: 
2 Sam. 15.3, 4.  Things should not go thus if I had the ordering of them; such boldness is highest blasphemy. And yet with caution of due reverence to the Name of God, he gives us leave to debate the matter with him, both concerning the state of things in public, and our own personal estates.  
First thus, If we, while we are debating, adore his secret Justice and usearcheable wisdom, in that which we neither see nor are able to understand. Thus while the Prophet Jeremy took liberty to plead with God about the administrations of the world, he humbly praemises, Righteous art thou O Lord when I plead with thee, yet let me talk with thee of thy judgements, 
Illud semper retinere debemu●: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse Deum.  why doth the way of the wicked prosper? we may ask God the question, and plead with him about his judgements, but we must not have the least jealousy or suspicion of his righteousness or of his judgements.  
Secondly, We may sit down and bewail the state of things, or our private estates; In that sense we may wish things not to be that are, so as to bewail that such things are, and this is it which Job especially doth in this Chapter, he sits down bewailing his condition; And so may we while we keep within our bounds, and duly regulate our lament. The bounds and rules may be such as these. First, Deal not too much with the creature, either in complaining of the creature, or in complaining to the creature. Let second causes pass, or look upon them but in the second place: pour your complaints into the bosom of God. Secondly, Consider from whence your bewailings move; take heed they spring not from delicacy of spirit, or an unwillingness to lie under the cross, because it spoils your fair show in the flesh: 
Gal. 6.12.  While we bewail our own cross or public crosses, we should be working our hearts to a willing and cheerful sufferance of the cross. Though a man doth not love that which he bears, yet let him love to bear: It is an high strain of spiritualness in bearing, 
Tolerare est patientia necessitatis, amare tolerate est patientia virtutis▪  when a Christian can say, I love not that which I suffer, yet I love to suffer: I love not that which I bear, yet I love to bear. To bear is the patience of necessity, to love to bear is the patience of virtue: to love to bear, hath in it the highest affection and the lowest subjection unto Christ. The Apostles spirit was raised to this heroic pitch, and somewhat above it, when he said, I rejoice in my sufferings, Col. 1.24. (Joy is a degree beyond love) when he said, I take pleasure in reproaches, in necessities, in persecutions, in distresses for Christ's sake, 2 Cor. 12.10. (Pleasure is a degree beyond joy.) But especially when he said, I glory in tribulations, Rom. 5.3. And God forbid that I should glory (in any thing else) save in the cross of our Lord Jesus Christ, Gal. 6.14. To glory in a thing is more than to take pleasure in it. Again, Take heed your complaints and bewailings do not arise out of distrust and unbelief; such complain are provocations. It was called the provocation, when the people of Israel made such distrusting complaints, Psal. 95.8. Harden not your hearts as in the provocation in the day of temptation in the wilderness. And that the provocation lay in their unbelief, the Apostle is express, Heb, 3. where quoting this text of the Psalm, he concludes his whole discourse thus, ver. 19 So we see they could not enter in because of unbelief. If we mix faith with our tears, and while we bemoan our condition, yet believe, that God is good and good to us, that God is alsufficient, and alsufficient to deliver us; we may wish that the things that are, were not, and that God who changes not, would make a change in our estate,  
For the close of this point, I shall lay down these three Conclusions,  
First, A man may desire that, which God wills not, and not sin in that desire: As the deliverance of a people whom God will destroy.  
Secondly, A man may sin in desiring that which God wills: When it is the will of God that the father shall die; the child sins in desiring it.  
Thirdly, A man may without sin desire that not to be, which God wills; or which is the same, that not to be which is; such desires being qualified according to the cautions before given.  
There is a second question arising upon a part of this complaint: For Job complains not only of his troubles, but of his life: And seems to have been angry with his very being; while he wishes he had never been conceived, or that his mother had been denied the blessing of conception. The question than is, Whether an evil or a troublesome being be worse than no being? Or whether it be better not to be then to be miserable.  
I answer, There is a twofold miserable being, one Temporal, the other Eternal. An eternal miserable being is eternally worse than a not being. But a temporal miserable being, at the worst, is better than a not being. And the reason is, because our being is far more excellent than the outward comforts of our being, these being only accidental to our being; and therefore it necessarily follows, that it is better to be without outward comforts, then to be without a being. Again, Life is better than all outward things, (Satan spoke truly in the former chapter, All that a man hath will he give for his life.) That which a man parts with rather then his life, is below his life. If then life be better than riches, or health, or pleasures, then much more is our being better than all these. As a man may hold his life when all his estate and comforts are gone, so he doth hold his being when his life is gone; Life is brittle ware at the best, but man's being is of an everlasting make. I know there are some who dispute and conclude, that a being, even an eternally miserable being is better than no being: And I grant it is so in a metaphysical or a philosophical notion, but in a theological notion it is not. A Philosopher (keeping within the sphere of nature) can see no misery so miserable, or evil so bad, as not to be. 
homo-i. e. si nunquam processisset a non esse ad esse. Melius quippe suisset nunquam su●sse quam tanta slagitia perpetrare, gratia quoque & gloria in aeternum privari, sed & appetibilius est homini absolutè non esse, quam esse damnatum, propter aeternam poenatissimamque miseriam, Dionis, Carthus in Mat. 26. v. 24.  But a Divine can, he sees two things worse. First, An everlasting stain and guilt of sin lying upon the soul. Secondly, The everlasting wrath and displeasure of God poured out upon the whole man. Hence Christ saith of Judas who betrayed him, Mat. 26.24. It had been good for that man, if he had not been borne; because that accursed act joined with his impenitence and unbelief, subjected him to everlasting misery, to wrath for evermore; It had been good he had never been borne, rather than to fall into such a sin, and from that to fall into Hell. Not to be borne, is in this place, as much as not to be. And it had been good for him not to have been borne, is as much as to say, it had been better for him not to have been borne. It had been better for him not to have been, then to have committed such a sin, to lie under such wrath, and to lose such happiness for ever. Though a state of damnation (considered abstractedly) be better than no state at all, that is, than a not being, yet, in the concrete, it is not better to be damned than not to be: In itself, eternal misery is better than a nonentity, but a man eternally miserable, is worse than a non-ens. And without doubt it will be the eternal desire of the damned (and that desire is both a part and an increase of their misery) that they never had been, or now might cease to be, rather than continue to be miserable.  
Now to shut up and resolve the question, as to the ground of it, Jobs complaint in this Text, I say, Job was only in the present feeling of temporal troubles, and he was beyond the fear of eternal: Therefore number this among his failings, that he wished he had never been conceived, because he was thus afflicted.   
JOB 3. Ver. 14, 15, 16, 17, 18. 
Verse 14. With Kings and Counselors of the earth, which build desolate places for themselves.  
Or with Princes that had gold, who filled their houses with silver.  
Or as an hidden untimely birth, I had not been, as infants which never saw light.  
There the wicked cease from troubling, and there the weary be at rest.  
There the prisoners rest together, they hear not the voice of the oppressor, etc.  
FRom the 10th. verse of this Chapter to the end of the 19th, we have showed you, that Job layeth down the cause of his former bitterness and complain against his day. At the 10th. verse he is angry because it hindered not his conception and his birth; And at the 13th. he giveth a further cause of that cause, For then (saith he) I should have been at rest. Now being about to prove that in death he should have found rest, he doth it by an induction of particulars, As if he had thus said. Where all sorts of persons, even they who have been hardest wrought, and most troubled in the world, find rest; there surely I should have found rest also, But in death, persons that have been hardest wrought and most troubled in the world find rest; therefore there I should have found rest too. Now for the proving of this assumption, that in death all sorts of persons find rest, even those who have been most travailed, tired and worn out in the world: To prove this (I say) he gives instance in divers, almost all ranks, degrees and conditions of men.  
First, In those who are great, rich and wise, in Kings and Counselors of the earth, which build desolate places for themselves. And in Princes who had gold, who filled their houses with treasure, etc.  With Kings and Counsellors of the earth. 
With Kings.] The word here used, properly noteth such as rule by Law, such as are opposed to Tyrants, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regnavit Consilio & Legibas.  who rule according to the dictates of their own will. With such King's Counselors are usually joined; With Kings and Counselors of the earth. Great Princes have their Counsels, and it is a happy conjunction when good Kings and good Counselors meet together. Yea many times bad men are good Kings, when they are attended with good Counselors: Whereas evil Counselors often make a good man a bad King, and by their poisonous whispers and instillations at the ear, corrupt the hearts, and taint the spirits of the best Princes. In the multitude of Counselors (saith Solomon, Prov 15.21.) there is safety. The safety of Kings, and the safety of Kingdoms, doth consist in following this multitude. Where there are good Counselors, and a multitude of them, we may expect good, and much good, a multitude of blessings upon a Nation.  
Now when Job had named these eminent persons, Kings and Counselors, he addeth somewhat further by way of their description, he giveth as it were a character of them from their studies and employments, With Kings and Counselors of the earth, which build desolate places for themselves.  
It may seem very doubtful what is here meant by these desolate places, and the building of them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propriè destr●ctiones.  The word in the Hebrew is, desolations, or destructions; It comes from Charab, which signifies to dry up, because dry places are desolate places, as a desolate wilderness for the dryness of it, being unfit to sustain man or beast. Hence the name of the Mount Horeb, Exod. 3.1. called so from dryness, because there was no water, Deut. 8.15. The same word also signifies, a sword; because the sword (as we see by woeful experience) makes places desolate. But what Job should mean by this, That Kings and Counselors of the earth, build solitary places for themselves, is questionable.  
First, Some take it for an expression of vast and mighty buildings, Palaces and houses of such largeness and content, that when great Princes and Kings have their full retinue and families in them, they can scarce be seen: But I see no reason at all for that sense, and therefore I pass it; a little touch will make that opinion desolate.  
Others by these desolate places, conceive that Job meaneth Forests and Parks, places of pleasure, which Kings and great men use to build and make up for delight and recreation.  
Or thirdly, That by desolate places, are meant houses built in desolate or solitary places, in Woods and Forests. Princes and great men will have their houses far remote from Towns and places of resort, that they may be free from suitors, and retire when they please from the throng of the multitude; It is said concerning Solomon, 1 King. 7.2. that after he had built the Temple and his own house for his Kingly residence, he built a house in the Forest of Lebanon; But this may be called a building in, rather than a building of desolate places.  
Fourthly, Rather, I conceive that Kings and Counselors of the earth may be said to build desolate places, when finding places desolate and ruined, 
Inn●it loca vasta & destructa desolataque, quae ipsi extruebant ad nomen sibi comparandum, Drus.  they, with vast expenses raise up and build stately Fabriques upon them, to get themselves a name. As want and poverty, war and troubles turn a Palace into a desolate place; so riches and plenty, power and peace meeting together in Kings and great men, turn desolate places into Palaces. Kings and Counselors are of such wealth and power, that they can alter the most desolate and ruinous places, into delicate edifices and stately dwellings.  
Or lastly, Which doth best suit with the subject of Jobs discourse or curse in this Chapter; He speaking so much of death, by the desolate places, we may understand, Tombs and Sepulchers, places of burial: which Kings and Counselors build to or for themselves: And so taken, the sense may be given thus, as if Job had said, if I had died, I should have lain in the grave with as much ease and quiet, as those great Princes and Kings of the earth, who build themselves stately monuments to lie in; It would have been as well with me as with any of them, though interred under stately tombs. We know it was an ordinary thing for Kings and great men (especially in ancient times) to prepare for themselves costly monuments while they lived, as houses for their bodies being dead: Which grew to such excessive charge among the Romans, 

