AN EXPOSITION WITH Practical Observations CONTINUED UPON The Twentysecond, Twenty-third, Twenty-fourth, Twenty-fifth, and Twenty-sixth Chapters of the Book of JOB: BEING The Sum of Thirty-seven Lectures, delivered at Magnus near LONDON Bridge.  
By JOSEPH CARYL, Preacher of the Word, and Pastor of the Congregation there.  ISAYAH 40.8. 
The Grass withereth, the flower fadeth: But the word of Our God shall stand for ever.  
LONDON: Printed by M. Simmons, and are to be sold at her house in Aldersgate-streete the next door to the Gilded Lyon. 1655.   

TO THE CHRISTIAN READER. TO Those especially of this CITY, who yet continue to promote this WORK.  
AS the Apostle Peter (writing to all the Saints) said, This second Epistle, so I may say (and have learned, I hope, to say it without boasting or comparing) This seventh Epistle Beloved) I now write unto you, in all which my desire is to stir up your pure minds by way of remembrance, that ye may be mindful of the words which were spoken, and of the troubles which were endured before, by this (Great Example of suffering) Holy and patiented Job. And though seven, being a perfect number, might hint me a fair pretence to sit down and do no more, yet I am further from thinking what I have done perfect, than I am from desisting (in reference to my own intention) to perfect (according to that measure of light which shall be given in) what is yet to do. 'Tis A General mercy, that in an Age wherein the sword hath been called out to do and hath done so much, there hath been not only leisure, but encouragement for The pen to do this little. And 'tis your special honour, who still promote this, or any work of this kind, that while ye have been engaged in so great a charge for the maintaining of a War, and the preserving of peace, ye have not excused yourselves in this point of charge. And (possibly) it will be no dishonour to this Age in future Ages, nor to This Nation in Foreign Nations, to see or hear, that our spirits have neither been hurried nor skarred by wars and changes into an indisposition or incomposednes for works of such seriousness and retirement. What Daniel prophesied of the building of the Wall of Jerusalem whether literal or mystical) is true of this Paper-wall (which is no stranger to Jerusalem) it hath been built in Troublous Times. Eccept the Lord build both house and wall, they labour in vain that build in calmest times; and where the Lord buildeth (though by weak and unskilful hands) labour shall not be vain in stormy times; it shall neither be labour in vain, because unfinished for use; nor shall it be labour in vain, because unuseful when 'tis finished. The blessing of God (and without that nothing can) delivereth all our honest labours from these two vanities, and his bounty delivereth them from a Third. For while we are steadfast and unmoveable, always abounding in the work of the Lord, as we may have a strong confidence that our labour shall not be in vain to others, so a full assurance that it shall not be in vain to ourselves. Plainehearted Jacob labouring in the integrity of his soul for Laban, only in keeping sheep, though his wages (as envying that he thrived so fast) was changed ten times, yet he thrived the faster, and he who came over Jordan with his staff, became two bands. To be sure we can never want either pay or reward for that work which is a reward and can pay itself. And though, I know (and cannot but thankfully acknowledge Honoured Sirs) that this long continued work hath been an occasion of Considerable expense to you; yet I much believe that it will not prove any thing of loss to any of you. There is (saith Solomon) that scattereth and yet increaseth, and there is that withholdeth more than is meet and it tendeth to poverty. They that scatter to do good, sow what they scatter; and that which is sown in a right soil increaseth to a harvest. They that withhold what they have, more than is meet, shall not hold what they have, but meet with poverty. As that which is given in charity, for the relief of the poor, so that which is given in a due tempered liberality for the use of the public, is lent to the Lord, and he will surely repay all that he hath borrowed. Therefore give a portion to seven and also to eight (whether indigent persons, or pious uses) for ye know not what evil shall be upon the earth. If evil come upon the earth, they will be found the best husbands of their goods, who have laid up most in heaven; and if good continue upon the earth, they will not find any miss of what is so laid up. I writ this, not as either fearing an abatement of my own private interest, nor as hoping or looking after an increase of it: but only as a grateful testimony of what ye have freely done for the carrying on of this work, and as an argument that in so doing ye have not done either unwisely or unprofitably for yourselves.  
As for this piece of the work now given in to your hands, and published to the view of others, I shall only say, That herein ye have an end of the Controversall or disputative part of this Book. Jobs friends have now finished their last reply upon him, and Job hath finished his last answer to them. For though he continueth speaking five whole Chapters longer, yet he speaketh, rather to the general state of the Question, then to any of their particular objections, as may appear hereafter (if God give leave) in the Explication of that large and pathetical discourse. And it was well, that his Opponents would make an End somewhere, and leave what they had offered to the judgement of equal and indifferent moderators. Which may be a just rebuke upon many in this Age, who will dispute and draw the saw of contention everlastingly; as if they thought it a dishonour, when they have said all, to say no more, or were resolved never to be satisfied, how much or how often so ever they have been answered. Moderate and modest disputing tends to healing, but the itch of disputing (which an Honourable and learned Knight, deceased, would have engraven upon his Tombstone) leaves nothing but a scabby soarenes upon the minds of men, and doth rather widen differences then compose them. Abner (either grieved or wearied with the tedious protraction of a civil war) called to Joab (Captain General of David's Army) shall the sword devour for ever? knowest thou not, that it will be bitterness in the end, how long shall it be ere thou bid the people return from following their brethren? We have but too much cause to call and cry upon some Leaders in the Scholastical War, Shall your tongues and pens devour for ever? know ye not that it is unpleasant to many in the way, and is like to be bitterness to more in the end? When will ye return from following your Brethren? Eliphaz, Bildad, and Zophar followed their Brother Job long, but they gave it over at last, and returned from following him. Though, I confess, there is a necessity of contending, and that (as the Apostle Judas exhorts) earnestly, both by speech and pen, for the faith once delivered to the Saints; Yet there are many contentions, which it had been well if they had never been begun, or at least quickly ended. And when men revile and blaspheme rather than argue, It is best to take up that Counsel which good Hezekiah gave in commandment concerning Railing Rabsakeh, Answer them not. Solomon hath given us the full state of this duty in a seeming contradiction, while in one verse he forbids us to answer a Fool, and in the next bids us answer him. The fool must be answered according to his folly, but the answer must be framed and drawn up by the strength of reason and wisdom; that is, the fool must be made to see his folly, lest he grow up and be confirmed in his opinion, that what he saith is true, because he is not showed the error of it; yet, The fool must not be answered according to his folly, that is, if he speak or write vainly and revilingly, showing rather the frothynes of his wit, or the overflowing of his gall, than the sobriety and soundness of his Judgement, he that answers him must not conform either speech or stile to his, lest he be like unto him; The answer which we give to another, beareth the image and is the measure of our selver; And our ill-mannaging of a matter renders us as bad as others, though our opinion be better. Our Master Christ being reviled reviled not again, we his Disciples and followers ought to imitate him, and not to render evil for evil, or railing for railing, but contrariwise to bless. While we are called to contending, let us do it fairly and candidly; Christ would have us show love and tenderness to our brethren, as well as zeal for Him and his Truth. They cannot but do so, who stand up for truth purely as 'tis the truth of Christ, rather than as it is their own opinion. And (though I am loath to be suspicious, yet) I greatly suspect, that the reason why many cast so much dirt and dishonour upon the persons of their Brethren, while they appear as Champions for the Truth, proceeds from a secret desire to procure honour to their own persons rather than the advancement of Truth. Peace and truth are a blessed pair, and were we more for peace we should sooner find out the truth; But so long as men contend rather for a party or an opinion then for truth, rather for victory and the Mastery then for truth, rather for honour (I had almost said humour) and interest then for truth, as we are sure not to meet with peace, so we are extremely hindered and puzzled in seeking out the truth. The most probable way to keep down some ill-sented opinions, is to lay down all disputes about them; especially, now, when most if not all Controversies on foot, have been sifted to the bran. What therefore remains but that we wait for light and conviction from heaven, looking how the holy Spirit of truth and peace, will state and determine those points upon the consciences of men; And I am fully satisfied that if all would suffer their consciences to answer and reply rather than their conceits and parts, most of our disputers in this age would (like Jobs friends) dispute no more. O That we could a while leave arguing with and answering one another (especially railing upon and scoffing at one another) and fall to praying for & loving one another, according to the utmost tedder of Gospel-love. For as love is the compliment or fullfilling of the whole Law of God, the scope or intentional end of the Commandment, so it would be the conclusion or finishing and determining end of all the Controversies which arise or are started among men. And I conceive that (in most points of difference) a severe and Magisteriall imposing of an opinion upon others in way of dispute, is as bad and as un Gospellike, as to impose it upon any by way of power.  
Beloved and Honoured Friends, ye may perceive how fare my joy, for being arrived at the end of this dispute between Job and his friends, hath transported me to press for at least an amicable carrying onne, if not an end of all our disputes; and that (as the Apostle adviseth) speaking the truth (and for the truth or Truthing it) in love, we may grow up into him in all things, which is the head even Christ; From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working of every part, maketh increase of the body to the edifying of itself in love. Love is a knitting, and therefore an increasing grace. That which uniteth many in one, must needs edify That One, which is the result of such a union. As faith is that Grace by which we receive all from God, so love is that Grace by which we convey and divide good among ourselves. There is not the least joint in the mystical body of Christ, but giveth some supply to the whole, because love is the ligament of it. As we can want nothing while (as the Apostle Judas exhorts) we keep ourselves in the love of God, (whether we understand him of the love of God to us, or of our love to God, makes no difference as to this matter) so we can hardly want any thing, while we keep ourselves in the love of one another. That all who love the Lord Jesus Christ in sincerity, may, by the presence and influence of the Spirit of love, not only keep themselves, but increase in the love of God, and in the love of one another, till we are fully grown up in him in all things, which is the head even Christ, is the wish and prayer, as it ought to be the endeavour of all and of him who would  
SIRS The 18th of the Third Month commonly called May. 1655. Serve you Faithfully in love JOSEPH CARYL.   

ERRATA.  
PAge 51. l. 5. for 34. r. 24. p. 72. l. 30. for Arms r. Arme. p. 75. for turpa, r. te●ra. p. 245. for honestes, r. hosts. p. 422. l. 11. supple, but. p. 447. l. 36. supple, life. p. 480. l. 5. supple, or. p. 498. l. 7. for man, r. man's p. 672. l 36. for 6. r. 8. p. 784. l. 29. for Zeph: r. Zech.   

AN EXPOSITION WITH Practical Observations UPON The Twentytwo, Twenty-three, Twenty-foure, Twentyfive, and Twenty-sixe Chapters of the Book of JOB.  
JOB, Chap. 22. Vers. 1, 2, 3, 4. 
1. Then Eliphaz the Temanite answered and said,  
2. Can a man be profitable unto God, as he that is wise may be profitable unto himself?  
3. Is it any pleasure to the Almighty that thou art righous? or is it gain to him that thou makest thy ways perfect?  
4. Will he reprove thee for fear of thee? or will he enter with thee into judgement?  

ELIPHAZ now enters his third and last contest with Job; in which some tell us that he behaveth himself like a man who seeks Victory rather than Truth: who though he hath been sufficiently answered, yet will not seem to be overcome; yea that he takes up the same weapons to maintain this third, with which he maintained his two former Encounters; The first in the fourth and fifth Chapters, and the second in the 15th. as if he were resolved to contradict, though he could not confute the reasons wherewith Job had made his defence.  
But as such a carriage as this in Disputation is altogether vain in itself, so it is most uncomely in a wise and godly man; who ought not to refuse truth and reason though spoken by an Adversary, but rather modestly to sit down and confess his own error and mistaking: And therefore though Eliphaz in this answer or triplication doth but roll the same stone, and move upon the same hinge in general; still adjudging Job to suffer for his sin, and to be punished as an evil doer; yet he puts all into a new method, and varies the scene or manner of his argumentation, which may be reduced to this form; as if Eliphaz had said: O Job! if thou sufferest all these evils for some cause (as certainly thou dost, for these things could not come by chance, but by the wise disposure and providence of God) than that cause or reason for which thou sufferest, must either be found in God or in thyself: If thou sayest the reason is in God, and that he doth it by his prerogative, thou dost rashly intrude thyself into his secrets, and art overbold or curious in searching into his hidden counsels; and when thou hast made out thy conjectures, we may as easily deny as thou dost affirm: but if thou hast recourse to, and refl●ctest upon thy own self for the cause of thy sorrows and sufferings, surely thou canst find out or pitch upon nothing else but thy sinfulness and abounding transgressions, which while thou refusest to acknowledge, thou dost but harden thy heart against God, and growest impatient under the rebukes of his afflicting hand, therefore I admonish thee to repent, etc. This seems to be the sum of that whole discourse which Eliphaz gives in this Chapter, as will further appear in the explication of the parts.  
Again we may contract his scope and give it in this brief; Job having constantly affirmed against his friends, that God equally afflicts the righteous and the wicked: and having said (which might have gained respect to what he was about to say) that he pleaded for God (Chap. 21.4. As for me, is my complaint to man, or for man, no, it is to God, or in God's behalf.) Hereupon Eliphaz taxes him with this presumption, as if he would needs undertake to be a patron for God, and so to bring him in some advantage, or to stand him in stead, for the maintaining of his cause; therefore he gins his speech with this chiding expostulation; Can man be profitable unto God? or (suppose thou wert (which I shall presently disprove) as thou hast often boasted, righteous, yet) is it any pleasure to the Almighty that thou art righteous?  
This seems to be the intent of the whole Chapter, in which we may further take notice of two distinct parts. The first is reprehensory, Eliphaz reproves and rebukes Job sorely, to the end of the 20. verse.  
The second is hortatory; Eliphaz moveth Job earnestly to repentance, in which he coucheth many Promises, and gives Assurance that it shall not be in vain, from the 20th ver. to the end of the Chapter; Acquaint now thyself with him, and be at peace, thereby good shall come unto thee, etc.  
The first part, his reprehension gins at the second verse.   
V 2. Can a man be profitable unto God? 
There are three readings of these words. First thus, Can a man be compared to God? 
Numquid Deo comparari potest homo etiam cum perfectae fuerit scientiae. Vulg.  Some labour much in the defence of this reading, but I shall not stay upon it. For though it be a truth that man cannot be compared to God, how wise or how good soever he is. What's the wisdom or the goodness of man to God? Yet the Original Text doth not freely yield itself up to that translation which bears this truth.  
2. Master Broughton renders thus. Can the humane wight teach the Omnipotent? that word which we render to be profitable, he, 
Quidam verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro docere exponunt in utroque hamistichio. Merc.  to Teach; The Chaldee Paraphrase favours this translation, and some render it so in both parts of the verse; Can a man teach God, As he that is wise may teach himself? If a man should be so bold to take upon him to teach God, would God regard his teachings? but I shall pass by this also, especially considering that Eliphaz had no reason to tax Job with such a Presumption, as if he had taken upon him to direct God how to order his affairs; when as Job himself (Chap. 21. v. 22.) had strongly repressed and condemned such a boldness. Shall any teach God knowledge? Job having so lately exalted God above man's teaching (as was showed in opening that verse) it is not probable that Eliphaz should reprove him, as conceiting himself wise enough to teach God: Or that he thought Job either had done, or was about to do that which with his last breath almost, he confessed no man could do.  
The third is our reading, Can a man be profitable unto God? Can a man? he doth not mean an ordinary weak, sickly, frail man; but a man, yea any man at his best: the word here used notes a man in his health, strength, and glory; a man in the flower and perfection not only of his natural abilities, but in the richest furniture and array of his acquired, yea inspired abilities. Take this man, a man of these atttainments, a man thus accomplished, and Can he be profitable to God? For as when the Psalmist saith (Psal. 33.17.) A horse is a vain thing to save a man; By the horse there, we are not to understand a lean, poor, weak, slow-paced horse, or a strong, swift horse unmanned; Such a horse indeed is a very vain thing to save a man by; Such a horse may do a man more hurt than help when he comes into danger; but the Psalmist means a horse of the greatest strength, courage, and swiftness: A horse exactly man'd, and taught all his postures, even such a horse is a vain thing to save a man. Again, when the Scripture saith, Christ came to save sinners, we must not understand it of lesser, lower, or of the ordinary sort of sinners only, but even of the highest and the greatest, for such Jesus Christ came to save as well as the least of sinners. So here when 'tis said, Can a man be profitable to God? we must expound it of the highest, of the learnedst, of the holiest, of the best of men; Can a man be profitable unto God? The word is El, The strong God; Can the strongest man be profitable unto the strong, the mighty, the omnipotent, the Almighty God? Can he be profitable? Can he bring any advantage, gain, or profit to God? Should he reason with unprofitable talk (saith Eliphaz. Chap. 15.3.) or with words that bring in no Profit? A word of the same root, signifies a Treasurer, who is a keeper of public Profits (Esay 22.15.) Go, get thee unto this Treasurer, even unto Shebna. Can a man be profitable? Thus Eliphaz reproves Job for insisting so often upon his own innocency, as if that were an Advantage to God? As if he had said, how holy or righteous soever any man is, the Lord receives no advantage by him. So that Eliphaz (it seems) apprehended Job trusting or boasting of somewhat in himself, as if he had thought God his debtor, or that he had done somewhat for which God was beholding to him. And upon this ground, that God is debtor, or beholding to no man; Eliphaz undertakes Job: And though his supposition was false, yet his position was true, and gives us this profitable observation, That the best of men cannot oblige God, or merit any thing at his hand.  
That which is our duty to do, cannot merit when we have done it. We cannot oblige either God or man by performing our own obligation. Thus Christ argues, Luk. 17.7. Which of you having a servant ploughing or feeding Cattles, will say unto him by and by when he is come from the field, go and sit down to meat? And will not say unto him, make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken, and afterward thou shalt eat and drink. Doth he thank that servant because he did the things that were commanded him? I trow not. So likewise ye, when ye have done all these things which are commanded you, say, we are unprofitable servants, we have done that which was our duty to do. Where Christ proves, that because the servant had done no more than was his duty to do, therefore he did not merit in doing it. When you have done all that is commanded you, say ye are unprofitable servants. He that doth all those things that are commanded him, is a man indeed, a man of worth, a man of men, yet (let that be granted that he reacheth to the utmost line of the Command) he is an unprofitable servant, he hath but done his duty.  
There is another Parable in this Gospel of Luke that seems to be somewhat opposite to this (Chap. 12. v. 36, 37.) And ye yourselves be like unto men that wait for their Lord when he will return from the wedding, that when he cometh and knocketh, they may open to him immediately. Blessed are those servants, w●om when the Lord cometh, he shall find so watching, that is, at their work. Watching is not meant here of a bare waking, or not being asleep, for a man may watch, in that sense, and yet be as bad as a sleeper: To be found awake, and yet idle, to be found awake yet doing nothing, is as  as to be found asleep: So that to be found watching, is to be found intent upon, and labouring in the work of the lord Blessed be those servants whom when their Lord cometh he shall find so watching) what will he do? Verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth to serve them. In the 17th Chap. Christ saith; If a servant have been hard at work in the service of his Lord, even as a man that is come from Blow, or from feeding his Cattles, yet his Master doth not say to him, sit down to meat, but first bids him gird himself and serve him, and afterward go to meat. But here 'tis said, the Lord presently girds himself, and makes his servants sit down to meat, and will come and serve them: so that here he speaks, as if the Lord were much beholding to these servants, whereas before he speaks of them as unprofitable servants, to whom he was not at all beholding.  
For the clearing of these two Parables, we are to distinguish them by their scopes. The scope of the Parable in the 12th Chapter is to show, that the diligent servant shall receive much from the hands of the Lord, or that the labour of the diligent servant shall not be in vain, or unprofitable to him.  
But the scope of the Parable in the 17th Cham is to show, that the most diligent servant cannot do any thing that is profitable unto his Lord. He may do that which may be profitable to himself, but he can do nothing that can be profitable to his Lord, that's the scope of the 17th Chapter, which falls in fully with the Text, and Observation that I am now upon. There is a wide difference between these two parables. To show what a diligent servant may expect, is one thing, and what the most diligent servant can challenge or require is another. For indeed those servants in the 12th Chapter, to whom the Lord administers the Supper, or to whom he ministers at Supper, must say that they are unprofitable servants to the Lord; though they are to acknowledge (to the praise of their Lord) that his service hath not been unprofitable unto them, and they must say so upon these Considerations.  
First he is their Lord, they his servants, not their own (1 Cor. 6.20.) Ye are bought with a price, ye are not your own, therefore glorify God in your bodies & in your spirits which are Gods. God is the owner of our bodies and spirits, ourselves are the Lords. Now if we ourselves, our bodies, and our spirits are the Lords, then much more are our services his. If the person be another's, all the work done by him must be his too.  
Secondly, the house wherein these servants are feasted is the Lords. The whole fabric of heaven and earth is his house, He hath set it up to entertain and feast his people in.  
Thirdly, All the cheer and good things with which the Lord feasteth his servants (all the comforts which grace holds out in this life, or glory in the next life) are of his own provision, the whole furniture of the Table is of his cost and charge, therefore they are obliged to their Lord, not their Lord to them; he is indeed profitable unto them, but they are not profitable unto him: They by their sloth and idleness might deserve to be sent supperless and hungry to bed, but by all their pains and diligence they could not deserve their Supper; Can a man be profitable unto God?  
Secondly, Observe, That God is absolutely Independent and Perfect in himself.  
If there be an impossibility that man should be profitable unto God, than he is Self-sufficient, and altogether Independent, in reference to man: He that cannot receive any addition is perfect in himself, and he that is self-sufficient, needs not: to receive any addition from another, is an argument of imperfection. And seeing God neither receives, nor can receive any thing from another, he must needs be perfect in himself. David (Psal. 16.2.) speaking of himself (as the type of Christ) saith, O my soul, thou hast said unto the Lord, thou art my Lord (that is, thou art my Portion and my All) but my goodness extendeth not to thee, I am not able to do any good which reacheth to thy benefit, or increaseth thy happiness, for thou art mine. In the 50th Psalms the Lord asserts this his own independency; If I were hungry, I would not tell thee, for the world is mine & the fullness thereof. If I had any hunger (that is, any defect upon me) I need not go to the creature to ask a supply, I could supply myself if there were any need, but there's none: The Lord is infinitely above all hunger, above all wants and defects whatsoever. He indeed threatens Idolaters, that he will famish all their gods (Zeph. 2.11.) Idols shall be hungry, they shall be famished, and have none to administer any thing to them. This the Lord doth, when he withdraws their respect and worship, that name and reputation which once they had in the world from them; worship is the food of Idols, that keeps liveless Idols (as it were) alive, and therefore falls gods are famished, when their false worship is cast down; but who can famish the Lord? If I were hungry, etc. I would not tell you; Can man be profitable unto God?  
But it may be objected; Cannot a man be profitable to God? is man no advantage, no help to him? why then (Judg. 5.23.) Sings Deborah, Curse ye Meroz, said the Angel of the Lord, curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty. It should seem then that the Lord had need of the help of these inhabitants of Meroz, and if they had come forth, it had been an advantage to him, why else were they cursed for not coming forth to the help of the Lord?  
I answer, man is said to help the Lord, when he helps in the Lord's cause. Personally the Lord needeth not my help, but the Lord may be helped relatively, in his Cause, and in his people. Thus we help the Lord, when we help man, when we help the Church, and people of God; It is our honour as well as our duty, to help his People, and give assistance in his Cause; This the Lord takes so well at our hands, that he reckons it as help given to himself.  
Again, if we consider the help as given to the Lords people, we are not to conceive that the Lord needed the help of these men of Meroz, as if he could not help them himself without the assistance or aid of man. For when he seethe that there is no man, than his own arm brings salvation, Isa. 59.16. 'Tis the duty of man to come forth and draw his sword in the Lord's quarrel against the mighty, but the Lord needeth not the sword of man to subdue the mightiest.  
Secondly, It may be objected; Cannot man be profitable unto God? he speaks of the Church of the Jews, in such language as implies them a profit to him. Exod. 19.5. Now if ye will obey my voice indeed, and keep my Covenant, then shall ye be a peculiar treasure unto me above all people. And is there no profit in a treasure? Again, Deut. 32.9. The Lord's portion is his people, Jacob is the lot of his inheritance. Hath a man no profit by his portion? no advantage by his Inheritance? Now if the Lords People be his Portion, his Inheritance, his Treasure, his peculiar special treasure, how then can it be said, they are no profit, no advantage to him?  
I answer, the Lords people are his treasure, not because they every him, but because he hath a high esteem of them. The Lord's People are his treasure, not because they profit him, but because he protects them: If I say to a man, you shall be a treasure to me; I may do it, not because I expect any profit from him, but because I have a high esteem of him, and resolve to protect and defend him as I do my own portion and treasure; In this sense doth the Lord say of his People, Ye are my treasure. We esteem treasure, and treasures are under protection, lest any take them from us. Thus the Lord speaks of his People, not that he hath any profit or gain by them, as men who ordinarily have Portions and Inheritances in Fields or Houses which are their stock and livelihood. Indeed there is a Revenue which the Lord hath by his People as they are his portion; that is, a Revenue of glory and honour, not a revenue of profit. But if you say glory and honour is profit, and an advantage to man, is it not then an advantage to God to be glorified by man?  
I answer, It is no advantage to God when he is glorified by man. Our glorifying of God doth not add any glory to him that he had not, but it is only the setting forth of that glory which he had; there is no increase of his fullness by all the honour and glory that the creature gives him. We are commanded to glorify God. (Matth. 5.16. Let your light so shine before men, that they may see your good works and glorify your Father which is in heaven.) But God doth not receive any additional glory by us, how much or how clearly soever our light shineth before men. A candle adds more light to the Sun, than all the creatures in the world can add to the glory of God, when they have studied his glory, and laboured to glorify him to the utmost all their days.  