Nostrae quidem legis interprete, quo capite jubent sumptus & luxus removere a Deorum manium ●ure, Intelligunt imprimis sepulchrorum munificentiam esse minuendam, Cicero.  
Major apud Egyptios sepulchrorum quam donorum cura.   that they were forced to make a Law to restrain it. The Egyptians bestowed more care and cost in building their tombs then their houses. Even Abraham, (Gen. 23.16.) bought him a burying place before he built himself a house, though while he lived, he dwelled in a movable tent, yet he would be as sure as he could of a certain grave. And good Joseph of Arimathea had made himself a sepulchre in a rock, Math. 27.60. And it is said of Absolom, 2 Sam. 18.18. That in his life time he had taken and reared up a pillar, (that is, he had artificially raised a great pile of goodly stones) in the King's dale, For he said, I have no son to keep my name in remembrance; And he called the pillar after his own name. Now as this pillar was to keep his name, so he intended it likewise to keep his body when he should die; For it being related in the verse before, how as soon as he was slain, they made no more ado with him, but cast him into a great pit in the wood, and laid a very great heap of stones upon him; The holy Ghost to show us the vanity of man in preparing for a dead body, while he neglects an immortal soul, and how God disappoints the vain conceits of men in supposing to perpetuate their own name and greatness; The holy Ghost (I say) to show this, presently subjoins in the sacred story, Now Absolom in his life time, etc. As if he had said, Do ye observe how this ambitious Prince was buried, even tumbled into a pit with a rude heap of stones cast upon him. This man had prepared himself another kind of monument, even a sumptuous pillar, etc. 
Inane monumentum quod vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jun. in loc.  So that under or by that pillar, he had arched a curious vault for himself to be buried in, called Absaloms' place, namely his burying place.  
And the word which we have here for desolate places, is in Scripture clearly applied to the grave, or a place of burial. We have it in, Ezek. 26.20. where the Prophet foreshowing the destruction of Tyre, speaks from the Lord, thus, When I shall bring thee down with them that descend into the pit, and shall set thee in the low parts of the earth, in places desolate of old. There are three words in that verse, and they are all Synonima's, words of the same signification; First, The pit. Secondly, The low parts of the earth. Thirdly, The desolate places; and all these are but several expressions for the grave, or for a place to bury in, It is no more but this, When I shall bring thee down, even with those that lie buried in the grave. So that the word which we translate desolate places, being also in other places used for the grave or a place of burial, we may very well expound it so here, that desolate places are the graves or sepulchres of Kings, and Princes, and Counselors of the earth; which we may do especially, because Job treats in this place about death, and the state of the dead.  
Now Tombs and Monuments may be called desolate places in two respects.  
First, Because when the body is laid in there, all company and all friends leave it; you shall have a mighty train following their friend to the grave, but there they leave him. Kings and Counselors have stately Funerals, but when their subjects or friends, favourites or flatterers have brought them to the tomb and opened the door of the grave, they go no further, they will not go in with them, and dwell with their bodies in the dust of death, as much as they honoured or adored them when they lived: so that, they are in desolate places.  
Secondly, Graves may be called desolate places, because Tombs and Sepulchers were in desolate places, they were made in some high Mountain or caved Valley, in some place remote from the company and habitations of the living; for in former times they did not bury in Cities or in Towns, but in places where few came, till they were carried, and therefore properly called desolate places. 
Eutrop. l. 8. In Vrbe ne sepelito neve ●●ite.  It is observed, that among the Romans, the first Emperor that was buried in Rome was Traian. And the law of the twelve Tables did prohibit both the burial and the burning of the dead within the City. So than it is clear, that anciently Tombs and Monuments were erected in desolate places, and that great cost was bestowed in building and beautifying of them; both which favour and illustrate the exposition given. It follows in the Text; Or with Princes that had gold, who fill their houses with treasure.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word Sar, a Prince, in the Hebrew as in most other languages, signifies the chief, the head, the first; Some Critics conceive that our English word [Sir] comes from it, it is very near in sound, and so is the French word [monsieur] to this Original for a Prince or Chief.  
Job describeth Princes thus, they are such as had gold, noting both what the study and endeavours of Princes are, namely, to lay up gold; and likewise what is requisite for them. Gold is of great use in a high estate; Treasures are necessary for Princes. Princes that had gold. Therefore Solomon that wise Prince saith of himself, Eccles, 2.8. And he putteth it among his Princely works, I gathered me also silver and gold, and the peculiar treasure of Kings: When the Wisemen came to Christ, the first thing they offered him was gold, and they did wisely, for he was a Prince: gold being the chief, and as it were the prince of Metals, is a very proper offering for Princes. And howsoever wisdom and goodness, justice and clemency are far more necessary requisites in Princes then gold, yet there is such a necessary conjunction of these two, that we find him in the Prophet (Isa. 3.7.) refusing the government because he was poor. Be thou our Ruler (say they vers. 6.) and let this ruin be under thine hand, that is, be thou our Prince and take charge of us; Not I saith he, I will not be an healer, for in mine house is neither bread nor clothing, make me not a Ruler of the people; As if he had said, I am but a poor man, a man of a weak estate, Princes must have treasure and great estates to bear up the dignity of their places; As covetousness, so poverty is very unbecoming in a Prince. The Roman story tells us, that when two great Consuls stood in competition for a great employment in the affairs of that Commonwealth, One of the Senators being as'kt upon which of the two he would bestow his vote, Answered, upon neither: And gives this reason, 
Valerius: Maximus▪ l. 6.5.4.  One hath nothing, and the other can never have enough; One was so poor that he had nothing to support him, and the other was so covetous that nothing would satisfy him. Therefore, as before Job joined Counselors with Kings, so here he joineth gold with Princes; The next expedient for Princes to counsel and wisdom, are gold and treasures. We find indeed, that God gives it in charge to the Kings of Israel, concerning their gathering of treasures, that they should not be excessive, (Deut: 17.17.) Neither shall he greatly multiply to himself silver and gold, He doth not say, your Prince or your King shall not multiply silver or gold, but he shall not greatly multiply silver or gold, that is, he shall not set his heart upon them, or think he never hath enough, he shall not greatly do it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argentum quod ab omnibus ap●petitur.  but let him be careful to do it proportionably to his occasions either of peace or war.  
Further, It is added, Who fill their houses with treasure. The word which we here translate treasure, is ordinarily translated silver, The root from which it springs, signifieth to desire, and the reason is, because treasure, silver or gold, are such desirable things, or things upon which the desires of most men are set: therefore the Hebrews give silver a name proper to its own nature, or rather to the nature of men, whose desires are inflamed after it. With this desirable thing, Princes fill their houses.  
What are these houses?  
A house is a place wherein man liveth, or inhabiteth while he liveth: this is the ordinary acception of the word; and so it may be taken here, for the ordinary dwelling houses or Palaces of Princes; And than it is an heightening of the sense, They had gold, yea, they had so much, as they filled their houses with it.  
Then again, (That we may keep in this clause to the exposition given in the last, of the desolate places,) we may understand by the houses that these Princes filled with treasure, the graves, the Tombs wherein they were buried; And it is the language of Scripture, to call the grave a house, man's house. Two Texts I will give you for it, one out of this book, Job 30.23. where Job speaking of the grave, calleth it the house appointed for all living; And Eccles. 12.5. where Solomon calls it our long home, Man dieth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad domum saeculi.  and goeth to his long home; the word in the Original is, he goeth to the house of his age, or to the house of age. God is called the rock of ages, because he is an everlasting strength, Isa. 26.4. The grave is called an house of age, because it is a very lasting house, an abiding house, a house where man must abide till God sound him up by the voice of a Trumpet to the resurrection; So then the grave is likewise called an house, the house of all living, because thither every one that is living is travailing, man travails to the grave as to his house; And a long-home, in opposition to our short home, our uncertain abode in those houses wherein we dwell upon the earth.  
Princes (saith Job) that had gold, and this is one use they make of it, they fill their houses, that is, their graves or their tombs with this treasure. In those times (it seems) they did not only bestow great cost upon their Tombs and places of burial, but they put great store of treasure into the Tombs with them. According to this interpretation, the meaning of Job may be thus represented, If I had died before, and had been buried poorly and obscurely, yet I should have done as well as Kings and Counselors, who with vast expense of treasure build stately Tombs for themselves, yea as well as Princes that put their treasure into their Tombs with them.  
That it was a custom to put in much treasure into Tombs, is observed by Josephus in his 13th. book of Antiquities and 15th. 
joseph. l. 13. Antiq. c. 15. & l. 16. c. 11.  chapter, showing how Hircanus opened David's Sepulchre, and took out three thousand Talents; And in his 16th. book, chap. 11. he notes, that afterward Herod opened the Sepulchre of David, and thought to have found a great deal of treasure there, but found only some precious garments, etc. And the story is famous out of Herodotus concerning Semiramis, 
Herodotus. l. 1.  That she having built a stately Tomb, makes this inscription upon it, Whatsoever King shall succeed here and wants money, let him open this Tomb and he shall have enough to serve his turn; Which Darius in after-ages being in straits for want of treasure attempting to do, in stead of money found only this reproof written and laid up there. Unless thou hadst been extremely covetous and greedy of filthy lucre, thou wouldst not have opened the graves of the dead to seek for money. The Lord, threatens by the Prophet Jeremy, that the Chaldeans shall bring out the bones of the King of Judah, and the bones of his Princes, and the bones of the Priests, and the bones of the Prophets, etc. out of their graves, chap. 8.1. It is conceived that the reason why the Chaldeans digged up and raked in the graves of the Jews, was not so much from cruelty as from covetousness: They having heard that the Jews used to put rich ornaments upon the dead, or riches into their graves with them. Or this might be as a just punishment of that grredinesse after gain, so eminent in the Jews, that the Prophet in the very Chapter where this is threatened, chargeth them thus, ver. 10. Every one from the least to the greatest, is given to covetousness. Thus it is clear, that there was a custom to put riches and treasure into the grave with the dead, to which Job might allude in this place,  
So much for the opening of the words from the sense given. Observe, first,  
That neither power, nor wisdom, nor riches, are any privilege at all against the stroke of death. Here are Kings, men that have great power; Counselors, men full of wisdom; Princes that have riches, so much gold that they can stuff their graves with it, yet these cannot defend themselves against death: Death will not obey the authority of Kings, nor doth it fear their frowns; the subtlety or policy of Counselors is not able to defeat it, there is no eloquence, no Rhetoric can persuade death to depart; all the gold and riches in the world cannot bribe death or stay its hand; I (saith Job) should have found Kings and Counselors, and rich men, even all these in the grave, and we should have rested together. Riches avail not in the day of wrath, (Prov. 11.4.) but righteousness delivereth from death. Righteousness delivereth from death, why, shall not righteous men die? Surely Job might have said, with righteous men, with holy men should I have rested, with Abraham, with Isaac and with Jacob, these are in the grave, death seized on them as well as other Princes, and Kings and Counselors; How then doth Solomon say, that righteousness delivereth from death? Death is there either to be understood of some dangerous judgement, for, saith he, riches avail not in a day of wrath; that is, in a day of public calamity, but righteousness delivereth from death; that is, from those troubles and dangers; God hath respect to a righteous person, and hideth him from that death. Or righteousness doth deliver from death, that is, from the evil of death, from the sting of death, from the bitterness of death; the bitterness and evil of death is passed to a righteous man. But riches they avail not at all, they cannot at all, as not deliver from death, so not mitigate the pain, or pull out the sting, or sweeten the bitterness of death; yea rather riches increase all these: That is a truth, O death how bitter is thy remembrance to a man that is at ease in his possession. Men may put their riches with them into the grave, but riches cannot keep them a moment out of the grave. This thought, How bitter!  
Secondly, When Job speaks of Kings, and Counselors and Princes, these great men of the world, he showeth us what their study and business for the most part is in the world, it is about worldly things; They build desolate places, they have gold, they fill their houses with treasure; These are their employments, the current of their cares and endeavours runs out this way. Hence observe,  
That the thoughts of the greatest and wisest of the world, are usually but for and about the world, The poor receive the gospel, and the rich receive the world. As a godly man is described by his faith, Abraham believed God: By fear, by uprightness, by justice, as Job in the first chapter of this Book, by meekness, as Moses, etc. by the heavenliness of their spirits and conversations: Our conversation is in Heaven, Phil. 3.20. So worldly men are described by their proper studies. Kings, Counselors and Princes, build Palaces, gather riches, heap up gold. They buy, they sell, they build, they plant, they eat, they drink, as the worldly world is pictured, Luk. 17.27, 28. In the 17th. Psalm, great men are called, the men of the world, as if they were for nothing but the world, or all for the world; as if all their provisions were laid in for this world, so it follows, who have their portion in this life, ver. 14. It is a sad thing to have received our portion, It is said of the rich man, Son, remember that thou in thy life time receivedst thy good things, thou hast had thy portion. In Psal. 49.11. It is said concerning such men, that their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations, and they call their lands after their own names. Their inward thoughts are upon these things; It is somewhat a strange kind of speaking, to say, their inward thoughts, for there are no thoughts but inward, thoughts are all wrought in the secret shop of the heart. But there is an elegancy in it, the Hebrew is their inwards, their internals; 
Internum vel interiora.  Their inwards are, how they may get themselves a name and riches, not only are their thoughts about these things, but the very inmost of their thoughts, the most retired thoughts and recesses of the soul are about these things, these lie nearest to their hearts; As the story saith of Queen Mary, when she died, she had them open her and they should find Calais at her heart, It was a pitiful case, that a rotten Town should lie (where Christ ought) at the heart of such a Princess; The heart is the place where Christ and the thoughts of Heaven should lodge: All below Heaven should be below our hearts. But as a godly man's inward thoughts are for Heaven and the things of Heaven, for grace and for holiness; he hath thoughts upon the world, but (if I may so speak) they are his outward thoughts, not his inward thoughts: That which lies nearest his heart, his inward thoughts are for Heaven: So the inward thoughts of worldly men are for the world; the Apostle might well say, Not many wise, nor many rich, nor many noble are called, the thoughts of wise Counselors, of potent Kings and rich Princes, are legible in their actions.  
Thirdly, Having expounded these desolate places to be Tombs, and these houses graves, Observe,  
That some take in their life time more care for their Sepulchers, than they do for their souls. Here are great men, what do they? They build desolate places, they will be sure to have stately monuments: And they had gold, they will be sure to fill their graves with treasure, they will be buried richly, or they will have their riches buried with them; But what care did these take for their poor souls in the mean time, where they should lie? Had they taken order what should become of their souls? When all things are disposed of, this choice piece for the most part is left undisposed of, unprovided for; Some will carefully provide for their children, they will provide for their families, they will provide for their dead bodies, for their carcases, but for their immortal souls there is no provision made: While their bodies are assured of a resting place, they may say of and to their departing souls (as that trembling Emperor bespoke his) O our poor fleeting wand'ring souls, whether are you going, where is the place of your rest. As it is said of Absolom in the place before cited, He in his life time had reared up a pillar (a monument, or a Tomb) for himself in the King's dale; What a careful Prince was this for his body! But how careless was this Prince for his soul! He will have a pillar to preserve his name, and yet runs out in rebellion against his own father, to the destruction of his soul. The great business of the Saints on earth, is to get assurance of a place for their souls to lodge in when they die: It troubles them not much what lodging their bodies have, if they can put their spirits into the hand of Christ: What though their bodies be cast upon a dunghill, or trodden upon, 
Facilis jactu●a sepulchri.  like mire in the streets, by cruel men? A Heathen said, The loss of a Funeral, or of a Sepulchre may easily be borne; I am sure, a Christian may: That loss will never undo any man, especially not those who believe. For in the person of such the Apostle speaketh, 2 Cor. 5.2. We know that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens. All that rich worldlings, and ungodly great ones can say when they die, is, We know when the earthly house of this Tabernacle shall be dissolved, we have a building of man, a stately Tomb made with hands, and with all the skill of the cunning artificer: We have seen it done already, or we have taken order in our wills to have it done. The believer erects his pillar in Heaven, and his whole life is a preparation for his house which is above; And often he settles the business so, that he can say, I know that when this house of my body is taken down, I have a building, etc. And he can say, I know, with far greater assurance than any worldly man, who hath sealed it in his will, that thus and thus his body shall be entombed. It is a sad thing to take care for a rotting carcase, and forget an immortal soul.  
Job having thus paralleled or compared himself in death, with Kings, Counselors and Princes, notwithstanding all their pompous funerals and curious Tombs, passeth as it were in the next verse to the other extreme.  Verse 16. 
Or as an hidden untimely birth, I had not been, as infants which never saw light.  
As if he had said, if any think that I have strained too high in making myself equal in death with Kings, etc. yet surely I should have been as those, that never knew themselves to be in this world, or as those that the world never knew to be, that is, As an hidden untimely birth, or as infants which never saw light.  
An hidden untimely birth. The word [Nephel] in the Hebrew for an untimely birth, comes from [Naphal] which signifieth to fall down, or to fall off, 
Quasi decidum aut immaturus fructus qui ante maturitatis tempus ex arbore decidit inutilis, Bolduc. in loc.  as untimely fruit falls off from a Tree; which falling off before it is ripe, is unprofitable and useless: When the mother miscarries, her fruit is like the fruit of a tree, shaken off and falling down before it be ripe, or in the blooming. And the same word is used in the Hebrew, to signify a Giant; There were (Nephilim) Giants in the earth in those days, Gen. 6.4. and the reason why they are so called, is as some apprehend, because they were Apostates, such as fell off from God, from true worship and Religion: Or because they did fall upon men, as that phrase is applied to cruel men, they did fall upon the poor, So the word is used, chap. 1. ver. 15. of this Book, The Sabeans fell upon Jobs Oxen, &c, They who fall from God by impiety, will quickly fall upon men by cruelty. Or because the dread and terror of them made men to fall down for fear before them: It is very observable, that the same word should signify, an infant of less than a span long, and a Giant (it may be) of more than six cubits and a span, (1 Sam. 17.4.) and both upon equal reason, and with equal significancy.  
Further we may take notice, that the Hebrews express any dead body or carcase by the same word; the dead body of the oldest man is called Mappeleth, from the same root and reason too in part, from which they denominate, an untimely birth, that never lived a day. When the old man dies, he falls as well as the newly conceived embryo; The one falls off as a blossom from the tree, the other as the fruitfully ripe, which (if you pull it not off) must fall off. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cadaver a cadendo.  The Greek word for a dead body, and the Latin, have the same reason of their derivation, namely from falling: So saith Job, I had been as one of these untimely births, that fall to the earth before their time.  
The Apostle Paul saith concerning himself (1 Cor. 15.8.) I was as one borne out of due time, I was an untimely birth: Some of the naturalists say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apud Aristotelem significat f●etum post septimum & intra quadragessimun diem conc●ptū; Apud Hippocratem octavo mense natos. Aristot l. 7. de Histor. Animal. c. 7.  that word signifies such abortions as are after the seventh, and before or at the fortieth day after conception. Others, that it signifies those who are borne the eighth month, which usually as they are untimely, so they die. Now Paul calleth himself an untimely birth, to suit the humble thoughts which he had of himself, with an humble expression of himself, which reason he seems to give in the next words, ver. 9 For I am the least of the Apostles, that am not meet to be called an Apostle, etc. Even as an untimely birth is not fit to be called a birth; or, because children that are so borne, are very imperfect, they are lesser, and weaker than those of full growth: So saith he, I am as a poor abortive, as a child borne out of due time, I am the least of the Apostles, 
justum temporis ordinem servavit dominus in creandis, fovendis & formandis Apostolis. Paulus vero vix dum bene concepto Spiritu vitali ex utero projectus fuera●, momen●o simul genitus & natus & vir plene aetatis fuit, Pined.  and I am less than the least of all Saints, Ephes. 3.8. I am not come to that stature and growth of a timely birth. Secondly, He calleth himself an untimely birth, or one borne out of due time, probably for this reason, because of the suddenness or violence of his conversion; For you know every abortion or untimely birth, comes from some sudden danger into which the mother falleth; some strain or violence causeth abortion: Paul in this sense was an untimely birth, his conversion was a wonderful violent conversion; Christ came upon him of a sudden, whereas the other Apostles were a great while a forming, a shaping, a fitting to an Apostleship, but Paul was as it were in a moment conceived and borne, brought forth and perfected an Apostle, and so from the suddenness and violence of his new-birth, he may call himself an unimely birth.  
But to pass on from that to the words of Job, As an hidden, untimely birth, I had not been. Here are two things distinct about this birth. First, It is called an untimely birth. Secondly, a hidden birth.  
An untimely birth, is called a hidden birth, because it is hid from the eyes of others; Abortives are unpleasing and undesireable spectacles, therefore they are covered and laid by; there is no remembrance of their form or likeness, therefore Solomon speaking of an untimely birth, Eccles. 6.4. thus describes it, He cometh in with vanity and departeth in darkness, and his name shall be covered with darkness.  As a hidden untimely birth, I had not been. 
An untimely birth is said not to have been. A not being is taken two ways. First, Strictly for that which never had any life at all, and so some interpret this, for there are abortions or untimely births, before quickening or before there is any life. Secondly, 
Esse dicit●r qui vivit & non esse qui mort●us est.  Not to be, is not to subsist, or not to live: When that which hath lived dies, it is said not to be. The Prophet brings in Rachel, weeping for her children, and would not be comforted, because they were not, Jer. 31.15. that is, because they were dead. joseph's brethren pleading before unknown Joseph, tell him, thy servants are twelve brethren, and behold the youngest is this day with his father, and one is not, Gen. 42.13. that is, one is dead. So Jacob speaks at the 30th. verse of the same chapter, Joseph is not, etc. Hence that answer of the Wiseman to Alexander, who demanding of him, whether the living or the dead were more in number, said, The living, for the dead are not.  
As infants that never saw the light.] This clause may be an exposition of the former clause, showing what Job means by an untimely birth, even an infant, that never saw the light. Yet all infants that never see the light are not untimely births. Infants are often stillborn, when their mothers have gone out their time to the last hour, before the pains of travail come upon them. And therefore I rather understand this as distinct from the former. In the one Job intending such as are borne before time, which births, are commonly called abortions or miscarriages. And in the other, those who die in the birth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat parvulum ablactatum, per Catachresin usurpatur de infantibus in utero matris extinctis.  who are commonly called stillborn. The word which is here used for an infant, signifies properly a weaned infant, but it is likewise transferred to signify an infant dying in the birth, which is therefore said never to see the light; So Solomon expresseth it too, in that place, Eccles. 6.5. Moreover, he hath not seen the Sun; And in allusion to this, David when he curseth the plots of wicked men, that though they have conceived mischief, and though they have gone with it a long time, and are ready to bring it forth, yet in Psal. 58.8. saith he, let them be (that is, let their counsels and designs be) like the untimely birth of a woman, that they may not see the Sun, that is, let them be dashed and blasted, let them never bring forth their poisonous brood to the hurt and trouble of the world. To these saith Job, I am sure I should have been like, if not to Kings and Counselors, and had been as well, and all one to me. In death, untimely births and those that go down to the grave as a sheaf of corn that cometh in ripe, are all one; there is no difference in the grave between the infant that never saw the Sun, and him that hath lived to see an hundred recourses of the Sun.  
The speech of Job proceeds to a third sort, he strengthens his argument of rest in death. I should certainly have had rest in death, for in death, even they who have been most vexed, who have had least rest, who have been even restless in the world, they have found rest in death, this he clears by a further induction, in the 17, 18, 19, verses.  
There the wicked cease from troubling, and there the weary be at rest.  
There the prisoners rest together, they hear not the voice of the oppressor.  
The small and great are there, and the servant is free from his master.  
When he had spoken of the rest of death, concerning those great and mighty ones, and the rest of death concerning untimely births and infants, than he speaks of the rest which poor oppressed ones, or which wicked oppressors have in death; all these have a rest in regard of outward bodily troubles, agitations and labours in the grave, therefore certainly there I should have been at rest.  
There (that is in the grave) the wicked cease from troubling: True rest and wickedness never meet, rest and the wicked meet but seldom. And it is but half a rest, and it is rest but to half a wicked man, to his bones in the grave, and it is rest to that half but for a little time, only till the resurrection.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word which is here used for wicked, is considerable: Though every wicked man be a sinner, yet every sinner is not a wicked man: It is one thing to sin, and another thing to be wicked; there are divers words in the Hebrew tongue, which signify as it were the divers statures of sinners, and the degrees of sin; And the Hebrew which usually expresseth many things by one word, doth here use many words to signify one thing, only differing in degree.  
First, A sinner is called sometime [Cata] that's the lowest expression, noting one that doth miss a mark or his way, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erravit, a sc●po vel via, ●a potissimum peccata significat quae vel errore vel per ignorantiam vel infirmitate carnis committuntur, Moller in Psal. 106. v. 6.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peccatum ex superbia. Transgressio non simplex & qualiscunque, sed maliciosa ac temerar●a, unde & aliquando rebellio vocatur, Musc. in Psal. 5. v. 10.   he aims at the mark, yet misses it, he would go in the right way, yet mistakes it or is misled: So every man, the holiest men are sinners, they often miss the mark, the white which God sets up, though they take their aim, and levelly carefully at it.  
Secondly, A sinner is called [Peshang] which signifieth a willingness to sin, and an unwillingness to obey, it signifieth pride in sinning, or a sinning from pride, which is plain rebellion.  
Thirdly, The word here used, and in divers other places, signifieth wickedness in the height, and men most active in wickedness: So that when Job saith, There the wicked are at rest, he means those who had been restless in sin, who could not sleep till they had done mischief, nor scarce sleep for doing mischief: He means those who had outrun others in the sinful activity, or rather turbulence and unquietness of their spirits; such as are without peace themselves, and seek to molest and disturb the peace of others: The Prophet describes them to be like the troubled sea which cannot rest, (Isa. 57.20.) The proper signification of the word (wicked) in the Hebrew, is the word unquiet, vexatious, or without rest; 1 Sam. 14.47. Wheresoever Saul turned himself he vexed the enemy. So Job. 34.29. And the reason of it is given, because men of this height and stature in sin, are men of troubled, unquiet and restless spirits. As it notes a height in holiness and grace, to have a kind of unquietness upon the spirit till we can do good, and compass holy designs and purposes, when we are not only pious, but zealous; As David resolves, Psal. 132.3, 4. Surely I will not come into the Tabernacle of my house, nor go up into my bed, I will not give sleep to mine eyes, nor slumber to mine eyelids, until I find out a place for the Lord, etc. So unquietness upon the spirit till it can put sin into act, and compass an evil project, notes a completeness in the sinner. Sin wakes and works in them to purpose, who cannot sleep till they have wrought out their sin; of these it is properly that Job speaks here, these troublers of themselves, and troublers of Israel, these whom the Lord shall trouble this day, or one day: There, sc. in the grave, these wicked ones cease from troubling; there they have a kind of rest being dead, who could not rest while they lived; there at least they cease from raging. This word (Ragaz) notes any vehement motion, either of mind or body, arising from fear, or grief or anger, or the concurrence of them all: As when David heard of the death of Absolom, the Text saith, 2 Sam. 18.33. The King was much moved, etc. He was as it were for a time enraged or distracted, much troubled, I am sure, with passions, or the working of many passions together. The word, you see, in the Hebrew, hath a near affinity in sound and sense with our English word raging, and we translate it so, Psal. 2. Why do the heathen rage? It is the same word; So here, the wicked cease from raging, or from troubling; that is, from that madness of rage in troubling the poor, especially such as fear God: Wicked men are not only sinful, but they are mad in their sin; As Paul speaks of himself before his conversion, I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities, Acts 26.11. In Paul unconverted, see the picture of a wicked man's spirit, he could not cease from troubling, but in death he shall.  And there the weary are at rest. 
The weary.] Some by the weary, understand those whom the wicked have wearied by troubling of them; and that is a truth, that in the grave, the wearied, those that wicked men have turmoiled and vexed, 
Sicut prior pa●s de tyrannis & oppressoribus intelligitur, ita haec secunda potest de afflictis & oppressis. Sed congruentiùs si tota haec periodus, referatur ad viros fam●sos, qui dicuntur fessi robore, mille sese obijcientes vitae discriminibus, Pined.  are at rest; so the sense is made out thus; that in the grave, they that trouble others, and the troubled, the poor persecuted, and the proud persecutors are at rest. But rather, by the wearied, we are to understand only the wicked themselves, There the wicked cease from troubling, and there the weary be at rest, that is, there those wicked men, who weary and tyre out themselves with vexing and troubling of others, are at rest; they then cease from those vexatious undertake, which have consumed their spirits and worn out their bodies; And the reason why I rather expound the weary to be the wicked (though the other be a good sense) is, because Job afterward speaks of the rest of those that are wearied, who are passive under the cruelties and plottings of those wicked ones. There the wicked cease from troubling, and there the weary be at rest. Hence observe, first,  
That wicked men are troublers both of themselves and others. There the wicked cease from troubling, as if the wicked did nothing in the world but trouble the world. As before Job had given the special character of great ones and Princes, They get gold, build Palaces and Sepulchers, and fill them with treasure: So when he speaks of wicked ones, he saith, There the wicked cease from troubling; As intimating, that while they live in the world, they are a perpetual trouble to the world. The Prophet Isaiah is express, (chap, 57.20.) The wicked are as the troubled sea, that cannot rest; they can do any thing better, then be quiet, they have not strength enough to sit still, they cannot rest. King Ahab had this apprehension of Elijah, (1 King. 18.17.) when the kingdom of Israel was full of trouble, (for God did vex them with great adversity.) Art not thou he (saith Ahab) that troublest Israel? No saith Elijah, (who could make up a better judgement than Ahab in that point) I am not he that troubleth Israel, but it is thou and thy father's house. Ahab had sold himself to work wickedness, and so had stock enough to purchase trouble for Israel; wicked ones are the troublers of all; they are troublers of their own families, troublers of the places and Cities where they live, the troublers of a whole Kingdom, troublers of the Churches of Christ, and the troublers of their own souls, they are borne to trouble both active and passive, they love to trouble, and they have what they love: It is the character and the argument of an extreme wicked man, to be a troubler; Even as it is a great argument of great grace, when you see one a comforter of others, or busy to help others, to do good to others; The tree is known by the fruits.  
Secondly, Taking the latter words of this verse, (There the weary be at rest,) for those wicked men who are wearied by troubling others, we may observe,  
That wicked men by troubling others, do as much weary and tyre out themselves; And though they find that in troubling others they weary themselves, yet they will not give it over, they will trouble still. Job saith thus of a wicked man, in the 15th. of this book, ver. 20. The wicked man travaileth with pain all his days, not only doth he put others to pain, but himself is in pain; and they are frequently expressed in Scripture as wearying themselves, sometimes as weary of themselves, so Jer. 9.5. They weary themselves to commit iniquity; And thou art wearied in the multitude of thy counsels, Isa. 47.13. Thou art wearied in the greatness of thy way, Isa. 57.10. and that was but a way of troubling the Church; She wearieth herself with lies, Ezek. 24.12. The sins which wicked men commit only in and against themselves, weary them, but they are most wearied, when they are persecutors of others: It is observed of Antiochus Epiphanes, that famous troubler of the Church, (by him that hath written the Itinerary of the Saints) that he did undertake more troublesome journeys, and went upon more hazardous designs, merely to trouble, and vex, and oppose the Church of the Jews, than ever any of his predecessors did about any other conquest or noble enterprise; that he travailed more miles to do mischief, than (as the Author doth compare their journeys) any of the Saints did to do good; and therefore he concludes the story of him, with this general truth concerning persecutors, All such wicked men go with more trouble to eternal death, than the Saints do to eternal life; they toil themselves more, and suffer more to work out their own damnation, than the godly do in working out their salvation: To be wicked in the height, is the height of trouble. Solomon saith, that a good man is merciful to his beast, but a wicked man is unmerciful to himself, he will tyre himself more than a good man will tyre his beast. This is a certain truth, he that will follow sin and serve his own lusts, (especially the lust of pride and oppression, whosoever serveth those lusts) serveth a hard master, a master that will make him toil, and sweat, and weary himself while he lives, and at the last pay him with death. The work of sin is bad enough, but (as to the sinner) the wages of sin is worse.  
The last thing I shall note from it is this. There the wicked cease from troubling. There, where is that? At the grave, when they come to die, they make an end of their troubling, not before: Observe then,  
Wicked men will never cease troubling until they cease to live. In the grave they cease troubling, there they are at rest; If they should live an eternity in this world, they would trouble the world to eternity. As a godly man never gives over doing good; he will do good as long as he lives, though he fetches many a weary step, so wicked men, never give over doing evil, until they step into the grave. And the reason of it is, because it is their nature to do evil, and that which men do naturally, they do always; they never give it over, nothing but death can suspend and stop nature.  
There are indeed two cases wherein wicked men cease troubling, while they live. One is, when they are desperate in their designs, and see they cannot by troubling themselves, trouble others sufficiently, when they cannot have their will nor compass their ends fully; they being in despair of doing the mischief they would, will do no more: So the Historian notes concerning Dioclesian, 
Existimant aliqui Dioclesianū etiam dolore motum fuisse, ut imperium deponeret, cum perficere se no● posse videret ea, quae contra Christian●s molitus fuerat. Christ. ●●z. Mellif. Histor. Par. 2.  the most bloody persecutor that ever the Church had, at the last he gave over the Empire, and declined the government (not because he was weary of persecuting, but he was weary of being disappointed,) Because he saw he could not hatch that which he had long brooded, or bring forth those designs he had contrived for the utter extirpation of the Christians: Being thus out of hope to do all the mischief he intended, he puts himself out of power to do that mischief, resigns the Empire. A second case, wherein wicked men cease troubling, is, when they have fully attained their ends in this life; sometimes they bring their work to such perfection, to such a period, that they think they have attained all, all their plots have taken, all's theirs; and when they have fully done the Devil's work, than he gives them a play day, they have some cessation: But otherwise except in these two cases, they never cease from troubling; therefore the Apostle Paul, Gal. 5.12. prayeth, that they which trouble them, might even be cut off: As if he had said, they are such a kind of men, 
Quam mortem cominatus est Deus homini ut a peccando illum deterreat, eandem ipsam▪ insert ut a peccando cesset.  there is no curing of them, they will never have done doing mischief, until they be cut off by death. As God threatens death to deter men from sin, so sometimes he is (as it were) constrained to send death to keep or take men off from sin; A godly man saith, If God kill me, yet will trust I in him: and some wicked men say (in effect, if not in the letter) Till God kills us we will sin against him. The Psalmist asks the question, Psal. 94.4, 5. How long shall the wicked? how long shall the wicked triumph? How long shall they utter and speak hard things? and all the workers of iniquity boast themselves? They break in pieces thy people O Lord. What answer shall we give, what date shall we put to this, How long? The answer is given, ver. 23. The Lord shall bring upon them their own iniquity, and cut them off in their own wickedness: yea, the Lord our God shall cut them off. As if he had said, except the Lord cut them off in their wickedness they will never leave off doing wickedly. The wicked (saith Hannah in her song, 1 Sam. 2.9,) shall be silent in darkness, The wicked will sin while they have any light to sin by, therefore God puts out their candle, and sends them down into darkness, and there they will be quiet, The wicked shall be silent in darkness. They will sin against the light of the word, as long as they enjoy the light of the world, and do the works of spiritual darkness, till they are shut up in poenall darkness. It follows.  There the prisoners rest together, they hear not the voice of the oppressor. 
Here is another sort, The Prisoners.] The word is, those that are bound: And these prisoners may be of two sorts. First, Slaves and captives, who are under hard taskmasters, such as set them to hard labour; Or men that are in debt, and put into prison by cruel creditors: Prisoners, in either of these respects are at rest, or they rest together in the grave; when they have paid that debt to nature, all their other debts are discharged; death is their debt to nature, and when they have paid that debt, they (saith Job) receive an Acquittance, (a quietus est,) they rest together, when they have done that work, the work of dying, poor captives and prisoners have done all, and paid all.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is added, They hear not the voice of the oppressor.] The word which we translate an oppressor, signifieth by violence to compel one to work or to pay a debt; So the Taskemasters, Exod. 5. are said to compel the people with violence to go on about the work. The same word signifieth both an Exactor and an Oppressor; An Exactor of Debt, an Exactor of Tribute, an Exactor of Labour, in all these ways the word is used; and because those three, (Tribute, Debt and Labour) are demanded many times against right and equity, often with much violence and cruelty, therefore the word signifies also an Oppressor; Exaction is always within a step of oppression, and is often put for the same; and because oppressors use bitter words, and hard speeches, wounding with their tongues as much as with their hands, therefore poor prisoners dying are said to be free from the voice of the oppressor: Poor prisoners hear not the voice of the oppressor in the grave; there they are beyond the sound and out of the hearing of those vexing, railing taskemasters, or exacting creditors. Hence observe, first,  
That an estate of bondage is a misereble restless estate. There the prisoners rest together; Captives and bondmen have little rest until they rest in the grave: The language of prisoners is a sorrowful language; their speech is sighs, Psal. 79.11. Let the sighing of the prisoners come before thee, and Psal. 12.5. because of the oppression of the poor, and for the sighing of the needy. It is a restless condition which yields nothing but sighs and groans: Indeed we read in the Acts, (chap. 16.25.) of prisoners that spoke another language, even the language of joy; we read there of the singing of the prisoners, Paul and Silas did not sigh but sing in the night while they were bound in prison, but this was extraordinary; They receiving enlargement of heart, and wonderful consolation from the holy Ghost, pray in prison and sing praise to God: Christ sent the comforter that night to them, who made them a feast in the prison, and they sung to it, they made music, heavenly music, they sung praise to God. It was not from the good cheer, or any comfortable message which they had from the Jailor, or from their oppressors, but Christ came and visited them; any place, or any estate is comfortable, when Christ is present to the soul: But in itself imprisonment is a sad condition. Therefore the Apostle biddeth us, remember those that are in bonds, even as bound with them, Heb. 13.3. and Christ takes a prison visit as a special point of service and kindness done unto him, I was in prison and ye visited me, Mat. 25.36. ay, in my afflicted members was in prison, and your visit was an ease to my affliction, and (as it were) a loosening of my chains. Such visits are now seasonable: now remember the bondage and captivity, the hard usage and imprisonment of our brethren in many parts of this nation, Let the sighing of the prisoners come up before you, even the sighing of those joseph's whose feet are hurt in the stocks, and the iron enters into their souls, As some translate that, Psal. 105.18. When you are at your tables, and have plenty, then remember the bread of adversity, and the water of affliction which the poor prisoners your brethren are served with, and must be contented with every day or starve in prison. When you are in your pleasant warm chambers and soft beds, think of the cold, loathsome dungeons and hard boards, in which, and on which many of them lie. And when you hear the voice of love, and such speaking, to you, who have the law of kindness in their tongues, Prov. 31.26. then remember those who hear the voice of the oppressor. From which take this second observation,  
That the words of oppressors are wounding words. The voice of an oppressor is a terrible voice; And therefore Job puts this in, as a special privilege that the poor prisoners shall have in the grave, They shall not hear the voice of the oppressor; who can rest where they speak, or hear their words and not be troubled? therefore not to hear the voice of the oppressor, is a circumlocution, 
Non audire vocem exactoris circumlocutio est maximae libertatis.  noting full liberty: The wilde-Asse is so described, Job 39.7. he regardeth not the crying or the voice of the driver, the Original word is that in the Text, he regardeth not the voice of the oppressor, or of the exacter: This is the liberty of the wild-Asse, which was never in hand or under burdens; whereas other Asses that are in hand, and are employed to bear and travail, they must be at the voice of the driver, they hear the voice of their oppressors: And some men are very unmerciful to their beasts; It is grievous to the poor cattle to hear the voice of such drivers; and the groans of those beasts will rise up in judgement against their drivers: And if so, how then will the groans of the Saints rise up against theirs drivers. We have lately heard of oppressors turned drivers, they have driven their poor brethren as beasts or cattle before them; and more cruel than any such drivers, they have not suffered them to drink of the pudled water through which they passed; And yet more, the words of these drivers, as goads and staves beat their ears, and pricked them to the very hearts in their passage. The voice of these oppressors, is the voice of scorn, the voice of slander and reproach; and David shows us from his own experience, how reproaches work, (Psal. 42.10.) as with a sword in my bones mine enemies reproach me; And the Apostle (Heb. 11.36.) speaks of the believing, persecuted Jews, that they had this trial of cruel mockings, their oppressors sharpened their tongues as well as their swords against them; the tongue wounds deeper than the sword, the tongue wounds the spirit, but the sword cannot reach beyond the flesh: And God will take as deep, if not a deeper revenge upon oppressors for their tongue-wounding, then for their sword-wounding: hard words as well as hard blows must be accounted for. And the Apostle Judas assures us, ver. 15, That the Lord cometh to execute vengeance upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. If any shall say, when did we speak against the Lord? Christ will answer as in the Gospel, (Matth. 25.) In as much as you have spoken against any one (and you have spoken against many) of the least of these my brethren, ye have spoken against me. To how many of my brethren, have you said, many times, Where is now your God? To how many have you said, as they (Psal. 22.9.) in that prophecy of Christ, You trusted on the Lord that he would deliver you, let him deliver you. To how many have you said, Where are your prayers and fastings where is your Parliament? Where are your hopes? These are hard speeches. This voice of the oppressor cuts the heart of the poor prisoner, he can with more ease die, then hear such blasphemies and reproaches. The wicked (Mal. 3.13.) bluster and speak big against God himself, your words have been stout against me, saith the Lord: If wicked men will speak stoutly against God, the high God, how stoutly will they speak against a poor oppressed captive, that lies under their feet?  
Seeing then it is such a wound and a terror, to be under the power of insulting oppressors, who will not only strike with the sword, but strike with every word: Let us pity and pray for our brethren that are under the hands, yea feet, and which is worse, under the tongues of such drivers; pity them, in regard of the wants which they feel, and of the words they hear every day. And let us betimes hearken to another voice, that we may not at last come to hear this voice, O that my people had harkened unto me (saith God, Psal. 81.) If we would hearken to the voice of God, we should not hear the voice of such men. It is the punishment which God lays upon a people, (and it is a suitable punishment) for not hearing his voice, that he gives them up to hear this voice; when a Nation will not hear the voice of the Prophets, than they must hear the voice of oppressors; Let us hasten to hear the voice, the sweet voice, the pleasant voice of our God in his ministers of the Gospel, lest we be given up to hear the dreadful, grating, cutting voice of such miscreants, who yet are the ministers of Gods just displeasure against a disobedient people. If we, like the deaf adder, stop our ears at the voice of the charmer, charm he never so wisely, (Psal. 58.5.) doubtless the Lord will (yea he hath done it in part already) send Serpents and Cockatrices among us, which will not be charmed, and they shall bite us, (with bitter and sharp words,) Jer: 8.17. Let us therefore so hear the voice of the word, that we may be delivered from this rod of the voice (which smarts worse than the voice of the rod,) and from the scourge of tongues. And let us pray, that God would hasten the performance either of that gracious promise, (Isa. 14.2.) They shall take them captives whose captives they were, and they shall rule over their oppressors: or of that, (Isa. 60.17.) that he would make those great and notable changes in the Church, and give us for brass gold, and for iron silver, and for wood brass, and for stone iron: That he would also make our Officers peace, and our Exactors righteousness; This will be a time of refreshing indeed, And as the time of the restitution of all things which God hath spoken by the mouth of all his holy Prophets, since the world began, Acts 3.21. namely when our Officers shall be peace, and our very Oppressors righteousness: When the very troublers of a people become their peace, how great is that peace? when they, who were the oppressors of a people, are turned to be, very righteousness, how great is that righteousness? And where there is great righteousness and great peace, how great is the joy of that people? Yet howsoever the wise God shall order these outward dispensations, yet His prisoners have freedom in, though not from their captivity: And they shall hear the voice of his Spirit speaking more comfort to their hearts, than the voice of their oppressors can speak terror to their ears. And their ears shall not long be smitten with the hard speeches of ungodly men; death, a blessed death, will shortly lead them into the house and chambers of silence, where as Job here speaks, they shall never hear the voice of the oppressor any more.  Verse 19 
The small and the great are there, and the servant is free from his master.  
The last instance which Job gives of rest in death, is contained in this 19th. verse. In the words before he said, There the prisoners rest together, they hear not the voice of the oppressor, here he adds, The small and the great are there, and the servant is free from his master.  The small and the great are there. 
Small and great.] There is a twofold quantity, in which men may be considered. There is a natural quantity, and there is a civil quantity, and in both quantities, small and great are there.  
First, There is a natural quantity, by which men are distinguished into small and great, children and men of full growth: in the grave such small and great are mixed: little children, children of a span long, mingle their dust with men of highest stature.  
Again, There is a civil quantity, and so the small are the poor, the low and the mean, they are small ones in a civil account: And civil greatness, is power, riches and honour: the honourable they are the great men, and the rich are great men, in a civil quantity; so the word is used, Chap. 1. ver. 3. Job was the greatest of all the men of the East, he was the greatest in civil quantity, in regard of his power, honour and riches. The Prophet Jeremy opposes the poor and the great, (chap. 5. ver. 4, 5.) Therefore I said, surely these are poor, etc. I will get me unto the great men, sc. the rich and honourable, the Princes and the Magistrates.  
The small and the great are there. In Scripture, when we find the two extremes, (small and great are extremes in quantity) we are to understand all the middle acts, or things, or persons, that is, all that lies between those extremes. We read such Scripture language concerning the actions of men, Psal. 139.2. Thou knowest my down-sitting and my uprising. Here are two extremes, the two terms of a man's actions and of his life, his down-sitting and his uprising, now when it is said, God knows these two, we are to understand, that God knoweth whatsoever a man doth, all his actions between his down-sitting and his uprising. So in that promise of a continual blessing from God, Psal. 121.8. The Lord shall preserve thy going out and thy coming in. Here are two extremes, between these, we are to include and suppose all that a man doth while he is abroad. God shall preserve thy going out and thy coming in, that is, every thing thou takest in hand (according to his will) from the time thou goest forth or beginnest thy work in the morning, till thy coming home from work, or the end of thy work in the evening; thus it is clear about things or actions: It is likewise clear about persons, Psal. 49.2. when David calls high and low, rich and poor to hear, he calls all to hear; Give care all ye inhabitants of the world, ver. 1. So when it is said in this Text, The small and the great are there, it is not, as if those only were there, or that those of a middle quantity, either in regard of natural or civil proportion were not there; For death seizeth upon middle men, as well as small and great; There are graves of all imaginable sizes and dimensions between small and great, According to that of the Apostle, Heb. 9.27. It is appointed to men once to die, to men indefinitely, of what sort, or degree, or size, or quantity, or quality soever, It is appointed to men; therefore small and great are there, and many of all sorts are there.  