Thirdly, that of David may be yet objected, Psal. 4.3. The Lord hath set apart for himself the man that is godly. And is so, than it seems he intends to make some profit of him; it is an allusion unto those that vend wares: A Merchant looks upon this and that commodity, and then saith this is for my turn, this I like, set it apart for me. Seeing then the Lo●d sets the godly apart for himself, it sounds as if he meant to make some gain or advantage by him.  
I answer, the meaning of that Scripture is not, that God sets a godly man apart as one that he gets profit by, but as one that he intends to bestow mercy upon; or he sets him apart for service, not for gain; The Lord serves his own ends by the service of man every day, and sets apart the godly man for his special service.  
Yet a little further, I shall demonstrate that a man cannot be profitable to God.  
First, God had all perfection before man was, therefore man cannot profit God. Psal. 90.2. From everlasting, and to everlasting thou art God, shalt is, thou art infinite in glory and excellency from everlasting. God was God as much before there was a creature, as he hath been ever since the creatures were; therefore creatures add nothing at all to him.  
2. All the goodness and profitableness of man comes from God, therefore no profit goes unto God from man: that's the Apostles argument, Acts 17.25. where he shows that man cannot advantage God, no not by worship. He is not worshipped with men's hands as though he needed any thing. What, do you think God calleth for your worship, because he needs your worship? or as if he could not tell how to be without your worship? Nothing less; Seeing he giveth to all life and breath & all things. He that gives all things to all men, needs nothing of any man: here's the Apostles argument, the Lord giveth out all things, life, breath, and all comforts whatsoever to all men, therefore he needs nothing of any man, no not the worship of any man. 1 Cor. 4.7. The Apostle assigns that reason against boasting: What hast thou that thou hast not received, wherefore then dost thou boast? When do men boast? even when they think they have done God a good turn. What hast thou that thou hast not received? therefore why dost thou boast as if thou hadst not received it. What can he receive of us from whom we receive our all? And though we must return all to him in a way of thankfulness and duty, yet God needs not that we should return any thing to him in a way of largesse or supply.  
3. Take this demonstration of it; they who live much in God, even they (upon the matter) need little or nothing of the creature; they (upon the matter) are Independent as to the creature who depend fully upon the Creator. The good or evil of this world is not much to them, who are much with God. They have but little to do with the creature, and can do well enough without the creature. (Hab. 3.17.) Although the figtree shall not blossom, neither shall fruit be in the vines, the labour of the Olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord, I will joy in the God of my salvation. As if he had said, what if all creature comforts are taken away from me, I can live upon God alone. The life of a Believer is much above the creature, how much more is the life of the Creator? The Apostle (2 Cor. 6.10.) speaking of himself, saith, as having nothing, & yet possessing all things. If Paul by the high actings of his faith & dependencies upon God could say he possessed all things, while he was as having nothing in the creature. Surely God hath all, when he hath nothing of or from the creature; He may say in the strictest sense, having nothing (of these things) and yet possessing all things. Lay these two observations together.  
First, That the Creature cannot oblige God.  
Secondly, That God is Independent, absolute, perfect without the creature, and the result of both will rise up in these eight conclusions.  
First, this will follow, That we should not murmur, nor be discontented with our Estate whatsoever it is, why? we are not profitable unto God, we have deserved nothing at his hand. Discontent ariseth from pride, from an opinion that we are not answered according to our worth; we should never be discontented, were we convinced that we are altogether worthless. Do but sit down in this thought that man cannot be profitable unto God in any state, and then be discontented with your state if you can.  
Secondly, If the creature cannot be profitable unto God, Then, all that God doth for man, yea for Angels, proceedeth from his free grace. We give him nothing aforehand, nor any thing afterward, therefore it is grace before, and grace after grace in all. We receive grace when we have no grace, and we receive more grace when we have it; yet by the grace we have we do not deserve to receive more; As we received the first grace, merely of gracc, so we do the second. No man is aforehand with God; if any think they are, let them show their Bills, what they have brought in, and it shall be acknowledged. Rom. 11.35, 36. Who hath first given, and it shall be recompensed to him again? For, of him, and through him, and to him are all things, to whom be glory for ever, Amen.  
Thirdly, If man cannot be profitable unto God, then as none should dare to come to God in their own worthiness, so none should fear to come to God because of their unworthiness. We should not be discouraged, though as yet dead and fruitless, though vain and unbelieving; The worst of men should not keep off from God, because they are unprofitable, seeing the best cannot profit him. If we have done much it is nothing to the Lord: and if we have done nothing, it is no bar to the Lords doing much for us. God will not turn us back because we bring him nothing, nay he invites us to come without any thing (Esay 55.1.) Ho every one that thirsteth come to the waters, buy, etc. Here is buying, but for what? for profit? no, but come buy wine & milk without money and without price. God doth not expect any profit; there is a kind of buying, but it's not for money, nor for money worth. As the Lord sometimes sells his people, so he always sells his graces and comforts, for nought (Psal. 44.12.) Thou sellest thy people for nought, and dost not increase thy wealth by their price. That is, thou leavest thy people under miseries and afflictions, by which it doth not appear that thou gettest any honour. Now as the Lord doth sometimes sell his people, so he also sells his mercy and grace to his people (as to any desert of theirs) for nought; he sells without money and without price, therefore be not discouraged if you have nothing of your own of any worth to present unto him. Say not, Wherewith shall we come before the Lord? The poorer you come in your own thoughts, the richer you shall return; For he filleth the hungry with good things, but the rich he sendeth empty away.  
Fourthly, If man cannot be profitable unto God, than our gifts and parts, yea our holiness and graces do not make us necessary unto God. God may say unto the great Ones of the Earth, I have no need of you, and to the rich I have no need of you, and to the wise, I have no need of you; yea he may say unto the godly and to the holy, I have no need of you neither. There is no creature necessary to God, seeing he cannot only (as we say) live, but live in the heights of happiness without the Creature.  
Fiftly, If no man can be profitable unto God, than whatsoever God requires of us, he aims at our profit, and not at his own; all is for us, or for our good, which will appear more fully in the opening the n●xt clause; He that is wise may he profitable to himself. The Lord hath designed all our wisdom and obedience to our own benefit: So Moses spoke to the people of Israel (Deu. 6.24.) The Lord commanded us to do all these statutes, to fear the Lord our God for our good always, that he might preserve us alive, as it is at this day. It is not for the Lords good, but it is for our good that he commands, and we obey. And as the Lord commanded all things in the Law for our good, not for his own: so he commands us to believe the Gospel not for his good, but for our own; he is not to be saved by it, it is we that are to be saved by it. He doth not call us to work as men do their servants, that he might play the good husband, and get some profit by keeping us hard at labour. Indeed the Lord keepeth his servants hard at labour night and day, they must be continually upon duty: But he doth it not (as I may say) to play the good husband, to increase his stock by it, but it is for our profit. That which Christ speaks (Mar. 2.27.) about the Sabbath, is true of all other the commands of God, we are apt to think, that God requires a seaventh day, because it is for his profit and advantage; no saith Christ, the Lord hath not an eye to himself, but to man; The Sabbath was made for man; that is, for man's advantage, that he might look heaven ward, that he might work in the things which concern his own blessedness, therefore hath the Lord appointed him a resting day. The Sabbath was made for man, and not man for the Sabbath.  
Sixtly, Then our disobedience cannot hurt God, our sinn● cannot disadvantage him, impair his blessedness, o● diminish his glory. As man's obedience is no profit, so his disobedience is not disprofit to God. Sinners shall be punished, as they who have wronged and dishonoured God, they shall be dealt with as such: But really, all the sins of the world do not bring any damage or disadvantage to God; Elihu is express to this point, in the 35. Chap. of this Book, vers. 6, 7. If thou sinnest, what dost thou against him? (Every sin is against the mind of God, but no sin is against the happiness of God) or if thy transgressions be multiplied, what dost thou unto him? is God impaired by it? Surely no, God doth not lose a pin from his sleeve (as I may say) by all the sins committed in the world; He hath no dependence at all upon our obedience for his blessedness; our sins cannot hurt him, as our obedience cannot help him, which Elihu shows in the next verse; If thou be righteous, what givest thou him? or what receiveth he of thine hand?  
Seventhly, hence see the honour of God, that hath made so many creatures, and man especially of whom himself hath no need, that hath so many to serve him, and yet needs none of their services. Give God this glory: We think those men are very glorious and honowrable who have but as much of the creature as will serve their turn; all creatures are the Lords, yet he is not necessitated to serve his turn by any of them.  
Eightly, then, see what an obligation lieth upon us continually to bless God, to be thankful to him, to walk humbly with him, who gives us so many profits, when as we do not profit him at all. God prizeth that highly by which himself hath no benefit; he prizes the actings of faith and holiness highly, but he hath no advantage by them: God gives us profit by these, though himself be not profited, though he is not the better by any thing we do, yet we are the better; The Lord binds himself by promise, that the least good we do in sincerity shall have a good reward; He that gives but a cup of cold water to a Disciple in the name of a Disciple, shall not lose his reward. But if we give thousands of Gold and Silver to poor Disciples, what profit hath God by it? And yet though none of the profit comes to his hand, yet he reckons it as if all were put into his hand. All the charity and compassion shown to his people, Christ taketh to himself (Matth. 25.) In that ye have done it unto these, ye have done it unto me. Christ had no need of alms, of visiting or clothing, yet he counts it as done to himself, when we do it to any of his.  Can a man be profitable to God? as he that is wise may be profitable to himself? 
Some give the meaning of the words thus: Doth it follow, that a man can be profitable unto God, because a wise man may be profitable to himself? our reading reaches the same sense. Can a man be profitable unto God, as he that is wise may be profitable to himself? It doth not follow, because A man may profit another man, or profit himself, that therefore he may profit God. That's the sum of the argument. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellexit prudens fuit, per Metonymiam faelix prosper fuit, quod prudentibus omnia feliciter cedant; prudentiam faelicitas fere sequitur.   As he that is wi●e. 
The word in the root of it signifies to Understand, to be Prudent; and by a Metonymy to be happy, or to prosper, because usually affairs succeed well and prosper in the hands of wise men; and happiness usually follows wisdom; therefore to be wise, and to be profitable, are signified by one and the same word in the Hebrew. So in this Text, He that is wise is profitable to himself, that is, his affairs shall prosper. We find this Title prefixed to divers Psalms, Maschil, 
Maschil, intelligens prudens, carmen erudiens ode didascalica. In titulis Psalmorum ter & decies legitur.  which is as much as A teaching Psalm, a Psalm making wise, a Psalm for Instruction. This Title is given those Psalms, which as they have some extraordinary matter, so usually they are Psalms of complaint under affliction; and the reason of that is, because there is much instruction in correction, much light of holy knowledge is to be had in the School of the Cross: therefore usually those Psalms that describe the afflictions of the Church, are called Maschil, Psalms of Instruction. 
Schola crucis, Schola lucis. Luth.   
He that is wise, and instructs: or he that is wise as having received instruction, may be profitable to himself. All wisdom is not profitable to man, for there is a wisdom of which the Scripture saith, that God will destroy it; a man cannot profit himself by that; and there is a wisdom which is earthly sensual and devilish (Jam. 3.15.) A man (be he never so wise according to this wisdom) shall not profit himself by it. There are a sort of wise men whom the Lord will take in their craftiness (1 Cor. 3.19.) and how can such profit themselves by their wisdom? There are wise men whose thoughts the Lord knoweth to be but vain, that is, unprofitable, therefore these cannot profit themselves: Then what is that wisdom which Eliphaz means when he saith, He that is wise may be profitable to himself?  
I answer, The wise man here intended is not the man that is politicly wise, worldly wise, carnally or craftily wise, but the man spiritually wise, his wisdom will bring him in profit. He that is guided by holy and godly wisdom, shall reap the benefit and eat the fruit of it. We have such wisdom described (Psal. 111.10.) The fear of the Lord is the beginning of wisdom, a good understanding have all they that keep his Commandments; he doth not say, a good understanding have all they that know his Commandments, for many may know the Commandments, and yet not have a good understanding; but they have a good understanding indeed that do his Commandments. And when the Psalmist saith, The fear of the Lord is the beginning of wisdom, the word Beginning signifies not only the first step or entrance into a thing, but the head or height of it; so that Beginning is as much as chief, or principal, the best wisdom, the chief, the top wisdom, the head wisdom, or the head of wisdom, is the fear of the Lord. Job gives the same description of wisdom, in the last words of the twenty-eighth Chapter, Behold the fear of the Lord that is wisdom, and to departed from evil that is understanding. Would you know what is true wisdom, 'tis the fear of the Lord: would ye know who is wise? The godly man is the truly wise man, yea he is the only wise man.  
But than it may be questioned, May a wise man be profitable to himself? Doth not the Apostle say (Rom. 14.7.) None of us liveth to himself, etc. Then how can a man be wise to himself? And doth not the Apostle give the rule (2 Cor. 5.15.) Christ died for all, that they which live should not henceforth live unto themselves: If we may not live to ourselves, how then doth he say here, that the wise man is profitable to himself? He that is profitable to himself, lives to himself, doth he not?  
I answer, First, the wise man must not make his own profit the end or the design of his wisdom, but he may look upon his own profit as that which will be the issue, frui●, and consequent of his wisdom. A carnal man looks to and loves his work for the rewards sake: A godly man may look to and love his reward for the works sake. (Prov. 9.12.) If thou be wise thou shalt be wise for thyself, that is, the fruit or the good of thy wisdom will drop into thy own bosom. A wise man may look for his advantage in the end of his work, though he is not to make his own advantage the end of his work. We are not to make either temporal or eternal advantages, the end of our wisdom; but we may look upon them as fruits and effects that God leads us to by the exercise of wisdom.  
Secondly, I answer, a wise man cannot be profitable to himself as the founder of his own happiness, or as having a sufficiency in himself to make himself happy; but a wise man may be a means or an instrument of his own happiness; and walking in the way of wisdom, he walks in the way to his own happiness. Thus he that is godly wise, or that feareth God, may be profitable to himself.  
Hence Observe, He that is truly wise, godly and holy, shall find fruit and benefit by it.  
The Apostle (1 Tim. 4.8.) assureth us that Godliness is profitable for all things. The greatest gain in the world is Godliness, It hath the promises of this life and of that which is to come. Whatsoever drops out of any promise of the Gospel, falls into the lap of a goly man; the promises are his, and therefore the good of the promise is his. When the promises open at any time, and give forth their virtue, they must needs give it forth to him that is wise, to him that is godly, for godliness hath the promises. When the Apostle had rebuked a sort of men that made godliness only a stalking-hors to get gain, he presently adds, But Godliness is great gain, if a man be content with what he hath. Godliness itself is great gain, if we have no more, but godliness brings in gain, abundance of gain, besides itself. (Matth. 6.35.) Seek first the Kingdom of God, and the righteousness thereof, and all these things shall be added (or cast in as an advantage) to you. The Apostle (Rom. 6.21.) puts a kind of holy scorn upon sinners, come, tell me, What fruit had you of those things whereof you are now ashamed? What fruit have you by your folly, pride, worldliness, envy, what fruit have you found in these things? Bring me in an account of your gain by trading in any sin. The end of these things is death; there is no great profit in that. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. Here are fruits good store, and all good fruits both for here and hereafter. We can never want fruit ourselves, while we are bringing forth fruit unto God: All obedience is attended with a blessing, and though as was touched before, we cannot be the founders of our own blessedness, nor must we merely design our own happiness, or aim at our own pro●●● 〈◊〉 that is mercenary service) yet we may look at our own happiness and profit, yea and Lay up for ourselves a good foundation, as Paul adviseth rich men (1 Tim. 6. 1●.) We then make the best of our riches, when we lay up for ourselves a good foundation. But can a man lay a foundation of his happiness in his riches? what a rotten foundation will that be? what hay and stubble (in this sense) will gold and silver be? What's the meaning of it then when the Apostle saith, Laying up for yourselves a good foundation?  
I answer, we do it by the right improvement of riches (for he speaks there to rich men) not that we can lay any foundation to build upon beside Jesus Christ, for other foundation can no man lay then that which is laid, even Jesus Christ; but when our hearts are not glued to the creature, but we use them in a holy manner, here's our laying up a good foundation. A godly wise man may look upon his right improvement of worldly riches, as an effect of the grace and love of Christ dwelling in his heart; and thus he may be said to lay up for himself a good foundation. And further, a believer may look upon his worldly profits as a fruit of the same grace, the Lord having promised that he will bless and provide for him, so that every way a wise man may be profitable to himself. Thus Eliphaz hath at once asserted a possibility for a man to be profitable to himself, and denied any possibility that a man can be profitable unto God, which he further explains in the next words.   
Vers. 3. Is it any pleasure to the Almighty that thou art righteous? Or is it any gain to him that thou makest thy way perfect? 
In the former Verse Eliphaz denied in general that God receiveth any benefit from man: In this third Verse he speaks the same thing, but somewhat more distinctly, denying first that he receives any pleasure which might add to his blessedness, or secondly any gain which might add to his abundance. Is it any pleasure to the Almighty that thou art righteous? Is it any gain to him that thou makest thy way perfect? As if he had said. Is the blessedness of God increased by thy righteousness? Or doth the perfection of thy ways augment his treasure? Is he either the happier or the richer by any thing thou art or canst do? That's the scope and sense of the words in general.  Is it any pleasure? 
The word which we Translate Pleasure, signifies the will, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat voluntatem cum complacentia, vel acquiescentia.  and because it is so great a pleasure unto man to have his will, therefore the same w●rd signifieth both pleasure and the will. So the word is used (Psal. 1.2.) Blessed is the man whose delight is in the Law of God; that is, whose will is there, or who takes pleasure in the Law of God, his will being resolved into the will of God. Then we take pleasure and delight in a thing when we conform to it, or close with it. The judgement of God is so expressed upon Coniah (Jer. 22.28.) Is this man Coniah a despised broken Idol? 
Vas in quo non est voluntas.  Is he a vessel wherein there is no pleasure? A Vessel for the lowest use, as 'tis interpreted, ver. 21. A vessel in which there is no complacency, it is only for necessity. So the word is taken also (Prov. 3.15.) He is more precious than Rubies, all the things thou canst desire (or have pleasure in) are not to be compared to him. And again, (Isa. 58.13.) If thou forbear to do thy pleasure upon mine holy day. What is the pleasure of a carnal man upon the Sabbath, upon the holy day of God? It is to do his own will, and not the will of God. If thou forbear to do thine own pleasure, that is, thine own will upon my holy day. Thus here, Is it any pleasure to the Almighty that thou art righteous? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sept.  The Septuagint Translate somewhat differently, What cares the Almighty if thou art unblameable in thy ways? Thus a man usually speaks of that wherein he hath no pleasure, What care I for it? Is it any pleasure, etc.  That thou art righteous. 
Righteousness is twofold: First of Justification (so some understand it here) Is it any pleasure to the Almighty that thou art justified? Or secondly there is a righteousness in Conversation, so most understand it here; Is it any pleasure to the Almighty that thou art holy? Which is the same with the latter clause of the Text, That thou makest thy way perfect.  
Further, the word signifies to plead our own justice, as well as to have a justice or righteousness of our own. And thus it may be Expounded in this place. 
An oblectationi est omnipotenti quod justificas te? Jun.  Is it any pleasure to the Almighty that thou art righteous, that is, that Thou dost justify thyself or (as Mr. Broughton) pleadest justice. Dost thou justify thyself, or stand upon thine own integrity, and then think to please God, 
Se justificare non tam est justum esse quam contendere & conari adversus calumnias & scelera sibi objecta & ex ratione coram judice respondere.  or to carry the day against man, upon those terms? Is it any pleasure to the Almighty? That word fully hits the design of Eliphaz, it signifies both Almighty and All-sufficient, one that hath all in his own compa●●, that needs not go out of himself to fetch in any supplies or aid from abroad. He is self-sufficient, and he hath a sufficiency for all others. Is it any pleasure to this Almighty one, that thou dost thus justify thyself?  Or is it any gain to him that thou makest thy way perfect? 
As it is no pleasure, so no gain. The second Verse before opened clears the mind of this clause. What there he calleth profit, is here called gain, in different words: And the word here used is rendered indifferently both gain and profit. (Gen. 37.26.) When Joseph was cast into the pit, Judah said, What profit is it to slay our Brother, let us sell him; let us make gain of him that way, slaying him will be no profit to us. And as it signifies gain, so covetousness, & the reason is because covetousness hath gain for its object, covetousness provokes men to seek gain. Jethro (Exod. 18.21.) gives council that Magistrates should be Men fearing God and hating covetousness, or hating gain, that is not only all covetous practices, but inordinate desires of gain, for these lead into unlawful ways of gain, even to the perverting of Justice.  
Is it any gain to him that thou makest [thy way] perfect? That is, thy life, thy conversation, thy course; what though thou strivest after the highest attainments of grace, the purest purity of life, is this any gain to the Lord? The Septuagint render, That thou makest thy way simple. The simple, sincere, plain way is the perfect way. The perfection of our way is the simplicity, sincerity, and uprightness of it.  
Another reads, Is it any pleasure to the Almighty that thy way is undefiled, Or clean, that thou dost sweep and wash thy way, so that there is no spot to be seen upon it. (Psal. 119.1.) Blessed are the undefiled or perfect in the way. The several parts of this Psalms begin with a new Letter, 
Alphabetarius est hic Psalmus, ostendens parvulos ab ipsis statim elementis & pueritia, infarmandos esse ad pietatem. Hilar.  according to the order of the Hebrew Alphabet, intimating that it ought to be learned even of Children, as one of the Ancients infers from it. The undefiled in the way are such (properly) as have been holy or pure from their youth, such as did never corrupt their ways. Timothy is said from a Child to learn the Scriptures. Suppose thy way thus perfect, that none could tax thee with any gross sin, even from thy Childhood, could this be any gain to the Almighty?  
There is yet another Translation, 
Aut an lucro quod integras asseris vias tuas. jun.  which implieth not only the study of holiness, but a boasting in holiness, Is it any pleasure to the Almighty that thou dost justify thyself? Or is it any gain to him that thou dost affirm thy ways are perfect? So it falls in with the third rendering of the former clause.  
For the understanding and further clearing of these words, I shall draw them forth into distinct Propositions, which will be as so many Observations from the Text. It may seem a very Paradox to assert that it is no pleasure to the Almighty that a man makes his way perfect, therefore take the sense first in three Affirmative Propositions, and then in three that are Negative.  
First, The Lord hath pleasure in us as we are righteous in Christ. Yea he loves to hear us boast of this righteousness, and glory in it; and the more we do so, the more pleasure he taketh in it. (Isa. 45.25.) Surely shall one say, in the Lord have I righteousness, even to him shall men come, etc. In the Lord shall all the seed of Israel be justified and shall glory. The seed of Israel are righteous in the Lord, and glory in that righteousness; yea the Lord is pleased to hear them glorying in that righteousness, for that's the righteousness of his Son, in whom he is well pleased, (Mat. 3. ●7.) And because the Church is clothed with this righteousness, therefore she is called The Lord's delight, (Isai. 62.4.) Thou shalt no more be called forsaken, neither shall thy Land any more be termed desolate, but thou shalt be called Hephzibah, & thy land Beulah, for the Lord delighteth in thee. Thou shalt be called my delight, or my pleasure is in her. The word of the Text, the Lords pleasure is in the Church, and therefore the Lords pleasure is in the Church, because the Church is adorned and beautified with the righteousness of Jesus Christ; this is it which causeth the Lord to call his Church Hephzibah, My pleasure is in her. When Eliphaz enquireth, Is it any pleasure to the Almighty that thou art righteous? We may answer, the Lord hath pleasure in this righteousness, and as he tells the Church, so every particular Believer, his delight and pleasure is in him.  
Secondly, God takes pleasure also in us as we are righteous in Conversation. David (Psal. 147.10, 11.) gives a clear proof of it both in the negative and in the affirmative. The Lord delighteth not in the strength of a Horse, he taketh not pleasure in the legs of a man. The Lord's delight is neither in Horses nor in men, neither in their strength, nor in their beauty: wherein is the Lords pleasure then? The next words show us where, He takes pleasure in them that fear him and hope in his mercy. This Scripture seems to speak directly contrary to Eliphaz in Job, he saith, Is it any pleasure to the Almighty that thou art righteous? But David saith, The Lord takes pleasure in those that fear him; therefore we must not understand Eliphaz in this sense, as if the Lord had no delight or contentment at all in the holiness of his people, as if it were all one to him whether they are holy or unholy: There is a Generation who say, that all actions are alike, and that it is all one before God, whether men be righteous or unrighteous, whether they do good or evil: woe to them that understand this Scripture in such a corrupt sense, for the Lord doth not only hate iniquity, but he is Of purer eyes then to behold any iniquity. He hath no pleasure either in unrighteousness, or in the unrighteous, but both righteousness and the righteous are his pleasure. There are three things which I shall touch for the confirmation of it.  
First, the Lord cannot but take pleasure in his own Image: Now that righteousness which is implanted in us, and put forth by us, the righteousness of our natures and of our actions, as we are regenerate, is nothing else but the Image of God renewed upon us. Seeing then God cannot but take pleasure in his own Image, therefore it is a wickedness to think that God takes no pleasure in a righteous man or in his righteousness.  