Ex aequo illic sunt tam parvi quam magni, secundum illud. Mors Sceptra ligonibus aequat. Drus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  There is a further elegancy yet in the Original, we read it, small and great are there, but the Hebrew strictly read in the letter runs thus, the small and the great are there the same: Or as Mr. Broughton renders it, little and great are there all one. The words taken thus, yield these two points to our meditation. First this,  
Death seizeth equally upon all sorts and degrees of men. The small and the great are there, the small cannot escape the hands or slip through the fingers of death, because they are little; the greatest cannot rescue themselves from the power, or break out of the hands of death, because they are big.  
That the small are there, should be an admonition to young ones, take heed of putting off repentance until you are great, for the small are in the grave; That the great are there, should be an admonition to the greatest and strongest, to prepare for death, for all your strength and greatness, your honours, your swelling Titles, your vast riches, cannot oppose, much less prevent or overcome death. The small and the great are there. Secondly, Observe,  
That death makes all men equal, or That all are equal in death. As death equally takes hold of all men, so death makes all men equal; not only are the small and the great there, but there the small and the great are the same: Death takes away all distinctions, and the grave knows no difference among the sons of men. While men live, they are at a great distance one from another. There is and there ought to be distinctions among men, and men ought to know their terms of distance, and to acknowledge men in their greatness, power and places. As there is one glory of the Sun, and another glory of the Moon, and another glory of the Stars, for one Star differeth from another Star in glory, 1 Cor. 15.41. So there is one terrestrial glory of Kings, and another glory of Nobles, and another glory of the Common-people, and these have not the same glory in common, even among them, one man differs from another man in this worldly glory; but when death comes, there is an end of all degrees, of all distinctions, There the small and the great are the same. As the Apostle speaks of our being in Christ, in regard of the privileges of the Gospel, Col. 3.11. In Christ there is neither Jew nor Gentile, there is neither male nor female, there is neither bond nor free, that is, all have a like and an equal share in Christ, and in the privileges of the Gospel: the Gospel makes no distinction between poor and rich, in regard of spiritual privileges and benefits; so death takes away all distinctions in regard of civil privileges, In death there is neither small nor great, neither male nor female, neither bond nor free; the greatest shall lie, as low as the smallest, and the highest as low, as the meanest, every one there shall be but as his neighbour, and as his brother in the flesh. There is but one distinction that will outlive death, and death cannot take it away; the distinction of holy and unholy, clean and unclean, believer and an infidel, these distinctions remain after death, and shall remain for ever; but rich and poor, honourable and base, high and low, King and subject, these distinctions shall be done away, and forgotten as if they had never been: no difference, no distinction (but that which God makes, and that which grace makes) can stand out against the power and stroke of death, There, the small and great are the same.  And the servant is free from his Master. 
The servant.] There are two sorts of servants. There are some who are voluntary servants, and others who are servants by constraint. There are some who might be free, but they will not, and there are others, who would be free but they cannot. Of the former sort we read a Law, Exod. 21.5. where the servant that loved his master and refused his freedom saying, I will not go out free, must be brought before the Judges and have his ear bored thorough with an awl, in token of his willingness to serve that Master for ever. Others are servants by constraint, as the people of Israel in Egypt, who were made to serve with rigour, Exod. 1.14. to serve whether they would or no, which is servitude rather than service.  
We may understand the Text of both, The servant, that is, either he that doth voluntarily serve, and willingly puts himself under the command of another, or he, which is under the command of another whether he will or no: to both these death giveth freedom, whether their Masters will or no, The servant is free from his Master.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word which we translate [is free] noteth that formal manumission or setting at liberty which is used in places or Corporations, where freedoms are either purchased by money, or deserved by appointed service.  

Tria sunt quorum terminatio pluralis, & sensus singularis, videlicet Adonim Dominu, Elohim Deus. Bagnalim, Herus.  And the word here translated, Master, is plural, Masters: it is one of the Names of God, Adonai, which Name the Lord hath from government; That very name is given to Masters of Families, because they ought to govern and order the affairs and business of the family, with wisdom and justice, Every master of a family, is a governor of the family, he is (as it were) a King in his own family. The servant is free from his Master. Hence note, first this,  
Sin brought in servility and the subjection of man to man. I ground it thus, because job speaks of service as of an estate of affliction, as of an estate of trouble, under which many groan, and from which they can get no release, till death break the bands, and sets them free.  
In the state of innocency, there was a dominion granted to man over the beasts, but there was no dominion granted to man over man: 
Gen. 1.26.  In the state of integrity relations should have continued, but subjection should not have been found: only that natural subjection of children to Parents, but as for civil subjection there had been no such thing in the world. 
Peccatum ubi intravit libertatem perdidit & corrupit potestatem naturae datam Chrysost Hom. 29. in Gen Substantivum seipsum genititivo casure en● superlativam locutionem cum singulari energia de●otat. Buxt. rf. Servus abjectissimus.  Before man forsook the service of God, he needed none to serve him; service comes in by sin, and the increase of it, by the increase of sin; As we see, when Canaan was so vile as to forget the duty of a son, he is set below or in the worst condition of a servant, Gen. 9.5. Cursed be Canaan, a servant of servants shall he be unto his brethren, that is, the lowest and most abject servant: As God of Gods, is the greatest God, and Lord of Lords, is the Highest Lord, so servant of servants, is the lowest, the basest servant: So then, as civil subjection came at first from sin, so the increase of subjection, which is to be a servant of servants, came from the increase and progress of sin. Observe secondly,  
A servant is not in his own dispose. Though he be a voluntary servant, yet he must serve the lawful will of his master. He may, yea he ought, in every ingenuous service, to serve willingly, but he is not at his own will, to serve when, or where, or how he will.  
Some have thought they have a freedom from service, by the liberty of the Gospel, or Gospel-priviledge: and that is the reason why the Apostle, 1 Tim. 6.1. gives that rule, Let as many servants as are under the yoke, count their own Masters worthy of all honour, etc. He speaks of believing servants. Some presumed they had such freedom by Christ, that they might cast off subjection to men; No, saith the Apostle, as many as are under the yoke, that is, while they continue servants, they must submit to their condition, yea though their Masters be unbelievers, as the next verse shows, And they that have believing Masters, let them not despise them, etc. nothing takes away subjection but death, for as he that is called in the Lord, being a servant, is the Lords freeman, 1 Cor. 7.22. So he that is the Lords freeman, being called to it, is and aught to be man's servant; The Centurion in the Gospel shows the servants duty, I say unto one, go, and he goeth, and to another, come, and he cometh, and to my servant, do this, and he doth it. The servant is at his Master's beck, not at his own dispose, and nothing can free him but death, so long as he continues under the yoke, in that relation. Hence observe thirdly,  
That death concludes the subjection of man to man. In the grave, or there, the servant is free from his Master, there is no more service due to man, when once death, that king of terrors hath carried us into his dominions.   
JOB 3. Ver. 20, 21, 22. 
Wherefore is light given to him that is in misery, and life unto the bitter in soul?  
Which long for death, but it cometh not, and dig for it more than for hid treasures:  
Which rejoice exceedingly, and are glad when they can find the grave, etc.  
AT this 20th. verse, the third and last Section of the Chapter begins, Wherefore is light given to him that is in misery, and life to the bitter in soul?  
In the former part of the Chapter, Job wished that death had surprised him assoon as ever he set his foot into the world, yea before he came into the world, that he might have died in the very womb; Here Job begins to expostulate, why he having made so long a journey, and in his latter time so troublesome a journey in the world, why (I say) he is not (at his request) cut off and taken away, by the stroke of death; Why is light given to him that is in misery, and life to the bitter in soul? We may frame his argument thus, out of his words, as they are here couched; There is no reason, or if there be, show me a reason why his life should be prolonged, who liveth miserably and would die willingly; But I am the man who live miserably and I would die willingly; wherefore then? where is the reason, or show me a reason why my life is prolonged. That is the force of his argument. The main Proposition of the argument, is contained in the 20, 21, 22, 23. verses, namely, that there is no reason why a man that liveth miserably, should be denied to die, wherefore is light given to a man that is in misery? He endeavours to prove the Assumption at the 24th. verse, where he shows that he lived in great misery, which he doth amplify in the two last verses of the Chapter. This may serve for the sum and scope, or intendment of this last Section.  
To the words themselves. Wherefore is light given to him that is in misery?  
Wherefore. There is a wherefore in Scripture, first of doubting, and secondly there is a wherefore of mourning, and thirdly a wherefore of complaining. In this wherefore, in this question, we may include all three. Job doubteth, and Job mourneth, and Job complaineth, Wherefore is light given to him that is in misery?  Wherefore is light. 
Light. Some take light here for knowledge, Wherefore hath a miserable man so much knowledge to see himself, and to know himself miserable? 
Ad quid pro●est homini in miserijs constituto, quod lucem cognitionis habeat, cum per eam consideret mala quibus affligitur. Aquin. in loc.  It is some abatement to the sense of misery, not to know that we are miserable; Wherefore is light given? If I did not understand the sadness of my condition it would be less to me. There is a truth in that; and it is the thing that will so much torment and vex the damned to all eternity; that while they are in the darkness of hellish misery, they shall have so much light in Hell, (I mean the light of knowledge concerning their own condition, whreby they shall fully and clearly discern their unhappiness;) If they were ignorant and did not know how miserable they were, their estate were far less miserable. On earth, the light of the knowledge of Gods will increases the sin of men; in Hell, the light of the knowledge of their own woe, will be an increase of their punishment. As Christ saith to the Jews, Joh. 9.41. If ye were blind, ye should have no sin, but now ye say we see, therefore your sin remaineth. So we may say of those who are separated from Christ for ever; if ye were blind, ye should have no sorrow, but now because in that estate of utter darkness, ye shall have both eyes and light to see your misery, therefore your sorrow shall remain. When a wicked man goes to the generation of his fathers, where he shall never see light, sc. of comfort, Psal. 49.19. even than he shall have light enough, (and more than he would have) to see his sorrow. And in Hell he shall be as much pained with, and hate the light of his own condition, as upon earth he hated and was pained with the light of divine revelation, Joh. 3.20, etc. So that the damned shall for ever cry out, Wherefore is light given to him that is in misery?  
Yet I take not this to be the sense here, Wherefore is light? by light here, understand natural light, and then it is no more but this, Why do mine eyes yet behold the Sun? Wherefore doth the light shine upon me, whenas I am under the clouds and in the darkness of this condition? Or by light, we may understand life; and so the sense is, Wherefore is life continued, (which is expressed in the next clause) to him that is in misery?  
To be in misery, is more than to be miserable. As to be in the flesh, notes, a mere carnal man, and to be in the spirit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sumitur actiuè pro labore cum summa defatigatione & taedio, passiuè pro dolore ipso & miseria & saepe utroque modo sumitur conjunctim, ut in Ecclesiaste, ubi vitae humanae calamitas & miseria isto vocabulo explicatur.  notes a very spiritual man; so to be in misery, notes a very miserable man. The Hebrew word properly signifies, labour; At the tenth verse it was translated, sorrow: And it notes any toilsome melestation, which either we ourselves endure, (Psal. 25.18.) or cause others by guile or mischief done them, to endure. Hence it is translated guile, Psal. 55.11. and mischief, (Psal. 94.20.) because by these, one man troubles and vexes another, to the making of him miserable.  And life to the bitter in soul. 
Life is the union of soul and body, when life departeth, soul and body take leave and part; the Philosopher defines life to be the bond or colligation of soul and body together: Now (saith Job) why is this life, why is this bond continued to a man whose soul is in bitterness? while my life was pleasant, it was pleasant to live; while my soul was sweet, it was sweet to have it knit to my body; but now my soul is in bitterness, or I am bitter in soul, and what sweetness or pleasure can I find in my body?  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui prae calamitate animo sunt acerbo & in perpetua maestitia. Merc.  To be bitter in soul, notes deep intrinsical or inward sorrow; the greatest sorrow, makes the soul bitter: As in Scripture, when we find Soul added respecting the evil of an estate, or the good of an estate, evil and good are meant in the highest degree; As when Christ saith, Mat. 26.38. My soul is exceeding heavy, or exceeding sorrowful even unto death; that is, I am in the lowest deeps of sorrow: Sorrow unto death, is sorrow within one step or degree of death. My soul is sorrowful, there can be no sorrow but in the soul, the body (take it as a distinct from the soul) is not capable of sorrow; sorrow is a passion or an affection of the soul, an affection of the mind, and therefore all sorrow is seated in the mind; yet when our Lord Christ saith, My soul is exceeding sorrowful, It is far more than to have said, there is sorrow or exceeding much sorrow in my soul. So here, this phrase, To him that is bitter in soul, or whose soul is bitter; Notes the most bitter and grievous sorrow. When the Psalmist would set forth the great sorrow of Joseph in prison, Psal. 105.18. One translation saith, that the iron entered into his soul, and the Hebrew, word for word is this, his soul came into iron: We know the soul is so pure and spiritual that iron cannot enter it; We know that only the body can be bound with chains; The soul could quickly slip from the most watchful keeper, and break out from the strongest irons, were it not to keep company with the body. Whereas then it is said, his soul came into irons, it is only to show, that Joseph was under very sore affliction, even the sorest affliction of the body. As on the other side, when Mary said, My soul doth magnify the Lord, my spirit rejoiceth in God my Saviour. We know, nothing properly can magnify the Lord, or rejoice, but the spirit or the soul; yet when she saith, my spirit doth rejoice, this notes a deep, pure, internal, spiritual joy, with which, she was ravished at that time: And as they who rejoice in soul, would even willingly be rid of their bodies, they are above the body: So they who are bitter in soul, are desirous to be rid of their bodies; the body is a burden when the soul is bitter. This bitterness of soul, caused those bitter complaints before, and now this vehement expostulation, Wherefore is light given to him that is in misery?  
Wherefore? We are apt to think there is no reason for that, for which we can see no reason. Job was in a dark condition, and could not see the reason, and therefore almost concludes there was none. When we are posed, we think all the world is posed too. If we cannot interpret and expound the dealings of God, we think none can, nay, in such cases, some are ready to think (at least to speak as if they thought) that God himself can scarce give a good account of them; This wherefore goes through the earth, and reaches Heaven. Tell me O my friends, show me O my God, Wherefore is light given to him that is in misery?  
Why Job, there may be many reasons, many answers given to this, wherefore a man should be in light, though he be in misery: and why his life should be continued, though his soul be in bitterness. What if God should appear and tell thee, It shall be thus▪ and the reason of it is, because I will have it so; Is not that therefore answer enough, to any man's wherefore? The will of God is reason enough for man, and aught to be the most satisfying reason; If God say I will have life remain in a man, that is bitter in soul, that man should say, Lord it is reason I should, because it is thy pleasure, though it be to my own trouble. Yet it is but seldom that God makes his will his reason, and answers by his bare prerogative: He hath often given weighty reasons to this query. First, The life of nature is continued, that the life of grace may be increased. Again, Such live in sufferings, That they may learn obedience by the things which they suffer. God teaches us by his works, as well as by his word, his dealings speak to us: And, It is as great an act of holiness to submit ourselves to the will of God in his works, as it is to the will of God in his word: Another reason of this wherefore, may be this, God sets up some as patterns to posterity, he therefore gives the light of life to some that are in misery, to show that it is no new, nor strange thing for his Saints to be darkness: And what if God doth it to magnify the strength of his own power in supporting, and the sweetness of his mercy when he delivers, such bitter souls. Further observe, first, That  
The best things in this world may come to be burdens to us. See here a man, weary of light and life; light one of the most excellent creatures that God made, the most excellent next to life, yea life, the best, the most excellent thing in nature, both these become burdensome; How gladly would Job have been rid of light, how gladly rid of his life? Consider then, how burdensome other things (which at the best are burdens) may be unto you, If you hear a soul complaining of light and life, and why are these given me, when I am in misery? Then what comfort think you will honour give you? or what comfort will riches give you? or what comfort will beauty give you, in such a condition, as makes you weary of light and life? What comfort will sin give you, what ease will your lusts give you, in such a condition as makes you weary of light and life? I never heard of any of the Saints, that were troubled at any time with their grace, or weary of the favour of God. I never heard any of them say, why is grace given to one that is in misery? or the light of God's countenance to the bitter in soul? I never heard any say, wherefore is faith given to a man that is in misery, or hope and patience to the bitter in soul? grace was never a burden to any man, under greatest burdens, or unsavoury, to the bitterest soul; when you are weary of all other things in the world, these will be your supports. Therefore labour after those things, which you shall never be weary of; even after those things which will be more pleasant to us, than ever light was, when light shall be to others more troublesome, then ever darkness was to any; let us labour after those things which will be more sweet to us, than ever life was, when life shall be to others, ●ore bitter, then ever death was to any. Secondly observe,  
It is a trouble to possess good things when we cannot enjoy them. Would you know, how Job spoke here as one weary of light and life? It was not under the notion of light and life, as if he had been weary of these in themselves, but it was because he could not enjoy these. Solomon assures us, (Prov. 25.20.) that, As he that taketh away a garment in cold weather, and as vinegar upon Nitre, so is he that singeth songs to an heavy heart; Music to one that is in sorrow, doubles his sorrow, why? because he cannot enjoy the music; a heavy heart can worse intend music, than a heavy ear; only those things which we can enjoy in the use of them, please in the possessing of them: Of all temporals, the possession and enjoyment may be separated, but for spirituals, the very possession of them is joy, therefore enjoyment; their presence is a pleasure, and therefore their presence shall ever please. We may distinguish between their use and their comfort, but we can never separate them.  
One thing further, When Job saith, Wherefore is light given, and life given? The meaning of it is, wherefore is light continued, and wherefore is life continued? for he speaks of himself and others that had light and were alive, and yet he saith, wherefore is light given? etc. From this we may learn, That  
Every act of continuance of good things to us, is a new act or deed of gift to us; Mercy is given, every moment it is enjoyed: not only is a new mercy, and a renewed mercy a new gift, but continued mercy is a gift and a new gift; life is a new gift every hour of time we live on the earth; and glory will be a new gift, every minute of eternity, we shall live in Heaven.  Which long for death and it cometh not, and dig for it more than for hid treasures. 
This 21. verse doth further explicate who are the bitter in soul, even such as long for death; when a soul (from natural principles) finds a sweetness in death, that soul is in bitterness; Our affliction and our misery is indeed wormwood and gall, as the Church complains, (Lam. 2.19.) when death is as honey, and longed for as the honeycomb. There is bitterness in the death of the body, and yet some are so bitter in soul, that they account the very bitterness of death, sweetness; They say not as Agag, (1 Sam. 15.32.) Surely the bitterness of death is past, but O that the sweetness of death would come. To be rid of sin makes us long for death spiritually, to be rid of pain makes us desire death naturally; therefore he saith, the bitter in soul long for death.  
The word which we translate [by longing] signifieth a very vehement desire, as you know in our tongue, to long for a thing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiavit, inbiavit, ore aper●o intuitus fuit, concupivit, expectavit. Notae etiam, vera fide, patientique expectatione anhelare adrem● promissam.  is the highest and hottest acting of desire, after a thing. It signifieth properly to gape or to breathe: Hence (by a Trope) it signifieth strong desire; because they who desire a thing much, are said to gape or breath after it: just as an hungry man gapes after meat, wheresoever he sees it, and his mind runs upon it, when he cannot see it, that is the force of the word. Hence also the word is used in Scripture, to note the strong actings of faith, and vehement expectations of hope in God, when the soul is raised up mightily to believe the word of promise, than it longs after and opens its mouth wide (as it were) to receive the thing promised. As in Isa. 8.17. I will wait upon the Lord, who hides his face from the house of Jacob, and I will look for him. The Prophet Hosea applies the word to robbers and thiefs, who stand watching and longing for the traveller, and looking at every turning, chap. 6.9. As troops of robbers wait for a man. Yet further to clear this, we may take notice, that in the Hebrew there are two words which come from this root, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Palatum, quod ci●o inh●et.  whereof the one signifieth the Palate of the mouth; because the palate is the part affected with the taste of such meats, as we long for; Hence we say, the mouth waters after such or such a pleasing dish. The other word signifies a Fish-hooke, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hamus, quòd in eum pisces inhient, vel potius quod pisces expectet.  and the reason is double, either because those hooks are pleasantly baited, which when the fish sees, he longeth after it, and greedily swallows it down. Or because when the angler hath cast in the hook, he is in great expectation, waiting and looking earnestly when the fish will be enticed and bite. By all these uses of the Original word, we may collect the exceeding intensivenes of that desire which is here expressed by longing for death: They long for death, even as a hungry man longeth for any meat, or as a woman with child longeth for some special meat, as a fish longs for the bait, or as an angler longeth till the fish bites, or as a believer (which as it is the most spiritual, so the most ardent desire of all) desires, to have any promise fulfilled, upon which he hath pitched his faith, and anchors at by hope.  
Which long for death and it cometh not, that is, it cometh not so soon as they would have it; for death will come at one time or other, but death doth not come at their time, or their pace. It cometh not, in the Hebrew it is only thus, which long for death and it is not, we supply, it cometh not.  And dig for it more than for hid treasures. 
To illustrate the greatness of this desire after death, he adds a similitude of those who seek for treasures; if there be any natural desire more strong, then that of a woman with-child, or a longing woman, it is the desire of a covetous man, the desire of gain or treasure; covetousness is the strongest appetite.  
Observe but what a gradation there is in this expression, to set forth the greatness of their desire after death: they do not only long for it, but they dig for it, digging you know is no ordinary labour, it is an extraordinary work, a hard labour; As longing is a strong desire, so digging is strong labour, hard labour. And then, it is no ordinary digging neither, but digging for a treasure; men will dig hard for treasure; you see men will dig hard for a stone, for iron, for coals, how then will they dig for a mine of gold or silver. A man will dig the earth for a little money, but when a man diggeth, hoping to find money in the earth, that will make him work indeed; now they dig after such a manner; And beyond that, he saith they dig for it as for hidden treasure, that's a further degree of their endeavour after it.  
That which we translate, hidden treasure, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondit.  is but one word in the Hebrew: It signifies any hidden thing, especially treasures, because treasures use to be hid or close laid up. And there is a twofold hiding of treasures: There is a natural hiding, and there is an industrious and artificial hiding. There is a natural hiding, so treasures are hid, that lie in the bowels of the earth, they are naturally hid. Then treasures are hid by industry and by art; when we are afraid we shall be spoiled of our treasures, or that they shall be taken away, then there is a hiding them, and often a digging to hide them in the earth; As now in these times of spoil and violence, if a rich man hear that those spoilers are nigh, he presently hides his treasure. Now either as robbers dig and search for treasures industriously hid, or as miners dig and search for treasures naturally hid, so (saith Job) with such earnestness do these dig for death.  
There is one thing here to be resolved by way of question before we come to the Observations; Namely, whether it be lawful to wish for, or to desire death? Job here proposeth such as long for death; Is it lawful to desire death? doth he speak here only (de facto,) of a thing which some do; or of that which may be done?  
I answer, first, That death in itself is no way desirable, and it is not an object of desire. We cannot desire that (for itself) which is an enemy or destructive unto us. If any should desire death as death, or under the notion of death, they should desire that which is destructive, that which is their enemy, so the Apostle calls death; 1 Cor. 15. The last enemy which shall be destroyed is death. Death is an enemy, therefore (as death) no man can desire it. Indeed, many have desired death, but still we find somewhat else at the bottom of that desire. But what bottom or ground makes the desire of death lawful? I answer,  
First, It is a holy desire of death, if we desire death to be free from sin; when the soul saith thus, because I see, only the end of living will be the end of sinning, therefore I long for death that I may sin no longer.  
Secondly, It is lawful to desire death, that we may have more full communion with Christ the Lord of life. I desire to be dissolved, saith Paul, but why? not that he desired dissolution, but that he might be with Christ. Phil. 1.23. Christ is life, and Christ is our life. It is better to enjoy life, then to live; How much better than is it, to enjoy Christ who is life, then to live.  
To both these we may refer that of the Apostle, 2 Cor. 5. We that are in this tabernacle, groan being burdened, they were burdened with sorrows, and burdened with sins, while they were in the tabernacle of the body, yet (saith he) it is not that we would be unclothed, but clothed upon; he did not groan for the grave, but for glory; not that he might be unclothed, but clothed with immortality; not barely that he might die, but that mortality might be swallowed up of life.  
Under these notions we may desire death: yet with this caution, that for the time of it, we refer ourselves to the good pleasure of God. For what the Apostle James speaks of the inordinate desires, and absolute resolves of worldly men, about gaining in that or t'other City, is by allusion appliable to these spiritual greedy merchants, after Heavenly glory, chap. 4.13. Go to now ye that say, to day or to morrow we will go into such a City, and continue there a year, and buy and sell, and get gain, etc. For that ye ought to say, if the Lord will. So I may say, Go to now, ye that say, to day or to morrow, we would die, (for to die, to us is gain, Phil. 1.21.) and go to that heavenly City, that City having foundations, whose builder and maker is God, and continue there forever, taking in and enriching ourselves with that glory which Christ hath bought: for that ye ought to say, when the Lord will, or now if the Lord will. On such conditions as these, and with this caution, we may desire death, yea long for death.  
But to long for death, only to be rid of the troubles of this life, to desire to lie down to sleep in the bed of the grave, only to ease our flesh, and rest our outward man, is sinful. The Apostle saith (Acts 20.24.) I count not my life dear, so I may finish my course with joy; But we shall account our lives too cheap, if we fear to finish our course with sorrow; If we think, that it is not worth the while to live, unless we live in outward comforts; we exceedingly undervalue our lives, when a cross in our lives makes us weary of our lives. This was Jonahs' infirmity, when he had taken pet about the gourd, (Chap. 4.) he would needs die, and he concludeth the matter, It is better for me to die then to live, and all was, because he could not have his will, because he was troubled: This also was Elijahs infirmity, when he was persecuted by, and fled for his life from Jezabel, 1 King. 19.4. He requested for himself that he might die, and said, It is enough now, O Lord, take away my life, for I am not better than my fathers. 
P●r iniquum est non aliam relinquere Deo levandae aerumnae rationem quam si vitam animal, &c petendumergo potius, ut no vulius sui ●uce illustret, quam ut tenebris mortis obruat.  This is an infirmity at the best; we ought rather to seek to God that he would remove the evil from us, then remove us from the evil: for God hath a thousand doors to let us out of trouble, though he doth not open the door of the grave to let us in there and out of the world. He can end our troubles, and not end our lives.  
Yet such a wish is much allayed, yea (in some cases) lawful, if we keep the former caution, and say, if the Lord will. If we refer ourselves to the will and good pleasure of God, we may desire to be laid to rest by death, that we may be rid of those pains and evils which we suffer in this life. And yet I desire rather to raise the spirits of all above these troubles while they live, then satisfy them how they may desire freedom from them by death. When Solomon returned, and considered all the oppressions that are done under the Sun, and beheld the tears of such as were oppressed, and they had no comforter, and on the side of their oppressors there was power, but they had no comforter: Then he praised the dead, which are already dead, more than the living which are yet alive, (Eccles. 4.1, 2.) that is, he pronounced the dead to be in a better condition than the living. Yet know, that Solomon in this place, speaks the words of mere natural reason, not of divine reason. For he speaks (though with a divine Spirit) yet in the person of a natural man. Natural reason saith, it is better to die, then live under oppressions; but divine reason saith, there is more honour to be gained by living under oppressions, than there is ease to be attained by dying from under them. To bear a burden well, is more desirable then to be delivered from a burden: Especially, if while we are bearing, we can be doing, doing good (I mean) and I mean it especially, if we can do public good. A Christian should be content, yea he should rejoice, in suffering much evil upon himself, while he can be doing any, especially if he can do much good to others. A graciously public spirit, will triumph over personal troubles and labours, so long as he sees himself a blessing or a help to the public: and though he longs to die for himself, and to be with Christ, which is better, yet he is loath to die, so long as he can say with blessed Paul, Nevertheless to abide in the flesh, is more needful for you, (or others,) Phil. 1.24. When a Heathen Emperor, Caesar, said, he had lived long enough, whether he respected Nature or Honour: Tully the Orator answered him well, But you have not lived long enough for the Commonwealth. Much more may we say, when we see able and godly men longing for death, because they have lived long enough, whether they respect common Nature or their own Honour, But you have not yet lived long enough for the Church of God, and for the common good of his people. We should be willing to live so long, as God, or his people have a stroke of work to be done, which our abilities and opportunities fit us to do: In this sense, A living Dog is better than a dead Lion, Eccles. 9.4. That is, it is better to live (though we are the meanest) working for God, then die, or be dead, though we have been the chiefest.  
I enlarge this the rather, because of the present troubles, and the infirmity of our flesh, which sometimes is ready to envy those who die, because we live in sorrow; and is not satisfied with this, that our souls are here sheltered from death, and under the covert of Christ, unless our bodies also may be sheltered in death, and lie under the covert of the grave. So much to that question.  
Let us note something from the words themselves, Which long for death and it cometh not, and dig for it more than for hid treasures. Observe first, That  
Many afflictions to our sense are worse than death. They long for death, because they are in misery. It is said, and it is a truth, O death how bitter art thou to a man that is at ease in his possessions! And there is a truth also in this, O death how sweet art thou to a man, that is bitter in his soul! It often falls out, that to die, is but a short affliction, but affliction many times is a long and a continued death, a frequent death, as the Apostle speaks of his afflictions, in deaths often, (2 Cor. 11.23.) That there is a bitterness in death, the speech of Agag implies, (1 Sam. 15.) Surely the bitterness of death is past: Yet while a man (as lamenting Jeremy complains, Lam. 3.19.) Remembers his afflictions, and his misery, the wormwood and the gall, that is, his afflictions and misery, more bitter than gall and wormwood, his sense overcomes his judgement, to conclude, that there is a pleasantness in that bitter thing, which we call death. Secondly observe, That  
As death finds many before they look for it, so some look for death and cannot find it. How many are there, whom death surprises before they are aware, and seizeth upon them, when they think not of it? when-as others are expecting, and longing, and gaping, and gasping after death, and they cannot meet with it, it cometh not. Indeed, it is a great deal better for a man to expect death, when it cometh not; then to have death come upon him, when he expects it not. Some are calling for death, crying out for death, before they know how to die, before they know how to live, yea, before they know why they lived. It were well for such if they might lose their longing, and long for death long enough before it cometh; for upon the matter (poor souls) they long for Hell, while they long for death, and while they are hastening from that life and misery, which will quickly have an end, they are plunging into that death and misery which will never end. Thirdly observe,  
As death is a punishment to most, 
Mors expectara non veniens, miserrimam efficit vitam.  so not to die is a punishment to some. Job speaks of it as of an affliction upon such, they long for death and it cometh not. Death is an affliction to all, it is a punishment to all unbelievers, a punishment with a sting; And as all wicked men are punished with death, so some of them are punished with this, that they (for the present) cannot die, (Rev. 9.6.) In those day's men shall seek death, and shall not find it, and shall desire to die, and death shall flee from them. It is laid as their punishment that they should live, and as an affliction beyond all their afflictions, that then, they could not die. They are in a sad condition, who can have no remedy or cure of their troubles but death; but how sad is their condition, who cannot obtain that remedy? It is like the punishment of the damned in Hell, 
Mors prima animam nolentem pellit à corpare, Mors secunda animam nolentem. tenet in corpore August.  they shall long for death but it will not come, and they shall ever seek for death but shall never find it. No wicked man did ever part so unwillingly with his soul when he died, as he will unwillingly meet with it, when he riseth again; And as the first death doth part soul and body unwillingly, so the second death keepeth soul and body together unwillingly. They have a taste of this misery in this life, whose souls are truly said, to be imprisoned in their bodies; And O how desirous are they to dig down these mud-walls, and make an escape, but cannot. Fourthly observe,  
It is an affliction to nature, to be debarred of any thing it desireth, how destructive soever it be unto it. It is (in one sense) a natural desire, to long for death, and yet death is the destruction of nature: A man under distempers of body, in a disease, a Fever, etc. is often troubled and grieved because he cannot have those things which will hurt him: He longs for such meats and drinks as given him, would kill him, and yet a denial angers him: The hope of death deferred will make the heart sick, and when the desire (death desired) comes, it is as a tree of life; Grief ariseth from the unsatisfaction of our desires, and therefore though the thing had, which we desire, will undo us, yet the not having it doth afflict us.  
Which long for death and it cometh not, and they dig for it more than for hid treasures. Take somewhat from this latter branch, and they dig for it more than for hid treasure. Assoon as ever Job had expressed their longing desire after death, you see presently, he tells us that they dig for death. From this observe,  
That where desires are true, they presently produce endeavours. He that longs for a thing will labour for it, they are digging presently, (Prov. 18.1.) Through desire a man having separated himself, intermeddleth with all wisdom; If it be death a man desireth, he will be endeavouring after it. There are some velleities, listlesse wish and woulding, which produce no endeavours; but true desires, are ever active, natural desires are seconded with natural endeavours, and so spiritual desires, with spiritual endeavours. If a man desire death, he will dig for it, surely than he that desires Christ and longs for eternal life, will be digging for the enjoyment of them. Observe further,  
That proportionably to the strength of our desires, is the strength and earnestness of our endeavours. As real desire causeth real endeavour, so strong desires cause strong endeavours: It was not a bare desire, but an earnest longing (as was cleared in opening the words.) And it is not a bare labour, but hard labour, digging is strong labour. A mere natural man, whose desires after sin are strong and vehement, acts sin with equal vehemency. The holy Ghost saith, he doth evil as he can, that is, to utmost his canning or ability, He draws iniquity with cords of vanity, and sin as it were with cart-ropes. He doth evil (saith another Scripture, Mich. 7.3.) with both hands greedily. To do a thing with both hands, notes the greatest endeavour: As when the Pharisees are said not to touch the burdens which they laid on others with their little finger, it notes their refusal of the least endeavour, Math. 23.4. So a spiritual heart, having his desires turned heaven-ward, he digs for heavenly treasure every day, and gives diligence to make his calling and election sure. They who have strong desires after Christ, labour strongly after Christ. So they are expressed (Pro. 2.4.) where Solomon speaks of wisdom, which is Christ and all that is Christ's. If thou seekest her as silver, and searchest for her as for hid treasures; Such is the search and endeavour that ought to be after Christ, and such it will be if there be true and great desires after Christ.  
Thirdly, In that he saith, they dig for it, as for hid treasure, We may observe,  
That the best things are hardest to come by. If you will have treasures, you must dig for them; you may have pebble stones, flints, above ground, but treasures lie deep; And in proportion, the better every thing is, the more digging it requireth; And the best things, aught to be most digged for. They that will have the great blessing, must wrestle for it, or the Crown, they must strive for it; We must dig for heavenly hidden treasure, before we have it; And yet both the treasure and the strength to dig for it, are freely given. Fourthly observe, That  
Those things which we esteem most, we labour to secure most. It is said that they digged for treasures, and that the treasures were hid. I told you in opening the words, there is a natural hiding of treasure, and an industrious hiding. Take it in the last sense, men that have treasures will labour to preserve them, why? because treasures are much esteemed, and the things we esteem most, we preserve most. In the Hebrew, the word that signifies treasure, signifies the hiding of treasure, or hidden treasure. Among all treasures, spiritual treasures are most hidden; they are so hidden, that they are called mysteries, or secrets? The knowledge of Christ was a hidden treasure for some thousands of years; the Apostle in his time calls it, the mystery which was kept secret since the world began, Rom. 16.25. Again he calls it, the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world, unto our glory, which none of the Princes of this world knew, 1 Cor. 2.8, 9 And as spiritual knowledge, so our spiritual life, is called a hidden life, your life is hidden with God in Christ, Col. 3.3. And as our life, so our spiritual comforts are hidden, therefore called Hidden Manna, Rev. 2.17. All our spiritual estate is treasure, and it is all hidden treasure, so hidden, that the Saints dig deep to find it, and when they have found it, they hide it, as Christ shows us (Mat. 13.44.) speaking of the Kingdom of God, which he compares to a treasure hid in the field, the which when a man hath found, he hideth: He hideth it, not to obscure it from the light, but to secure it from danger: Mary hid those precious sayings of Christ her Son and her Saviour in her heart, Luk. 2.51. And David having found the Commandments of God, which he prized above any treasure, above thousands of gold and silver, he hid them in his heart. Thy word (saith he) have I hid in my heart, that I might not sin against thee, Psalm. 119.11.  Verse 22. 
Which rejoice exceedingly, and are glad when they can find the grave.  
Having said, that they long for death, and dig for it as for hidden treasure. Now supposing, that they find death, he shows how it affects them, they rejoice exceedingly, and are glad when they can find the grave. There is little or no obscurity in these words, only consider the emphasis of this expression; the word which we translate rejoice, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Summo gaudio & incredibili laetitia etiam signis exterioribus predita gestiunt, vel prae laetitia exultant, vel laetantur ad exultationem. Drus.  or rejoice exceedingly, noteth such a rejoicing as breaks forth in some outward gesture, as when a man doth leap for joy; And Mr. Broughton translates it thus, which joy till they skip again, noting an extraordinary joy, and gladness when they can find the grave; that is, when they die. Yet some join the sense of this verse with the former, to carry on or lengthen out the similitude thus; Which long for death, and dig for it as for hid treasures: And finding death, they are affected as they who (seeking for treasures) find a grave; For if in digging, they did but hit upon a grave, than they thought themselves sure of treasure and great riches; because treasure and riches was used to be put into graves, as was showed in opening the fifteenth verse of this Chapter. The sense is fair, and comes up to the same point, from either of these expositions. Observe hence, first, That  
What at one time we fear most, in that at another time we may exceedingly rejoice. Death is dreadful, and the grave is a place of darkness, yet here is joy and rejoicing, yea exceeding joy and rejoicing when they find the grave.  
Secondly, They rejoice in it, but why? It was that which they had longed for, that which they had long sought for? if at another time they had been showed the grave, or commanded into the grave, they would have taken little pleasure in it. The same thing inflicted or threatened by another is dreadful to us, which desired by ourselves is pleasant and delightful: It pleaseth us to have our desire satisfied, though the thing desired be never so unpleasant: And to be eased of present evil, makes a future evil appear in the likeness of a persent good. For Joy is an affection of the mind, arising from the apprehension of some present good, even as hope springs from the apprehension of some good, that is to come.  
Further, We may consider the issue of all these acts, after they had longed for death, and digged for death, and found death; presently upon the finding of it, they rejoice, and rejoice exceedingly. Hence observe,  
That which any one truly desireth and endeavoureth to find, causeth him to rejoice, when he hath found it. If you desire death, and seek for the grave, the finding of these will be to you as life, and as a house of mirth: How much more than shall we rejoice, having found good things, the best things, after earnest longing and digging for them. When the wise Merchant had found the treasure hid in the field, the next words inform us of his joy, Matth. 13.44. When the man after long seeking on the mountains, had found his lost Sheep, and the woman, after lighting her candle, and sweeping her house, and diligent search, had found the lost groat, they both rejoiced, and called in their neighbours and friends to rejoice with them, (Luk. 15.) It troubles a man to be found of that or him, whom he hates or fears, Hast thou found me O mine enemy? saith Ahab to Eliah, 1 King. 21.20. And it cannot but delight us, to find that or him, whom we love and long for. Have I found thee O my friend? will such an one say. And if a miserable man rejoices exceedingly when desiring he finds death and a grave, how will the soul leap for joy, when we shall find him who is the longing and desire of all Nations, Jesus Christ. How exceeding exceedingly will the soul rejoice, when we shall find what we have so much longed for, not death, but life, and life not only in Christ, but with Christ, when we shall find, not the house of the grave, but a house of glory, and glory in the height, an exceeding excelling superexcellent weight of glory.  
And by this effect, we may make proof of grace here. If thou hast found Christ, in ordinances, in duties, in meditation, in prayer, in the promises; for here, in these things, the longing soul digs after Christ: joy will at one time or other fill thy heart, yea thy heart will leap for joy, thou wilt rejoice in Spirit, as Christ did in his Father, Luk. 10.21. For this joy is a fruit of the Spirit, (Gal. 5.22.) and one of the first fruits. And God seldom misses to give the soul a taste of this joy at the first, or presently after conversion, though afterwards clouds may come over us, or at leas● our light of joy not be so clear.  
Further, If a man long after any truth, and digs it, how exceeding joyful will he be when he can find that truth; When a Philosopher had found out the resolution of a question in the Mathematics, 
Archimedes.  he was so ravished with it, that he ran about crying, ● have found it, I have found it: Surely the finding of one Divine truth (which is the mind of Christ) should affect us more than the complete knowledge of all that is knowable, or can be known in the whole course of nature. Every truth is beautiful, but th● truths of God are beauty. Thus we may try our desires in all thei● pursuits, by this issue of them, joy in finding the things which w● pursue.  
Lastly observe, That as he doth rejoice, so this joy answers to th● desire in the degree of it: Proportionable to our desires and endeavours in seeking, are our joys and comforts when we have found There is not only a joy, but a proportionable joy, the desire was very great, and the endeavour was very great, and now the joy come up to both, that is very great too, not only do they rejoice, bu● they rejoice exceedingly; they rejoice, so as they skip for joy That is (I am sure it ought to be) more apparent in our regular desires after things good for us, then in our irregular desires after things which are hurtful to us. If that exceeding desire after death will produce exceeding joy in death; then exceeding desire after life and spiritual good things, will work exceeding joy when w● have found them; desire is that which widens the vessel to tak● in abundance of joy; large desires after any thing open the hear● and enlarge the faculties to take in abundance of joy, when we hav● found the thing which we desire.   
JOB 3. Ver. 23, 24, 25, 26. 
Verse 23. Why is light given to a man, whose way is hid, and whom God hath hedged in?  
For my sighing cometh before I eat, and my roar are poured out like the waters.  
For the thing which I greatly feared is come upon me, and that which I was afraid of, is come unto me.  
I was not in safety, neither had I rest, neither was I quiet; yet trouble came.  
AT the 20th. verse of this Chapter, Job begins to expostulate concerning the continuance of his life; and he casts his complaint into an argument, which was form to his purpose, thus, There is no reason, or if there be, show me a reason why his life is continued, that liveth miserably, and would die willingly; But I am the man who live miserably, and would die willingly: therefore why is light or life continued unto me? The former part of this argument is contained in the 20, 21, 22, 23. verses. In which Job demonstrates that there is no reason, or at least if there be a reason, it is such, as he could not make out, why that man should have his life continued who lives in misery, and is willing to die. Three of those verses we have already finished, and there remaineth the 23. (which is a part of the same reason) to be yet opened.  
In this 23th. verse, he (as it were) repeats his argument; He had said before, Why is light given to him that is in misery, etc. and so he doth illustrate it in the two verses following: In this 23th. verse he reinforceth what he had said in other words, Why is light given to a man whose way is hid, and whom God hath hedged in? He doubleth his call for a reason or proof of this thing.  
Why is light given?] Those words are not here expressly in the Hebrew, but they are supplied by our Translatours, and by Translatours in other Languages, from the 20th. verse, to make up the sense. The Original runs thus, To a man whose way is hid, and whom God hath hedged in: But the question is implied as in the former, and here to be prefixed, Why is light given to a man whose way is hid, and whom God hath hedged in? Mr. Broughton readeth it without the question, (Why is light given?) thus: The Wight, or man whose way is hid, over whom the puissant casteth a covering.  
To a man whose way is hid.] Job speaks not here of a way in a proper sense, the way wherein men travail and pass in their journeys, from place to place: but the way, is a way, in a Metaphor; And so in Scripture, the way of a man is taken; First, for the purpose or intention of a man; Secondly, for the course and conversation of a man: and that either for the course, wherein we walk toward others, or for the course wherein others walk toward us: When it is said here, Why is light given to a man whose way is hid? the way, is either the course wherein Job walked, respecting God, or the course which God took respecting Job, Why is light given to a man whose way is hid?  
The way of a man, in his walking before God, is twofold.  