Secondly, as this righteousness is the image of God in us, so it is the very workmanship of God upon us (Ephes. 2.10.) For we are his workmanship; we are so not only first in our natural capacity, as we are men, and secondly in our civil capacity as such or such men, high or low, rich or poor, but also (which is the thing intended by the Apostle) in our spiritual capacity as Saints. Thus we are the workmanship of God, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. The same Apostle saith again, He that hath wrought us for this self same thing is God, (2 Cor. 5.5.) Is it possible that God should have no pleasure in his own works? We read in the first of Genesis, that when he had made the world, the Lord saw all that he had made, and behold it was very good. God hath an Allseeing eye, he always beholdeth all things, but when 'tis said, he saw all that he had made, this imports a special act of God, after the manner of men, who strictly view and behold what they have done, delighting in it; Thus the Lord saw all that he had made, he (as it were) came to view his own work, he saw and behold it was very good, he took pleasure in it. Now if God took pleasure in that structure and fabric of the world, the first Creation, how much more doth he take pleasure in that holiness which he hath wrought in the hearts of his people, which is a second creation? and that's a more curious and noble structure than this visible world is. The new Creation is more excellent than the old. Therefore the Lord cannot but delight in a righteous person for he is his workmanship. What Job (Ch. 14.15.) assures himself of, is most true in this respect. Thou wilt have a desire to the work of thine hands. Job speaks there of his outward man: my body (he means) was made by thee, 'tis the work of thy hands and thou wilt fetch it back again, thou wilt redeem it from the dust. Whatsoever hath the workmanship of God upon it, he hath pleasure in it as it is his work, and a special pleasure in that, which (as any work of Grace is) is his special work.  
Thirdly, this Consideration shows that the Lord must take pleasure in a righteous person, because he bears the form of his will revealed in his word. Holiness is our conformity to the will of God: Now the Lord cannot but take pleasure in those who conform to his will. Samuel tells Saul (1 Sam. 15.22. and there he useth this word in the Text) Hath the Lord as great delight in Burnt-offrings and sacrifices, as in obeying the voice of the Lord? God gave thee a word, a Command, to which he expected thy conformity, but thou hast thought to please the Lord with Sacrifices, which he commanded thee not, this was thy mistake and thy folly. We honour God when we do his will, surely than he must needs take pleasure in those that do it. Man takes pleasure when he can have his will (though it be a corrupt and sinful will) fulfilled: It cannot but be a pleasure to God when his holy will is fulfilled, or done on earth as it is in Heaven. Thus we see the second Propnsition cleared, for the understanding of these words, That as the Lord takes pleasure in those who are righteous by the imputed righteousness of his Son, so even in those also who are reghteous by the Implanted righteousness or holiness of his spirit.  
Thirdly, God takes pleasure to see a sincere and upright person justify himself, or plead his own justice against all the false accusations and suspicions of men. The Lord likes it well to hear a man who is falsely accused, to stand up and maintain his own innocency, yea it is our duty, and we are bound in conscience to maintain our own innocency. So David in the seventh Psalm and in the eighteenth Psalm justified himself against Saul. And thus Job all along in this Book justified himself against the opinion of his friends; in this sense God takes pleasure, when we are so righteous in all our deal, and perfect in all our ways, that we dare encounter whosoever speaks the contrary, and can wash off all the aspersions which either misguided and mistaken friends, or professed Enemies cast upon us. You have now had those three affirmative Propositions for the understanding of the Text. Take three more in the Negative.  
First, God hath no pleasure to see us justify ourselves before him, or to plead our own righteousness with him, yea he is extremely displeased at it. This some conceive the chief thing which Eliphaz aimed at. Is it any pleasure to the Almighty that thou dost justify thyself? No, thou dost highly provoke him in doing so, to plead with or to justify ourselves before God that we are righteous, is worse than all our unrighteousness, for this overthrows the whole design of the Gospel, which is (1 Cor. 1.29.) That no flesh should glory in his presence, but be that glorieth, let him glory in the Lord. And (Rom. 3.19, 20.) The Law convinceth all, That all the world may become guilty before God, therefore by the deeds of the Law there shall be no flesh justified in his sight. God will have every mouth stopped, or cry guilty, and therefore for any one to open his mouth and justify himself before God, is to overthrow the Gospel. They are ignorant of the righteousness of God, who go about to establish their own righteousness (Rom. 10.3.) And as God hath no pleasure in them who boast of their righteousness to justify themselves before him, so  
Secondly, God hath no pleasure in them who boast of their own righteousness, and contemn others. Though a man may assert the righteousness of his Conversation against all them who question it; yet God resents it highly when any proclaim their own righteousness to the despising of others. Christ speaks a Parable against those (in the 18th of Luke, v. 9, 10, 11.) who trusted in themselves that they were righteous, and despised others. Two men went up into the Temple to pray, the one a Pharisee, the other a Publican: The Pharisee stood and prayed thus with himself, God I thank thee that I am not as other men are, extortioners, adulterers, unjust, or even as this Publican. Here was one that advanced his own active righteousness, and he did it with the contempt of another, I am not as this Publican. The Lord takes no pleasure in this, yea the Lord is highly displeased with this. And (Isa 65.5.) the Prophet represents the Lord's indignation against this pharisaical spirit in dreadful eloquence, Stand by thyself, come not near to me, for I am holier than thou. Thus they pleaded their righteousness in contempt of others. These (saith the Lord) are a smoke in my nose (that is, grievous, and displeasing) a fire that burneth all the day.  
Thirdly, God hath no pleasure at all in any of our righteousness, either in the righteousness of our Justification, or the righteousness of our Sanctification, as the least addition to his own happiness. The reason of it is, because (as was showed from the former Verse) God is self-sufficient, and hath no dependence at all upon the Creature: So that what pleasure soever the Lord hath in the righteousness of our Justification, or of our Sanctification, we cannot put it to this account, that we add any thing to his happiness.  All the pleasure which God taketh is in himself, or in the fulfilling of his own good pleasure in Christ. 
And therefore the work which Jesus was to do on Earth, is called the pleasure of God (Isa. 53.10. 
Deus nullis rebus quae extra ipsum sunt tangitur aut mutatur. ) It pleased the Lord to bruise him, he hath put him to grief, when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. That pleasure of the Lord was the work which the Lord put into his hand, or which he gave him to do, even the bringing about his eternal purpose, for the recovery of lost man; that's a work in which the Lord takes pleasure, so much pleasure, that the Prophet calleth it His pleasure. And thus the Apostle speaks (Eph. 1.5, 6.) Having predestinated us to the adoption of Children, by Jesus Christ, according to the good pleasure of his own will, etc. The good pleasure of God is only in his own will, that's his pleasure. The Lord delights to see his will accomplished in the saving of sinners, as well as in the obedience of Saints, that's a part of the good will of God: why doth he take pleasure in the obedience of Saints, even because his own will is done. It's not any thing in us that doth it. So when he saves us, the pleasure which he takes is in the fulfilling of his own will, rather than in our salvation. Is it any pleasure to the Almighty that thou art righteous?   
Vers. 4. Will he reprove thee for fear of thee? Or will he enter with thee into judgement? 
The Question is to be resolved into this negative, He will not reprove thee for fear of thee, etc.  Will he reprove thee? 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arguit redarguit, corripuit, judicavit.  The word signifies first to argue or dispute, and so to convince by the authority of reason.  
Secondly, to plead, so to convince by evidence of the Law and fact (Mich. 6.2.) Hear ye O Mountains the Lords Controversy, and ye strong foundations of the Earth, for the Lord hath a controversy with his people, and he will plead with Israel. The Mountains and the strong foundations of the earth, are the great men of the earth, or Magistratical powers, with these the Lord threatens a Controversy, and that he will plead or argue his cause with them.  
Thirdly, it signifies to argue or plead not with words only, but with blows, to reprove with correction. Job 5.17. Happy is the man whom thou correctest. The word which here we render reprove, is there rendered to correct, which is reproving by blows.  
Fourthly, Some translate it to evidence, to evince, and determine: Thus it is said (Gen. 20.16.) that Abimilech reproved Sarah, that is, gave evidence that she had a husband: And Abraham's Servant said (Gen. 24.44.) She that saith to me, both drink thou, and I will also draw for thy Camels, let her be the woman whom the Lord hath appointed for my Masters Son. That is, let this token be an evidence to me, that it is she whom thou hast appointed for his wife. Some here take it so, Will God evidence or determine concerning thee, by thy fear, or the worship which thou givest him, That thou art righteous. We express it fully enough, Will he reprove thee for fear of thee?  Or will he enter with thee into judgement? 
Both these expressions are of the same sense; and these words [for fear of thee] may be read in the close of the Verse, Will he reprove thee, or will he enter with thee into judgement for fear of thee?  
Fear may be taken here two ways: Either first Actively, or secondly Passively.  
Take it Actively, and so it notes the Fear of Job, 
Putasne te plecti ob religionem tuam.  Will he reprove thee because of thy Fear? And then by his Fear we are to understand his religiousness or Holiness; so Mr. Broughton, Would he reprove thee for thy Religion?  
Take this Fear Passively, 
An de religione tua argueret te? jun.  and then it implieth a Fear which God himself might be thought to have of him; as if Eliphaz had said, God is not afraid of thee. The Prophet saith (Isa. 51.12.) Who art thou that thou shouldest be afraid of a man, etc. 
Quis vel hoc desipiens sentiat, quod Dominus ex timore nos arguat & ex metu judicium suum contra nos proponat. Greg.  Much more may we say, who or what is man that God should be afraid of him? One of the Ancients following this Interpretation, professeth that no fit or comely sense can be given of these words, but concludes that Eliphaz spoke very foolishly and grossly, or as a man forsaken & left of God: For (saith he) can any one imagine such a thing as this, that Job should have a thought that God was afraid of him? But we may very well accommodate the sense in either of these Considerations of Fear, whether Actively, or Passively, and judicious Interpreters carry it both ways. Let us weigh it a little in both.  

P●tasne, quod ille te affligat, quia● religi●sus sis & Dei timeus ac integer ut d● te ipse predicas, minime vero, quiu potius quod sis irreligiosus. Merc.  First Actively, as Fear is taken for the Fear which Joh feared, that is, for his religion and worship, or the exercise of it, than the meaning is this, Dost thou think that God doth punish thee for thy goodness, or because thou art righteous? No, it is because thou art irreligious: Is not thine iniquity great, and thy sin infinite? As he speaks out in the n●xt words, Dost thou think that God punishes thee for thy holiness? No, he can find sins enough to do it for. And Eliphaz might speak to such a sense (I conceive) because Job pleaded his integrity so much; as if he should say, Never think that God afflicts thee for thy holiness, or righteousness, but rather acknowledge thy sins and thy wickedness to be the cause of thy afflictions, Are not thine iniquities manifest?  
There is a tru●h in this, God doth correct many who fear him, but he doth not correct ●ny one for fearing of him; many holy persons are afflicted, but no man was ever afflicted for his holiness. God hath made many promises to the godly man, that he will reward him, and do him good. Say to the righteous it shall be well with him. Godliness is profitable for all things, having ●he promises of this life, and of that which is to come. Therefore no man needs fear that God will hurt him for his holiness: though a holy man may receive many rods and scourges from God, yet holiness never received the least scourge from God.  

Numquid ex timore tuo judicabit te? Deus quando te judicabit, non respiciet ad timorem tuum tantum & connivebit ad mala quae feceris. Hoc fine subijcit, nun malum tuum amplum est? ostendit autem nullam pietatem hominis esse perfectam, ut mae justus judicari a deo possit. Coc.  Again, as fear is taken Actively for Religion, or for holiness, the sense may be given thus, in pursuance of the fourth signification of the word Reprove, before explained, When God comes to judge thee, or when he declares what thou art, he will not look to thy fear only, to thy profession of Religion, and holiness, and overlook or wink at thy sins; and therefore he presently subjoins, Is not thy wickedness great? Hereby arguing, that no man's piety is so perfect, that thereby he can be accounted just or righteous in the sight of God, or that a man's profession, yea and practice of Religion is of no value, either to escape the punishment of his sin, or to deserve a reward at the hands of God. Some expound that (Psal. 50.8.) in a parallel sense to this, the Original word being the same. I will not reprove thee for thy Sacrifices (which is the same with Fear in the Text, according to this Interpretation, being put for all outward worship or religiousness) or for thy burnt-offrings continually before me; For those words, to have been, which our Translators supply, may be left out, and the sense remain perfect: Or if those words be continued, than the negative particle not, is (as in many Scriptures it is) to be reassumed out of the first part of the Verse, and the whole read thus, I will not reprove thee for thy sacrifices, or for thy Burnt-offrings not to have been continually before me. That is, I will not charge thee with a neglect of outward duty or worship, the inward and spiritual (of which he speaks, ver. 14. 
Eliphazo propositum est ostendere quod religio hominis non prosit ad demerendum deum, vel peccati paenam evadendan. Coc. ) being that which is most pleasing unto me. Now as to the paraleling of this place in the Psalms, with the sense of Job's Text now under hand, we must read them thus, I will not judge thee for thy Sacrifices, that is, when I determine concerning thy righteousness, I will not do it by having an eye to or respecting thy Sacrifices, thy religious course and exercise of holiness, though thou hast been much yea even continually conversant in them; I shall only argue and declare thee righteous as thou trustest in me and by Faith takest hold of my Covenant. Thus as the Lord is conceived saying in the Psalm, I will not judge or declare thee righteous for thy Sacrifices, so here Eliphaz, will he (that is certainly he will not) judge or declare thee righteous for thy fear? And so the latter part of the Verse may receive the same Exposition, Will he enter with thee into judgement, namely for thy fear? Will God deal with thee upon the account of thy piety? And when he comes to justify thee, will he impute that to thee? Or when God enters into judgement with thee, will he suffer thee to present thy fear, thy piety, or goodness to him, and so thereby answer his plea, or take away the action which he brings against thee? When God enters with us into judgement, we may boldly plead our interest or Faith in the Mediator, but we must not plead our fear, the Grace or Holiness either of our persons, or of our services.  
Thus we see the Doctrine of the Text according to this Exposition, and the Active signification of the word Fear, carrieth in it the very life and spirit of the Gospel. All the worth and merit of our works as to righteousness, is nuled and laid prostrate, and we taught to glory in nothing but the free gift and grace of God by our Lord Jesus Christ.  
Secondly, As Fear is taken passively, Will he reprove thee for fear of thee? That is, is God afraid of thee, doth he pick quarrels with thee for fear of thee? Or seek occasions against thee when there is none? only lest thou shouldest stand in his way, or be a detriment to him. This appears plainly to be the sense of our Translators.  
Whence Observe, God is above the fear of the Creature.  
As in the former Verse God is above any advantages or hopes that the Creature can give him, so he is above the fear of any hurt that the creature can do him. As the goodness or righteousness of man cannot benefit the Lord, so the wickedness and sinfulness of man cannot at all impair the eternal glory and happiness of the Lord. Though the wickedness of man be a darkening to the manifestations of his glory (and for that wicked men shall be judged) yet as to his essential glory all the wickedness in the world cannot darken that, nor be the least abatement to it. Will he reprove thee for fear of thee? No, man cannot hurt the Lord by all his wickedness, and therefore  
The punishment which God layeth upon wicked men is not after the manner of men. God doth not punish as man punisheth.  
Eliphaz here speaks of that which is often indeed a true ground among men why they reprove or punish other men. Some reprove others upon a vain fear of them, and some upon a just fear of them. Why did the Jews accuse and reprove Christ? Was it not for fear of him? at least they pretended a fear, why else were they so hasty to have Jesus Christ brought to judgement? (John 12.47, 48.) Then gathered the chief Priests and Pharisees a Council, and said, what do we? for this man doth many Miracles, if we let him thus alone, all men will believe on him, and the Romans shall come and take away both our place and Nation. They Crucified Christ for fear (though it was but a vain fear) that he would be the ruin of their state; the Romans must needs come and destroy them if they let him alone. Fear makes men cruel, and they are most ready to hurt others, who continually suspect hurt from others. It hath been an ancient Observation, that Cowards are murderous and revengeful; while a man fears that such a man will be his ruin, he ruins him if he can, and removeth that out of his way which he supposeth standing in the way of his own safety. Why did Pharaoh give Command to slay the Male-childrens of the Jews, and oppress that people? It was upon a vain or cowardly fear, Come let us deal wisely with them, lest they multiply, and it come to pass that when there falleth out any war, they join also with our enemies, and fight against us, and so get them up out of the Land, (Ex. 1.10) It is said at the 7th verse of that Chap. that the children of Israel were fruitful and (God fullfilling herein his promise made to Abraham) increased abundantly, and multiplied and waxed exceeding mighty, and the Land was filled with them. When God thus cast a gracious eye upon them, Pharaoh and his Councillors cast a jealous eye upon them; and began to suspect their multiplying might at last diminish him, that their rising might prove his ruin. Therefore upon reason of state he must find out a way to suppress and keep them under as slaves and bondmen, whom his Ancestors received as welcome guests, and had to that day, enjoyed as faithful friends. Pharaoh being captivated with this fear, saw no way to free himself, but by taking away the freedom of that whole People. As some through the prevalency of their own fears dare not do justice, so others through the prevalency of fear do that which is unjust. Take one instance more, why did Herod (Matth. 2.) send out to slay all the Children? It was for fear of the King of the Jews, he was afraid of Christ, and therefore that he might murder him, he gave that horrible sentence to slay all the Infants. Again, some reprove and judge upon a due fear, for as Tyrants and wicked men are full of fear because full of cruelty, and have suspicious thoughts that others will wrong them, because they have a mind to wrong every man: so just and righteous Magistrates when they see evil working, they must reprove and punish it lest it spread to the endangering of the public Peace. This is a just fear, and such as becomes a man, even a man of courage and integrity; such may fear that if seditious spirits be let alone, 
Verissimum est illud, quod inter argumentandum assumit Eliphaz, ex timore frequenter nasci aut vehementius accendi solere severitatem in irrogando supplicio Pined.  they will undermine a whole Nation, and destroy thousands. A Magistrate reproves and Judges Thiefs and Murderers out of fear that if they increase no man shall live quietly. Such as either openly or secretly contrive evil against a Nation, the Magistrate from a just ground of fear deals with them & reproves lest they should disturb or infect the whole.  
But the Lord doth not reprove any man for fear of him, he is of such infinite strength and stability, so far out of the reach of all the plots and contrivances of the wicked, that he needs not call them to account lest they should hurt his state, pull him out of his Throne, spoil his Kingdom, or get his Dominion from him; the Lord is not afraid of any of these things, but the true reason why the Lord reproves wicked men, is, because he hates their iniquities, and is a God of truth and judgement. Though Magistrates may punish not only out of the love of Righteousness and Judgement, but because they fear a State may be ruined if they do it not, yet the Lord hath none of this fear, in regard of his State, but he doth it merely out of love to justice, and as a hater of wickedness.  
He reproves man because he hath sinned against him, not because he is afraid of him, as Eliphaz shows in the words which follow.    
JOB, CHAP. 22. 5, 6, 7, 8, 9 
Is not thy wickedness great, and thine iniquity infinite?  
For thou hast taken a pledge of thy Brother for nought, and stripped the naked of their clothing.  
Thou hast not given water to the weary to drink, and thou hast with holden bread from the hungry.  
But as for the mighty man he had the earth, and the honourable man dwelled in it.  
Thou hast sent widows away empty, and the arms of the fatherless have been broken.  
IN this Context Eliphaz intends to show the true reason why God reproved Job, and entered into judgement with him; it was not (as was said at the 4th Verse) either because God was afraid of him, or because he feared God, but it was for his wickedness, as Eliphaz (though mistaken) concluded against him; as if he had said, God doth not punish thee because he is afraid of thee, but because he loveth justice, and hateth iniquity, Is not thy wickedness great, and thine iniquity infinite? That's the scope of these words, which we may fitly call Job's Indictment, and this Indictment is laid down first in general words, vers. 5. Is not thy wickedness great, and thine iniquity infinite? And here Job is not charged with wickedness and iniquity barely, but under a twofold aggravation.  

1. Great.  
2. Infinite.   
Secondly, We have his Indictment drawn on't into particular Charges, or a spefication of some notorious sins given against him in the Verses following.  
This particular Charge consists of two heads.  
First, Sinnes against man; Secondly, Sins against God; His supposed sins against man, contained in the words now read, are of two sorts; First, Sinnes of commission, or of the evil which he had done; Secondly, Sins of omission, or of the good that he had not done. The evil which he chargeth him to have done, is twofold; first, an act of injustice, taking a pledge, in the sixth verse; secondly, an act of uncharitableness, stripping the naked, in the same verse.  
Both which evils, or miscarriages towards the honest poor are aggravated (ver. 8th) by his undue connivance at the wicked rich; as he was too severe against the poor, so he was overfavourable towards the great, and mighty; But as for the mighty man he had the earth, and the honourable man be dwelled in it; as if he had said; Thou didst never set thyself to do justice upon the great ones, be they and do they what they will, they have the earth, thou didst never put forth or exercise thy power to suppress and oppose their insolences, thy edge was turned only against inferior ones; Thou tookest a pledge from the poor, and hast stripped the naked of their clothing.  
His sins of omission are expressed in the 7th verse; Thou hast not given water to the weary, thou hast withholden bread from the hungry; and in the 9th verse, Thou hast sent widows away empty, and the arms of the fatherless have been broken: Which may be either taken thus; Thou hast broken their arms, or thou hast not given thy help, and assistance to restore, and relieve them when broken. Thus we have a light into the meaning of these five verses, as they are a charge of sin upon Job.  
Vers. 5. Is not thy wickedness great? 
The question may be taken two ways; either conjecturally, and doubtingly, or assertively, and affirmingly. Usually in Scripture such questions are resolved into assertions and so divers Interpreters resolve this here; Is not thy wickedness great? That is, I conclude against thee, that thy wickedness is great, and that thy iniquities are infinite; so Mr Broughton renders; Doubtless thy evil is great. Others conceive it more clear to the mind of the Text, that this question should be interpreted conjecturally; 
Non tam haec ei ex professo obijcit, quam cogitandum ei relinquit, num haec fecerit. Merc.  Is not thy wickedness great? That is, may we not suppose, that thy wickedness is great? may we not from (at least) probable grounds think thus of thee? And that, First, from the general state of man by nature, man's heart being sinful he may sinne, and sin (as it were) without bounds, greatly. There is no man (saith Solomon, 1 Kings 8. 46.) that liveth, and sinneth not; Solomon puts it as a parenthesis in his prayer, but it is such a parenthesis, as hoocks in all man kind, it takes all in, Who is there that sinneth not? so (Pro. 20.9.) Who can say I am clean from my sin? Now upon this general ground Eliphaz might suppose, Is not thy wickedness great? All men have this in their nature, and hast not thou made improvement of it in thy life? All men being sinful by nature, art not thou extremely sinful in practice?  
Again, He might make the supposition upon this ground, his present condition, or his affliction; thou art greatly afflicted, thy afflictions are not of an ordinary size, or measure, therefore is not thy wickedness great? and thine iniquity beyond the ordinary measure? Upon this common rule he might suppose his sin very great; for usually God doth proportion, and measure out punishments by our sins. Thy sufferings are very great, therefore are not thy sins great too? Thus he might speak conjecturally upon both these considerations; And yet if we consider how positively he speaks of particulars at the 6th and 7th verses, &c: Thou hast taken a pledge of thy brother for nought, and stripped the naked of their clothing, etc. He gives us but too much ground to think, that he did more than barely conjecture, while he said; Is not thy wickedness great?  
The word which we render wickedness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malum tuum vox Hebraea pertinet ad improbitatem quandam & impudentiam, contra jus & aequum omnia conculcantem.  is by some specially expounded of that wickedness which hath a kind of impudence in it, and which doth not only break, transgress, or step over the Law, but spurns against it; every man that sinneth steppeth over the Law, over the line, but there are some that kick at it, some who trample upon it, yea they would destroy it; so some heighten the emphasis of the word.  
Again, the word is rendered by others as signifying the evil of punishment in this part of the verse, and not the evil of sin; Is not thy affliction great, therefore thy iniquity is infinite. 
Malitia in sacris interdum est afflictio, aerumna, vexatio, pro malo paenae non culpae accipit. Rab: Lev:  The Greek word (Matth. 6.34.) answers this, Sufficient to the day is the evil thereof, that is, the trouble, and the sorrow of it: (Amos 3.6.) Is there any evil in the City which the Lord hath not done? So here, Is not thy evil great, thy evil of punishment? therefore thy iniquity is infinite. But I rather fix it upon the former: though the word sometimes signifies the evil of affliction, yet here I shall take it for the evil of sin, or as we translate, wickedness, which denotes not ordinary but great sin; for though every wicked man be a sinner, yet every sinner is not properly a wicked man.  
Further, wickedness in the former, and iniquity in the latter part of the verse, may be thus distinguished; wickedness specially respects those acts by which we hurt, and wrong others, iniquity, those in which we pass by or neglect the duty which we own to others; 
Malitiam dicit plurimam, sed iniquitates infinitas, quia in pluribus peccat homo omittendo quam committendo. Aquin.  and therefore Eliphaz calls his wickedness great, but his iniquities infinite; because sins of omission are more in number then sins of commission; Man fails oftener by not doing the good required, then by doing the evil forbidden. Nature can easier forbear that which it likes, or pleaseth it, then be conversant in that which it likes not, or with which it is displeased.  Is not thy wickedness great? 
The word signifies both magnitude and multitude, and it may be taken both ways here, for great in bulk, and great in number.  
But it may be said, whose wickedness is not great? or is any sin little? Why then doth Eliphaz fasten this upon Job, Is not thy wickedness great?  
I answer, first, that it is unbecoming any man, to say his fins are little; we should not little, or lessen our sins, or have low thoughts of them; as we ought not to have low thoughts of any of the mercies of God, but to think them all great to us, yea too great for us; so we should not have light thoughts of any of our sins, but judge the least of them great, and the lightest of them heavy; yea even too great and too heavy for us to bear. Nor doth any thing more greaten a man's sin, than his opinion that it is little.  
Secondly, I answer, that indeed no sin is little; in the least sin that ever was committed, there is a greatness, as committed against the great God, as it is a breach of the Law, and an abuse of the love of the Great God. Nevertheless, though every sin, thus considered, is great, yet comparatively some sins are but little, and sins being weighed one with the other, we may give this distinction of them into little and great, light and heavy. And as some Godly men are faithful and fear God above many, so some wicked men are sinful and dishonour God above many. Is not thy wickedness great?  
Hence note; 'Tis our duty not only to take notice of our sins, but of the greatness and degree of our sins.  
Eliphaz doth well to put Job upon that enquiry, Is not thy wickedness Great? Though he did ill so groundlessly to suspect, much more to conclude that it was so. When Moses (Exod. 32.31.) interceded for the people, after they had made the golden Calf, he makes report of their sin to God in the fullest aggravation of it; O, this people have sinned a great sin, and have made them Gods of Gold; he doth not only confess in their behalf, that they had sinned, but they had sinned greatly, They have (saith he) sinned a sin, that's more than to do a thing that is sinful, and which is yet more, They have sinned a great sin, and which is most of all, they (though they have been taught and have professed that God made them) have made them gods of Gold. David makes this the ground why he did beg pardon of his sin (Psal. 25.11.) Pardon mine iniquity for it is great. As we are to look upon the greatness of sin, to humble our souls with godly sorrow, so we are to look upon the greatness of sin when we sue to the Lord for pardon; pardon my sin for it is great; our very senciblenesse that our sin is great, is a prevailing argument with God to pardon it; and our insenciblenesse that our sins are great, gives the greatest stop to the pardon of them. And as every sin hath the more need of pardon, by how much the greater it is, so God will have the more glory in pardoning it, by how much the greater it is. The great wounds, and sicknesses of the Patient have the more need of curing, and if a Phycitian cure a great wound, or sickness, he hath the more honour by the cure. Now that we may take the truest measure of our sins, we must look upon them, first in their nature and kind, of what sort they are, and to what they relate in their commission; secondly, in their circumstances, when, how, and in what manner they have been committed. That sin which is but little in the nature of it, may be a very great one in the circumstances of it. As there are some mercies which we receive from God, little in their kind, yet great in their circumstances, and very obliging; so are our sins. Some fins are very horrid in their own nature, they lay the conscience waist, and eat out the very principles of Godliness, such are Atheism, Blasphemy, and Idolatry. The sin of the people of Israel in making Gods of Gold, how detestable was it? a golden God, what an ugly sight is that? and indeed there are many sins which by how much they have the more external beauty and glory upon them, the more ugly and filthy they are. Other sins are small in their kind, yet by additional considerations they swell into an immense vastness, and become out of measure finfull.  
For Instance, first to sin against light, that is, not only to commit a known sin, but to commit it knowingly. ('tis possible, that while we know such a thing to be a sin, yet to do it unknowingly, or not to know that we have done it; He that knoweth it is a sin to tell any untruth, may yet tell one and not know it: But) when we do that which is a known sin, and likewise know that we do it, than we have no cloak for our sin.  
Secondly, To sin against many received mercies, greatens it exceedingly; Thus the Lord aggravates the sin of David, I have done thus, and thus, for thee, and if this had been to little, I would moreover have given thee such and such things; Wherefore hast thou despised the commandment of the Lord to do evil in his sight, 2 Sam. 12.8, 9  
Thirdly, It greatens sin when continued in after warnings, and renewed admonitions; He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy, (Prov. 29.1.) The Greatness of his punishment, (he shall be (not afflicted, but) destroyed) the quickness of it (he shall suddenly be destroyed) the irrecoverablenes of it (and that without remedy) all these with one consent vote the greatness of that sin, whatsoever it be in its kind, which is persisted in after persuasion to desist and departed from it. The Church is commanded to pass her extremest censure upon that offending brother, who having been told his fault; first, by that brother alone whom he hath offended; secondly, by him and two more associated as witnesses; thirdly, then, by the Church gathered in the name of Christ. (Matth. 18.16, 17.) But if be will not hear thee, then take one or two more, that in the mouth of two or three witnesses, every word may be established: and if he shall neglect to hear them, tell it to the Church: but if he neglect to hear the Church, let him be unto thee as a heathen man and a publican. It is dangerous enough to sin against a rule, but 'tis more dangerous to sin against a reproof; especially against the reproof of a whole Church.  
Fourthly, When we sin in the sight of judgements upon ourselves, or others, whether for the same, or other sins: This is as if a thief should steal before the Judge, or under the gibbet, while he seethe others arraigned or executed for stealing. It is very evil to sin against judgements threatened, but it is far worse to sin against Judgements executed. That wrath which is revealed from heaven against all unrighteousness to the ear in the word of God, should stop us from sin, much more that which is revealed to the eye in the works of God.  
Fiftly, When we sin against our own promises not to sin, when our own words condemn us, as well as the word of God, this stains every sin with a double guilt.  
Sixtly, The greatening of a sin is from the repeating of it after it hath been repent of. To fall into any sin out of which we have risen, makes our fall the more grievous; when a sinner licks up his own vomit, when he builds again the things which he had destroyed, he makes himself a transgressor indeed. They who repent not cannot expect mercy, what remains then for them but a certain fearful expectation of Judgement, who repent of their repentings?  
Seventhly, Sin is greatly increased when acted with deliberation; to be hurried into a sin though great, is not so great as to do a less evil consultively, or to advise upon it and do it; some sin for want of advice, many sin against advice, and not a few sin with advice, that is, advisedly. 'tis hard to find out a way to give them comfort, who sin with counsel. They who are wise to do evil, or who do evil as a piece of their wisdom (such every deliberate action is esteemed to be) will be found the greatest fools. All sin is folly, but those sins have most of the fool in them, which we think, we do wisely. In all these cases, we may well say to any man, as Eliphaz here to Job; Is not thy wickedness great?  And thine iniquity infinite. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perversitas & non finis iniquitatibus tuis. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 70. Rebellio aeterna. Vatabl.  The word which we translate iniquity, implieth perverseness, or frowardness in sinning; Is not thine iniquity infinite. The Hebrew is, There is no end to thy iniquity, or thou dost commit iniquity without end. The Septuagint render it thus; Are not thy iniquities so many that they cannot be numbered? are they not innumerable? Another thus; Is not thy rebellion eternal? And so the sense reacheth either the multiplication of acts, or the continuation of time. Our reading is comprehensive of both; Is not thine iniquity infinite?  
But how could Eliphaz make such a supposition as this? seeing there is nothing infinite but God, and it is altogether impossible that there should be two infinites. The heavens cannot hold two Suns, much less can the world hold two infinites. God is The only Infinite; therefore sin is not infinite as God is infinite; First, that is infinite which is without end; secondly, that is infinite which is without bound, in both God is infinite; As he had no beginning, so he shall have no end or period of his being; He is infinite in reference to duration or time; and he is infinite in reference to place or extent; He fills heaven and earth; and the heaven of heavens cannot contain him. The Hebrew phrase in the Text, without end, answers our translation, infinite; for infinite is that which hath no bounds or end. So then in a strict and proper sense, there is nothing infinite but God. And infinity runneth through all the titles of God, he is infinite in power, infinite in wisdom, justice, righteousness, and mercy; It remains then to be further considered, how we may understand this question, Is not thine iniquity infinite?  
I answer, sin is not infinite properly, yet in a vulgar sense, sin may be called infinite, for according to common acception, we call that infinite which is very great, or which exceeds all ordinary bounds, though not all bounds; only that is properly infinite which exceeds all bounds, but we usually say, that is infinite which exceeds ordinary bounds. Thus some men's sins only are infinite. For though every sin be a breaking of the bounds which God hath set us, either in excess or in defect; yet they who sin after a common rate or proportion of sinning, may be said to keep their bounds in sinning. For what the Apostle speaks of some trials and Temptations (1 Cor. 10.13.) the same may be said of some sins and transgressions, that they are common to man. But they who sin (as the Prophet speaks) with a high hand, or with both hands greedily, they who draw iniquity with coards of vanity, and sin as i● were with cart-ropes, these do not only break the everlasting bounds of the Law, but the ordinary bounds of sin. Their sins are not common (in the act, though the principle be) to man; They sin as few men ever sinned, they sin like devils rather than like men, and therefore (under this notion) their sin is deservedly called infinite.  
Secondly, We may say, that sin hath an infiniteness in it in reference to the object, God, and so not only a great sin, and many sins, but small sins, or any one sin may be said to have an infiniteness in it, because it is committed against an infinite God. And hence it is that nothing can expiate sin but what hath an infiniteness in it; the least sin, calls for the blood of Christ to take it away, which blood hath a kind of infinity in it; for though the sufferings and blood of Christ were not properly infinite, because they were the sufferings of the humane nature, yet the divine nature shed forth an infinite worth and value upon his sufferings; and therefore we are said to be redeemed (or purchased) by the blood of God (Act. 20.28.) that is, by the blood of that person who is God, though the humane nature only was capable of having blood shed. Thus we may say, that the least sin, with respect to the object is infinite, God himself being offended and wronged by every sin.  
Thirdly, As this infiniteness may be considered in reference to the extent of any one sin (that reaching as high as God) so to the number, or rather to the numberless of our sins. There is an Arithmetical as well as a Geometrical infinity in sin. Thus the Septuagint (as was said before) render the Text; Are not thine iniquities innumerable? That hath a kind of infinity which cannot be numbered; but cannot our sins be numbered? are they infinite in number?  
I answer, sins may be considered two ways: first, in their species and kinds; secondly, in their acts, if we consider sins in their species and kinds, so they are not innumerable, for it is possible to number up all the several heads, divisions, and kinds of sin; but if we consider sin in reference to acts, so every man's sins are innumerable; yet this innumerablenes of sins in reference to acts, may be considered either absolutely, or as to us. The acts of sin, are not absolutely or in themselves innumerable, but as to us they are innumerable: they are more than any man can number. John saith, (Rev. 7.9.) After this I beheld, and lo a great multitude, which no man could number (besides those that were sealed of every Tribe,) of all Nations, and kindreds, etc.) This great multitude was not in itself without number, but as to man's arithmetic it was, no man could number it. The hairs of our head, and the sands of the Sea, are numerable to God, but to us innumerable. David (Psal. 40.12.) speaks first of innumerable evils, and then of innumerable sins; innumerable evils compass me about, mine iniquities have taken hold upon me, so that I am not able to look up: they are more than the hairs of my head, therefore my heart faileth me; when he saith, they are more than the hairs of my head, his meaning is, they are innumerable; I can no more tell the sum of my sins, than the sum of my hairs. Christ to assure his Disciples in time of their afflictions and sufferings, that he will take care of them, tells them; The very hairs of your head are all numbered, (Mat. 10.30.) As if he had said, seeing God taketh care of those inconsiderable (not parts, but) excrements of the body, surely than he will take care of those more noble parts of your bodies, and most of all of that most noble part of you, (which is your all) your souls. The hairs of our heads are innumerable to us, but God numbers them. The sins of our hearts and lives are all numbered by God. Thou tellest my wander, (saith holy David, Psal. 56.8.) he means it of his wander by persecution, and 'tis as true of his wander by transgression. But what man knows the errors or wander either of his heart or life (Psal. 19.12.) He that hath fewest sins, hath more than he can number; and therefore every man's sins are to him, in number infinite.  
Fourthly, Iniquities may he called infinite in reference to the will, or the spirit of him that committeth those iniquities: those sins are without bounds, to which man would never set a bound. The natural man would never end sinning, therefore his sins are without end, or infinite. The Prophet (Jer. 13.27.) speaks reproveingly to that people in the name of the Lord; I have seen thine adulteries, and thy neighings, the lewdness of thy whoredom, and thine abominations on the hills in the fields; woe unto thee, O Jerusalem, wilt thou not be made clean, when shall it once be? As if be had said; O Jerusalem, thou hast no will to be made clean, or thou wouldst never be clean, if thou mightest have thy will; When shall it once be? The time is yet to come when thou wouldst have it to be so; thou hast a mind to pollute thyself still, but no mind to wash thyself from thy pollution. The sins of a person or people are then infinite, or without end, when they discover that they have no mind to leave sinning. A godly man's desires to do good are infinite, and so are the desires of a wicked man to do evil. This Prophet had spoken to Jerusalem in the same language (Chap. 4.14.) How long shall vain thoughts lodge in thee? when wilt thou be weary of these lodgers, when wilt thou bid these guests be gone, whom thou hast thus long bid welcome? The Church of God doth sometimes suffer evil to lodge very long in her, even in the midst of her, as it were, at her very heart; but the world lodgeth or lieth (continually) in evil (1 Joh. 5.19.) and there (as it is the world) it will lie for ever, soaked and steeped in evil. Some give this as one reason to justify the infiniteness or everlastingness of the punishment that is laid upon impenitent sinners in hell. The damned are under endless sufferings, because they would have sinned without end; 
Velvet sine fine vivere ut posset sine fine peccare. Greg.  A wicked man would live long, yea he would have no end of his life here, he would live ever, that he might sinne ever; therefore the Lord giveth him a life, not such a one as he would have, but such a one as he deserves to have, which is indeed a death for ever. They die eternally for sin, who would have lived eternally in sin. Take a Scripture or two more to illustrate this way of the infinity of man's sin, (Jer. 8.5.) Why is this people of Jerusalem slidden back, by a perpetual back-sliding; they hold fast deceit, they refuse to return; Here are three phrases noting this one thing. First, They hold fast deceit; secondly, They refused to return; thirdly, Theirs was a perpetual back-sliding, or as some read it, an eternal rebellion, an obstinate rebellion, a strong and mighty rebellion; the Seventy call it, an impudent shameless rebellion: all these are proper Epithets of that obstinacy, and settledness of resolution, which is in the heart of man by nature to continue in sin; yet there is a further rendering of the words, which as the Original will bear, so it hath an elegancy in it, Why is this people of Jerusalem slidden bacl by a conquering, or a prevailing back-sliding? A perpetual back-sliding hath conquest or triumph attributed to it upon a twofold consideration; first, in reference to other sins; final obstinacy, or impenitency lifts up its head above all other sins, and sits as King among them; impenitency under any sin committed, is greater than the sin committed; not to repent of the evil we have done, is worse than the evil which we do. Impenitency seals the soul under condemnation. Repentance conquers sin, but impenitency is the conquering sin. Secondly, 'tis called a triumphing or conquering sin, because it seems (as it were) to carry the day against the mercy and goodness of God, that's a sad conquest indeed; not that any sin, no nor impenitency for sin, exceeds the mercy and goodness of God; for his thoughts of mercy are as high above our acts of sin, as they are above our thoughts of his mercy, & that is as high as the heaven is in comparison of the earth. (Isa. 55.9.) But the mercy of the Lord is said to be overcome by perpetual backslidings, because the Lord will not be merciful to such; thus final impenitency may be called a triumphing or conquering sin, seeing the mercy of God seems to yield unto it; They will not humble themselves to seek mercy, yea they slight and despise mercy, therefore they shall not find mercy. The Prophet Jeremy represents the LORD thus expostulating again with the Jewish Nation (Chap. 5.22, 23.) Fear ye not me, saith the Lord, will ye not tremble at my presence, which have placed the sand for the bound of the Sea by a perpetual decree that it cannot pass it, and though the waves thereof toss themselves, yet can they not prevail, and though they roar, yet can they not pass over it; but this people hath a revolting and rebellious heart, they are revolted and gone. The words, as I conceive, have these two things in them; first, that the Lord is to be feared who doth such things, who sets bounds to the Sea, etc. Secondly, that the wickedness of man's heart is admirable, or rather that we are to be astonished at the wickedness of man's heart, which is more boisterous and disobedient, than the raging waves of the Sea. The Lord sets bounds to the waves of the Sea, which waves in their own nature are altogether boundless; liquid waves have no bounds of their own, yet the Lord having put bounds to them, they are kept in bounds; The sand bounds the Sea, so that though the waves thereof toss, they cannot prevail, though they roar they cannot pass over; but this people have revolted, and are gone; As if he had said, I the Lord have put a bound to the Sea, I have also set a bound to the wickedness of man's heart; what is that? my Word, my Law. The Law of God is a moral bound to stop and keep in compass the raging waves of man's corruption. God doth not always put an external bound by sword and judgement to stop men whether they will or no from sin, but he always puts a moral bound to stop them; this is supposed in the Text, I put a bound to the Sea, to the Sea also of man's heart, to the wickedness that is there, but this people are revolted and gone, they have broken all my bounds, even that perpetual decree of my righteous Law. Now as when the Sea breaks its bounds, the waters flow infinitely, there is no stopping them; so when the heart of man breaks bounds, revolts and is gone, he sins infinitely, he makes no end of sinning. By these Scriptures we may understand in what sense the iniquities of wicked men may be said to be infinite; though nothing is infinite in a strict and proper sense, but God himself.  Is not thy wickedness great, and thine iniquity infinite? 
But hath Job given Eliphaz any just occasion of this surmise, that his sin was in this sense infinite? Did he ever observe either wickedness in general, or those particular wickednesses which he presently enumerates, taking a pledge, denying relief of the poor, stripping the naked, & c? had he seen any of these evils acted by Job? certainly he had not; Job was a man of another frame of life then these things import; these black lines and colours would never make the picture of Jobs heart or life; this is as ill a draught of a man as could be made; yet Eliphaz puts all this upon Job, at least by supposition; is it not thus? but what reason had he for this supposition? none but this, the greatness of his affliction; the infinite troubles that were upon him; God set no bounds to Jobs sorrows, therefore he thought Job had sinned beyond all bounds.  
Hence observe; We are ready to judge their sins great, who are the greatest sufferers.  
Though we know nothing by them, though we can charge nothing upon them, yet this thought riseth naturally in us, when we see any under great and extraordinary sufferings, surely they are great, and extraordinary sinners. The worst of sinners never suffered more in this world, than the best of Saints; Witness those Jewish Worthies, whose torments are reported by the Author to the Hebrews (Chap. 11.37.) and as these were adjudged to suffer, because they were thought the worst of sinners, so, doubtless, many who saw them suffer thought them such, though they knew nothing done by them to make them such. Read also this Spirit (Luk. 13.2. Act. 28.4.) This hath been formerly observed from other passages in this book, and therefore I only touch it, and pass away.  
Again, Eliphaz seems to take Job off from the wrong ground of his sufferings, and tells him, though he looked to other reasons, yet the true reason was the greatness of his wickedness, and the numberlesnes of his iniquities.  
Hence observe; That few think of, or hit upon any other cause of suffering but sin.  
Sin is so much and so often the cause of suffering, that we do it no wrong to suspect it as the cause of all sufferings; and it is indeed one kinds of cause (causa sine qua non) of all our sufferings; so that we can hardly wrong sin by this suspicion, but we may easily wrong both God and man by it. When the blind man came before Christ, his Disciples asked him, saying; Master, who did sin, this man or his parents, that he was borne blind; they could hit upon nothing but sin, why the man was borne blind, (Joh. 9.2.) But at the third verse, Christ answered, Neither hath this man sinned, nor his parents; he vindicates both from this suspicion. What man was this? and who were his parents, that they sinned not? were they clean from sin? not so neither, but the meaning of Christ is this, neither hath this man sinned, nor his parents, so, as that either his sin or theirs should be reckoned the special cause why he was borne blind. There was somewhat else in it, which the Disciples took no notice of, nor did they understand. Christ doth not deny but that a man's own sin, and the sin of his parents may be a cause of blindness; but neither the one nor the other was the cause in that man's case; as if Christ had said; Can you think of nothing else why a man is afflicted but only his sin? There are many other causes of suffering besides that. The cause why some suffer, is the trial of their graces. The cause why many suffer, is to bear witness to the truth, and to encourage others both in the profession of it, and in persecutions for it. And Christ particularly assigns another cause of the sufferings of the blind man, That the work of God might be made manifest in him: That the work of God in his power and mercy might be seen in restoring this man to his fight, therefore was he borne without the power of seeing. The blindness of that man was an occasion to make a very glorious discovery of God. Much of God had not been so eminently seen at that time, if that man had always seen. Many are cast down upon beds of sickness, or into a state of poverty, that the work of God in raising them up to health and plenty may be made manifest. The design of God looks beyond the sin of man in the afflictions of most men, yet man seldom looks beyond it.  
Thirdly, Note from the whole verse; That we are more ready to judge the sins of others great, than our own.  
Is not thy wickedness great, and thine iniquities infinite? Eliphaz might have said as much of himself and his own sin; and it had been but a duty to have done so; we should not aggravate the sins of others, nor extenuate or lessen our own, we should not set the sins of others in open light, nor provide cover for our own, yet most commonly we run the contrary course: we have a favourable opinion, and excuses ready for what we have done, while we have hard thoughts of, and give harsh censures upon what others do; our own sins we can call moats, and the sins of others beams. The better any man is, the better he judges others, and the worse of himself; Paul spoke no compliment, while he said, that he was less than the least of all Saints, and the chief of sinners; usually they who are the severest observers and censurers of others, either flatter, or have not well observed themselves.  
Fourthly.  
Forasmuch as Eliphaz seeing Job under great sufferings, saith to him; Is not thy wickedness great? The counsel in itself was seasonable.  
Hence observe; That in time of suffering, it is good both to put ourselves and others upon inquiry about our sins.  
So the Prophet (Lam. 3.39, 40.) Why doth a living man complain, a man for the punishment of his sins? Let us search and try our ways, and turn again to the Lord; times of afflictions should be times of inquisition, when the Lord is smiting, we should be searching; when we have received many wounds, it is time for us to be suspecting ourselves of many sins; and the counsel of others is not to be rejected, when seeing us in sorrow, they advise us to consider what our sins are, how great, and how many. For though we should be tender in pressing those who are under the load and burden of affliction, with the burden of their sins, yet they who are so, shall do well and wisely to press it upon themselves.  
Fiftly, Whereas Eliphaz saith; Is not thy wickedness great, and thine iniquity infinite? and in the next verse, concludes upon it; Thou hast taken a pledge from thy brother for nought, etc. All which were but conjectures and suspicions.  
Observe; That suppositions and conjectures are no fit grounds, upon which to build a judgement concerning the faultiness of others.  
We must not Censure upon, I hear so, I suppose so, I think so, but upon, I know it is so; many have run into great sin by judging the sins of others Great. Judge not (saith our Saviour, Matth. 7.1.) that ye be not judged. He speaks not against all judgement, but either, first, against severe and harsh judging, or secondly, against false judging, or thirdly, against inconsiderate and rash judging. When we judge without due ground, not knowing the why or wherefore of our Judgement, take heed of such judging, that ye be not judged, that is, lest having judged others unduely, ye receive your due in Judgement. Eliphaz had nothing upon knowledge to charge Job for, yet while he questions, Is not thy wickedness great? He doth more than seemingly conclude that his sin was very great, and his iniquities infinite. And in the next verse in stead of querying, he comes to peremptory concluding;   
Vers. 6. For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. 
Now gins the special charge, or indictment, now he innumerates several sins; As if he had said; What dost thou stand looking for matter, or reasons why thou art thus afflicted, here are the reasons, I will name them to thee; Thou hast taken a pledge fram thy brother for nought. Thus Eliphaz poureth upon him, and dischargeth whole volyes of deadly shot, but all at random, and besides the mark. Before, he spoke in the third person, he speaks now in the second, thou, thou, thou art the man, thou hast taken a pledge. Again, Eliphaz had formerly dealt with Job as an hypocrite; he then granted that he had some shows of holiness, and some appearance or counterfeit of goodness at least, now he denieth that; now he pulls off his visor or mask, and objects against him barefaced. Before he charged him with falseness of heart, while he professed and practised Religion; but now he objects such practices against him, as no man doth who hath but a profession of Religion. He objects those crimes against him which are proper to profane open sinners, to common oppressors, who raise themselves upon the ruins, and enrich themselves by the spoils of their weaker brethren; These are sinners not only against the Law of God, but light of nature; these are acts not only of impiety, but of cruelty, inhumanity, and tyranny.  Thou hast taken a pledge from thy brother for nought. 
Job was a Magistrate, and this would have aggravated his sin exceedingly, if it had been true; for any man to oppress another is very wickedness; but for a Magistrate who is set up to be a protector, a releiver of others, a helper of the freindlesse, and a Judge of the widow, for him to carry himself thus, for him to oppress and grind the faces of the poor, is most tyrannical. 
Tyrannus est, qui ita dominatur, ut ad proprium commodum & utilitatem omnia conferat. Arist. lib. 4. polit. & 1. Ethic.  Thus Aristotle defines a Tyrant; He is one that rules so as to turn all to his own private benefit or profit; he that governs so, governs for himself; Whereas true government seeks and respects the good of others. Just governor's are a general blessing, and their aim is the common, not their private wealth. Thus Eliphaz renders Job a very tyrant, who when he should be a nursing-father to his Country, proves a devourer of it, and when he should provide bread for those about him, he takes their bread, yea their blood from them, and gives them a stone.  Thou hast taken a pledge from thy brother for nought. 
There are three aggravations of his supposed sin in these words.  
First, That he took a pledge.  
Secondly, That he took it of a brother.  
Thirdly, That he took it for nought.  
Thou hast taken a pledge] The Hebrew is no more than this, Thou hast pledged. 
In Hebraeo simplex est verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est pignorare aut pignus accipere idem est obligare.  The word signifies also to bind, or fasten a thing as with a cord, and the reason is, because a pledge given is an obligation, a tie or bond to perform the promise made, or pay the debt contracted. A promise is an audible bond, but a pledge is a visible bond. It is no sin in itself to take a pledge, no more than it is a sin to buy, sell, or to engage a man any other way, to perform a bargain, or repay a debt. The Law of God published by Moses allowed the taking of a pledge, what is it then which Eliphaz chargeth upon Job as sinful in taking a pledge? I conceive there are two things which show sinfulness in taking a pledge, and that both are employed here.  