First, Internal.  
Secondly, external.   
There is an internal, an inward way which the soul treads in converse with God, a secret path, a path which no eye hath seen. And then there is the outward way of walking. That speech of God to Abraham takes in both, Walk before me and be perfect, that is, converse and carry thyself uprightly before me, in thy affections and in thy actions. Now when Job saith, his way was hid, he means neither of these: for though the internal way, whether it be the way of sin, or the way of obedience, be a path so secret, as that it is always hid from the eyes of men, yet Job knew well enough that God saw even that way, and therefore he could not complain that his most secret way was hid from God. Yea in another place he comforts himself with this, that God knew the secret ways of his heart: For when his friends accuse him and charge him with hypocrisy, he supports himself with this, My witness is above, and my record is in Heaven, there is one there that knoweth the way, the secret way of my spirit with him, to be sincerity, though you charge the way of my spirit, with hypocrisy. The soul hath many ways of communion with God, which are altogether hidden from the eye of man; man cannot see or discern the private passages between God and the spirit, either when the soul approves itself to God; or rejoiceth and exults in God. And as concerning this way, this inward way, as Job knew that it was not hid from God, so (I conceive) it did not trouble him, that this way was hid from man; As there are in God certain (Arcana Consilij,) secret mysteries, and hidden ways of counsel, which he will not communicate to holy men: so there are in holy men (Arcana pietatis) some secrets, some mysteries of godliness, which they do not communicate to the world; and therefore the complaint doth not lie in either of these respects.  
The Church complained, but she was checked for complaining, that her way was hid from God, Isa. 40.27. Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgement is passed over from my God?  
Yet that place is not to be understood of a hiding from the eye of God's inspection, as if the Church had any suspicion that the Lord did not know, or did not see how matters went with them, or in what condition they were; but it is to be understood of the eye of God's compassion; There is a seeing eye, or contemplating eye, and a compassionating or succouring eye. So the meaning of that complaint, is only this, Why sayest thou my way is hidden from the Lord, that is, why dost thou speak as if God did not regard thee in thy troubles, as if God had no pity nor compassion on thee, no bowels toward thee, why sayest thou my way is hid from the Lord? In the third of Exodus, when God comes to help the people of Israel, he telleth Moses, I have seen, I have seen: or I have surely seen, namely with an eye compassionating their condition, as the next words show, for I know their sorrows. Now when the Church complained that her way was hid from God, her meaning was, that God did not take notice, so, as to pity and deliver her. Excepting in that sense, she could not conceive that her way was hidden from God; neither is the way of the Church, So, hidden from God, but as to our sense: for the Lord pities his people when he corrects them, and therefore Jacob is chidden for saying so, Why sayest thou O Jacob, my way is hidden from the Lord? Therefore this Text is not to be understood of Jobs way in respect of God, but of the hiding of God's way, or the hidden dealings of God toward Job. My way is hid saith Job, that, I cannot understand, nor interpret, nor expound the meaning of Gods dealing with me. I am not able to give an interpretation of it, I know not what this thing meaneth: My way is hid.  
The way of Gods dealing with him, was a hidden way, in two respects.  
First, In regard of the cause of his affliction; It was hidden from him, why God had laid so sore and so heavy a burden upon him; and that is it which Elihu in the 34. of this book, ver. 31, 32. hints at, where he telleth Job, surely (saith he) it is meet to be said unto God, that which I see not, teach thou me, He answers such a complaint as this, I (saith Job) cannot see the reason why God doth afflict me; Elihu tells him, It is meet to be said unto God, that which I see not, teach thou me, and if I have done iniquity, I will do so no more, Lord if thou wilt show me that my sin is the cause, and what sin is the cause, I do here promise I will lay down my sin, and (through thy help) do so no more.  