First, He intimates that Job did not wait to receive a pledge at the hand of his brother, but he did as it were rush in upon him, and took the pledge; for so tender was the Lord in reference to the poor of his People, or to those that should be in need to borrow of their brethren, and so give a pledge for security; that he giveth this special order (Deut. 34.10.) When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge (it was not unlawful to receive a pledge from his brother, but to go into his house was against the Law) but thou shalt stand abroad, and the man shall bring it out to thee. Some conceive that this was the sin charged upon Job; Thou hast taken a pledge from thy brother, thou hast not according to this express Law of God tarried for it; and supposing that Eliphaz and Job lived before the giving of that Law, yet the light of nature teacheth, that we should not press a man, or pull his pledge from him, but that the borrower should go into his house, and bringing his pledge, deliver it up freely with his own hand into the hand of the lender. It is an affliction to have need to borrow, 
Ipsa pignoris etymologia, docere hominem videtur pignus non tam propria manu auferendum ab invito & misero debitore, quam accipiendum non nisi ipsius debitoris manu oblatum: pignus enim appellatum est a pugno, quia res quae pignori dantur, manu traduntur. Cajus  and therefore the borrower should be so tenderly dealt with by the lender as not to add affliction to him. It is a courtesy to lend to him that is in need, but as some in giving, so most in lending spoil all the courtesy of it; while they lend their money, they snatch or gripe at their security; whereas the old Law said (the equity whereof, though not the formality, remains to this day) Thou shalt not go into thy brother's house to fetch his pledge, but thou shalt stand abroad and the man shall bring it out to thee. Some Critics tells us that this is signified in the Etymology of the Latin word, which signifies a pledge. Namely, that the lender should not take but receive it from the hand of the borrower. It is the duty of borrowers to pay: The wicked borroweth and payeth not again, (Psal. 37.21.) The Apostles rule to the Godly is; Own no man any thing but to love one another, (Rom. 13.8.) Now, as it is the duty of the borrower to pay, so of the lender to be moderate, and not to exact or impose heavily upon him, for the assuring of his payments. As he that buyeth should be as if he bought not, so he that lends should be (in this respect) as if he lent not; He should lend with so much mildness and meekness of spirit, as if he gave, rather than lent; or as if (the contrary whereof Solomon found in his experience, Pro. 22.7.) himself the lender, were servant to the borrower. Job is charged first with failing in this; As if he had over eagerly pressed upon his brother for a pledge; Thou hast taken a pledge from thy brother.  
Secondly, The taking a pledge from a brother, may be expounded of withholding a pledge when it is called for, or of the not restoring it, when the Covenants are performed. This is not only to take it, but to take it away; suppose the pledge hath been given into a man's hand, yet if he will not restore it, or give it bacl out of his hand when called for, but make excuses, or delays, This is to take away the pledge. And thus some make out the sin of the Text; Thou hast taken a pledge; that is, thou hast swept it quite away, thou hast refused to restore the pledge, when that which was borrowed upon it, hath been in due time tendered to be paid or restored. The Prophet Ezekiel (Chap. 18.14, 15, 16.) numbers the contrary practices among those Negatives, for which the Lord declares himself much pleased with the son of a wicked father; A son that seethe all his father's sins, that he hath done, and doth not such like; that hath not eaten upon the mountains, neither hath lift up his eyes to the idols of the house of Israel; that hath not defiled his neighbour's wife, neither hath oppressed any; that hath not withholden the pledge, neither hath spoilt by violence, etc. he shall not die for the iniquity of his father, he shall surely live. Here sinning in the matter of a pledge, is pitched upon withholding it, not upon taking it. For though a man have a pledge fairly delivered up to him, though he do not rush into the borrowers house, and there be his own carver, taking what himself listeth to secure that which he hath lent, yet if he withhold the pledge when it is required, and desired to be returned upon promised satisfaction made, this is very sinful and oppressive. Some when they get a good thing in their hands, they are loath to part with it, and will have a device to prove it forfeited by the borrower, when indeed, 'tis only coveted by the lender.  
Hence note; That violently to take or unjustly to detain the pledge committed to us, is to act the part of the oppressor.  
That Law which saith; Thou shalt not steal, doth as much forbidden the detaining in our hands, as the laying of our hands upon that which is our neighbours. And he that withholds the pledge when the debtor is ready and offers to redeem it, is like him that withholds the debt when the lender desires him, and he is able to repay it. Thou hast taken or withholden a pledge. That's thy sin.  
Secondly, There is a further aggravation of sin in the words respecting the person from which the pledge was taken; A Brother: Thou hast taken a pledge from thy brother. This addeth to the sin; we should be kind to all, but especially to a brother. A brother, may be taken either strictly for one next or near by birth or blood, a brother by consanguinity: such are in the most proper sense, our brethren and our own flesh. Or the word brother may be taken in a large sense, for any that are near to us, as being either of the same profession of Religion with us, or living in the same Cit●●, society, or under the same Government with us. These are our brethren and our own flesh too. And so the Prophet calleth them even when pinched with hunger and nakedness, the more to move the bowels of our compassion towards them, (Isa. 58.7.) When thou seest the naked, that thou cover him, and that thou hid not thyself from thy own flesh; As richly clothed as thou art, and as naked as they are, thine own flesh they are. When Eliphaz saith, Thou hast taken a pledge from thy brother, he takes in brethren under all distinctions. This he adds to heighten Jobs sin; Thou tookest a pledge from thy brother.  
Hence note; That as it is unjust and uncharitable to wrong any man, so most of all those that are near to us.  
To wrong a brother of any latitude or degree is sinful, and still the nearer the brother is, the more sinful it is to wrong him: the sin which a man commits against himself is therefore greatest of all, because a man is nearest to himself; so in proportion the nearer any one is to us in any relation, the more we sin in wronging him. The Apostle puts it under that notion; If a brother or a sister be naked, and destitute of daily food, etc. Jam. 2.15. And again, 1 Joh. 3.17. Whosoever hath this world's good, and seethe his brother have need and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? That is, the love of God doth not at all dwell in him, or at best it dwelleth very poorly and undiscernably in him. To see strangers yea enemies destitute and not relieve them, is uncharitable; but to see a brother or a sister, and chief a brother or a sister in spiritual relation (for of such I conceive the Apostle speaks particularly, in those places, I say, to see such) destitute and not to relieve them, this is highest uncharitableness.  
Again, Some render thus, (not thou hast taken a pledge from thy brother, but) Thou hast taken thy brother for a pledge. This speaks yet louder, and is a sin of a blacker colour than the former; thou hast not only taken thy brother's pledge, but himself, his very person for security or for payment. But what is it to take a man's brother for a pledge? 
In pignus accepisti fratres tuos. Sept.  or how was that done? These too things may be in it, either first more generally thou hast imprisoned him. As (Mat. 1●. 28.) 'tis said of the cruel Creditor that he took his brother, and cast him into prison till he should pay the utmost farthing: now though all kind of imprisonment be not sinful, not only as to the law of Nations, but as to the Law of God; yet cruel imprisonment is very sinful; Thou hast taken thy brother for a pledge: Thou hast not spared his person when he had not a purse to pay thee; Thou hast (as it hath been said among us) made dice of his bones. Some would never pay, were it not for fear of a prison; but to put and detain a poor man in prison when he hath nothing to pay, is not only unchristian, but barbarous and inhuman. Or secondly (which was used in ancient times) Thou hast taken thy brother for a pledge, that is, thou hast made him thy slave: To be cast into prison is a slavery, and a man may be made a slave, yet not imprisoned. And though it may be a duty (when we have nothing else to satisfy it with) to work out a debt, yet it is a very high severity to force a debtor to pay with his work. We read how the poor widow came to Elisha the Prophet, and bemoaned her case to him, (2 King. 4.1.) Thy servant my husband is dead, and thou knowest that thy servant did fear the Lord, and the creditor is come to take unto him my two sons to be bondmen; This is to take a brother for a pledge; The Prophet seems to aim at this while he describes those hypocritical fasts among the Jews (Isa. 58.6.) Is not this the fast that I have chosen, to lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke; To fast and not to reform, is to mock God rath●r then to humble ourselves. Here are the true fruits of fasting. And they all run into the point in hand, the avoiding and turning from all injurious and vexatious deal with our Brethren. First, the bands of wickedness, that is, of oppressing Laws or pinching Contracts. Secondly, heavy burdens, either of services or taxes; From these the oppressed should be freed, and every yoke imposed, by these or any other way of grievance, broken from off the necks of our brethren.  
There is yet one word more, very considerable in the Text, for the heightening of this sin.  
Thou hast taken a pledge of thy brother for nought; or without cause; This word was opened (Chap. 1.9.) where Satan suggests against Jobs sincerity, doth Job serve God for nought. And again (Chap. 2.3.) where the Lord asserts and vindicates the sincerity of Job against Satan's calumniations; Thou movedst me against him to destroy him without cause; That is, thou hadst no cause to move me so against him; he is no such mercenary servant as thou hast maliciously pretended. Thus here; Thou hast taken a pledge of thy brother for nought, or without cause; that is, without any necessary cause, there was no reason thou shouldest take a pledge from thy brother when thou tookest it; thou mightest have trusted him, but thou wouldst not any further than thou hadst full security put into thy hand, or rather than thou didst take it into thy hand, whether he would or no. As if he had said; Thou wouldst not relieve thy brother's poverty, upon the promises which God makes to those who charitably relieve the poor; thou wouldst neither take God's word, nor trust thy brother in any case, further than thou didst see him; unless he would put into thy hand, thou wouldst not put into his. True charity must and will make some ventures; Cast thy bread upon the waters (saith Solomon Eccl. 11.1.) A good man is a Merchant and will trust his bread where he hath no more assurance of a safe return, than the Merchant hath of his Ship and Lading from the winds and waters.  Thou hast taken a pledge of thy brother. 
Again, Without cause or for nought, may have this meaning, thou didst oblige thy brother to restore that which really and indeed he never received from thee; thou didst put a debt to thy brother's account which he never made by borrowing. 
Solent divites fingere se creditores & alioe debitores.  David complains of such kind of unkind usage (Psal. 69.4.) They that hate me without cause, are more than the hairs of my head: They that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away; That is, which I took not away, either as borrowed of them, or as stolen from them. I was neither a debtor, nor a thief, I had nothing of theirs in my hands, yet I was forced to restore. This is the worst sort of taking a pledge for nought.  
Thirdly, For nought; That is, when there was no reason to take so great a pledge of thy brother, the thing which thou didst lend him was but some trifle, yet thou wouldst have a pledge of thy brother for it; thou wouldst have great security for an inconsiderable debt; that's the course of many oppressors, by lending a little they will have much to secure it. And this is to take a pledge from a brother for nought, there should be some equality between the debt and the security, he that lends a trifle, a small matter, and requires great assurance, takes a pledge of his brother for nought. So that all unreasonable and unequal demands for security, either taking (where charity bids us trust) from the poor, or taking it (where in justice we should not take any thing) when nothing was lent, or when there is no reason we should take so much; any of these harsh and injurious practices, is the taking a pledge of our brother for nought.  
Hence observe; That the less cause we have to do any evil, the greater is the evil which we do.  
But hath any man a cause to do any evil; he hath not; by cause I mean a provocation; there is no cause for which we should do any evil, but there may be many provocations or temptations to do evil; Peninah provoked Hannah sore to make her fret (1 Sam. 1.6.) It was not for nought or without cause that Moses his passion was stirred, and that he spoke unadvisedly with his lips, the murmuring and complain of that unsteady people provoked his Spirit. (Psal. 106.33.) Now the less provocation, the greater always is the sin; as to sin against admonition, or against any of those means that might keep us from sin, makes the sin greater, so when there is no occasion leading us unto sin. This was one reason of greatening the sin of our first parents in eating the forbidden fruit; why did they eat? were they ready to starve? were they in any straits? had they not the whole garden before them? did they not eat the forbidden fruit without cause, or for nought? Solomon saith (Pro. 6.30.) Men do not despise a thief, if he steal to satisfy his soul when he is hungry; for though to steal for mere hunger doth not take away the sinfulness of the fact, yet it doth much abate it; because the man is provoked to do it for the supply of his present and pressing need; But for a rich man (who hath no need) to steal, for a man to steal who is not hungry, how sinful is it! Our greatest necessities cannot wholly excuse our sin, but to sin where there is no necessity, doth greatly increase our sin. Saul thought he should come off without blame, when he had so much to say for his rash sacrifice (1 Sam. 13.12.) I said the Philistines will come down upon me to Gilgal, and I have not made supplication unto the Lord; I forced myself therefore, and offered a  offering. But doth Samuel approve this plea? We have his resolution in the next verse; Thou hast done foolishly, thou hast not kept the Commandment of the Lord thy God. Though Saul found himself under a moral force to do what he did, yet that did not free him either from guilt or punishment when he ventured to do it. David smarted for numbering Israel, though Satan stood up against Israel, and provoked David to number them (1 Chron. 21.1.) What shall we say then of those, who do more than David altogether unprovoked by Satan, who rather tempt themselves, then are tempted unto evil? As the Good we do is so much the better, so the evil we do is by so much the worse, by how much we do it the more freely and unconstrained. Thus Eliphaz aggravates the first Instance of Jobs supposed wickedness. To take a pledge from a man in the manner expounded, is not only illiberal, but sinful; To take a pledge from a brother in distress is more sinful, but to take a pledge of a brother for nought, is a degree of sin, which hath many degrees of sinfulness beyond both the former. Eliphaz hath yet but begun Jobs Indictment, this is the first Crime objected; A second, and a third, and more are following. Thou hast taken a pledge of thy brother for nought, And stripped the naked of their Clothing.  
It may be questioned; If they were naked, how could they be stripped of their clothing? he that is naked hath no  to be stripped of. 
Nudus nec a centum viris spoliatur.  'Tis gone into a Proverb, A naked man cannot be stripped by a hundred men; he that hath nothing, can lose nothing. How then is it said here; Thou hast stripped the naked of their clothing?  
I answer; The naked, are not here to be taken strictly for such as have no  at all, but for those who have but few , or for such as are but meanly and thinly clothed; any that are poor and low, any who are in want, may be numbered among the naked. 'Tis frequent, as in Scripture, so in Common speech to express those as being quite without that of which they have but little. 
Quaedam etiansi vera non sint propter similitudinem eodem vocabulo comprehenja sunt; sic qui male vestitum & pannosun videt nudum se vidisse dicit Sen. l. 5. Ben: cap. 13.  We say of a man that hath but a little knowledge, he is an Ignorant man; and of a man who hath but a little learning, that he is an Illiterate, or an unlearned man. Thus we may say of a man that hath but little store of , little store of the world about him, that he is naked, that he hath nothing. The Apostle useth this Language (1 Cor. 4.11.) Even to this present hour, we both hunger, and thirst, and are naked, etc. not that the Apostles went about without , but they were but mean in their Apparel, poor in their Appearances, and that he calls nakedness. So the Apostle James in the second Chapter of that Epistle, vers. 15. If a Brother or a Sister be naked, etc. He doth not mean it only of such as have never a rag to cover their nakedness, but of such as are ill furnished with . The Lord threatens his own People (Deut. 28th from the 4th ver. to the 48th) in case of their disobedience, with this affliction; Because thou servedst not the Lord with gladness of heart in the abundance of all things, therefore thou shalt serve thine enemies in hunger, and in thirst, and in nakedness, etc. That is, thou shalt not have thy Wardrobes stored and filled with change of raiment, but thou shalt feel and be pinched with want and poverty. So here; Thou hast stripped the naked of their clothing; That is, those that were ill clothed, thou hast unclothed, and in stead of relieving their wants, thou hast increased them.  
And thus the words may allude to the taking of a Pledge, about which Eliphaz spoke before; Thou hast stripped the naked of their clothing; That is, thou hast taken a pledge from thy neighbour, and stripped him quite of it. Therefore the Law provided against this oppression (Exod. 22.26.) If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it to him before the Sun go down, for it is his Covering. The breach of which Law is discovered and reproved (Amos 2.8.) And they lay themselves down upon  laid to pledge; That is, they detained them all night, whereas they should have delivered them before the going down of the Sun. And thus their sin is aggravated in that it is said in the next words, that they did this by every Altar. It was their sin to make many Altars. And this increased their sin, that they durst do acts of wrong to men, where they pretended to worship God. 
Chaldeus legit lectulos oppigneratos Vel certe pro illo ipso vestimento quo & se operit interdiu, atque noctu etiam jacons se contegit.  The like Law is given about the Pledge, Deut. 24.6. No man shall take the upper, or the nether millstone to pledge, for he taketh a man's life to pledge; That is, he takes the thing away without which he cannot live; If his millstone be taken away from the Mill, how shall he grind his Corn, to make bread, which is the Staff of life? And again at the 13th verse of the same Chapter, the Law is renewed in reference to raiment; In any case thou shalt deliver the pledge again before the Sun goeth down, that he may sleep in his own Raiment and Bless thee, and it shall be Righteousness unto thee before the Lord thy God. Thus we may conceive Eliphaz speaking here, though not eyeing that express Law, yet from the Common light of nature, which teacheth that the poor and naked should not be stripped of that little provision and small pittance which serves only to protect them from cold and starving.  
Further, By these words; Thou hast stripped the naked of their Clothing] We may understand not clothing only, but all the necessaries of this life, any thing which is of such concernment to our lives as our  are; for as bread in Scripture is put for all the necessaries of this life; So is Clothing. Esa. 3.6. When a man shall take hold of his Brother, saying; Thou hast Clothing; Be thou Ruler over us, etc. Thou hast clothing, that is, thou hast goods, thou hast an Estate, thou canst make provision for us; there Clothing is put for all outward Conveniencies, as in other Scriptures Bread is. So that according to the extent of this interpretation, Thou hast stripped the naked of their Clothing, takes in all sorts of bodily grievances put upon the poor.  
Hence observe.  That to oppress the poor is the highest and greatest oppression. 
It is our duty to  the naked, how great then is their sin who strip the naked of their clothing? it is sinful & unjust violently to take  from him that hath greatest variety of clothing, we may not rob the rich, what is it then to take from them who have not? ●oe (as we say) to rob the Hospital. Solomon (Prov. 28.3.) tells us of an oppression which is very grievous, and that is the oppression of a poor man, which is true both actively and passively, when the poor man is the oppressor, 'tis so, 'tis so also when the poor man is the oppressed. Solomon intends both, for he makes the poor to be the oppressed, and a poor man the oppressor. The poor man that oppresseth the poor is as a sweeping rain, which leaveth no food. 'Tis worse with the poor when the poor oppress them, than when the rich oppress them, the rich may oppress them much, but they come not so near, as when a poor man oppresseth; for as the imbecility of the oppressed poor man can give him no help, so the necessity of the oppressing poor man will show him no mercy. Nothing doth more harden the heart of a man then his own want, and he hath little feeling of another's misery, who is under the feeling of his own: He that hath nothing takes what he can get, and his own hunger devoureth all. The rich man oppressing the poor is a dashing rain, the great man oppressing the poor is a thundering rain, but the poor man oppressing the poor is a sweeping rain. As they who never knew poverty, so they who know it most, have the least stock of pity for the poor. Such are a sweeping rain indeed. There is a refreshing, a fattening, a filling rain, which the Lord sends upon the thirsty Earth, this produceth store of food. It raines corn and wine, milk and butter; There is also a sweeping rain that takes away food, and destroys the fruits of the Earth. Such a rain is a poor man oppressing the poor. Want is the greatest spoiler.  
Secondly, We may expound the Text thus; And stripped the naked of their Clothing; That is, Thou hast stripped them till they are naked; for in Scripture we find the denomination to be taken from the End of the action, or that which the action tends to. As to Illustrate it a little (Esa. 47.2.) Take the millstones, and grind meal. Now we do not grind meal, but whole Corn to make meal. So (Esay 44.15.) He baketh Bread; Now we do not bake bread, but dough, that it may come to be bread, when it is bread once it needs no more bakeing. So (Dan. 2.21.) He giveth wisdom to the wise; that is, he giveth wisdom to those who before were rude, and so makes them wise. Thus here, the denomination of the act is given from that to which the act hath a tendency, Thou hast stripped the naked, not that they who are naked indeed can be stripped, but thou hast stripped them, & so made them naked. This very phrase is used (Hos. 2.3.) Lest I strip thee naked, saith the Lord to the Church, that is, lest in stripping thee I leave thee naked, lest I take away all the good things with which thou art Encompassed. So here, Thou hast stripped the naked of their Clothing; That is, thou hast stripped them till thou hast made them naked.  
From this learn; That there is such a Principle of unnaturalness in the nature of man, as to take away all, and leave nothing.  
We find more than  taken away by some, they go closer than to the clothing (as the Lord complains, Mic. 3.3.) Who eat the flesh of a People, and flay their skin from off their backs; There's oppression and cruelty in blackest colours, they will not leave them so much as their skin upon their backs. Skin is natural Clothing, as Garments are Artificial Clothing. These took away not only the clothing which art, but that which nature had provided and put upon them, they flayed their skin from off their backs. Yet we are not to conceive that they were so cruel to pull off their skin, but because they would have all to their very skin, therefore they are said to take skin and all. They who are so unmerciful, that they will not leave a rag to cover the skin, are justly charged with that unmercifullness, which will not leave so much as their skin to cover their flesh, yea, (as it follows in the same place) that they would gnaw their bones, they will have all, , skin and bones, from another, rather than not have enough for themselves. Cruelty joined with Covetousness, knows no bounds.  
Eliphaz having thus shown some of those particular evils, which he supposed Job had done, proceeds to show what Good he had not done. Sins of omission render a man as foul and vile, as sins of commission do. He that doth not the good which he ought and can, doth evil.   
Vers. 7. 
Thou hast not given water to the weary to drink, thou hast withheld bread from the hungry.  
Thou hast not given water to the weary.  
Water is a very Common thing, and the word which is here used takes in all natural waters, the whole Element of water. Seeing then water is not under lock & key, but lies open to all comers, how comes it to be any man's gift? I answer, first, If we understand the words literally & strictly, yet sometimes & especially in some places to give a cup of water to drink, or a bucket of water to wash in, is no small charity to a wearied traveller. But secondly (I conceive) Job is taxed with not giving water, to show his refusing to do the smallest charity. So we find it expressed (Matth. 10.42.) when Jesus Christ would assure us that the least office of love or respect which we do to a distressed Saint, to a Believer upon that account as he is a Believer, 
Non inania in eos etiam levia quae sub frigidae aquae nomine designat officia esse decerint. Hilar.  shall be rewarded, he gives it in this language; Whosoever shall give to drink to one of these little ones a Cup of Cold water only in the name of a Disciple, verily I say unto you, he shall not lose his reward. As by one of these little ones, he means any, the least of Believers, or righteous Persons; so by the gift that he speaks of, water, or Cold water, a Cup of Cold water, he means the least of favours. Cold water is a cheap commodity, and a little cold water, only a cup of it, cannot (as some things cannot because they are worth so much) be prized, because it is worth so little, yet he that gives but this little thing, this (almost) nothing in the name of a Disciple, he shall not lose his reward. So here to set forth the hardness of Jobs heart (as Eliphaz conceived) he puts it in these terms, Thou hast not given water, (no not cold water) to those that are weary; As if he had said, thou hast not only denied a feast, or a banquet of wine, which might put thee to some cost and charges, but thou hast denied then, water, cold water, which is not chargeable at all, which doth not so much as put thee to the cost of a little fire to heat it, or of any ingredient to mix with it, thou hast denied them this cheapest charity. 
— venit vilissima rerum Hîc aqua, Horat. Sat: 1.  An old Poet (speaking of a place where water was sold) saith; That which is lowest prized, a thing of no price, water, is sold here. Thus fare hast thou, O Job, (saith Eliphaz) fallen below the Law of love; Thou hast not given water; And to whom did he not give it. The next word answers that Querie, To the weary.  
That is, thou hast not given water to them to whom it doth most properly belong, or who had perfect need of it, the weary, the thirsty. There are some to whom we may very well refuse to give water, or any other refreshment of nature; they have enough, if not too much already, not only in possession, as the rich, but in use or abuse rather, as the intemperate and the drunken; To give water to such is to pour water into the Sea; but thou hast not given it to the weary, not to those who are like the dry and parched ground.  
In that the matter of charity is placed in water, observe; That charity is accepted, and uncharitableness condemned in the smallest matter.  
It is not the quantity of the gift, but the affection of the giver, it is not the quantity of that which is denied to be given, but the heart of him that denies it, which the Lord takes notice of: be it much or be it little that is given, if it be given with an honest and willing mind, the Lord accepts it, and be it much or be it little that is denied, if it be denied with a churlish and uncharitable spirit, the Lord is displeased with it: and the less that is which is denied, the more sinful is the denial, & the more is the Lord displeased with it. When crusts or crumbs of bread, which fall from our Table, are denied, when a cup of cold water is denied, how cold is charity? and is it not crumbled into a lesser nothing then those crumbs? We should honour the Lord with our substance, and our charity should not only have cost in it, but liberality in it, how do they honour God with their substance, who will hardly give to him (that is, to his poor) the shadow of their substance? If the Lord should command us to give some great thing, to testify our charity, should we not do it? how much more when he saith give but water to the weary for my sake, and I account you charitable.  
Secondly, Note; That Churlish and hard hearted Persons stick at small matters as well as at great.  