Sunt qui viam enarrant viam elabendi. D●us.  Or again, It was hidden in regard of the issue or event, My way is hid, that is, I can see no passage out of this way; I cannot tell when these troubles will end, I see no help, I have no glimpse of light breaking out to me in this way, it is a dark, a hidden way unto me: This darkness troubles him, as much as all his troubles. And it is, as if he had said, I am so encompassed with clouds, that I walk in darkness, and see no light; My life is so entangled and wrapped up in troubles, that I see no way of deliverance or escape.  
And this exposition seems most proper, if we take in the latter part of the verse, where he saith, and whom God hath hedged in: This explains the hiding of his way, to be the hedging of his way, such an encompassing of him about with sorrows, that he could not make his way out.  
In the first Chapter, you may remember, that Satan was much troubled that God had made a hedge about Job; And now Job himself is much troubled, that God had made a hedge about him: I am the man, saith he, whom God hath hedged in. That which before was the object of Satan's envy, is now become the object of Jobs complaint, a hedge: Sure then it was not the same hedge. No, that which Satan complained of, and envied at, was a hedge of mercy, and a hedge of blessings, a hedge of favour and of protection: But this which Job complaineth of, is a hedge of thorny troubles, and of pricking sorrows: The former was (as we may speak) a hedge of Roses, and this was a hedge of Briars. That was a hedge so high and strong, that no evil could come in, to, or break through, to annoy him; And this was a hedge so high and strong, that no good could come or be brought unto him.  
So then, take the sense thus, Why is light given to a man whose way is hid, and whom God hath hedged in? that is, why doth God continue my life, when I am in such a condition, as that I can neither discover the reason why I came into it, nor am I able to discover any passage out of it.  
And this is it which the Church complains of, (Lament. 3.7.) He hath hedged me about, that I cannot get out; and verse 9 He hath enclosed my ways with hewn stones, God had built up a wall (as it were) by art, with hewn stones, he had set them so close together, that there was no passing by, no getting through. Observe hence, first,  
That affliction is usually accompanied with much darkness. Affliction is often called darkness in Scripture, And as it is darkness without, so it often causeth darkness within. An afflicted person hath such darkness upon his person, that he cannot discern, many times, either why God doth afflict him, or when God will make an end of his afflictions. That in the Prophet (Isa. 50.10.) is true of outward afflictions, as well as inward, Who is there among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness? there's many an afflicted person walks in a way, hidden in a threefold darkness. First, The way is hid, in the darkness of the cause for which he came into it. Secondly, The way is hid in the darkness of the event, how to get out of it. Thirdly, The way is hid in the darkness of his present duty, what to do in it: The way of affliction is often wrapped up and hidden in this threefold-darkenesse.  
Further, Seeing Job speaks of this as an addition to all his sorrows, and as the compliment of them all, that he was thus shut up and hedged in, and that his way was thus dark in regard of the cause of it. Observe, That  
It increaseth an affliction greatly, not to know the reason of an affliction, or to have the way of Gods dealing hidden, from our eyes. It is a trouble not to see the reason of things; The mind is exceedingly eased, when the understanding hath light; This made Jeremy inquire, Why doth the way of the wicked prosper? As if he had said, If I could see the reason of it, it would satisfy me, but while thou keepest me in the dark, and I can give no account to my own soul or those that ask me, of this thy dispensation, to wicked men, this is the burden of my soul. It is usually said, 
Faelix qui pot●it rerum cognoscere causal.  They are happy who know the causes of things. And in regard of the diseases of the body, we say, that a disease is half cured, when the cause of it is discovered: But when a Physician is in the dark, and cannot find out the cause of a disease, he must needs be in the dark for the remedy of it: So it is also with a man in regard of any affliction, when he cannot find out the cause, he knoweth not what to pitch upon as a remedy. When Rebekah, (Gen. 25.22.) had twins in her womb, and they struggled together within her, she was much troubled, and nothing would satisfy her, until she went to God to know the reason of the thing, Lord (saith she,) why am I thus? And when God had told her, that two Nations were in her womb, and that two manner of people should be separated from her bowels, she made no more complaints. So when there are such strive, such struggle, and contrary motions of trouble in us, or about us, the soul goes to God, and inquires why is it thus? Lord, I am more troubled with the ignorance of my troubles, then with the weight or smart of them.  
Thirdly, Take the words as respecting the issue, or deliverance from trouble, and they afford us this observation, That  
It is a great addition to an affliction, not to see or discern a way to escape or get out of affliction. To be in an affliction, out of which there appears no passage (unless the soul be mightily supported by the hand and power of Christ) brings within a step of despair. The Apostle speaks as much when he saith, (1 Cor. 10.13.) There is no temptation hath taken hold of you, but that which is common to man, (and then it follows) but God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape, that ye may be able to bear it. As if he should say, If God did not indeed discover, or make out to you some way of escaping, I must needs say, you were never able to bear it, but (saith he) God will make a way for you to escape, that ye may be able to bear it; Meaning, that the opening of this way, would revive their spirits, and then they would be able (through the strength of Christ) to bear it.  
If so, then how shall the soul bear an affliction, when God instead of making a way to escape, doth as it were make a hedge to stop all escape? Therefore when the Lord would support his people in their troubles, he promised that they should have a door of hope opened to them, I will give her the valley of Anchor for a door of hope, Hos. 2.15. He would give her some appearance, some glimpses and openings of deliverance, in and from, their present dangers. It is threatened, (Deut. 28.25.) thou shalt come out one way against thine enemies, and fly seven ways before them, they should fly many ways, but they should escape no way. Thou shalt come out one one way, and fly seven ways, that is, 
Tentabis semper & diversis vijs effugere, sed frustra, nusquam tibi patebit effugium.  thou shalt try this, and that, and every way to escape, but thou shalt find a hedge at every ways end, to stop and hinder thy escape. We use to say of a man in a distressed condition, He is in a wood or in a wilderness. And when God entangles men in their own devises, it is said, He poureth contempt upon Princes, and causeth them to wander in the wilderness, where there is no way, Psalm. 107.40. So Pharaoh said of the children of Israel, they are entangled in the land, the wilderness hath shut them in, Exod. 14.3. And when a people are as the children of Israel were, having a a Sea before them, an army behind them, and Mountains on either hand. Then they may say (as Job did) their way is hid, and God hath hedged them in.  For my sighing cometh before I eat, and my roar are poured out like water. 
Here Job takes up the former proposition, and applies it particularly to his own person. Before, he said only in the general, why is light given to him that is in misery, and why is light given to a man whose way is hid, and whom God hath hedged in? Now he saith in effect, it is thus with me, I am a man in misery, and I am a man whose way God hath hid and hedged in, wherefore then is my life continued? And he proves that he was in such a condition, by the effects of it, sighs and roar. So that this verse holds forth two things about Jobs sorrow. First, The continuance of it, in those words, My sighing comes before I eat. Secondly, The extremity of it, in those, My roar are poured out, etc. The argument may be thus framed, That man is in extreme and continual misery, who doth not so much breath, as sigh, who, when he would speak, is forced to roar: But thus it is with me, my sighing cometh before I eat, and my roar are poured out like water, therefore my misery is extreme and continual.  
My sighing cometh before I eat.] In the Hebrew it is word for word, thus, before the face of my bread, my sigh come. Which Hebraisme, (before the face of my bread) hath a great emphasis in it. It notes the continuance of his sorrows without any intermission, When a thing is said to be before the face of another, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila.  it notes an equal continuance with that, before the face of which it is said to be. As in the negative (Exod. 20.3.) Thou shalt have no other gods before me, so we translate it; the Hebrew is, Thou shalt have no other gods before my face, that is, so long as I continue to be thy God, thou shalt have no other god; but I shall be thy God to all eternity, therefore thou shalt have no other gods but me, for ever. So in the affirmative, Psalm. 72.5. where under the type of Solomon's Kingdom, the continuance of the Kingdom of Christ is prophesied, the Holy Ghost saith, It shall continue so long, as the Sun and Moon endureth; the Hebrew is, it shall continue before the face of the Sun and of the Moon, that is, there shall be an equal duration of the Kingdom of Christ, and of those lights of Heaven, the Sun and the Moon; The Kingdom of Christ, shall last as long as the world shall last.  
So then (according to this sense) before the face of my bread my sigh come, is, as if he had said, look how long I have my bread before me, look how much time I spend in eating, so much time I spend in sighing, my sorrowings are of the same continuance with my refresh. The phrase imports the un-intermittednesse (as we may so speak) of his sorrows: that he had no stop, no breathing time, 
A Deo perpetua est haec calamitas, ut ne cibi quidem aut ullius necess●atis causa dolores possim fallere & uno momento a gemitibus ab●rrare. Vel tam frequentes mibi sunt gemitus ut vix mibi c●mpus supersit ad capiendum cibum.  which was not a sighing time, no not for a meal time; while he was eating, with every bit of meat, he had a morsel of sorrows; He might say, as the Psalmist, (Psal. 102.9.) I have eaten ashes like bread, and mingled my drink with weeping, when I drink, my tears flow into my cup; When I take in a few drops of comfort, I weep out streams of sorrow: Or my sigh come and return so fast upon me, that I have no time to eat my bread: I am so plied and followed with these afflictions, that I have no leisure to be comforted.  
If at any time a man gets respite from his grief, it is when he eats; how respitlesse then was Jobs grief, before whom sorrow and sigh sat (as guests) continually at his table.  My roar are poured out like water. 
As the former words showed the continuance, so this the extremity of Jobs sorrows. It is a great affliction that makes a man of spirit speak, or complain: It is a greater affliction that makes a man of spirit weep or mourn. How great an affliction than is it, which makes a man of spirit cry out and roar? when a man of courage roars, he is pained to purpose. Job a man of spirit and courage, doth not only sigh but roar; Sigh are more secret sorrows, but roar must be heard, especially his roar, which were poured out like water.  
Roaring is the Lion's voice, 
Metaphora a Leonibus ●amelicis. Is. ●14. Psal 46.3.  and here is an allusion to the hungry Lion, roaring on his prey: Or to the troubled waves of the sea, which also are said to roar. Excessive sorrow is often set forth by roaring, Psal. 22.1. Why art thou so far from the voice of my roaring, saith David, typing the sorrows of Christ? I do not only cry, but I roar out unto thee, Lord why dost thou not hear my strong cries, cries like the roaring of the Lion, or the noise of troubled waters. So Psal. 32.3. David to show his extremity of pain and trouble, while he kept in, and did not confess his sin, speaks thus, while I kept silence (while I smothered my sin in secret) I roared for the very disquietness of my soul: silence in not confessing sin, causes roaring under the guilt of sin. Those are great burdens of sin, and great burdens of sorrow, that cause roaring. My roar are poured out like water.  
This notes further yet, the abundance and the strength of his sorrows. I am poured out like water, (I am as it were, all melted into sorrows) is said of Christ in that Psalm of his passion, (Psa. 22.14.) I am poured out like water, my heart in the midst of my bowels is like melted wax. When the Prophet Ezekiel would show how that people should be affected with the tidings of their afflictions, he saith, Every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water, (chap. 21.7.) The Hebrew is, 
Maids metu. Plaut.  all knees shall go into water. The sorrows of repentance are expressed by the pouring out of water, to note both the abundance of them, and the intensivenes of them, in that known place, 1 Sam. 7.6. They gathered together to Mizpeh, and drew water, and poured it out before the Lord, that is, they mourned abundantly, and they mourned with all their strength.  
How strong and abundant the sorrows of Job were, hath been often showed before, and observations drawn down from them, And therefore I shall need do no more then clear the words and give the sense. It followeth, For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.  
For the thing which I greatly feared.] The causal particle in the beginning, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particula (quia) interdum non reddit causam sed vel ornatus vel asseverationis causa adhibetur.  doth not always infer a cause; this verse is not a reason of what he spoke before; but this particle is often used in Scripture, for affirmation or illustration, and not as causal, or by way of demonstration; As Joh. 4.17. Christ tells the woman of Samaria, Th●u speakest well, I have no husband; the Greek is, for I have no husband. We translate it only by way of assertion: So Mat. 7.23. Then will I profess unto them, I never knew you; the Greek is, than I will profess unto them, for I never knew you, we render it only as an asseveration: So very frequent in the Hebrew, the particle [Chi] which is here used, hath in it only the force of an affirmation, For the thing I greatly feared, is come upon me, that is, certainly, or assuredly the thing which I greatly feared is come upon me; as if Job should make this as the conclusion and the sum of all his complain; this is it which now I must conclude, that the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metuere me●um ita dicitur ut gaudere gaudium, pugnare pugnam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deus.  The thing which I greatly feared.] The Hebrew is, I feared a fear, and it is come upon me, And so fear is in the Scripture, frequently put for the thing feared, by a Metanomy of the effect for the cause, the abstract being put for the concrete, As Prov. 1.26. I will mock when your fear cometh, that is, when the trouble which you feared, shall come upon you; As if Job should have said, this evil, is that which I have foreseen and forethought, I had such misgivings in my spirit, long before this, that such a black day might come upon me, and I might be thus hedged in, now I see my thoughts are come to pass, and my conjectures prove true, the thing which I feared and greatly feared, is come upon me. We translate well, I greatly feared, the Hebrew is, I feared a fear; Such expressions raise the sense; As when we are said to be bought with a price, it notes that there was a great price paid for our redemption: To rejoice with joy, shows the greatness of joy. So here, To fear a fear, shows that he was in a great fear, as we translate, I feared a fear, I greatly feared.  
Here it may be questioned, whether these fears of Job were lawful: doth it become us to have such misgivings of heart, in respect of our outward condition? The Apostle biddeth us, be careful in nothing, (Phil. 4 6.) and was it a virtue or a grace, was it commendable or so much as approvable in Job, to be fearful in all things? Christ rebukes his Disciples because they were afraid in a storm, and was it well in Job that he was fearful in a Sunshine, when he had the fairest weather, and prospered in all things? Doth it become a godly man, to be always solicitous about his estate, and doubting that troubles will come? One would think there is trouble enough, in troubles, when they come, a man should not trouble himself with them, before they come. Besides, it is said, Prov. 10.24. respecting wicked men, that God will bring that which they fear upon them, so that it seemeth, God is angry with those, who are always fearing, or stand poring upon such and such evils as they fear, may come upon them: To these God saith, (Isa. 66.3.) I also will choose their delusions, and I will bring their fear upon them, because you feared these things, you shall have your fear: As God gives some their prayers in anger, so he gives many their fears in anger; And it is as great a sin, inordinately to fear, that God will take away the meat of our necessity or convenience, as it is to pray that God would give us meat to satisfy our lusts or wantonness.  
To clear this, we must distinguish of fear as to the purpose we have in hand. There are divers sorts of fear.  
First, There is a fear of wisdom and caution, and there is a fear of torment and vexation. That which the Apostle John speaks, (1 Joh. 4.18.) fear hath torment, is not meant of all fear: there is a fear that is a tormenting passion, a fear which distracts or divides the thoughts about troubles which may come, and there is a fear which only directs us to avoid or prevent the coming of trouble.  
Secondly, There is a fear which is opposed to security, and there is a fear which is opposed to comfort. It was David's sin, that he wanted the fear opposed to security, when he said, In my prosperity I shall never be moved: Lord, by thy favour, thou hast made my mountain to stand strong, Psal. 30.6, 7. The fear of Job in his prosperity was opposed to this security, he did not say, I shall never be moved, he thought he might be moved: The favour of God had made his mountain strong, yet he knew it had but the strength of clay, and therefore might be cast down. This was his fear, he looked upon creatures, as they are, mutable and movable. Christ speaks of a faith of miracles, which will remove mountains; and that fear is not contrary to saving faith, which causeth us to think, that our mountains may be removed. Jobs fear was grounded on the uncertainty of creature comforts, he knew wealth was brittle ware, and might quickly receive a crack. This fear we ought to carry about us, in regard of our spiritual estates also, though grace be everlasting ware, though we are high-built, and full-growne in grace, though through the favour of God our mountain of holiness, and of comforts be very strong, yet we must not be secure; though we are high-built, yet we must not be highminded. Hence the Apostle Paul warns the believing Gentiles, that they should fear: I grant, ye are in a good estate in comparison of the Jews, they are cast off, ye are graffed in, yet let me give you this caution, be not highminded but fear. 
Rom. 11.20.  That fear which is opposed to presumption and security, is a good and necessary fear, in the best of our estate, whether in grace or nature, whether in worldly or heavenly riches. And such was the fear of Job.  
Thirdly, There is a fear which makes us provide for an evil day, and there is a fear which hindereth us from enjoying the comforts of a good day. The former was in Job, doubtless his fear in good days, made him diligent to provide for the evil day; As it is said of Noah, (Heb. 11.7.) That Noah being warned of God, of things not seen as yet, through faith moved with fear, prepared an Ark, for the saving of his house; Noah knew the flood would come, this holy fear set him a work to provide an Ark. It is an argument both of wisdom and of grace, in a calm, to prepare for a storm, in peace, to consider what to do in a time of war, in health, to lay up thoughts about our sickness, and in a day when the light of God's countenance shines into our hearts, and we walk in the comforts of the holy Ghost, then to think, a night of desertion may come: and what shall I do, if I should walk in darkness and see no light? Such, as this, was the fear which Job feared.  
Fourthly, There is a fear which makes us distrust God, that he will afflict us; And there is a fear which keepeth us from doing that, which may provoke God to afflict us; This was Jobs fear, as was showed, (chap. 1. ver. 1.) He feared God, and eschewed evil. He was loath to grieve and offend God, or to give him any occasion to be angry.  
Lastly, There is a fear which is opposed to hardness of heart, and a fear that is opposed to courage of heart. Jobs fear was opposed to hardness of heart; of this Solomon speaks, (Prov. 28.14.) Blessed is the man that feareth always. And to clear what fear he means, he adds in the next words, But he that hardeneth his heart shall fall into mischief. Where we see first, that there is a fear opposed to hardness of heart: And secondly, that to fear that fear always, even in our greatest prosperity, is not only our duty but our happiness: that fear will not interrupt our comforts, but comfort us. Yea, this fear doth not only consist with comfort, but with courage, and though we may fall into the troubles, which we thus fear, yet we shall not fall under them: Such as this was Jobs fear.  
So then to take up all: Jobs fear was a fear of wisdom and caution, not of torment and vexation; a fear opposed to security and presumption, not to joy and consolation; a fear that made him diligent to prepare against an evil day, not a fear that did eat out all the comforts of a good day; a fear which kept him from doing that, which might move God to afflict him, not a fear which made him distrust, that God would afflict him; a fear opposed to hardness of heart, not a fear opposed to courage and strength of heart. Such a fear as this, is a holy fear, such a fear as this, is a good companion in our best estate: this fear and our comforts may well join together, this fear will not trouble, but regulate our lives, not break, but sweeten our sleep. Observe hence,  
That holy wisdom, sanctified prudence, biddeth us fear and prepare for evil, in our good days. I was afraid of these things, saith Job: We must not suspect, but we ought often to think of evils, before they come. A wise moral man, 
Sapienti meliora sunt in votis, deteriora verò in expectatione. Plut. the Tranquil.  much more a wise Christian, while he is earnestly praying for good, is also carefully providing for evil. Lest the Disciples should forget trouble in times of peace, Christ saith to them, Behold (Mat. 24.25.) I have told you before; Now you are at pretty good ease, it may be you think, it will be thus with you always, but take heed of such thoughts, I have told you what will be hereafter; Behold I have told you before. And again, (Joh. 16.33.) These things have I spoken unto you, that in me ye might have peace, in the world ye shall have tribulation: In the peace we have with Christ, we should expect tribulation from the world. The Spirit of God often hints such things aforehand, to the spirits of his people, that they may not be surprised: Paul testifies, (Acts 20.23.) that the holy Ghost every where witnessed that bonds and afflictions did abide him; He looked for trouble in all places, this made him both patient under, and victorious over all his troubles. Ungodly men feel trouble, before they see it, and are often past all hope, before they have had any fear; when they have a good day, they think their day will be an eternity, and last for ever; Those in Amos, (chap. 6.3.) were merry, they were singing and feasting, eating the fat, and drinking the sweet, and what do they in these their good, their only good days? The Prophet shows us in the next words, They put the evil day far from them: they would have no thought that their estate might change, when they had a mind their estate should continue; Hence the Prophet Isay, (chap. 28.15.) describes them, making a covenant with death, and coming to an agreement with Hell: and then they supposed themselves safe, and under covert, come what would. The Prophets indeed have been talking of judgements and scourges; but what of that, we have got a protection, we have covenants in our pockets will be our security, so they were promised, and so they believed, as their words witness; If the overflowing scourge shall pass through, it shall not come near us. These are the thoughts of foolish and ungodly men, they make bargains and agreements, as it were, with all troubles, that they shall not be touched; others may smart, but they have taken order for their own indemnity: They have made lies their refuge, and under falsehood have they hid themselves: And so they call cheerfully for their wine, come fetch wine, and we will fill our sel●es with strong drink; and then conclude confidently, (as if all the world, and time, were at their command,) To morrow shall be as this day, and much more abundant, Isa. 56.12. When a wise man falleth into trouble, he falleth forward, that is, he falleth into those troubles, which he did foresee; but when an ungodly man, a wicked man falleth into trouble, he falleth backward, he falleth into those evils, which he never thought of, much less feared. Many of the people of God at this day, do, and may say of the evils which are now upon us, the things which we feared are come; these storms were seen long ago in the clouds; yea in the Sunshine, in fair days, these foul rainey days were foreseen; and they who have fore-seen them, and fore-seen them with such an eye of faith and holy fear, as we have described, are in best case to grapple with them, and will be gainers by them. It is well for us, when we can say, the things we feared are come upon us; They are in a sad condition upon whom those evils fall, which they never feared; when troubles come, they go nearest their hearts, who have put them farthest off, before they came. Hence observe in the second place,  
That the more preparing fear we have before troubles come, the less we are pressed with fears, when trouble comes. If we consider Job, how unmovably he stood the charge and assault of these afflictions, how he wrestled with all the distresses, which at once took hold of him, we are to look (next to the support he had immediately from Christ) to this wise caution of his, that he feared such a storm might overtake him, before he got to his journeys end: He thought these things might come, and therefore laid in provision for them, against they came. Those blows wound deepest, which we expect not. Dangers unknown, 
Gravius est vulnus quod non expectatur, & illa aegrius tolerantur, quibus homo se non prius asseufacit.  do easily surprise us and oppress us, whereas those which we fear and think of, may either be prevented in their coming, or we may be provided against they come. That which the Naturalists say of the Cockatrice, that if the Cockatrice see a man first, the man dieth, but if the man seeth the Cockatrice first, the Cockatrice dies, is an experienced truth, respecting the point we have in hand, that if troubles see us first, we die; but if we see them first, they die; that is, their sting and strength (as to us) is much abated. Dangers are most felt, where they are not foreseen, and sometime being foreseen, they are not felt at all; For a prepared expectation, doth either weaken them, or strengthen us, make us more able to sustain them, or them less able to hurt us; whereas indeed every cross which findeth us secure, hath an advantage to leave us desperate. When Nabal heard of danger past, which he never dreamt might come, his heart died in him like a stone, (1 Sam. 25.) How then had he been astonished into stone, if he had seen the evil falling upon him. Such can ill bear trouble, who look for nothing but comfort. It was an addition to the affliction of that afflicted people, (Jer. 8.15.) When they looked for peace, but no good came, and for a time of health, and behold trouble; if they who are in trouble, are more troubled, when they cannot have the peace they looked for, then surely they must be more perplexed with trouble (when it comes) who enjoying peace, never had a thought, that trouble would come. When a people are so far from looking for evil, that they look for nothing but good, and build upon it, that they shall never see sorrow, then to see sorrow is a kill sight. The sorrows of Babylon shall be mightily increased and augmented, doubled and trebled upon her, because when they are coming upon her, she shall be saying, I sit as a Queen and shall see no sorrow: she was fearless, and she shall be comfortless; Trouble will lie heavy enough upon us, when we look and prepare for it, but it will be intolerable to those, who never looked for, nor laid in one thought of preparation, against its coming. The fool in the Gospel, said to his soul, take thine ease, thou hast goods laid up for many years: But it is best for us, when we have abundance of outward goods, to say to our souls, these may be lost in a few hours: Therefore say to thyself in the time of thy fullness, what, if a day of emptying should come? say when you are rich, it may be before I die, I may be poor, what shall I do then? Now I have a house, it may be before I die, or within a few days, I shall be turned out of doors, in what posture do I find myself for such a condition? Now I am at liberty and enjoy my friends, it may be shortly I may be cast into a prison, and come into the hand of enemies; now I have my wife and children about me, my vine and my olive-plants, at, and round about my table, I may shortly be deprived of them, and O my soul, how canst thou bear these changes? It is good to put these cases to ourselves now, surely Job often tutored his spirit with such questions as these, and catechised his heart in them from day to day, hence he saith, The things I feared are come upon me; To proceed I was not in safety, neither had I rest, nor was I quiet, yet trouble came.  
This is both an addition to, and an exposition of the former verse; These words explain what he meant by saying, I feared a fear, even this, I was not in safety, neither had I rest, etc.  
I was not in safety.] No? was not Job in safety in the days of his prosperity? Is it not said, that he had a hedge about him, and such a hedge as the Devil could not break through, to hurt him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat in quiet vel pace agere, vel tranquillè & in otio vivere. Nec multum abludit a voce Hebraea Latinum salus. Moller. in Psa. 122.6.  and was not Job in safety then?  
The Hebrew word from the root [Shalah] doth also signify, I was not secure, I was not in security, or I did not sit safe in my own thoughts, in my own opinion: I did not live securely or without fear in my most flourishing days. And from this root, Christ is called Shiloh, Gen. 49.10. The Sceptre shall not depart from Judah, till Shiloh come. Christ is Shiloh, that is, he, in whom all persons may securely trust: you may sit down in safety in Christ, and rest your souls for ever, he is Shiloh, our preserver; And the Hebrews use that word, 
Shiloh non tantum babet significationem passivam, quasi di●as, tranquitlum foeliceum, cui omnia prospere cedunt; sed attivam etiaem, ut Shiloh sit sospitator, seu promissae foelicitatis author.  to signify that fleshy mantle in which the infant is wrapped in the mother's belly, because the infant lieth there quietly and securely, it is out of fear, and hath no thought of any danger, but lieth securely, out of barms way. So that when Job saith, I was not in safety, he means, I did not think myself safe, or beyond the reach of danger, I was not taken up in outward contentments: I did not look upon my possessions as perpetuities, or upon my house, as that which should endure for ever, or my dwelling place to all generations. Job was not like the great Monarch of Babylon, (Dan. 4.4.) who said, I Nabuchadnezzar was at rest in mine house, (it is the same word which is used in the Text) I, saith Nebuchadeezzar, counted myself the greatest man in the world, and I thought none could touch or molest me, I was at rest and safe: We have such a description made by the Prophet of a whole Nation, as this King makes of his own person, Jer. 49.31. Arise, get ye up unto the wealthy Nation that dwelleth at ease, or (it is the same word) to a Nation without either fear or care, a secure Nation, as it is explained by the words following, which have neither gates nor bars, which dwell alone. If you come to a man's house that hath neither lock nor key, nor door, nor bar, you may well resolve, that he dwelleth securely, and is in safety. And if you come to a City that hath neither gates nor bars, you will say, either this City hath no enemies, or else it fears none. A City without gates and bars, is the emblem of security. Jobs temper was directly opposed to this, I was not in safety, neither had I rest, nor was I quiet.  
These two latter expressions are of the same importance with the former, both these words have been opened at the thirteenth verse of this Chapter; both being there applied to rest and quietness in the grave. There he said, if he had died, he had been at rest and quiet: but all his life time, he had no rest, neither was he quiet. But is this agreeable to the duty or character of a godly man, to say, he hath no rest, he is not quiet? Surely a godly man ought to be quiet, when all the world is huddled together in confusion; when the mountains skip like lambs, and the little hills like young sheep, then, even then, he ought to stand like mount Zion, that cannot be moved; And did it become Job, or is it any part of his commendation, that in the times of his peace, he had no rest? When the Prophet shows the temper of wicked men, he compares them to the troubled sea, when it cannot rest, Isa. 57.20. It should seem that Job was like a troubled sea, for himself saith, he could not rest. I answer by distinguishing, first of a twofold rest, There is a rest of contentation, and a rest of confidence. Job had not a rest of confidence, he trusted not in his outward peace; but he had the rest of contentation, even in his outward troubles. A wicked man's conscience is like a troubled sea, when he enjoys outward peace; but Job enjoyed peace of conscience, while his outward estate was like a troubled sea: He was fully settled in his mind, when he had no rest, and was satisfied in spirit, when he had not this quietness: So that when he saith, I had no rest, neither was I quiet; his meaning is only this, I never placed my happiness in these things, I never built my hopes upon creatures, I never trusted upon them, nor expected much from them. Or if you will more clearly apprehend the sense of this last verse, you may read it in that contrary practice of the rich man, Luk. 12.19. His house was full, but his heart was fuller of the creature: and he made the creature both his rock to build upon, and his pillow, to sleep upon; when his ground brought forth plentifully, and he had built new barns to lay up his fruits, than he lays himself down to sleep, and that he might sleep quickly and quietly, he sings a requiem to his soul; Soul, thou hast much goods laid up for many years, take thine ease, eat, drink and be merry; No face can be more unanswerable to a face, Heaven and Hell, light and darkness, are not more unlike, than these words of the rich man are unanswerable in likeness, to those words of Job. That rich man's words are the affirmatives of all Jobs negatives, and may be thus rendered in full sense, I was, (and I resolved I should so continue,) in safety, at rest and quiet. Jobs estate was as full as his, but his heart was emptied of all creature confidence and complacence, I (said he) never thought myself the safer for these, and therefore I said to my soul, soul, take not thy rest, quiet not thyself in these: This is his intent in saying, I was not in safety, neither had I rest, nor was I quiet. It follows,  
Yet, (though it was thus with me) trouble came, though my heart was loose from the creature, yet I lost all I had in the creature: though I made not the world my comfort, yet I found sorrow in the world; I never expected much peace in it, none at all from it, yet trouble came, such trouble came, as might move and shake me to pieces. Job, you see, when he had abundance of all outward things, yet saith, he was not in safety, and at quiet, he did not rest in or upon them. Hence observe, A godly man never setteth up his rest in creatures. Though he have never so much riches in possession, yet he doth not make riches his portion. He lives by that caution, (Psal. 62.10.) If riches flow in or increase, yet set not thine heart upon them, In the highest flood, and springtide of worldly prosperity, we should keep our hearts within the channel; When riches are increased into a mountain, and (to the eye of nature) into a mountain of rocks, yet then do not set thy heart upon them, as upon a foundation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (so the Hebrew word imports) to settle thy contentments: All the creatures in Heaven and earth, are not strong enough to bear the weight of a man's heart, (God only can do that) who is the rock of ages, or an everlasting strength, Isa. 26.3. all, besides him, is a foundation of sand, and so a godly man takes them. What nature looks at as a foundation of rocks, that grace sees to be a foundation of sand, and therefore will not rest upon it, neither indeed can it. A godly man in his afflictions is, as having nothing, and yet possessing all things, (2 Cor. 6.10.) and in his abundance, he hath all things, but possesseth nothing: for he so possesses things, as if he did not possess them, as the Apostles counsel is, (1 Cor. 7.31.) He marries as if he married not, he weeps as if he wept not, he rejoices as if he rejoiced not, he buys as if he possessed not, because the fashion of this world passeth away. It was an excellent speech of Luther, concerning worldly things, I have protested, that I will never be satisfied with the creature, (this is to be a Protestant indeed, as well as in truth.) A godly man is an Epicure in Christ, he would never play the Epicure, but in Christ and in God: In them, and towards them, he gives his affections their full swing, and as a wicked man is said to enlarge his desires (after the earth) as Hell, (Hab. 2.5.) so he enlarges his desires (after Heaven) as Heaven, and complains his desires are no larger. In the thoughts of Christ he sits down, and would take his fill, he saith, I am safe in him, I am quiet and at rest; He saith to his soul, soul, dost thou see That Christ, and dost thou take notice of those promises? Thou hast goods laid up in him, in them for many years, yea for eternity, soul take thine ease, take it fully, thou hast riches, thou hast an estate that can never be spent, soul, eat, drink and be merry; his blood is drink indeed, and his flesh is meat indeed, joy in Christ is joy indeed, unspeakable joy here, and fullness of joy hereafter: In his presence there is fullness of joy, and at his right hand there are pleasures for evermore. Until the soul pitches thus on Christ, it is not in safety, much less in rest or quiet. As the needle in the compass is in continual motion till it points towards the North, where (as it is conceived) there are rocks of Loadstone with which it sympathiseth: So the soul is in continual motion, until it points to Christ, who (we are sure) is that living rock, with whom all believers sympathize, and the true Loadstone which attracts all believers to him. A believer, like Noah's Dove, finds no rest (all the world over) for the feet of his soul, until he returns to this Ark of safety and salvation: And therefore after all his flights and flutterings among the creatures, he saith (with the Psalmist) return unto thy rest, (thy Christ) O my soul, for the Lord hath dealt bountifully with thee, Psal. 116.7. Thou hast been abroad in the world, and that (like a narrow-hearted Master) deals niggardly with thee; If thou shouldest stay long, either in the service of, or dependence upon the world, the world would starve thee: Therefore return unto thy rest, in the Lord, for the Lord hath dealt, (and will yet deal, more) bountifully with thee, O my soul.  
Lastly, In that Job saith, I was not in safety, neither had I rest, etc. yet trouble came. We may observe,  
That, the more our hearts are loosened from the creatures, the more assurance we may have of enjoying the creatures. It is as if Job had said, I was not fastened to the world, my heart was not engaged to any thing on this side Christ: and this was the fairest, the most probable way for the continuance of my outward comforts; yet trouble came. The redditive particle, yet, supposes somewhat in reason or probability at least, that might have carried it another way. As when the Prophet Amos, reckoning up the judgements of God upon his people, speaks to them thus in his Name, (chap. 4.6, 8 9) I have sent you cleanness of teeth, yet have you not returned unto me, I have sent you the pestilence, the sword, yet have you not returned unto me. The yet, shows there was great reason, God should expect their return, or that he had done that, which in all probability, might have caused them to return, when he sent those judgements. So here, when Job saith, I was not in safety, etc. yet trouble came; The yet, implies that there was somewhat even in that unquietness, which gave him hopes of settlement in his outward comforts: It seems to carry such a sense in it, as if he had in more words explained himself thus. Had I dwelled securely, and given myself up, to the contentments of my flesh, or trusted in an arm of flesh, for safety, I should not have wondered at my calamity, or thought strange of my trouble; But this is a riddle which I cannot yet expound, that when my heart was no way set upon my estate, my estate should fall, That when I rested not in the creature, I should meet with such troubles in the creature. This is not the manner of God, It is not usual for God to do thus, in his dispensations toward his people and servants. It is very rare, that he takes their outward comforts from them, when they are not taken with their comforts. Hence it is (as I apprehend) that Job putteth it in with a yet trouble came. This way of God with me, is out of the ordinary course of providence. I confess Mercer, a very learned commentator, doth not favour this exposition, of laying such a weight upon the particle yet, 
Non place● quod quidam putant Jobum velle hoc loco, quod non intimuerit, neque ins●lentior fuit rebus affluentib●s, & tam●●i● haec mala inciderit. Mercer.  and therefore renders the Original (Vaughan) as a bare copulative. I was not in safety, &c, And trouble came. Yet having the authority of our translation, and the frequent use of the word to that sense in other places, we may venture upon it; yea I think it is no venture, but a certain advantage both to the Text and to ourselves. And I am certain the position is true, though the exposition should not prove so: For the truth is, troubles are never so near, as when we put them furthest off: Nor is the world ever so unsure to us, as when we make surest of it. God often pulls their comforts from them, whose hearts are glued to their comforts; As it is said of those in the 1 Thes. 5.3. when they shall say, peace and safety, then sudden destruction shall come upon them, as pain upon a woman in travail, and they shall not escape; Mark, when they shall say, that is, conclude all's their own, when out of the abundance of their hearts their mouths speak of nothing but of peace and safety, all is well, and all will be well, then sudden destruction cometh: When a man saith, I have riches, I have a full estate, I have honour, I am a happy man, I may take my rest; then poverty, want, disgrace, misery, vexations and troubles, fall upon him as an armed man. Thus for the most part God wrists the creatures soon out of their hands, who hold them fastest. In the 17th. of Luke, Christ instanceth in the days of Noah, and in the days of Lot, when they were secure, buying and selling, building and planting, marrying and giving in marriage, as if the world had been their own, and as if they meant to take the heart of it out, and leave a poor world for the next age, than the flood came, and then fire came, and they with theirs were swept away and consumed, as in a moment. The Master of the servant in the Gospel, shall come in a day: in what day? First, in a day when he looked not for him. Secondly, in a day when his heart was let out upon the creature, when he shall be eating and drinking with the drunken, when he shall be smiting his fellow servants; when he shall think all sure, and the day his own, in that day shall his Master come, even in the day that he looketh not for him, and in an hour when he is not aware, Luk. 12.45, 46 To have the spirit steeped and drenched, in worldly pleasures or profits, endangers us, to some sudden sweeping judgement: And when we value the enjoyment of the creature more than we ought, we shall not long enjoy it so much as we might. Earthly things fail us soon, when we trust in them, or think ourselves safe by them.  
From this observe (in passage) a vast difference between God and the world, between earthly things and spiritual; the way to hold spiritual things fast, is to take fast hold of them, to cleave to them, with a full purpose of heart, never to let them go; If you carry loose affections towards Christ, you may quickly lose the comforts of his presence: The more we rest upon Christ, the more we trust on God, and make him our safety, the more safe we are, Him doth God establish in peace peace, in perfect peace, whose mind is stayed upon him, even because he trusts upon him, Isa. 26.3. We have most peace from God, when we expect most, and may look for more rest and quiet, when we rest quietly in him, and say, in God I have enough, yea as Jacob, (Gen. 33.11.) I have all. But if you would have rest in the world, say as the Prophet Micah directs, (chap. 2.10.) This is not our rest. Keep your hearts at a due distance from the world, and you shall (most probably) keep the world; What Christ speaks of this life, is true of the things of this life; He that will lose, (that is, he who is ready) to lose the things of this life, shall save them: and he that will save, that is, he who is resolved to save the things of this life, shall lose them; put them out of your hearts, and you may hold them in your hands: you stand firmest upon the earth, when you do but touch it, and touch it (as a round body doth a plain) only in a point. You are freest, from danger, when you say, we are not in safety: freest from motion when you say, we are not in rest: And when (in Jobs sense) you are not quiet, than (according to the ordinary dealings of God, with his people) you are furthest from trouble.  
So much concerning this Chapter, containing Jobs bitter curse upon the day of his birth, and his vehement expostulation about the continuance of his life.  
His three friends stood silent all this while; much divided between compassion and indignation: they pitied his sad afflictions, but they were angry (and they thought, they had reason to be angry, in the behalf of God) with his impatience and complaint. Their zeal kindled, their hearts waxed hot within them, while they were thus mute and musing, the fire burned and broke forth, at last they spoke (every man in his order) with their tongues: A hot dispute ensues, Eliphaz begins, the rest follow; after a long ventilation and debate, God himself (appearing as Moderator) states the question between them, determines and concludes for Job, against those three; Ye have not spoken of me the thing that is right as my servant Job hath, chap. 42.7. To this God, the most wise, the only wise God, the infallible Moderator of all persons, actions, things and questions both in Heaven and upon the Earth, be glory and praise for ever. Amen.   
FINIS.   