It is supposed (Acts 5.15.) that the very shadow of Peter was healing to the sick. There are some so hardhearted, that they would hardly bestow their shadow upon the poor to do them good. It troubles them to part with the least Imaginable Benefit, or to do the least Imaginable courtesy, not only great things, but small things, even the smallest things, the chip of their loaf, the parings of their apple, yea the very husks which their swine eat (as the letter of the Parable concerning the prodigal intimates, Luk. 15.16.) are stuck at as too much for them who have nothing. And thus the heart of a wicked man is stated to the whole business of obedience; his heart is as much against obedience in a small matter, as in a great, he is so fare from swallowing the camel of holy duty, that he strains at the very gnats of it; and if a man's spirit be against obedience itself in its own nature, if his spirit be unsuitable to it, let it be a duty of the least or lowest degree, he cannot but stick at it. The servants of Naaman the Assyrian said to him; Had the Prophet bid thee do some great matter, wouldst thou not have done it? how much more when he saith unto thee, Wash in Jordan and be clean. There is a reason why we should rather do small things then great as to the outward act, but, I say, if the spirit of a man be crosse-grayned and lie against the duty, he is as unfit and as backward to do a little as to do a great deal; he will not so much as give water to God or man, or if he do give it, he doth not give it with a heart let out in love to God, or in compassion to the most needy man. It is a hard matter with him to give or do at all, but it is an impossible matter for him to give or do with a ready or cheerful mind. Thus the Covetous man, the hardhearted worldling cannot give so much as water: a worldly man never thinks that himself hath enough of the world, and he never thinks that others have too little, when he is full he thinks all others are full enough too. Such narrow-hearted creatures the Prophet Isayah describes (Chap. 32.6, 7.) who as they practise hypocrisy and utter error against the Lord, so they practise oppression and utter cruelty against man, to make empty the soul of the hungry, and to cause the drink of the thirsty to fail. The Instruments also of the Churl are evil. What Instruments doth he mean? Some say, the instruments of his commerce, his weights and measures, he pincheth the poor there, that's true, those instruments of the churlish Merchant or Tradsman are evil. Yet we may rather expound it more largely for all the means, whether persons or things, whether agents & under-officers, or courses and devices, which the churlish man useth as instruments to compass and bring about his purposes; all these savour of himself, they are evil, that is, false, treacherous, and lying in wait to deceive. For (as it follow) He deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right, or (as we put in the margin) when he speaketh against the poor in Judgement.  
Thirdly, Note; That a little is much reckoned upon by those that are in need, or have nothing.  
Water is a welcome mercy to the thirsty, to the weary, to those who are ready to die with heat and travel. The rich man in hell would have been glad of a drop of water to cool his tongue. Sicera the General of Jabins' Army, begs of Jael, to give him a little water, for (saith he) I am thirsty. (Judg. 4.19.) The full soul loathes the honeycomb, that which is sweet and delicious the full stomach loathes it, but they that are weary, hungry and thirsty, a piece of bread, a Cup of water, how pleasant! how sweet! Such are glad of any thing, who are in want of all things. Much is little to them who have much, a little is much to them who have but little. The weary will thank you more for water, than the wanton will for wine. The weary asked but for water to drink, and could not get it, thou wouldst not give it.  
Fourthly, Eliphaz describing a wicked man, fixes most upon this sin, his unmercifulness to the poor. And there is a general truth in it.  That to be without Compassion to the poor, is the mark of a wicked man. 
They who have found the compassion of God to their own souls (as every godly man hath) cannot shut up the bowels of their compassion towards the pined body of man. The Apostle John puts the question (1 Ep: 3.17.) How dwelleth the love of God in him, that doth so? The love of God, either as taken for the love of God to us, or for our love to God, dwelleth not in him, in whom there dwells no love to man. Now, if the love of God dwell not in a man, God dwelleth not in him, and if God dwell not in him, Satan doth; and what can he be called but wicked, in whom the wicked, or the evil one dwelleth? Thus the wicked Edomites dealt with the people of God, when they were wearied in their March thorough the Wilderness. We read the children of Israel thus bespeaking the Edomites (Numb. 20.17, 18, 19) Let us pass I pray thee thorough thy Country, we will not pass thorough the fields, or thorough the vineyards, neither will we drink of the water of the wells, etc. we will put you to no trouble, no charge, we will be content with the common waters which we find abroad, this is all that we desire when we shall be weary and thirsty in our travels. And Edom said unto him, Thou shalt not pass by me, lest I Cut thee off with the sword: And the Children of Israel said unto him, we will go by the high way, and if I and my Cattles drink of thy water, I will pay thee for it, I will only (without doing any thing else) go thorough on my feet. See what a spirit Edom was of; when Israel put it to the lowest, we will drink none of the water of your wells, or if we do we will pay for it; No, Edom was so hardhearted, that he would neither give, nor sell them water; they shall not have it either of free cost, or for money; thus uncompassionate was he towards a People that were travelling, that were weary and thirsty. The Inhabitants of Tema are commended for their tenderness to men in distress (Isa. 21. 14.) They brought water to him that was thirsty, they prevented with their bread him that fled; They gave water and bread unasked; The wants of the distressed moved them, though they made no motion for the supply of their wants. They act most like God who prevent us with their favours. Even the light of nature leads to it. How unnatural then are they who deny water to them who being weary and thirsty beg for it! The mercy of God by Jesus Christ is highly Commended to us upon this Consideration, that he gives it not only in bounty, but in Compassion, there is not only liberality, but there is a pity in it: therefore he saith (Matth. 11.28.) Come unto me all ye that are weary and heavy laden, and I will give you rest. To give ease and refreshment to those that are weary and heavy laden, hath not only bounty & liberality, but Pity and Compassion in it. (Psal. 136.23.) Thanks to God who hath remembered us in our low Estate. It is an act of grace for God to remember us in our highest Estate, in our most flourishing Estate, but to remember us in our low Estate, then to give us in refresh and Comforts, this is a clearer act of Grace. As it is said (Ps. 68.9.) Thou O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance when it was weary. As the goodness of God is most seen in giving water to the weary, so is the wickedness of man in denying it. Eliphaz urgeth Job further with this uncharitableness.  And thou hast withholdden bread from the hungry. 
He gave no water, and he withheld bread. The word is sometimes rendered to hid, to deny, 
Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat, abscondere, negare, fraudare. Subtrahebas ei si habebat, & prohibebas si non habebat, i. e. nolebas ei panem dare. D●us. Esurientium substraxisti fructum panis. Ambr.  and sometimes to deceive a man of that which is due to him. Our translation (Thou hast withholden) carries that sense in it; Properly we are said to withhold only that from a man which he hath a right to; Thou hast withholden Bread from the hungry. As hunger and thirst are put for all manner of Extremity; so bread and water are put for all manner of supplies generally. The Greeks' and some Latins Interpret this strictly of a morsel of bread, Thou hast withholden a morsel of bread, as the rich man in the Gospel did, Lazarus desired but the crumbs that fell from his Table, but could not get them. So here, thou hast withholdden not only a full Table, but a morsel of Bread; This latter clause and the former are of the same sense, yet from that word withholden, which Implieth a wrong done to the poor, note first; That the poor have a right in what rich men have.  
And if they withhold all from them, they shall be condemned, not only as uncharitable and illiberal, but as oppressors and unjust; not only as not having given them relief, but as not having done them right. (Prov. 3.27.) Withhold not good from them to whom it is due, when it is in the Power of thy hand to do it. A thing is due upon a double account; first, by the Law of Justice; secondly, by the Law of Love: I conceive here that the Proverb is to be understood of a dueness, not by the Laws of Common Justice (as if a man have his brother's Estate in his hand, he cannot withhold it from him without transgressing the Law of Justice) but of a dueness by the Law of Love, or more strictly by the Law of Charity: thus 'tis a duty to do good to those that are in want; it is not only a favour that we show to them when we relieve them, but there is a duty in it which we own to God, who hath commanded that their poverty should be supplied by the plenty & abundance which he hath given to others. If therefore it be demanded, who are they to whom this doing of good is due? I answer, not only they to whom thou art indebted in Justice, witness thy hand and seal; but even they to whom thou art indebted in charity, witness their want and need. The poor have a right to what we are able to give, and can conveniently spare; yea sometimes their right may lie somewhat beyond the line of our conveniency. So then there is a point of Justice in it, as well as of charity in relieving the poor; and if (as the next words in Solomon imply) it be sinful to delay them till to morrow, it must needs be a wickedness to deny them for ever. Therefore the same Solomon (Prov. 22.2.) speaking of the poor and the rich puts them together; The rich and poor meet together, the Lord is the maker of them all; Now the Lord is the maker of the poor and of the rich, not only in their natural constitution, as they are men consisting of body and soul, (so indeed he hath made the poor as well as the rich, and they are both alike the work of his hands) but the Lord is the maker of them in that capacity or state wherein they are, he makes the rich man and the poor man, that is, he makes the one rich, and the other poor, he 〈◊〉 the maker of them both, and Solomon (I conceive) puts that in to show first, that poor men should not envy the rich man, why? for the Lord hath made him rich; why should thine Eye be Evil, because the Lord's Eye is good?  
And again, that the rich man should not despise the poor, or withdraw the bowels of his Compassion from them, the Lord could have made thee poor too if he had pleased, therefore be Compassionate towards them, for the Lord is the maker of you both. And this answers that objection commonly given by some, why, are not my goods my owne, may I not do with them as I please? I have not stolen them, I have wronged no man in the obtaining them; it is well when men can say thus, that they have done no wrong in getting riches: but this is no argument (how justly soever any man hath got his Estate) that he should keep it all to himself, and not give a portion to those that are in want. The rich man withholds what is due to the poor, when he withholds relief from them. It is true your Estate is your own, it is yours, no man can challenge or claim it from you; I, but God can claim it from you; you are possessors and masters of your Estate in reference unto men, but you are but Stewards and Servants of your Estate in reference unto God. Now a Steward's business (you know) is not only to receive and lay up the Estate of his Lord or Master, but 'tis his business also to pay or lay out according as he receives command or order from his Lord; thus it is in this Case; Rich men are but Stewards to the Lord in reference to all that they have; Therefore as they receive from him, and partake of the fullness of the Earth which is his (for the Earth is the Lords and the fullness thereof) so they must issue it according to his order and command: Now he hath left a standing order for all times, that the rich should distribute to the necessities of the poor and hungry. Rich men must not think themselves Stewards only to receive in, but also to pay out what their Lord calls for, and therefore as they would give a good account of their Stewardship at the great Audit day, let them take heed how they withhold bread from the hungry. I might show further, that the rich are not only obliged to give, or that it is their duty to give, but that they ought to give cheerfully and readily, not upon constraint (2 Cor. 9.7.) that they ought to give liberally and bountifully, no● with restraint, and that they ought to give sincerely, not thinking thereby either to merit at the hand of God, or to get the praise of men.  
Secondly, From the matter of this charge, Thou hast withholden bread from the hungry, we may observe, That Not to do good, or the omission of doing good to the poor, renders us culpable as well as the doing or Commission of that which is evil or injurious to them.  
Not to relieve the poor is a sin as well at to injure or oppress the poor, yea not to relieve hath injury and oppression in it. The reason of it is clear from the former point, because the poor have a right to so much of a rich man's estate as is a relief of their pressing necessities, to preserve them from perishing. And every man must acknowledge that to deny any man his right (by what title soever that right ariseth) is to oppress him. Nor is it enough to give them good words (which yet is more than some will give) unless we do them good. (Jam. 2.15, 16.) If a Brother or a Sister be naked, and destitute of daily food, and one of you say unto them departed in peace, be warmed and filled, yet notwithstanding ye give them not those things which are needful to the body, what doth it profit? Though you give them good words, yet if you give them no supply, what doth it profit? We may understand it two ways.  
First, What doth it profit the poor? Can they feed upon your good words? or will your good words  them? what doth it profit them if ye say be fed and be clothed, if you give them neither food nor raiment.  
Secondly, What profit is it to you who say so? will God take it well at your hands, that you have spoken kindly to the poor, when you did them no kindness? therefore withhold not thy hand, etc. And if it be so great a sin to withhold our bread from the hungry, what is it to take their bread from them? Eliphaz having thus taxed Job with neglect of the poor, he proceeds in the next verse to tax him with an undue and partial respect to the rich. As he was rigid to to them who had nothing, so he was indulgent to those who had enough, if not more then enough, before.   
Vers. 8. But as for the mighty man he had the Earth, and the honourable man dwelled in it. 
There is a twofold Interpretation of these words: Some understand them so, as if this mighty man here meant had been Job himself, and then the sense is thus rendered; All these evils were done by thee, and these good things not done, when thou wast a man in power, and so hadst not need to do any such evil, and hadst power enough in thy hand to do good. 
Infortitudine brachij tui possidebas terram et potentissimus obtinebas eam. Vulg.  The Vulgar translation reads it (according to this Exposition) personally of Job; In thy might thou didst possess the Earth, and being most powerful thou didst dwell in it. That is, thou wast a man in power, thou hadst all in thy hand, thou hadst water and bread enough when the poor wanted it, thou canst not say that thou wast necessitated to keep the pledge, or strip the naked, but thou in thy greatness and might didst oppress them; this interpretation (though I assent not to it) aggravates his sin exceedingly, for the more power any one hath in his hand, the greater is his sin, as in the Evil which he doth, so in the good which he doth not, or leaves undone; yea it may be said that we do evil more than they who do it, when we have power in our hand to hinder them from doing it, and do not.  
But secondly, take the words as they import the partiality of Job; The mighty man had the Earth; thou hast been over-kinde and favourable to him, how hard or churlish soever thou hast been to others.  The mighty man. 
The Hebrew is, The man of arm; and it is usual in Scripture to call a strong man, a mighty man, 
Vir brachij, est vir dignilate, opibus authoritate potens. Bold.  or a man in Authority, a man of arm. (Ezek. 22.6.) Behold the Princes of Israel Every one of them were in thee to their power to shed blood; The Hebrew is, they were to their arm; that is, as fare as they could reach forth their arm, or to the utmost of their power to shed blood, that is, to do mischief and wrong, to afflict and vex others even unto death, or the shedding of their blood. They who are evil know not how to bond themselves in doing evil; if they want not power, they seldom want will to do it more and more. Thus the Prophet reproves that perverse generation; Behold thou hast spoken and done evil as thou couldst (Jer. 3.5.) That is, to the utmost Extension of thy ability and opportunity. As those Princes shed blood to their arm, or as fare as they could reach out their power; So did this people; And as the power of man, so the power of God is Expressed by his arm (Job 40.9.) Hast thou an arm like God? Canst thou thunder like him? That is, hast thou power like God? (Esa. 30.30.) The Lord shall cause his glorious voice to be heard, and shall show the lighting down of his arm, with the Indignation of his anger, and with the flame of a devouring fire; The revenging power of God, like a bird of prey, hovers over the heads of wicked men, but at l●st it lights down, and (as the word rather signifies) rests upon them.  
Again, Some understand here by the arm of the wicked man, those who are his Instruments, those who serve him, or whom he uses to supplant or suppress others, and reach his own ends by; Such may well be called the arms of mighty men, the arms of the men of the Earth. Evil men have their seconds or Instruments to do evil. Upon this Consideration it was said anciently; 
An nescis longas regibus esse inanus?  Do not you know that Princes have long arms; the meaning is, they have Agents and Servants in the several parts of their Dominions, who are their hands or arms, both for protection of those who are peaceable, and to take revenge upon the rebellious. We commonly say of a Servant that is discreet and faithful, he is his Masters right hand. The mighty have many helpers, many arms and hands to carry on their designs, and to do their wills.  As for the mighty man, or the man of arms, he had the Earth. 
This stands in opposition to what was spoken before, the poor man could not get a drop of water, nor a crust of bread, but the mighty man he had the Earth; As if he had said; O Job, thou being in power didst pass away great possessions to the mighty, thou gavest both thy sentence and assistance, that they should have the Earth, but thou wouldst not help the poor so much as to a piece of bread, or a cup of water; The mighty man had the Earth; he speaks Indefinitely, as if all the Earth were his. Wicked men are called men of the Earth (Psal. 10.18.) To judge the fatherless, and the oppressed, that the men of the Earth may no more oppress.  
But it may be objected, Is not every man a man of the Earth? As Adam the first man was of the Earth, Earthy; so all men are of the Earth, Earthy; why then is it then said of a wicked man, that he is a man of the Earth, as if any man were of another Pedigree or extraction?  
I answer; A man of the Earth is put in opposition to a man of Heaven, to a man that hath his Estate, or hope, or portion in Heaven; the Saints have their Conversation in Heaven, and though they live upon the Earth, yet they are not men of the Earth; Carnal men are Earthly-minded, they mind the Earth, and that's both their hope and business; they are not only Earth in their Constitution, but Earth in their affections, therefore they are called men of the Earth; these men had much of the Earth in their possession, as well as they had all of it in their affections & desires. The mighty man he had the Earth.  
Observe hence; That Evil Magistrates in Power are more ready to favour great men, then to relieve poor men.  
Eliphaz knew that Job was a Magistrate, a man in Power, and he supposeth that under his government, the poor got no bread, but the mighty men had the Earth, they had favour to have and do what they lift. It is very Common with the men of the world to be very free to those that are of the world; they are like those Clouds which we may observe sometimes blown over the dry Land, and emptying themselves into the Sea. The mighty that had store before, have more, and the poor, who had nothing, have nothing at all; Men love to bestow kindnesses upon them only to whom they are like, or whom they love. A good man helps those that are good, and wicked men care for none but such as themselves. Wicked men are called Oakes (Zech. 11.2.) Howle ye fir trees for the Cedar is fallen, (that is, the great man is fallen) because all the mighty are spoilt; howl O ye Oaks of Bashan, for the forest of the vintage is come down. The Chaldee Paraphrase saith, Howle ye Governors of Provinces: And he calls these Governors, Oaks; first, because of their strength; and, secondly, because of their fruit. What fruit do Oakes bear? only acorns; and who are fed with acorns? only swine; Acorns are but hog meat; he gives the allusion thus; wicked men in power, bear fruit, but it is only for swine, that is, for wicked men, they bestow the tokens of their bounty, the overplus of their plenty, upon hogs and swine, that is, upon carnal and sensual men, 
Parietes vestites auro, homines veste nudatis? panem postulat homo, & equus tuus aurum sub dentibus mandit. Ambros.  they have nothing for the People of God, for those that are the true objects of charity; they make their horses fat, their dogs fat, none are lean but God's poor. Thus one of the Ancients reprehends those great ones of his time; Ye cloth the walls of your houses with gold, with Arras hang, and ye let the poor go naked; the poor ask bread, and ye give it them not; it may be your horse chewes a golden Bit, and the poor man hath not a Bit of Bread. The spirits of carnal men are carried out from that which is their duty, they care not how profuse and lavish they are to those who suits with their own hearts; the poor have nothing, while the mighty man hath the Earth. Thus Eliphaz reproved Job, though indeed it was otherwise with him, as appears in the defence which he afterwards made for himself against these gross insinuations. And as to this particular he answers (Chap. 29.17.) I broke the Jaws of the wicked, and plucked the spoil from between his teeth; he indeed pulled the earth from the mighty, or the mighty from the earth; though Eliphaz here said, The mighty had the earth, and The honourable man dwelled in it.  

Acceptus vel elevatus facie habitabat in ea. Hebr.  The Hebrew is, The man whose face is lifted up; which phrase is Interpreted two ways.  
First, Passively; Secondly, Actively. Passively thus, the man who is lifted up by others, that is, who is respected, who is reverenced according to his place or worth; 
Hebraei principem vocant Nasi quasi elevatum fancy & ab alijs acceptum.  All which agree with our rendering, the honourable man; And in the Hebrew, Princes and great ones are expressed by that word which signifies to lift up the face, because such are lifted up above others, and are much respected by others. So the word is used (Gen. 19.21.) See (saith the Angel to Lot) I have accepted thee; The Hebrew is, I have lifted up thy face, that is, I have respected and honoured thee by granting thy request.  
Secondly, It may be taken actively, The man that lifts up the face dwells in the Earth; What is it to lift up the face? 
Acceptor personarum habitabat in ea. Pagn.  it is to Accept Persons in Judgement, to accept him that hath the worst cause, and to reject him that hath the best cause for private ends. As if Eliphaz had said; He that respects persons, that is, who perverts justice, he hath the Earth; and so here seems to be a description of all sorts of wicked men flourishing in Jobs time and under his wing. Some oppress openly; the mighty man; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est habere respectum personarum sc: quod pauper sit aut dives aut nobilis aut honoratus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habitare sedere.  the man of arms comes by main force and obtains the earth, or the riches and fatness of the earth; Others oppress secretly and cunningly, they accept persons, and are biased in Judgement by their own interest and advantages; The man of this strain dwelled in it.  
The word notes two things. First, to continue, he dwelled there, thou lettest him abide, whereas if he had come into the Land thou shouldst quickly have rooted him out. Secondly, The word signifies not only to dwell but to sit, and to sit, in Scripture Language notes authority or dominion, he dwelled or sat in it, that is, he was the man in authority, he had the power, and the great places of government were entrusted in his hand. From both these observe; First, That evil Magistrates are apt to pervert Justice, in favour of those who are great in power.  
Favour should be showed according to the Justness of men's causes, and not according to the greatness of their persons. But usually the mighty men have the Earth, all goes on their side, and the honourable man dwells there, be sits safe & quiet, well and warm. This is so commonly seen, that 'tis become a Proverb, 
Potentis est turpa; pauper ubique jacet.  The mighty man hath the whole earth for his house to dwell in; the poor man lies every where, but seldom dwells any where. The wicked are said to have their portion in this life, they would have the Earth to themselves, and they shall have nothing but Earth. So the Prophet describes them (Esay 5.8.) Woe unto them that join house to house, that lay field to field, that there may be no place, that they may be placed alone in the midst of the Earth. Man is naturally a sociable Creature, and it may seem strange that he should desire to be alone in the midst of the Earth: Therefore by his desire to be alone, we must not understand a strict lonenes, or solitariness, as if rich men had a mind to live alone, so as to have none about them or with them, but the meaning is, they would have none in power but themselves, none in possession but themselves; they are unwilling that any should have an estate but themselves, they would have all others to be their underlings and tenants, their servants and villains to till their ground and gather in their revenues, they only would be Freeholders, all others must hold by their Copy, and do them homage. If the greatest man in the world were turned alone into the world, he would have but an ill being of it, therefore the meaning of the Prophet is, that they would be placed alone in the midst of the Earth to command and rule, all others must serve them. And they whose pride, ambition, or covetousness provokes them to dwell thus alone in the earth, shall find nothing, beyond this earth, but fire to dwell in.  
Secondly, Observe this; That for a Magistrate to favour men because of their greatness and power, is an utter departure from his duty.  
The poor man should have the Earth, that belongs to him, as well as the rich. The mean man's right to his little is as good, as the mighty man's to his great deal. Justice gives every man his own, without respect to the Owner.  
Thirdly, Consider the words as a charge brought against Job, he being a man in Authority, and in place.  
Then, Note; He that lets wicked men oppress or wrong others, when he is invested and entrusted with power to hinder them, betrayeth his trust, and looseth the ends of his investiture.  
The Lord chargeth Eli (1 Sam. 3.13.) because of the great Iniquity which his Sons committed; but it might be said, What was their sin to him? Yes; it lay in his power to hinder them; for Eli was the chief Magistrate in Israel, and therefore the Lord concluded; I will judge his house for ever, for the Iniquity which he knoweth, because his Sons made themselves vile, and he restrained them not; But did not Eli restrain them? there is a restraining:  
First, By way of Council and advice; and in this sense Eli did restrain them (Chap. 2.23, 24.) He said unto them, why do ye such things, for I hear of your evil deal with all the people; nay my Sons; for it is no good report that I hear, ye make the Lords people to transgress. Thus he put a moral stop in their way, showing the heinousness of their sin, and dehorting them from it; but Eli being a man in Power and Authority, might have gone another way to work with them, he might have punished them for their sin. And because he did not, here was Elies' sin; and this is suggested as Jobs sin, He was a man in Power, yet he winked at those violent ones, and let them carry all in the Earth, when as he might have mended the matter, by checking their insolences, & doing the poor right. This is charged on Thiatira in reference to the neglect of using their Church-power, (Revel. 2.20.) Notwithstanding I have a few things against thee, because thou sufferest that woman Jezabell, that Calls herself a Prophetess, to teach, and to seduce my Servants to commit fornication, etc. That Angel suffered her; how did he suffer her? he did not use that Power that Christ had Committed to the Church, to admonish, to reprove, to cast out, he did not stop that seducing Prophetess by a due Exercise of Spiritual Power, but suffered her to seduce uncontrol'd. The more Power we have to prevent or remove either Spiritual or civil Evils, the greater is our sin when it is not done: if Eliphaz had not supposed Job a Magistrate, he could not have laid this burden upon him, or have represented him in fault, because the mighty man had the Earth, and the honourable man dwelled in it, oppressing the weak, and vexing those of low degree.  
Eliphaz goes yet one step further in the prosecution of this charge, and Arraigns him for another Crime, and that a very great one; The mighty man had the Earth, the honourable man dwells in it; But   
Vers. 9 The widow thou hast sent empty away, and the arms of the fatherless have been broken. 
As if he had said; Thou didst fill the full with good things, but the hungry thou hast sent empty away; The honourable have been provided for, but they who were destitute of all friends, found no friendship at thy hands, unless the breaking of their own arms.  Thou hast sent widows away empty. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum dimittendi violentiam quandam affert, ut sit idem quod eijcere extrudere, expellere?  There is somewhat considerable in the nature of the word, which we render sent; for it implies a putting away with a kind of violence; thou hast cast them out, or bid them be packing; thou hast put them off with rigour and distaste. As if he had said, Thou hast not only let them go from thy house unreleeved, but thou hast reviled them and thrust them away because they asked relief. So we may expound it by that (Gen. 3.23, 24.) And the Lord God sent him (that is, Adam) forth, from the garden of Eden, to till the ground from whence he was taken. What this sending forth was, is expressed in the next verse, So he drove out the man. Such a sending away is here intended, thou hast sent widows away (as we speak) with a witness; thou hast chide or rated them out of thy presence. As it is said of Gallio (Acts 18.16, 17.) That he cared for none of those things, and he drove them from the Judgement-seate. Thus thou hast sent widows away.  

Complutenses  Further, In the Chaldee Language; the word signifies to stripe, or to pluck off the very skin. This is yet more tyrannical, Thou hast sent them away spoilt and stripped, or as it followeth in the Text, empty. Thou hast sent widows away etc. It was not the mighty man, nor the great ones of the earth, that he is charged to deal thus unkindly or rather cruelly with, but the widow; that heightens the sinfulness of his tyranny. This very word by which a widow is expressed in the Hebrew, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est colligare, ergo ligata dicitur per contrarium intellectum quia jam soluta viro. Significat etiam habere linguam colligatam, i. e. ●bmutescere aut mutum esse, quòd mortuo viro non valeat loqui & litigare, quamvis contra aequum & jus rapinam bonorum suorum patiatur. Rab: Mord.  as well as her condition, calls for help and pity. It comes from a root that signifies; either to bind, or to be silent; taking it, in the first signification, to bind, the widow may be so called for two reasons. First, because the widow is (as it were) bound about with afflictions, and sorrows, she hath many troubles about her, as so many bonds, from which she cannot free herself without running into many other troubles. Secondly, The widow is so called, by the rule of contrary speaking; bound, that is, not at all bound, but free or loosed from her husband. Thus the Apostle speaks (Rom. 7.1, 2, 3. 1 Cor. 7.39.) her marriage knot is undyed by death; If her husband be dead, she is loosed from the law of her husband, she is left to herself, and her own dispose alone. Take the word in the second fignification, to be silent; A widow is so called because she seldom hath that natural, and never hath that civil liberty or freedom of speech, which her husband had, and therefore she needs others to speak for her, or must speak her mind by others; herself being either unable, or disabled to speak in her own case, or to speak for herself. This being the widow's state, he hath the greater sin who deals unkindly with her. What? Thrust away the widow, whose heart is bound about, yea and thrust thorough with many sorrows; What? thrust away the widow, who is unable to manage her own cause, and defend herself in her right? yet this thou hast done. Thou hast sent widows away Empty.  
That is, without any help or comfort. 
A radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est effundere vel evacuare.  The word is used to signify the emptiness of a vessel (2 King. 4.4.) It is used also concerning the Dreamer; who thinks that he hath eaten, but when he awakes his soul, (that is, his stomach) is empty (Isai. 29.8.) So we may expound the word Racha (Mat. 5.22.) He that saith to his brother Racha; which some understand, not of a man that wants wit or honesty only, but wealth or plenty. And then to call a man Racha, 
Erat ergo contumeliosū verbum discere fratri Raka i. e. Vocare pauperculum & bonis omnibus exhaustum.  is to upbraid him both with poverty and simplicity. As if it should (in disgrace) be said to him; Thou poor snake, thou silly fellow, what dost thou talk, thou who hast so little wit, thou that art not worth a groat? In the Story of Jephtah (Judg. 11.3.) such a sort of men are spoken of as his aiders and assistants; Then Jephthah fled from his brethren, and there were gathered together vain men to Jeptah, and went out with him. Some translate, 
Heb: Vacui. non ut putat Vatablus, Otiosi sed, ut alij inopes & bonis exhausti.  poor men were gathered together, and went out with him. Vain men, are usually idle fellows, and vagabonds; and we may conceive his company or followers to have consisted of poor men rather than of vain men. And in that sense the word is used (Neh. 5.13.) Even thus be he shaken out and emptied; That is, impoverished and reduced to nothing. And thus also the low estate of Jesus Christ is expressed (Phil. 2.) He empted himself, namely, of his divine glory and splendour; that is, he showed not his Majesty whilst he was in the flesh, but covered and vailed it, and was in appearance as a poor empty man, having voluntarily made himself of no reputation, though he were Lord over all. Such was the emptiness, in which these widows were sent away by Job, as Eliphaz accuseth him. And this act may have a threefold interpretation. First, they were sent away empty; that is, not filled or relieved by thy charity; thou didst not open, either thy heart or thy hand to supply their necessities, or to make them up in what they wanted, and humbly desired.  
Secondly, Thou hast sent widows empty away; That is, thou hast given them no relief by thy Justice; some widows beg merely for our Alms, others bring their case and cause to the Magistrate or man in Authority, for help against their oppressing adversaries. In the 18th of Luke, the importunate widow, saith to the Judge, Relieve me against my Adversary; I beg not your charity, but your Justice; The widow is sent away empty, when her suit is not heard. We may understand Eliphaz either way, that when the widow sued for her right, she found no Justice; and when she came for an alms, she found no charity.  
Thirdly, We may interpret it yet higher; Thou hast sent widows away empty; That is, widows came to thee full or in a good condition, but thou hast emptied them by oppression, and taken away what they had. Covetous Magistrates care not how or of whom they get it, so they can get it; They empty the widow's purse, yea widows houses to fill their own. Christ reproved the Pharisees for this (Mat. 23.14.) Woe unto you Scribes and Pharisees, for ye devour widows houses; ye eat them out of house and home, 
Tradunt se ad tuendum majoribus, deditias se divitum faciunt. Illud grave est, quod hac lege tueri pauperes videntur ut spoliant; hac lege defendunt miseros ut miseriores faciant defendendo. Salvian. Lib. 5 to de provide.  either by living upon them, or by taking away their live. We may understand Eliphaz in this sense also; Thou hast sent widows away empty; that is, widows came to thee for protection, and thou didst promise it, but then to make thy own market upon them and serve thyself, thou hast oppressed them, they came to thee to do them right, and thou hast undone them by unrighteousness. It is ill enough to deny widow's charity, it is worse to deny them Justice, but it is worst of all to undo them by unjustice; yet those two Horseleeches, pride and covetousness will not forbear to draw from the widow. Some rich men undertake the widow's cause, only to enrich themselves by the spoils of the widow; and for this reason they promise help to those who are in misery, that they may make them more miserable, in stead of helping them, Thou hast sent widows away empty. Thus Job was supposed to have dealt with widows.  
See next how Eliphaz chargeth him for his deal with the fatherless.  And the Arms of the fatherless have been broken. 
These two desolate names are often found alone, 
Duo ista nomina in quantum, despectui humano in tantum miserecordiae divinae exposita. Tertull. l. 1. ad uxor. c. 8. Per viduam & pupillum omne genus miserorum hominum significatur. Pined.  but oftener as one in Scripture; the widow who is disjoined from her husband, and the fatherless, who are bereft of their parents, are commonly joined together. And these two names are taken in Scripture, either strictly, or more largely; strictly to signify only such persons as have either l●st their husbands or parents; Largely, and so the widow and fatherless, signify any that are in distress, or need our charity: Because the widow and the fatherless stand often in need of charity, therefore these names in Scripture, signify any that need our charity. While the Prophet saith (Hos. 14.3.) With thee the fatherless findeth mercy; We are not to straighten his sense only to Orphans, but to any that are in distress; he that is a father may be called fatherless, and the child that hath a father may be called fatherless, when extremely needing the help either of God or man. And so the word widow must be understood (Rev. 18.7.) where Babylon boasteth, I sit as a Queen, and am no widow; that is, I am neither friendless nor helpless; or as the next words seem to expound it; I shall see no sorrow; which is usually the widow's portion. Thus in the Text by the widow and the fatherless, we must understand not only those who are formally so, but all in affliction, who are equivalently so.  The arms of the fatherless have been broken. 
In the former part of the verse, he saith; Thou hast sent the widow away empty; charging the sin personally upon Job; here he only saith; The arms of the fatherless have been broken; As if he did not place the fault directly upon him; yet some translate it so; Thou hast broken the arms of the fatherless; making it Jobs act; However our rendering lays fault enough upon him, and leaves him in particular without excuse, while it speaks only in general; The arms of the fatherless have been broken. For it is as if he had said; thou hast permitted their arms to be broken; And if he should object; what if the arms of the fatherless have been broken? what is that to me? Yes; you being in place and power, and having strength in your own hands to preserve the fatherless, if the arms of the fatherless have been broken, the sin must lie at your door: Every man is guilty of all the evil, which he hath power and a call to hinder, and doth not hinder.  The arms of the fatherless. 
Arms may be taken either properly, or figuratively; The arm properly is a noble and most useful Limb of the body, we are not to understand it so here, as if he had broken the natural arms of their bodies; A man's arm is broken when his power is broken, though his skin be not so much as touched. So then,  

Per brachia robur divitiae, facultates quae Orphano pro brachijs & manibus esse possunt, intelliguntur.  By the arms of the fatherless, we are to understand whatsoever is the strength, or makes for the defence of the fatherless. The arm (as was touched in the former verse) is put for strength, because the arm hath much strength and activity in it for the defence and use of the whole body. The estate, the friends, the kindred, all the means, helps, and aids which are subservient to the good and protection of the fatherless, are by a figure called the Arms of the fatherless; These arms, saith Eliphaz, Have been broken.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confringere contundere.  The word notes an utter breaking, a breaking to pieces; To break, as a thing is broken in a Mortar with a pestle. This breaking may be also considered two ways; 
1 Non subveniendo. 2 Detinendo substantiam ipsis a parentibus relictam.  either as done by a positive act, or by a negative act; that is, by withholding that help which might preserve them from breaking. The arms of the fatherless are broken by denying them protection as well as by exercising oppression upon them. Thus we see what a bill of indictment is here drawn up against J●b, how he is charged with crimes, which are not only against the light of Scripture, but even against the very light of nature, even with those crimes which his hand was fare from, and his heart further from, with those crimes which he did not only forbear to practice, but which his soul did abhor.  
Hence observe; That the most innocent persons, are often charged with the foulest and sinfullest crimes.  
Job was so clear in his own conscience from this accusation, that he not only professeth openly that he never did, but imprecates a like vengeance upon himself if ever he had done it (Chap. 31.21.) If I have lift up my hands against the fatherless, when I saw my help in the gate, (that is, when by reason of my great power and authority in the place of judgement I could easily enough have done it, no man daring to oppose or hinder me, but all rather being ready to countenance and assist me in it, if (I say) when I had these advantages over the fatherless, I did ever break their arms) then let mine arm fall from my shoulder blade, and mine arm be broken from the bone; As if he had said, if I have done this thing, let a divine and visible retaliation point me out for the man, let all the world see and read my sin in my punishment, and my injustice against man in the most discernible judgements of God upon myself. Thus free and innocent was Job, and yet thus accused. And indeed if to accuse were enough, there is no man in the world could be innocent or free. Who is there of so unspotted a conversation, that may not be spotted with accusation? who while his conscience is pure, may not have much dirt cast in his face?  
Secondly, Eliphaz accuses Job of all this, not because he knew it to be so, but because he thought it was so. Whence note (which hath formerly been touched at) That to charge any man upon surmise with things that we cannot prove, is a high breach not only of charity but of justice.  
The Lord reproves Jobs three friends in the last Chapter of this Book, because they had not spoken of him the thing that was right; and as they had not spoken the thing that was right of God, so not of Job. They pitched upon no reason why they condemned him so much, but only because he endured so much. They concluded him a man of sin, because he was a man of sorrow. The Apostle gives us the true genius of charity (1 Cor. 13.3, 4.) Charity believeth all things; not that charity is so credulous as to take up every thing for truth which is scattered by any common and ungrounded report; that's not commendation in any man, much less is it the commendation of a godly man; therefore when the Apostle saith, Charity believeth all things, the meaning is, Charity interprets every thing in the best sense which it will bear; and makes the fairest construction which every man's case and condition will admit. And again at the 5th verse; Charity thinks no evil; that is, it thinks no evil of others; As a godly man will not maintain evil thoughts, or suffer them to lodge within him, in reference to any sin which himself is tempted to commit. So a charitable man, will not maintain or jodge evil thoughts of others, in reference to any sin which he can only suppose that they have committed. Again, as charity thinks no evil, that is, it doth not plot evil against others; so thinks no evil, by a rash surmising it of others. Thus, charity believes all's well, and thinks no evil. How uncharitable then are they, yea, how unjust who believe all's ill, where they know of none, and think the worst of them in whom they never saw any thing, but what was good? It is not enough for a man to say he doth not judge his brother maliciously, he ought not to judge him ignorantly. Though to speak or judge ill of another, because we wish him ill, be the greater sin, yet barely to speak or judge ill of another, by whom we know no ill, is very sinful: And then 'tis most sinful, when we do it not only as not knowing any evil they have done, but because we know, hear, or see the evils which they suffer. 'Tis dangerous as well as improper to make the hardest and harshest deal of God with any man, the ground of our hard and harsh thoughts of him.  
Thirdly, Consider who they were whom Job is supposed to have oppressed; they were not the great ones, not the mighty men of the earth, but the fatherless, and the widow.  
Whence note; That the poor are usually the subject of oppression.  
The greater fish in the sea of this world devour and live upon the lesser; The strong should support the weak, and they who are upper-most should uphold those who are under them. But because the weak and the underlings may most easily be oppressed, therefore they are most usually oppressed. As Covetousness is cruel, so 'tis cowardly, and dares not meddle with its match. God in reference to spirituals, filleth the hungry with good things, and the rich he sendeth empty away, (Luk. 1.53.) Ungodly men, in reference to temporals, would send the rich away empty, if they could, but they are so fare from filling the hungry with good things, that they take away all the good things they can from the hungry, they care not if they starve the hungry, if they make the poor poorer, and take all from them who have but little.  
Fourthly, Job having been a Magistrate, and so (by his place) a Minister of Justice, is strongly pressed with the doing of injustice.  
Whence note; First, That they who have power, may easily, though not always justly, be suspected for the abuse of it.  
To have a power in our hands whereby we may do good, is a temptation to do evil. 'Tis hard to keep power within its bounds, and to rule that, by which others are ruled. The Prophet (Isa. 1.10.) calls the rulers of Zion, rulers of Sodom, because they ruled like them, or rather worse than they, eating up the people, under their charge, rather than feeding them, and vexing those whom they undertook to govern, and to be a Shield unto against the vexations of others.  
Secondly, Note; That as oppression is a sin in any man, so it is most sinful in those who have power in their hands to relieve the oppressed.  
Such act not only contrary to a common rule, but contrary to their special duty; by how much we have the more obligation not to do a thing, by so much we sin the more if we do it.  
Thirdly, Note; That as it is very sinful in Magistrates to wrong any man, so it is most sinful to wrong them, or to deny them right, who have most need of it, the widow, and the fatherless.  
Magistrates are called Gods; And God who hath honoured them by putting his name upon them, expects that they should honour him, by imitating or acting like unto him. What a Magistrate doth he should do like God, he should do it so that every one may be convinced that God is in him and with him of a truth. As God takes care of the widow, and of the fatherless, so should he. God is known by this Title; A father of the fatherless, and a Judge of the widow, is God in his holy habitation (Psal. 68.5.) That is, in Heaven; for that's the habitation of his holiness, and of his glory, there he dwells, Judging for the widow, and the fatherless; And as that is the special business (as it were) of God in Heaven, so they who are Gods on earth, aught to make it their special business to judge for the widow and the fatherless. Hence we find the widow and the fatherless commended by name to the care of the Magistrate; The fatherless have no natural parents living, or none near of kin remaining to maintain and defend them, therefore the Magistrate, who is (pater patriae) the common father of his Country, should be their Foster-Father. They who want power are the charge, & should be the special care of those in power. Thus they are commanded (Psa. 82.3, 4.) Defend the poor & fatherless, do justice to the afflicted & needy, deliver the poor and needy: rid them out of the hand of the wicked. Here's their work; and the neglect of this work (how busy so ever Magistrates are about other work) is often complained of aloud in Scripture, as a crying sin, as a sin that ruins Nations, and draws down public Judgements upon a people. (Isaiah 1.17.) Cease to do evil, learn to do well, seek Judgement, relieve the oppressed, Judge the fatherless, plead for the widow: And at the 23 verse; They judge not the fatherless, neither doth the Cause of the widow come unto them. Again (Jer. 5.28.) They judge not the Cause of the fatherless. It is a sin not to judge any man's Cause, not to judge the Cause of the richest, of the greatest; yet it is more sinful not to judge the Cause of the widow and the fatherless. And when he saith; They judge not the Cause, etc. the meaning is, they judge not the Cause of the fatherless impartially and righteously. And indeed, he that doth not judge righteously, doth not judge at all; and when the Prophet saith, They judge not the Cause of the fatherless, it is as if he had said; Among all the Causes that lie unjudged, this is the Cause, that God takes most notice of, and is most displeased with the neglect of it, even when the Cause of the fatherless is not pleaded, or judged. All are forward enough to plead the Cause of the rich; but when the Client is poor, and appears (in forma pauperis) his cause seld me finds any but a poor and formal pleading. We read (Acts 6.1.) That there was a great murmuring of the Grecians against the Hebrew●s, because their widows were neglected in the daily Administration. Church-Officers (in their capacity) as well as State-Officers (in theirs) ought to have a careful eye upon widows that are in want. And the Apostle James (Cham 1.27.) sums up (as it were) all Religion into this one duty; Pure religion and undefiled before God, and the Father is this, to visit the fatherless and the widow; Not as if this were indeed all religion, or the all of religion: but as when the Spirit in Scripture, hath to do with profane persons, or mere moral honest men, who place all religion in civil righteousness and works of charity, than he calls them to first Table duties, or to the sincere worship of God, so when the Spirit is speaking to those who place all their religion in worship, or in first Table duties, neglecting the duties of charity and righteousness, than we find all religion placed in second Table work, in giving every man his due, in compassion to the poor, in helping the helpless, in feeding the hungry, in clothing the naked, in comforting the sorrowful, and by name the fatherless and the widow. This is pure religion to visit the fatherless and the widow; That is, this is the practical part, or the true practice of religion, without which all religion is vain; Therefore when the Apostle had said (v 21.) Receive with meekness the engrafted word: Lest any man should stay there, and think he had done enough when he had been a bearer, he adds, Be doers of the word; That is, look to the practical part of religion, be diligent in the duties of love to men, as well as in those of the worship of God.  
Take these two inferences from the whole verse.  
First, Seeing God taketh so much care of the widow and the fatherless, Let the widow, let the fatherless trust in God. They who receive peculiar promises from God, should put forth suitable acts of faith towards God. Faith cannot work without a word, and where it hath a word it ought to work. We have both put together in the present case (Jer. 49.11.) Leave thy fatherless children I will preserve them alive, and let the widows trust in me: As if God had said, if none will take care of them, I will, I will take care of them, I will be a father of the fatherless, a husband to the widow, leave that care to me. Therefore let the widow and fatherless trust in God; A word from God is a better & a bigger portion, than all the wealth of this world.  
Secondly, Seeing the Lord is so jealous over them, and so ready to take their part against all their adversaries, this should provoke them to be full of zeal for God; God stands up for their protection, therefore they should stand up for God their protector and patron. How careful should they be to please him, who is so watchful to preserve them? Special promises call for special obedience, as well as for special faith; The more God engageth himself to do for us, the more should we engage ourselves (in his strength) to do for him; None have more reason to be rich in faith and love to God, than the poor and fatherless.  
Thus fare we have examined the Indictment, or Charge which Eliphaz brought against Job; now see, what he infers upon it, here is thy sin, and there's thy punishment.    
JOB, CHAP. 22. Vers. 10, 11. 
Therefore snares are round about thee, and sudden fear troubleth thee;  
Or darkness, that thou canst not see, and abundance of waters cover thee.  

THese two verses have variety of expressions, but the intendment of all is one and the same, Snares and fears, and darkness, and abundance of waters, signify all manner of evils; All these are upon thee, because thou hast sent widows away empty, and hast suffered the Arms of the fatherless to be broken; because thou hast done these things, therefore Snares are round about thee.  
Some render the Original Text to another sense, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non significat illationem aut convenientiam consoquentis ad antecedens sed convenientiam aptitudinemque antecedentis ad consequens. Coc:  not as bearing an effect of the former words, not as if he had been punished with these evils for those sins, but as if these evils had caused him to sin; and so the words are expounded, as a kind of scorn; as if Eliphaz had said, When thou didst those things, no doubt snares, or fears, or darkness, or waters came upon thee, thou was forced by suffering these evils, to do all this evil, wast thou not? was it not because thou wast pressed with snares and fears and darkness and waters, that thou didst oppress the widow and the fatherless? All which Questions are reducible to these plain Negations. Thou wast not pressed with any of these perplexities upon thyself, to oppress the poor; there was no snare, no nor any fear near thee, darkness did not hinder thy sight, nor did the waters of affliction cover thee; Thou hast not been thrust upon sin by these temptations, nor constrained by the moral violence of any incumbent necessity, but hast done it freely: to sin even in this manner and at this height, hath not been thy refuge, but thy choice; Thou hast not acted these iniquities by any instigation either from persons or providences, but upon thine own election. This is a fair sense and a mighty reproof; seeing (as was lately noted) every evil we do is by so much the worse, by how much we have had the less provocation, or solicitation to do it.  
But I rather take the words as we render them to express the sad effects and fruits of his sin; As if Eliphaz had said; Because thou hast taken a Pledge of thy brother for nought, etc. because thou hast sent widows away empty, and the arms of the fatherless have been broken, therefore snares are round about thee, etc. The words may have a threefold Allusion.  
First, To the besiedging of a City, snares are round about thee, 
Hostile aliquid & obsidionale significat.  thou art now hemmed in on every side with-troubles; as Christ threatens Jerusalem; Thine enemies shall cast a trench about thee, etc. A trench is but a great snare to catch men, as men catch birds and vermin in snares. Or  
Secondly, The Allusion may be to Imprisonment, thou art compassed with strong walls, and shut in with gates, thou art shackled with iron snares.  
Thirdly, The words may allude to hunting and fowling, in such disports nets and snares are set to take the intended game. Snares are often spoken of in Scripture, to intimate or set forth the afflictions and sorrows that entrap and hold the sons of men. So that to say, Snares are round about thee, is no more but thus, troubles are round about thee; and these snares are sometimes set by the hand of man, sometimes by the immediate hand of God. Good things are often made a snare to the undoing of evil men, and evil things are often made a snare to the troubling, though not to the undoing of good men. But I shall not prosecute this allusion, having spoken of it at the 18th Chap: v. 6, 7, 8. where Job complains that God had taken him in his snare; as also in the 19th Chapter at the 5th verse.  And sudden fear troubleth thee. 
We may understand this fear; first, for the passion of fear, or for fear within: Secondly, for the occasion of fear, which is fear without. Sudden fear troubleth thee, that is, the appearance or apprehension of some terrible thing causeth thee to fear. 
Passio pro objecto & materia suni in omni idiomate familiar. Sanct.  Fear is often put in Scripture for the thing feared, for the object of fear, or for that which causeth fear. Thus also hope is put for the thing hoped for, and vision for the thing seen, or the object of the vision.  
Thirdly, Some expound fear in the Text, for that special fear which riseth from guilt, or for terror of conscience. Sudden fear troubleth thee; That is, thy conscience flies in thy face and affrights thee; thy fear flows not from any outward troubles that threaten thee, or from wants that afflict thee, but from those wickednesses which have been committed by thee; thy conscience vexeth and tormenteth thee, not only with fear, but with sudden fear; fear rusheth upon thee unexpectedly, violently, like an armed man. Sudden fear troubleth thee. Taking fear in all or any one of these interpretations.  
Note.  Sudden fear surpriseth securest sinners. 
When they shall say peace and quietness, than sorrow and anguish come upon them as pain upon a woman in travel, and they shall not escape. The Prophet in vision (Zech. 5.1.) Saw a flying roll; That flying roll was the Curse; And it was called a flying roll, to note the speedy and sudden coming of those judgements that were written in it; They came not only upon the spur, but upon the wing. They came flying; Flying is a swift motion, and that motion is applied to judgement, when once God giveth it a Commission to come. Hence also (Deut. 32.41.) the sword is called a lightning sword, or a sword that hath lightning in it; If I (saith the Lord) whet my glittering (or lightning) sword. The sword of the Lord is as Lightning; it hath burning and swiftness in it; divine vengeance cometh as Lightning. It is called also the overflowing scourge (Isa. 28.15.) 'Tis a scourge because the lashes of it cause much smar● and pain, and 'tis an overflowing scourge, to note the suddenness of it; The scourge comes in like a mighty flood.  
Again, This suddenness of fear, or of things feared, may have reference unto the security of wicked men, who though they have often heard of dangers, and judgements have been threatened upon them, yet they always come suddenly upon them, because they never prepare for them. To such as are unprepared, evils are always sudden, how often soever they have been warned of them. As to him that is prepared, death is never sudden, though he die (as we vulgarly phrase it) a sudden death. So he that is unprepared for death, dyeth suddenly, though he die that which we commonly call a lingering death. Thus death and judgement shall come suddenly upon all ungodly men. It shall be (saith Christ, Matth. 24.37.) as in the days of Noah, they were eating and drinking, they were marrying, and giving in marriage, till the day that Noah entered into the Ark, and knew not till the flood came, and took them all away. But did they not know of the flood, till the flood came; assuredly they did, for Noah foretold them of and preached the coming of the flood, a hundred and twenty years before it came. (Gen. 6.3.) My spirit shall not always strive (I will not always be contending) yet his days shall be an hundred and twenty years; That is, he shall have an hundred and twenty year's warning, all that time the old world had warning of the flould, and Noah preached upon that Text all that time; yet the flood came upon them (saith the Text) and they knew it not; that is, they regarded not what Noah said; they took no thought neither to prevent the flood, nor to prepare for it. The Author to the Hebrews tells us, that Noah by faith being warned of God of things not seen as yet, moved with fear, prepared an Ark to the saving of his house, by which he condemned the world (that is, the then world, of unbelief and hardness of heart) and became heir of the righteousness which is by faith (Heb. 11.7.) He had a holy fear in him, and a faith also; a faith that the thing should be done, and a fear of God who threatened to do that thing. Thus by faith being moved with fear, he prepared an Ark for the safety of himself and of his household. Why did not the rest also make preparation? they did not believe, nor did they fear. Christ rebuked hi●. Disciples in the storm at Sea (Matth. 8.) with, why are ye fearful, O ye of little faith; The old world might have been rebuked, with, why are ye fearless, even because ye are of little, or rather of no faith at all. Unless dangers threatened be believed, they are never feared, and unless they be both believed and feared, they are never avoided. Whensoever the Lord of such servants shall come, he cometh in a day, when they look not for him, and in an hour that they are not ware of (Matth. 24.50.) that is, he cometh suddenly. What can come more suddenly upon any man, then that which he looked not for, nor was at all ware of. Thus he shall come to cut them asunder, and to appoint them their portion with hypocrites; There shall be weeping and gnashing of teeth. Sudden fear troubleth thee;   
Vers. 11. Or darkness, that thou canst not see, and abundance of waters cover thee. 