A TABLE, Directing to some special Points noted in the precedent EXPOSITIONS.  


A  
ADvice and Counsel, the good or evil which others do by our advice, is reckoned as done by us, page 56.  
Affliction is the touchstone of sincerity, p. 135. Afflictions are all bounded and ordered by God, p. 139. Those afflictions are most grievous, wherein God seems to be against us. p. 164. We ought to be sensible under the hand of God in afflictions, p. 186. And may express our sorrows by outward gestures, p. 187. When God humbles us with sorrows, we should humble ourselves for sin, p. 188. Afflictions send the people of God home to him, p. 193. They turn them into prayers, p. 194. They come from God, p. 208. Therefore look beyond the creature, p. 209. To bless God in affliction, is a high act of grace, yet but our duty, p. 213 To bless God in afflictions, will make our afflictions a blessing, p. 214. God afflicts his, sometime without reference to sin, p. 236. Great afflictions may cause great complain, p. 343. No affliction in this life so great, but it may be greater, p. 361. Reason's why God continues life to those who are greatly afflicted, p. 443.  
Affliction usually accompanied with much darkness, p. 461. It increaseth an affliction, not to know the reason of it, ibid. Especially not to see a way to escape it, p. 462.  
Angels, called the sons of God, three reasons of it, p. 80, 223. How Angels present themselves before God, p. 80, 81. We should imitate Angels in our readiness to do the will of God, p. 83.  
Arise, to arise and do a thing, what it imports, p. 178.  
Atlantes, what people they were, p. 367, 368.    


B  
BEing, How a troublesome being may be worse than no being, and how not, p. 409.  
Best things hardest to come by, p. 453. Best things are hidden in two respects, page 453.  
Benefits received or promised, what influence they may or aught to have upon our obedience unto God, p. 109.  
Birthday's kept solemnly, p. 336. Spiritual Birthday our greatest joy, ib.  
Birth, The great power of God in the birth of man, p. 390. The remembrance that God takes us out of the womb, a great support to faith in greatest troubles, p. 391. Untimely birth, what and why so called, p. 423.  
Bitter day, is a day of trouble, p. 360.  
Bitterness of soul, notes the deepest sorrow, p. 442.  
Blasphemy, what? pa. 218. The Holiest persons subject to the most blasphemous temptations, p. 286.  
Blessing, three ways, 1. Man blesses man. 2. Man blesseth God. 3. God blesses man, what? p. 117. All success from the blessing of God, p. 119, 120. God delights to bless those who are laborious, ib. The blessing of God is effectual, p. 121. To bless God, what? 213. The best outward blessing may be turned into a cross, p. 273.  
Bodies of the Saints abused and tortured here on earth, p. 255.  
Book of Job, who supposed the penman, p. 5. The subject principal, p. 6. Collateral, p. 7.8. The parts and divisions of it, p. 8 9, etc. The scope and uses of it, p. 10, 11, etc.    


C  
CAlling, Every man ought to have a calling, p. 120.  
cattle the riches of the Patriarches, and why? p. 38, etc.  
Chemarims, Idolatrous Priests, why so called? p. 360.  
Chrildrens are blessings, p. 34. A greater blessing than riches, ib. The more children, the more blessing, ib. 35. Best to have most sons, ib. To have daughters and sons, the complete blessing, ib. Many Children no hindrance either of piety or equity, p. 36. Love and concord among children, is the father's special blessing, p. 48. Lawful delight is to be permitted our children, p. 54. Children at full age, not out of their parents care, p. 55. children's souls chiefly to be cared for, ib. Parents ought to pray in special for every child, p. 65. Jobs loss of his children, his greatest loss, showed in 5. considerations, p. 167, 168.  
Christ, His presence makes any place or condition comfortable, p 431. That the heart of a believer is never at rest, but in Christ, p. 475, 476.  
Cloud, what it is, and what it signifies in Scripture, p· 358.  
Conception of children, the work and blessing of God, p. 389.  
Counselors, Their power to hurt or do good among Kings and Princes, p. 411.  
Creatures, the best creatures left to themselves, will undo themselves, p. 83.  
Cursing. What is meant by cursing God in the heart, p. 70, 71, etc. Cursing hath three things in it, p. 131. What, to curse God to his face, p. 133, 218. What it is to curse a thing or person, p. 327. A curse contains all evil, as blessing all good, p. 328. Man is but the minister of any curse, p. 330. In what sense the irrational creatures are capable of a curse, p. 331.    


D  
Darkness, Divers sorts, p. 347. A dark day is a sad day, p. 348. It stains the beauty of the creature, p. 357.  
Day, What it is to regard a day, p. 350.  
Death, Sudden death no argument of God's disfavour, p. 173.  
Death may surprise us eating, therefore be holy in eating, p. 173, 174.  
Death shakes us out of all our worldly clothing, p. 200.  
Death, It is sinful, absolutely to wish our own death, though we are in pains more painful than death, p. 284. Satan persuades that death is an end of all troubles, p. 285. He would make men willing to die, when they are most unfit to die, p. 285. Death is the total rest of the godly only, p. 400. The outward rest of all, p. 403  
Death, In death we have a 4. fold rest, p. 403.  
Death is the sleep of the body, p. 404. Why so called? p. 405. Their opinion refuted, who say the soul sleeps when the body dies, p. 404, 405. No power or policy can prevent death, p. 417, 436. In death all are equal, ib. In what sense we may desire death, p. 447. Many afflictions to our feeling are worse than death, p. 450.  
Death finds some before they look for it, others look for death and cannot find it, p. 451. Not to die is a punishment to some in this life, and it will be an everlasting punishment to all the damned, p. 451.  
Degrees in grace. God hath servants of all sizes, p. 103. We ought not to set up our rest in a low or lower degree of grace, p. 118.  
Desire, It is not always a mercy to have our desires granted, p. 137, 138. It is an affliction to nature, to be debarred of what it desires, though the thing desired be destructive to nature, p. 452. True desires produce endeavours, ib. Proportionable to the strength of desire, is the strength of endeavour, ib. Desires obtained fill with joy, p. 455. And with joy proportionable to those desires, p. 456.  
Devils not in fullness of torment yet, p. 89, 90.  
Diseases. Satan can smite the body with diseases if God permit him, p. 266. No disease can wear out the marks by which Christ knows us, p. 314.  
Division and disunion, a great curse, p. 362.    


E  
ENd, We should resolve upon our end, before we undertake any action, p. 310. A wise man proposes suitable ends, i. e. Man may propose his end, but he cannot reach it, p. 307.  
Eschewing evil, more than the not committing of evil, p. 28, 29. A godly man doth not only forbear, but eschew sin, all sin, and all the occasions of sin, p. 33.  
Evil of sin. Why sin called evil, p. 28. Satan would persuade us to ease ourselves of troublesome evils, by committing sinful evils, p. 284. Affliction, in what sense called evil, p. 291.  
Evil of punishment or affliction, considered as coming from God, may be borne with more quietness, p. 292. Because we receive all good from God, it is equal that we should patiently bear evil, p. 294.  
Exposition of Scripture, very useful, p. 1, 2.  
Exposition of Scripture to the heart, the sole privilege of Christ, p. 2.  
Exposition of Scripture by our lives, most excellent, p. 2, 3.  
Eye, How the sight of the eye wounds the heart, either with sin or sorrow, p. 393. Also that the sight of the eye affects the heart with joy, p. 394.    


F  
FAce of God, what? p. 142.  
Favour of God makes our worst outward troubles comfortable, p. 350. The blessing of the creature depends wholly on the favour and respect which God shows it, p. 351.  
Fear of God taken two ways, both described, p. 27. Moral honesty without the fear of God, commends us not to God, p. 31. Fear contains every grace, p. 32. Fear keeps the life clean, p. 32. What it is to fear God for nought, p. 105, etc. Whether it be lawful in times of comfore to fear troubles, p. 466. Divers sorts of fear, p. 467, etc. To fear a fear, what it imports, p. 466. Holy wisdom bids us fear, so as to prepare for evil in our best days, p. 469. The more we thus fear, the less we shall feel troubles; p. 471.  
Feasting is lawful, p. 49. Seven rules given about feasting, p. 50, etc.  
Feast anciently in the night, p. 364  
Fire of God, why so called? p. 160.  
Fool and wicked the same, p. 287. Low thoughts of God, and the works of his providence, argue the greatest folly, p. 289. Sin the greatest folly, p. 290.  
Friend, unkindness from a friend troubles most, p. 273, 274. A friend who? p. 301. It is an act of true friendship, to mourn with and comfort our afflicted friends, p. 305.    


G  
GArments, Renting of garments in what cases used, p. 179.  
Gaine will make some do any thing, p. 381.  
Ghost, giving up the ghost, what it imports? p. 396.  
Giants and infants are expressed by a word coming from the same root in the Hebrew, p. 421.  
Gift, what it is? p. 203. Every outward as well as spiritual good thing, is God's gift, p. 203, 204. God gives no more than we get honestly, p. 205. That God gives all, destroys 4, Monsters at once, two in the rich, two in the poor, p. 205, 206, etc. That the Lord gives, should make us willing to give to the Lord, p. 207.  
A godly man, the most considerable object in the world, page, 93, 94. Such are most aimed at, and assaulted by Satan, p. 95. A godly man will not let nature work alone, p. 193. He acquits God in all his dealings with him, p, 202, A godly man can never be in so ill a condition, but God hath use of his life, p. 254.  
Godliness hath the promises of this life performed to it, p. 45. Time spent in duties of godliness, no hindrance to our calling, p. 45.  
Gold and silver how proper and necessary for Princes, p. 414, 415.  
Good and evil, how alike from the hand of God, p. 292.  
Grace preserves itself pure among the impure, p. 24.  
Grace the best blessing, p. 29, etc. where one grace is every grace is, p. 30. Holy practice makes grace visible, p. 52. It increases by opposition, p. 229,  
Grace and the favour of God are sweet to us when all other things are bitter and burdensome, p. 444.  
Graves and Sepulchers called desolate places, p. 412. Care and cost anciently bestowed in building of them, p. 413. Why called desolate places, p. 414. Grave called a house, p. 416. Much treasure formerly put in graves, p. 416, 417. Some take more care for their graves and sepulchres, than they do for their souls, p. 420.    


H  
HAnds, work of the hands may be applied to any business, though a work of the head, p. 117, 118. To put forth the Hand, what it means, p. 124. Hand of God what it signifies in Scripture, p. 125. Either mediate or immediate, p. 126. To put into the hand, what it notes, p. 137. Health, a great blessing, p. 266. Yet quickly blasted, ibid.  
Heart must be especially looked to, p. 74. Man can but guess at the heart of another, p. 75. The heart continually evil, p. 76. Satan can but guess at the heart, p. 135.  
Hedge, what it imports, when God makes a hedge about a man, p. 111, 112. Job had a threefold hedge, p. 113. There is a hedge of affliction, and a hedge of protection, p. 460.  
Holiness, Holiest persons do not always keep the same degree of holiness, p, 342.  
Honesty, what we get honestly, we can lose patiently, p. 205.  
Hope, The want of that afflicts us most, which we hope for most, p. 385. A hopeless condition is the worst condition, p. 386, 462.  
Honour, God will honour them who honour him, p. 225. What it is to honour God or man, p. 327.  
Humiliation must increase as afflictions either personal or public do increase, p. 268, etc.    


I  
IGnorance, How God is said to wink at times of ignorance, p. 352, 351.  
Impatience is a charging of God with folly, p. 219.  
Infants weep as soon as they are borne, p. 393. They have the seed of death in them as soon as borne, p. 398.  
Intentions, It argues a malicious spirit, when a man's actions are fair, then to accuse his intentions, p. 108.  
Integrity, to hold integrity in evil times, is not only good but admirable, p. 229. The world would persuade, that the holding of integrity and profession of holiness are vain, p 276.  
Job, when he lived, p. 18.  
Joy, Godly joy and sorrow mutually cause one another, p. 305. What at one time is our fear, at another time may be our joy, p. 454.  
Justice in our dealings, honours our profession of godliness, p. 31.    


K  
KNowledge, wicked men hate it, and why, p. 373. Knowledge of misery which we cannot be delivered from, makes us more miserable, p. 440.  
Keys: four keys specially in the hand of God, p. 390.    


L  
LEviathan, why so called, p, 369. What it is to raise up Leviathan, ib p. 370, etc. Two other significations of the word, p. 378. The name of a song. p. 380.  
Life, Our life here is but a coming and a going▪ p: 201. Life is the most precious treasure in nature, p. 240. Not to be parted with for a trifle, p. 241. The soul far more precious than life, p 243. So also is the Gospel, ib. etc. The love of Christ in parting with life for us, p. 244. What life is, in the natural consideration of it, p. 251, 441. Life and death are in the hand of God, p. 256. Mercy to have life, though we lose all else, p. 257.  
Likeness of quality and of equality, p. 100 All the Saints on earth like one another, and like Christ in quality, but unlike in equality, ib.  
Light, a great blessing, the sorts of it, p. 353. Light-haters, who? p. 373.  
Longing for a thing, notes the strongest desire, p. 447.    


M  
MAn, the word man in Scripture, signifies more than a reasonable creature, or the nobler sex, p. 20, etc.  
3 Hebrew words for Man, their difference, ib.  
Man taken 1. for any Eminent man. 2. for a Magistrate, p. 20, 21.  
Mercies, Some mercies received, exceed our own praises, as some troubles exceed our own mournings, p. 381. In sad times small comforts pass for great mercies, p. 384. Every step of our lives needs a step of mercy, p. 399, 445.  
Morning, to do a thing in the morning, is to do a thing diligently, p. 59 Morning best praying-time, p. 60.  
Mourn, To mourn with those that are in affliction, our duty, p. 306. The report of others sufferings, should cause us to mourn, p. 307. Great troubles warrant solemn mournings, p. 319.  
Mourning, a profession, p. 375, etc.  
Mouth, to open the mouth, what, p. 325. A fool doth not open his mouth and speak, but his speech opens his mouth, p. 326.    


N  
Nakedness twofold, p. 197, etc. Every man borne a naked helpless creature, p. 200.  
Name, what it importeth when God knoweth a man by name, p. 97, 98.  
Name of God taken 4. ways, p. 212. What it is to bless the Name of God, p. 213.  
Nature, Changes in the course of nature, are full of terror, p. 360.  
Negative words in Scripture, are not always denials, p. 180.    


O  
Oppressors' of three sorts, p. 430. The words of oppressors are wounding words, p. 432. They who will not hear the voice of the Preacher, may justly be given up to hear the voice of the oppressor, p. 433.    


P  
Pain of the body, very powerful to disquiet the mind, p. 248.  
Parable, what it is, p. 326. Parables grounded on known customs, p. 398.  
Passion, It is lawful to show passion in the cause of God, when his glory is concerned, p. 288. We may express our passion by reproofs, ib.  
Patience, A man may be patient, and yet complain under his afflictions, p. 339. Five things in afflictions to clear this, p. 340.  
Perfection, or to be perfect, what? p. 24. The kinds of it, ib. In what sense the Saints are perfect in this life, p. 25, 26.  
Perish, What it is to perish, p. 335. How a day may be said to perish, ib. p. 336.  
Perseverance, that which a man doth out of conscience, he will do with perseverance, p. 76.  
Possession of good things without the enjoyment of them, is a great evil and trouble, p. 444.  
Poverty is God's gift as well as riches, p. 292.  
Power, Neither men nor Devils have any power to hurt till God give commission, p. 138.  
Prayer, how it may be said to move God, p. 231. We must plead with God in prayer p. 232.  
Prayer, Satan would discourage us one of prayer and holy duties, p. 276.  
Praise, They who do well, shall be sure to have praise from God, p. 219.  
Preparation, Holy duties call for holy preparation, p. 57  
Prisoners of two sorts, p. 430. Theirs i● a sad condition, p. 431. To visit Prisoners, a work very pleasing to Christ, p. 431. Sighing is the language of Prisoners, p. 431.  
Punishment of loss, worse than the punishment of sense, p. 354.    


Q  
QUantity, Natural and civil, p. 434.  
Questions, What it imports when God asks a question, p. 86, 87.    


R  
REason, We are apt to think there is no reason for that, for which we see no reason, p. 443.  
Repentance, Renewed sins must have renewed repentance, p. 76.  
Repentance not to be put off to a pained body, p. 249.  
Reproof lawful, 288. How to be qualified with meekness, ib. etc.  
Reproof, prevails most, when back with reason, p. 292.  
Resurrection, a birth, p. 200.  
Rest of confidence, and rest of contentation, p. 474.  
Riches, Three reasons why the Holy Ghost is so exact in describing Jobs riches, p. 41, 42. To be rich and holy, argues much riches of holiness, p. 42. Riches are the blessing of God, p. 43. Honest dealing no stop to the getting or keeping of riches, p. 44. Riches and all outward comforts may be lost in a day, when we least suspect, p. 150. All our care cannot secure them, p. 151.  
Roaring under affliction, notes extreme affliction, p. 464, etc.    


S  
SAcrifices, four sorts of them under the Law, p. 61. Why the whole burnt-offering is called an ascension, three reasons of it, p. 61, 62. The Father of the Family was as Priest before Moses, p. 62. The law of sacrificing given, though not written from the beginning, p. 63. Wherein the benefit of a sacrifice did consist, and what made it effectual to man, p. 63, 64.  
Sanctification, How one man may be said to sanctify another, p. 53. To sanctify notes two things, ibid. He that is holy, desires to make others holy, p. 56.  
Satan, what the word imports, p. 81, 82. How Satan comes into the presence of God, p. 82. He that opposes good, is the Devil's picture, p. 84. Satan is in a twofold chain, though he walk all the world over, p. 89. His going to and fro, what it imports? p. 91, 92.  
Satan, No place free from his temptations, p. 92. Very active to do mischief, p. 92, 93. Satan boundless in malice, p. 140. Satan is speedy in executing, where he hath power to hurt, p. 143. How the will of God and Satan may meet about the same thing, p. 138. He cannot compel, p. 153. Wicked men do his will, while they are doing their own, p. 155. He loves to work by instruments, p. 156: Satan labours to work in us hard thoughts of God, p. 163. Satan very powerful, page 175. Mere malice moves Satan against the people of God, page 235. When one means will not prevail, he tries another, p. 247. And more prevalent or strong, ibid. He makes use of such instruments to tempt by, as are most effectual, p. 273.  
Scriptures, the excellency of them in themselves, p. 3. and above all other writings, p. 4. Scripture in all parts of equal power and authority, p. 4. Scripture many ways differenceed, p. 4.  
Sepulchers, See Graves.  
Seasons and opportunities. Satan is very watchful to take the fittest time in doing mischief, p. 147. We should be as wise to do good, p. 143.  
Servants of God. God hath servants in the worst places, p. 24. It is an honour to serve God faithfully among the wicked, ibid. What it is to be God's servant, Godly men are his servants three ways, p. 96, 97. Servants of God surrounded with enemies, therefore surrounded with protections, p. 115. God is the guard of his servant. 〈…〉 And of the meanest thing 〈…〉 them, ibid. Servants of two sorts, p. ●●7. Sin brought in servility, p. 438. No servant at his own dispose, ibid.  
Shadow of death, what? p. 355.  
Shiloh, why Christ was so called? p. 472.  
Shaving the head, what it imports? p: 183.  
Sincerity commends us unto God, p. 30. Sincere persons are in Gods esteem perfect persons, p. 31. Where there is sincerity toward God, there will be honesty toward men, p. 31. It is most opposed by Satan, p 227. A godly man will hold that, whatsoever he loses, ibid. It is our armour, p. 228.  
Sinners, in three degrees, p. 425.  
Sin, Not safe to let sin lie a moment upon the soul, p. 60, 61. In what sense a man may be said not to sin, p. 66. Three degrees of sinning, p. 67. We may quickly sin while we are about lawful things, p 69. Sin spoils us of all, both honour and comfort, p. 84. In what sense we may be said not to sin in this life, p. 215, etc.  
Silence is best in great sorrows, for then a man is unfit either for counsel or comfort, p. 320.  
Solitariness is a sad condition, p. 363. What solitariness good? p. 368.  
Sons of God who? p. 223. In what sense sonship is said to be brought in when Christ was borne, ibid.  
Sorrow is good, only as it tends to joy, p. 310, 311. Great sorrows hinder speech, p. 324. Man sees sorrow as soon as he is borne, p. 392.  
Sovereignty of God, should silence all complaints, p. 〈…〉 God can do us no wrong, p ●  
Soul, T●●●etiousnesse of it, p. 243.  
Stars, a three fold benefit to the night, p. 383.  
Suspicion, It is no breach of charity, to suspect ill of others, while it leads us to do them good, p. 68 A suspicion that we or others have sinned, is ground enough to seek for pardon, ibid., 69.  
Sword, A terrible judgement, p. 157. How worse than Famine, p. 158.    


T  
TEmptation, Four steps of Satan's work in temptation, p. 153. Satan's suits temptations to man's temper and condition, p. 158. The most violent temptations are reserved to the last, p. 167. Some tempt the Devil, p. 374.  
Tongue, To govern the tongue under great afflictions, is a high act of grace, p. 298.  
Touching the estate or person of a man, what it signifies? p. 127, 128. Satan's touches are utter ruining, p. 130.  
Treasure, called hidden, in two respects, p. 447.  
Troubles, To consider what we were and shortly must be, may much strengthen us to bear present troubles, p. 202.  
Troubler, To be a troubler of others, is the height of sin, p. 425. Wicked men are troublers both of themselves and others, p. 427. By troubling others, they trouble themselves, ibid., etc. They never cease to trouble, till they cease to live, p. 428. Except in two cases, p. 429.  
Truth, Satan will speak truth for his own advantage, p. 114.    


V  
US, Land of Uz, why so called, where seated, p. 22. What manner of people dwelled there, page 23.  
Verse, Or meeter, those parts of Scripture which are fullest of affection, are written in verse, p. 334.  
Visiting of the afflicted, how called pure Religion, p. 306.  
uselessness of any creature, is the dishonour of that creature, p. 363.  
Uprightness, Upright, what it is to be upright, as upright is distinct from perfect, p. 26. Two sorts of uprightness, p. 27.    


W  
Weigh of a man, what? p. 458.  
Way of man towards God twofold, ibid. How our way is hid from God, p. 459. How Gods way is hidden from us, p. 460.  
Weeping and crying out in pain, is an ease of pain, p. 315.  
Wicked men are employed as instruments to afflict the godly, p. 166  
Wife, why Jobs wife was spared, when all else was lost, p. 27●. Wives have a threefold advantage in persuading with their husbands, p. 273.  
Winds, their nature and power, p. 170. How sent by God, how raised by Satan, p. 171.  
Wishes, In what sense we may lawfully wish that had not been, which is, p. 406.  
Women, Fullest of affections, p. 379.  
Worldly things in their greatest beauty may be blasted in a moment, p. 174. The thoughts of great and wise worldly men are only for the world, p. 418. The best things of this world may prove burdens to us, p, 443. Worldly men's hearts, fuller of the world than their houses, p. 474. They rest fully in worldly contentments, ibid. A godly man never sets up his rest in worldly things, p. 475. The more our hearts are loosened from the world, the more assurance we have to hold the world, p. 476· Worldly things, the more we trust to them the less we receive from them, p. 478 Their difference in this from spiritual things, ibid.  
Worship, What the postures of it, p. 188. Standing, sitting, walking, kneeling, falling down, all these are worship postures, p. 189. What worship is, with the kinds of it, p. 190. Divine Worship proper only to God, p, 191, 194. Civil worship may be given men, that of two sorts, p. 192. God must be worshipped in an humble manner, p. 194.     

A Table of those Scriptures which are occasionally cleared and briefly illustrated in the foregoing Expositions. The first number directs to the Chapter, the second to the Verse, the third to the Page of the Book.  

GEnesis,  Chap. Verse, Page, 1. 2. 357. 1. 22, 28. 329. 1. 20, 24. 251. 1. 28. 121. 2. 7. 251. 2. 25. 197. 2. 20. 271. 2. 24. 272. 3. 9, 11. 86. 3. 5. 108. 3. 19 120. 3. 17. 329. 3. 14, 17. 332. 4. 9 87. 4. 16. 92. 4. 16. 204. 5. 25. 401. 6. 2. 80, 223. 6. 9 26. 6. 4. 421. 7. 21. 396. 9 25. 438. 9 4. 251. 16. 4. 328. 16. 4. 212. 19 24. 160. 20. 18. 389. 22. 14. 254. 23. 12. 192. 23. 8. 394. 25. 32. 242. 25. 8. 396. 25. 27. 25. 26. 14. 40. 26. 11, 19 127. 29. 15. 105. 29. 31. 389. 31. 29. 256. 34. 23. 116. 35. 2. 53. 37. 34. 180. 38. 21. 73. 38. 29. 119. 39 7, 8. 137. 42. 18. 32. 42. 13. 423. 43. 11. 21. 44. 30, 31. 395. 46. 32. 39 47. 10. 71. 47. 9 393. 48. 11. 192. 49. 8. 192. 49. 10. 472. 50. 3, 10. 318. 
Exodus.  Chap. Verse, Page, 1. 14. 360. 1. 12. 118. 3. 7. 393. 4. 19 241. 4. 21. 137. 9 10. 260. 10. 13, 19 171. 14. 13. 121. 14. 15. 88 15. 11. 99 18. 11. 70. 19 20. 53. 20. 3. 464. 20. 12. 327. 20. 16. 301. 21. 11. 106. 28. 38. 216. 28. 30. 216. 32. 6. 70. 33. 12. 98. 33. 19 60. 33. 23. 142. 40. 38. 358. 
Leviticus.  Chap. Verse, Page, 10. 2. 160. 19 27. 185. 20. 9 327. 20. 27. 324. 21. 5. 185. 
Numbers.  6. 12. 336. 11. 31. 171. 35. 12. 357. 
deuteronomy.  6. 13. 27. 8. 10. 213. 11. 12. 349. 13. 6. 301. 14. 1. 185. 17. 17. 415. 18. 11. 324. 28. 6. 118. 28. 12. 390. 28. 15. 332. 28. 31. 395. 28. 25. 463. 28. 35. 261. 28. 59 169. 28. 67. 395. 32. 6, 21. 287. 32. 42. 157. 34. 8. 318. 
Joshua.  Chap. Verse, Page, 6. 7. 180. 7. 19 278. 
Judges.  Chap. Verse, Page, 6. 1, 7. 137. 9 15. 355. 20. 18. 178. 
Ruth.  1. 21. 41. 
1 Samuel.  Chap. Verse, Page, 1. 12. 324. 1. 13. 88 2. 9 430. 2. 30. 328. 4. 18. 179. 4. 20. 94. 7. 6. 465. 9 20. 95. 16. 5. 54. 16. 14. 139. 20. 8. 293. 21. 4. 58. 25. 11. 208. 25. 16. 112. 25. 25. 94. 25. 25. 287. 28. 15. 403. 
2 Samuel.  Chap. Verse, Page, 1. 21. 333. 1. 11. 180. 3. 31. 180. 7. 14. 250. 10. 4. 184. 11. 25. 158. 12. 9 56. 12. 7, 8. 110. 14. 2. 376. 14. 22. 71. 14. 31. 178. 16. 15. 328. 18. 18. 413. 18. 33. 427. 24. 4. 226. 24. 14. 125, 294. 
1 Kings.  Chap. Verse, Page, 5. 4. 81. 11. 14. 81. 15. 5. 216. 18. 17. 427. 18. 46. 125. 19 4. 293, 449. 21. 5. 230. 21. 13. 73. 21. 25. 101, 273. 22. 19 79. 
2 Kings.  Chap. Verse, Page, 3. 14. 94. 5. 25. 87. 5. 18. 189. 8. 11. 308. 8. 46. 66. 9 13. 87. 18. 5. 101. 19 4. 62, 391. 23. 5. 360. 23. 25. 101. 
1 Chronicles.  Chap. Verse, Page, 21. 1. 154. 29. 14. 208. 
2 Chronicles.  6. 13. 70. 28. 22. 230. 30. 18, 19 58. 35. 2. 376. 
Ezra.  4. 6. 82. 
Nehemiah.  1. 4. 308. 2. 18. 178. 3. 2. 151. 13. 26. 101. 
Ester.  5. 6. 146. 6. 2. 125. 
Job.  Chap. Verse, Page, 5. 7. 392. 6. 6. 217. 7. 13. 313. 15. 20. 427. 19 21. 126. 21. 19 44. 24. 13, 16. 373. 30. 23. 304, 416. 31. 1. 394. 34. 31. 460. 38. 7. 80, 365. 39 7. 432. 41. 15. 369. 41. 25. 371. 42. 6. 264. 
Psalms.  Psal. Verse, Page, 2. 1. 426. 2. 7. 200. 14. 1. 287. 15. 4. 95. 17. 14. 419, 126. 18. 43, 44. 195. 22. 9 389, 391. 22. 1, 14. 465. 23. 4. 355. 23. 1. 301. 25. 1. 62. 26. 6. 57 29. 2. 190. 30. 6. 467. 31. 15. 140. 32. 3. 465. 32. 4. 125. 34. 7. 112. 35. 7. 105. 36. 6. 161. 39 2. 315. 39 9 211. 44. 5. 212. 46. 2. 70. 49. 1, 2. 435, 20. 48. 10. 212. 49. 20. 335 49. 11. 419· 51. 15. 326· 51. 4. 202· 55. 11. 441. 55. 12. 274, 294. 58. 8. 424. 62. 10. 475. 65. 9 161. 66. 9 256. 68 20. 256. 72. 5. 464. 73. 13. 134. 73. 14. 177. 77. 4. 324. 78. 2. 326. 79. 11. 431. 80. 10. 161. 81. 13. 433. 81. 14. 129. 82. 2. 44. 84. 6. 314. 91. 1. 356. 94. 4, 5 429. 94. 20. 441. 95. 6. 188. 95. 8. 408. 104. 3. 161. 103. 2. 117. 105. 8. 59 105. 15. 128. 105. 18. 442. 105. 32. 161. 107. 40. 463. 108. 2. 378. 115. 17. 401. 116. 7. 476. 116. 15. 257. 119. 75. 294. 119. 116. 385. 121. 8. 435. 123. 3. 143. 124. 3. 233. 126. 1. 148. 139. 2. 435. 139. 7. 143. 139. 14, 15. 390. 141. 2. 6●. 141. 7. 257. 145. 16. 390. 148. 8. 172. 
Proverbs.  Chap. Ver. Pag. 1. 27. 152. 2. 4. 453. 4. 15. 33. 6. 13. 2. 7. 14. 61. 7. 15. 60. 8. 6. 326. 10. 4, 22. 120. 10. 24. 467. 11. 4. 418. 12. 10. 272. 13. 12. 386. 15. 2. 325. 17. 17. 305. 18. 1. 452. 18. 14. 249. 25. 20. 147, 444. 25. 3, 25. 240. 27. 19 100 28. 14. 468. 29. 27. 27. 30. 4. 171. 30. 8. 43, 292. 31. 8, 9 326. 
Ecclesiastes.  2. 2. 308. 3. 1. 145. 3. 7. 320. 4. 1, 2. 449. 6. 4. 423. 7. 14. 294. 8. 6. 149. 9 4. 241. 9 10. 403. 9 12. 149. 10. 19 39 11. 2. 317. 11. 9 280. 12. 2. 348. 12. 5. 416. 12. 11. 296. 
Canticles.  2. 4. 146. 8. 6. 161. 
Isaiah.  1. 10. 58. 2. 9 21. 2. 12. 329. 3. 7. 415. 4. 5. 358. 5. 2. 385. 5. 2, 5. 112. 5. 25. 124. 7. 2. 305. 8. 17. 445. 8. 19 324, 325. 8. 21. 132. 9 2. 355, 348 9 12. 124. 14. 22, 23. 402. 15. 2. 183. 20. 3. 318. 22. 4. 321. 22. 12. 183, 185. 22. 12, 13. 51. 25. 6. 146. 26. 4. 416 26. 3. 478 27. 1. 374. 27. 1, 7, 8. 141. 27. 8. 250. 28. 15. 470. 29. 14. 27. 30. 26. 353. 31. 8. 157. 33. 8, 9 179. 37. 1. 181. 37. 36. 260. 38. 14. 249. 40. 27. 459. 41. 23. 292. 45. 7. 1●6. 47. 9 319. 49. 1. 98. 50. 10. 353, 461. 51. 19 304. 52. 14. 314. 53. 10. 118. 56. 12. 470. 57 2. 404. 57 20. 425. 57 21. 354. 58. 1. 315. 59 1. 125. 60. 14. 194. 60. 17. 434. 62. 1, 6, 7. 232. 65. 16. 392. 66. 3. 467. 66. 8. 391. 
Jeremiah.  4. 22. 287. 7. 12. 212. 7. 29. 183. 8. 1. 417. 8. 5. 230. 8. 9 290. 8. 15. 385. 9 17, 18, 20. 376. 10. 23. 311. 12. 1. 166. 15. 7. 317. 16. 6. 183. 20. 14, 15. 333. 22. 28. 73. 23. 13. 217. 25. 27. 157. 29. 22, 23. 28. 31. 15. 423. 36. 24. 181. 39 18. 257. 41. 6. 315. 45. 5. 257. 49. 7. 203. 49. 31. 473. 50. 20. 345. 
Lamentations.  2. 10. 318. 2. 19 445. 2. 14. 217. 3. 7, 9 461. 3. 44. 62. 3. 51. 393. 4. 7, 8. 313. 4. 9 158. 4. 16. 142. 4. 21. 280. 
Ezekiel.  1. 3. 125. 13. 14. 217. 16. 4, 5. 397. 21. 7. 465. 24. 17. 183. 26. 20. 413. 29. 18. 184. 30. 2. 377. 37. 1. 125. 37. 13. 390. 
Daniel.  2. 3. 165. 4. 4. 473. 5. 23. 256. 9 17. 142. 10. 2. 308 12. 2. 401. 12. 4. 91. 
Hosea.  2. 15. 462. 6. 9 446. 7. 9 187. 8. 4. 87. 8. 8. 73. 9 6. 313. 12. 4. 232. 
Joel.  Chap. Ver. Pag. 2. 2. 347. 2. 13. 180. 
Amos.  3. 6. 209. 4. 6, 7. 476. 5. 13. 320. 5. 16. 376. 6. 3. 470. 
Obadiah.  0 12. 307, 329. 
Jonah.  3. 6. 264. 4. 4. 87. 
Micah.  1. 16. 183, 185. 7. 3. 453. 7. 18. 99 
Nahum.  2. 12. 36. 3. 6. 304. 
Habakkuk.  1. 6, 2. 166, 360. 2. 2. 201. 
Zechariah.  1. 10. 191. 2. 5. 112. 4. 10. 91. 11. 4. 71. 12. 10. 168, 393. 14. 21. 174. 
Malachi.  Chap. Ver. Pag. 3. 9 325. 4. 2. 384. 3. 13, 14. 134, 226. 3. 16. 225. 
Matthew,  Chap. Ver. Pag. 3. 17. 86. 4. 9 107. 4. 16. 348. 5. 1. 325. 6. 33. 46. 7. 23. 314. 8. 27. 171. 8. 29. 90. 9 13. 181. 9 23. 379. 10. 30. 116. 11. 22. 264. 12. 36. 345. 13. 44. 454. 16. 25. 242. 16. 26. 243. 16. 22, 23. 283. 18. 10. 80. 20. 15. 207. 22. 13. 355. 23. 4. 453. 25. 36. 306. 26. 24. 409. 26. 38. 442. 27. 38, 46. 340. 
Luke.  1. 6. 68 1. 10. 64. 1. 19 81. 2. 37. 317. 4. 13. 224. 10. 30. 301. 12. 19 474. 12. 20. 396. 13. 1. 173. 14. 12, 13. 50· 15. 7. 311. 17. 27. 69. 18. 31. 402. 19 41. 393. 19 42. 149. 21. 34. 173. 22. 44· 232. 23. 24. 108. 24. 53. 317. 
John.  1. 11. 313. 1 16. 239. 1. 20. 356. 2. 4. 146. 3. 16. 335, 355. 3. 19 373. 3. 21. 364. 6. 26. 110. 7. 39 223. 8. 44. 155. 9 2. 236. 10. 3. 97, 98. 10. 35. 137. 11. 35. 40●. 11. 55. 54. 12. 28. 86. 13. 2. 154. 18. 11. 294. 20. 15. 199. 
Acts.  Chap. Ver. Pag. 1. 15. 212. 4. 28. 125. 4. 30. 124. 5. 3. 154. 5. 10. ●96. 10. 25. 192. 12. 23. 260. 13. 10. 84. 13. 33. 200. 14. 13. 182. 16. 31. 113. 16. 25. 431. 17. 30. 351. 20. 24. 448, 244. 20. 31. 317. 22. 23. 316. 27. 33. 318. 28. 3. 173. 
Romans.  3. 4. 202. 5. 3. 295 5. 14. 398 7. 9 2. 11. 20. 468. 12. 14. 331. 14. 6. 350. 15. 30: 382. 16. 18. 96▪ 
1 Corinthians.  6. 20. 325. 7. 5. 58. 7. 30. 150. 10. 13. 141, 462. 10. 16. 117. 11. 7. 362. 13. 12. 394. 14. 24, 25. 195. 15. 8. 422. 
2 Corinthians.  3. 6. 180. 5. 1. 420. 5. 4. 448. 4. 16. 255. 4. 17. 327. 6. 10. 295. 7. 10. 311. 7. 13. 97. 12. 2. 405. 12. 10. 408. 14. 13. 2. 
Galatians.  2. 11, 14. 133. 4. 5. 223. 4. 13.14. 248. 5. 12. 429. 6. 1. 67. 6. 14. 408. 
Ephesians.  1. 21. 80. 2. 2. 153, 176. 2. 12. 176. 6. 12, 12. 155, 175. 6. 18. 75. 6. 19 326. 5. 15. 332. 5. 8. 347. 
Philippians.  1. 24. 450. 2. 5. 100 4. 5. 151. 
Colossians.  1. 24. 408. 3. 11. 437. 
1 Thessalonians.  5. 3. 477. 5. 6. 394. 5. 17. 75. 5. 18. 213. 
1 Timothy.  6. 1. 439. 6. 6. 203, 6. 7. 201. 6. 17. 206. 
2 Timothy.  2. 26. 95, 153.175. 
Philemon.  0. 12. 176. 
Hebrews.  1. 5. 80. 3. 12. 71. 1. 14. 81. 1. 7. 161. 3. 19 408. 9 8. 223. 10. 14. 25. 10. 31. 126. 11. 7. 468. 11. 36. 432. 12. 5. 186. 12. 16. 242. 13. 3. 307. 13. 5. 267. 
James.  Chap. Ver. Pag. 1. 27. 306. 5. 13, 14. 249. 
1 Peter.  4. 14. 214. 4. 19 140. 
2 Peter.  1. 4. 100 5. 8. 93. 
1 John.  1. 5. 353. 2. 1. 67. 3. 2. 394. 3. 9 67. 4. 18. 467. 
Judas.  0 6. 89. 0 15. 432. 
Revelation.  2. 10. 155. 3. 9 194. 3. 2. 31. 6. 10. 140. 6. 9▪ 10. 405. 9 6. 451. 14. 13. 400. 16. 9 249. 18. 8. 174. 18. 22. 365. 22. 8. 193.  
FINIS.