Some render this verse by way of interrogation; 
Aut autu solus tenebras non videres & tanta scelera impunè ferres?  Shalt thou not see darkness? and shall not the abundance of waters cover thee? shalt thou only not see darkness, and pass unpunished for such monstrous wickednesses? As if he had said; thou seemest to wonder, that darkness is upon thee, thou makest strange of it, that floods or abundance of waters cover thee. But hast thou not deserved and called forth these Judgements, by many sinful provocations?  
Others render this Text, not as a Question, but as a direct Assertion; Thou thoughtest, that thou shouldest, or thou hadst a conceit, that thou shouldest never see darkness, nor any trouble coming upon thee, thy heart was lift up in hope of Impunty; thou didst persuade thyself, that God had as high an opinion of thee, as thou hadst of thyself, or thou hast flattered thyself in thy sinful way, and thou thoughtest that God would have flattered thee also.  
But I shall rather (as we) connect it with the former verse, carrying on the same intention; Or darkness, that thou canst not see.  
Darkness may be taken, either properly, or improperly; darkness properly taken is that of the air by the withdrawing of the Sun; This is not here intended. Darkness improperly taken is that of our state; and it is twofold. First, Internal, which is indeed ignorance, or the darkness of the mind; As if he had said, Darkness veils the eye of thy understanding, that thou canst not see, either the hand of God upon thee for thy sins, or those thy sins which have caused God to lay his heavy hand upon thee. Thy understanding is darkened, that thou canst not see; This intellectual or internal darkness is twofold.  
First, Natural or inbred, every man hath naturally so much darkness in him, that as he cannot see the truths that are in the word of God, so he cannot see the intendment of the works of God.  
Secondly, Judiciary, or inflicted (Isa. 6.9.) Go and tell this people, 
Stupidus esplanè nisi tua scelera harum tuarum calamitatum aquae more inundantium & obruentium causam esse vides. Merc:  hear ye indeed, but understand not: and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes. What were these eyes and ears that were to be made heavy and shut? Surely, they are to be understood, not of Organical, but of intellectual ears and eyes. But who was to shut these eyes? A holy Prophet. And how was he to shut them? By prophesying or speaking to them in the Name of the Lord. The proper work of the Word is to open the eyes, and enlighten the mind. But when a people have long shut their own eyes against, or only dallied with (that transcendent mercy) the light, than God (which is the severest judgement) shuts their eyes, and darkens them with light. Of this Judiciary darkness, some interpret the present Text, as if Eliphaz had said; there is a worse plague upon thee, than all those spoken of, even blindness and confusion of mind, so that thou canst neither see what brought thee into them, nor how to find thy way out, but art as a man under water, or in the dark, amuzed in these thy afflictions, not knowing what to do, or which way to turn thyself.  
Secondly, Darkness taken improperly is Externall, so a state of sorrow and affliction, is a state of darkness. As before snares, so here darkness, notes any troublesome condition, or the trouble of any man's condition. And when to darkness, this is added, Darkness, that thou canst not see, it may import the greatest degree of darkness, even darkness in perfection, or as the Scripture speaks, thick darkness, yea, outer darkness. There is a darkness in which we may see, a darkness which hath some kind of light in it, but when darkness is so thick that we cannot see, that is, that we cannot see any thing in it, (as we commonly say of extreme darkness, 'tis so dark, that a man cannot see his hand) then 'tis perfect darkness. Light is not (properly) seen, but 'tis the medium or means by which we see; much less is darkness seen, it being properly that which intercepts and hinders sight; yet 'tis rare to meet with darkness which hath not some mixture or tinctures of light, or with such darkness as in which nothing at all can be seen: yet such was this metaphorical darkness, with which he supposed Job was muffled up. I have more than once in other passages of this Book, met with and explained this term, showing how and why afflictions and troubles are expressed by it, and therefore I shall not now stay upon it. Only here take notice, 
Gentiles idem sentire gustiebant dum, non eosdem in prosperis, quos in adversis adibant deos. In prosperis quidem solen, Jovem opulentum Minervam, Mercurium, Apollinem, hos omnes quasi lucis & secundarum rerum largitores: at in adversis tellurem, Neptunum & alios malorum depulsores, nocte multum potentes, quasi tenebrarum ipsi domini essent. Bold.  That the old Heathens had such conceptions of darkness; And therefore being in a prosperous state they had recourse to the Sun, to Jupiter, Minerva, Mercury, their Idol-Deities, as the dispensers of light and comfort; but being under sufferings and sorrows, they made their applications to the Earth, to Neptune, and others, whom they vainly believed, were Rulers of the Night and Lords of darkness, as if these could command and chase away all evils from them. Scripture Language is full of such Descriptions about men in sorrow. Darkness, that thou canst not see; And abundance of waters cover thee.  

* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quamvis multitudinem aut inundationem significat cum celeretate quadam & strepitu.  The word rendered abundance, signifies a company or troop of waters, which meet and march together, even as horses prepared for battle, and ready to give the charge. So the word is translated (2 Kings 9.17.) A Watchman from the Tower said, I see a company. And that was Jehu with his troops, who came marching furiously with the revenge of God in his hand upon the house of Ahab. And so Ezek. 26.10. By reason of the abundance of their horses, their dust shall cover thee; thy walls shall shake at the noise of the Horsemen, and of the Wheels, and of the Chariots. Read the same use of the word (Isa. 60.6.) The multitude (some read the inundation) of Camels shall cover thee; They shall come in such abundance, that they shall come like a flood, and shall be as the gathering of many waters. Troops of Horses and Camels rush together as many waters; And waters rush and throng together, even as many horses. Thus, here abundance, or an Army of waters come in upon thee and cover thee. Waters in Scripture frequently signify afflictions, (Isa. 43.2.) When thou passest thorough the waters (that is, thorough great afflictions) I will be with thee. (Psal. 18.16.) He drew me out of many waters; That is, out of many afflictions. (Psal. 66.12.) We went through fire and water, but thou broughtest us forth into a wealthy place. Fire and water, note all sorts of afflictions, hot and cold, moist and dry. And some conceive that water in a metaphorical sense is so often used in Scripture to signify affliction; because water in a proper sense did once afflict the whole world. As the general Judgement upon the world at the last day shall be by fire, so the first general Judgement upon the world, was by water; it was a flood of waters, by which the Lord destroyed the old world. Likewise Pharaoh and his Host of Egyptians (which was the second most Eminent Judgement, that ever was in the world) were overwhelmed by the waters of the red Sea. Thus Moses sang (Exo. 15.4, 5.) Pharaohs Chariot & his host hath he cast into the Sea, his chosen Captains also are drowned in the red Sea; The depths have covered them, they sank into the bottom as a stone. And again, (v. 10.) The Sea covered them, they sank as Led in the mighty waters. Water being the Element and the Instrument, which God hath so often used in his angry dispensations towards sinful men, it may emphatically express any dispensation of his anger. Yet if we consider the very nature of the thing itself, it carrieth significancy enough to be the Emblem of saddest and soarest affliction.  
First, There is in water a swallowing power; as water is easily swallowed, so it swallows all up. Man cannot subsist in it when it is most peaceable, and he can hardly escape out of it when 'tis enraged. Sorrow and affliction are swallowers also; unless mercy appear and moderate them, they drown and overthrow all. The Apostle useth that expression when he adviseth the Corinthians (2 Ep: 2.7.) To forgive and comfort the incestuous person, whom, according to his advice, they had formerly Excommunicated or cast out from fellowship in the Church; Lest (saith he) such a one should be swallowed up with overmuch sorrow. Sorrow of any sort, even sorrow for sin may possibly have an excess, or an over-muchnes in it; and when ever it hath so (beyond the end for which it serves, for sorrow is not of any worth in itself, but as it serves to a spiritual end, When (I say) sorrow hath such an excess, then) not only the comforts, but the gifts and usefulness of the person sorrowing, are in danger to be swallowed up by it.  
Secondly, Water doth not only swallow up, but enter in; while it covereth the body, it fills the bowels. Thus affliction like water, fills within as well as covers without. David complains that his afflictions did so (Psal. 69.1.) Save me O God, for the waters are come in unto my soul. Not only have these waters swelled over me, but they are soaked into me. Inward or soule-afflictions, as well as outward, and bodily afflictions, are set forth by waters. (Psal. 109.18.) As he clothed himself with cursing, like as with his garment, so let it come into his bowels (or within him) like water, and like oil into his bones. Liquids' penetrate, so do afflictions.  
Thirdly, As the water is not man's proper Element, he lives and breathe in the air, not in the water; So affliction is not our proper Element, though it be due to our sin, yet it is not proper to our nature. Man was not made to live in affliction, as the fish was made to live in the water; and therefore as it is said; The Lord doth not willingly afflict nor grieve the Children of men, (Lam. 3.33.) 'Tis (as it were) besides the nature of God, when he afflicts the children of men. So it is said (Heb. 12.11.) No chastning for the present seemeth to be joyous, but grievous. Man is out of his Element when he is under chastenings. He was made at first to live in the light of God's countenance, in the smiles and embraces of divine love. As man is out of his way when he sins, so he is off from his end when he suffers; He was not designed for the overwhelming choking waters of sorrow and judgement, but for the sweet refreshing air of joy and mercy. It often proves a mercy in the event to be covered with these waters; To be covered with them, that we may be washed by them is a mercy, but only to be covered with them, especially (as Eliphaz here saith Job was) to be deeply covered with them, is a deep and soar affliction. Abundance of waters cover thee.  
Hence note; That as God hath treasures of mercy, and abounds in goodness, so he hath treasures of affliction, and abundance of wrath.  
As God hath abundance of waters sealed up in the Clouds, as in a treasury, and he can unlock his treasury and let them out whensoever he pleaseth, either to refresh or overflow the Earth; so he hath abundance of afflictions, and he can let them forth, as out of a treasury, when he pleaseth. And as we read (Ezek. 47.) that the waters of the Sanctuary, those holy waters were of several degrees; first, to the Ankles, secondly, to the knees, then to the Loins, and then a river that could not be passed over, abundance of waters. Thus also the bitter waters, the waters of affliction are of several degrees: some waters of afflictions are but Ancle-deepe, they only make us a little wetshod, there are other waters up to the knees; and others to the Loins, and others we may rightly call abundance of waters, a Sea of waters; I am come into deep waters (saith David, Psal. 69.2.) or into depth of waters, where the floods overflow me; And having said (Psal. 42.6.) O my God, my soul is cast down within me; He adds in the next words (v. 7.) Deep calleth unto deep at the noise of thy water-spouts: All thy waves and thy billows are gone over me. Where, by deep to deep, by waterspouts, by waves and billows, he elegantly sets forth his distress, in allusion to a Ship at Sea in a vehement storm and stress of weather; when the same wave upon whose back the vessel rides out of one deep, plungeth it down into another; Thus the afflicted are tossed and overwhelmed in a Sea of trouble, till they are at their wit's end, if not at their faith's end.  
Take two or three Deductions from all these words laid together. We see, by how many metaphors, the sorrows of this life are set forth, even by snares, and fears, and darkness, and waters.  
Hence note; First, That as God hath abundance of afflictions in his power, so he hath variety of ways and means to afflict the sons of men; either for the punishment of their sin, or for the trial of their graces.  
If one will not do it another shall; if the snare will not, fear shall, if fear will not, darkness shall; and if darkness will not, the waters shall, and if waters of one height will not do it, he will have waters deep enough to do it; abundance of waters shall do it; he hath variety of ways to deal both with sinners and with Saints  
Secondly, Consider the inference which Eliphaz makes, Therefore snares etc. are upon thee; That Is, because thou hast done wickedly in not relieving and in oppressing the poor, therefore snares have entangled thee. This (though false in Jobs particular case, yet) is a truth in General. And it teacheth us, That, There is an unavoidable sequel between sin and sorrow. Look upon sin in its own nature, and so the sequel is unavoidable, sin is big with sorrow; as affliction burdens the sinner, so sin is burdened with affliction. Sin hath all sorts of affliction in its bowels; and we may say of all the evils that afflict us, they are our sins. Sin is formally the transgression of the Law, and sin is virtually the punishment of transgressors. Many (I grant) are afflicted for trial of their graces (as hath been showed before) but grace had never been thus tried if man had not sinned. Sin is the remote cause of all afflictions, and it is the next or immediate procuring cause of most afflictions. Would any man avoid the snare, let him fear to sin; would he avoid fear, let him fear to do evil; would he keep out of darkness, and not be covered with abundance of waters, let him take heed he drink not iniquity like water, let him have no fellowship with the unfruitful works of darkness. God tells the sinner plainly what portion he is to expect; Say woe to the wicked, it shall be ill with him; for the reward of his hands shall be given him, (Isa. 3.11.) We may as well hope to avoid burning when we run into the fire, or dirtying when we run into the mire, as to escape smarting when we run into sin.  
Yet more distinctly, we may consider all those evils comprehended under those words in the Text, Snares, darkness, etc. either in reference to wicked men, or to the Saints. Snares and darkness upon the wicked, are the issues of divine wrath. While these sad dispensations are sent out and meet with Saints, they are the issues of divine love. For though a godly man may provoke God to anger, and find by many evidences that God (as to his actings) is angry with him, yet as to his person he always loves him. And therefore (as a wicked man's Table is made his snare, so) he is assured that his snare shall be made to him a Table, that his darkness shall work light, his evils good to him. He is also assured that the Lord will deliver him out of these snares, and cut the coards of the wicked. (Psal. 129.4.) That he will deliver him from fear, from darkness, and bring him up out of the abundance of waters which cover him, as David speaks (Psal. 32.6.) For this (that is, because thou art so gracious) shall every one that is godly prey unto thee in a time when thou mayst be found (The Hebrew is, in a finding time, which according to our translation, notes the season when God may be found, as the Prophet speaks (Isa. 55.6.) Yet it may be well expounded for the time when trouble finds, that is, takes hold of the godly man. And so the word is used (Psal. 116.3.) The pains of hell got hold of me (we put in the Margin) found me. In which sense the word is used also, Psal. 21.8. Thine hand shall find out, (that is, take hold of, and apprehend) all thine enemies, thy right hand shall find out those that hate thee. Now in this finding time, either when God may be found, or when trouble finds a godly man, he (setting himself to pray) hath this promise, surely in the floods of great waters, they (that is, the floods of great waters, by which are meant, great dangers) shall not come nigh him, (that is, the Godly man) to hurt or drown him. Sometimes prayer keeps the flood off, and always prayer delivers the Godly man out of the flood. Wicked men have no mind to come nigh God with their hearts (and so some interpret the latter part of this verse in the Psalm) nor will God admit them nigh unto himself, in the floods of great waters. And the floods of great waters shall not (which is the scope of our reading) come nigh the Godly man for his hurt, when he draws nigh to God in prayer with his heart.  
Thus we have seen the sins of Job drawn out into a Charge, and the Judgement of Eliphaz upon it, what the event, the sequel, or Issue of those sins, was snares and fears, and waters and darkness.  
There is yet one thing further, that I shall here take notice of from the constant course of Jobs friends in dealing with him. We see that still they charge him with sin, and still insist upon it, that all his afflictions & miseries were the fruits of his sin. Job (as hath appeared in opening several passages of this Book) hath as often disproved their inference, and denied that his sufferings were caused by his sin, at least not by any such way of sinning, as they charged him with. Labouring also much to inform them that God hath many other reasons why he afflicts his people, and that God might take liberty to afflict him, though he were no such kind of creature as they rendered him; yet notwithstanding all he could say, either to purge himself or better conform them, they persevered in the same opinion, both concerning his person, and the cause of his afflictions.  
Whence Note; It is hard to convince those who are under a mistake, whether about persons, or doctrines.  
Error is as binding upon the conscience, and as strongly embraced by the affections, as truth is; For it binds and is embraced, not in the name of an error, but in the name of truth. And men are therefore wedded to, and in love with their own conceptions, because (how monstrous and hard-favoured soever in themselves, yet) nothing is more beautiful in their eye then they. No man (faith the Apostle) ever hated his own flesh, but loved and cherished it. The flesh of our minds (such are all false principles and positions) is more loved and cherished by us, than the flesh of our bodies. Besides, when men have once taken up an opinion, they think it a dishonour to lay it down again. 'Tis rare to find a man that will yield up his Judgement, though it be a misguided one, or acknowledge that he is in an error, though he gins to take some knowledge, or at least some suspicion of it. A light intimation or only the Appearance of a probability will amount to a proof against either persons or doctrines which we like not; but the clearest demonstrations will hardly raise a Jealousy against what we like. Let Job say what he will in his own case, he cannot be believed by his friends, and his friends will say again what once they had said, though it had been more than once before fully answered. The present age hath given us sad experiences of this thing. For, as many have been unstable and tossed to and fro with every wind of (false) doctrine, so others have been stubborn and unmoved from their errors, though the strongest winds of truth have breathed, yea blown hard upon them. And those prejudices which have (with so much severity) been taken up by brethren against brethren; how do they remain, in many minds, as mountains, unmoved to this very day?  
I know not which is worse, unsetlednes in the truth, and an easiness to let it go, or tenaciousness in an error, and a hardness to let it go. Nor do I well know which is worse, a readiness to take up hard thoughts of our brethren, or an unreadines to lay them down. Were the laws of love to man, and zeal for God observed, these extremes would always be avoided. Pure zeal for God would fix us in the truth, and make us more easy to be brought off from our most applauded errors. True love to man, would cause us to examine every ground of suspicion against a brother twice, before we do indeed suspect him once; And it would cause us to rejoice in any appearance of his innocence, whereby we might discharge our own Spirits of all suspicions concerning him. Our love (as the Apostle prays, Phil. 1.9.) ought to abound in knowledge and in all Judgement. That is, we ought to love Judiciously as well as affectionately or sincerely. So that, true love will not overlook the faults of another, nor will it approve against light. Yet true love is ready to entertain any light offered, that grounds of suspicion may be removed, and we restored to a right understanding of our brethren.    
JOB, CHAP. 22. Vers. 12, 13, 14. 
Is not God in the height of heaven? and beholds the height of the Stars how high they are.  
And thou sayest, How doth God know? can he judge through the dark cloud?  
Thick clouds are a covering to him, that he seethe not, and he walketh in the circuit of heaven.  
IN the former part of this Chapter, we have found Eliphaz charging Job with those heinous crimes, injustice and uncharitableness towards man; in these three verses he proceeds to charge him with a higher crime, even irreligiousness and impiety against God; as if (at least) Job doubted, if not denied the providence of God about what is done here below, or affirmed that he neither rewarded the righteous according to their good, nor punisheth the wicked according to the evil which they have done. That's the scope of this context, in which we may observe.  
First, A twofold truth held forth.  
Secondly, A wrong suggestion of two errors, as arising from those truths.  
Thirdly, An endeavour to prove and make good, what he had wrongfully suggested.  
The two truths are contained in the 12th verse; first, God is in the height of heaven; secondly, The Stars are very high; these are clear truths; from these Eliphaz makes a wrong suggestion, as if Job upon those grounds of Gods being in the height of heaven, etc. had pleased himself with this conceit, that God could not (at such a distance) take notice of what passeth among, or is acted by men in this inferior world.  
(Ver. 13.) And thou sayest, how doth God know? can he judge through the dark cloud? As if he had said, God being in the height of heaven, cannot know, much less judge concerning the state of things here below; Why what should hinder? He tells us what in the 14th verse, where (which was the third thing) he endeavours to prove his suggestion; Thick clouds are a covering to him that he seethe not, that's the first proof: and then we have a second, in the latter end of that verse, God hath other things to do then to mind what is done here, he hath higher businesses and employments then to look upon us who are creeping upon molehills, and engaged about a heap of earth; for, he walketh in the circuit of heaven; that is, there lieth his great work, he hath enough in a nobler Sphere to employ himself in; and therefore surely, thou thinkest, that God takes no care at all, or not such special care about the affairs and ways of men. This is the sum and scope of these three verses. They are a new charge of impiety upon Job, as shutting up or restraining the providence of God to the things of heaven alone; and we see how Eliphaz frames arguments and proofs of the point for Job, which (as will appear afterwards) never came into his heart.  
Now though Eliphaz misapplyed all this to Job, yet herein he fully characters & clearly paints out the spirit of carnal men, for such secure themselves in their evil ways upon this presumption, that God takes no notice of them, or that he hath something else to do then to trouble himself with what they are doing.  
Ver. 12. Is not God in the height of heaven? 

Nun deus sublimior est coelo? Pagni: Nun deus coelum alium tenet? Tygur: Nun deus in sublimitate coelorum? Mont: Deus sublimitas coelorum. Hebr:  There are divers readings of these words; first, thus; Is not God higher than the heavens? A second thus; Doth not God possess the high heaven? The Original may strictly be rendered; God the height of heaven; that is, God is above all heavens: we render well; God is in the height or sublimity of heaven.  
This Question; Is not God in the height of heaven? is taken three ways.  
First, Some read it as an Exhortation given by Eliphaz to Job, to draw off the motion of his thoughts, & most of all the settled bent of his heart from those inferior things, his losses & troubles, his sorrows, pains, and sicknesses; he would divert his mind from these worldly sorrows, and raise it up to heavenly enjoyments, Is not God in heaven? As if he had said, Why standest thou poring upon things below? Why dwellest thou so much upon thy dunghill, and thy present poverty, God is in the height of heaven, consider him there. This is both a safe and a very spiritual way to ease our minds of all the troubles and sorrows which we meet with in this world; could we but ascend in Spirit to the height where God is, could we by an eye of faith look to him, live upon him, and in him, all burdens would be light, and pressures easy to us.  
Secondly, This question may be taken as a plain assertion or affirmation, and it is of the same value & signification with this, God is in the height of heaven, there he is, and from thence he beholds all the children of men, their ways and works.  
Thirdly, Is not God in the height of heaven? May be understood not as the question of Eliphaz, and so his affirmation, but as the question of Job, and so his supposition. As if Eliphaz apprehended Job thus speaking in his heart; 
Anon deus est (inquis) in altitudine coeli? Jun.  Is not God (sayest thou) in the height of heaven? or, dost not thou, O Job, say thus; God is in the height of heaven; I grant that he is there, but I deny that he is there in thy sense, or according to thy opinion. He is not concluded, or shut up there, he is not so in the height of heaven, but that he mindeth what is done upon the earth, yea in the very depths of hell. As if he had said; Thy thoughts and conceptions of God are too straight and narrow; Thou speakest much below God, while thou sayest he is in the height of heaven. While thou confinest God to heaven, thou makest him like thyself on earth.  
From these words in the two former Expositions, Observe; That the height of heaven, or heaven above, is the place of God's special residence.  
Heaven is my throne (saith the Lord, Isa. 66.1.) the throne is the seat of a Prince, there he declares his power, and his state; his glory shines from his throne. A Prince looks like a common man when he is abroad in the world, but when upon his throne, than the rays of Majesty break forth, and he appears as he is. Thus the holy Prophet begs a gracious look of the Lord from heaven (Isa. 63.15.) Look down from heaven, the habitation of thy holiness, and of thy glory. Heaven is called the habitation of God's holiness, and of his glory, because his holiness and glory shine forth more in heaven, then upon the earth; little of the holiness of God is discovered to us here, though so much of it breaks forth here as causeth the heart of carnal men to quarrel with it continually. Nor are any able with these eyes, or rather with these hearts to bear the glory of God, or endure his holiness. When but some extraordinary glimpses of these appeared to Esayah, he cried out, Woe is me, I am undone (or cut off) because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips, for mine eyes have seen the King, the Lord of H●sts, (Isa. 6.5.) As God is of purer eyes then to behold iniquity, so man is of impurer eyes then to behold the glory and holiness of God in clear manifestations of it, and therefore heaven is the seat, the habitation of his holiness, and of his glory. Hence we may take two further inferences.  
First, That our hearts, and our eyes should be lifted upwards; the whole currunt of Scripture speaks of God as above in heaven. And that's the reason why the Apostle (Col. 3.1.) exhorts, Sett you affections on things above, and not on things here below; And as on things above, so most of all upon God who is above. 
Sursum corda.  The old word was, Lift up your hearts; and David saith in prayer, (Psal. 25.1.) I lift up my soul to thee. And again, (Psal. 123.1.) Unto thee lift I up mine eyes, O thou that dwellest in the heavens. Yea our Lord Jesus Christ himself when he prayed (Joh. 17.1.) Lift up his eyes to heaven, and said, Father the hour is come, glorify thy Son, etc. The eye lift up to heaven is a sign of the heart lift up to heaven, and that corporeal visible action, serves to fix our most spiritual affections upon the invisible God. 'Tis indeed an easy thing to lift the eyes up to heaven, but it is very hard, yea impossible, without a divine assistance to lift up the heart to heaven; the heart of a profane worldling mudds so much in the earth, that he seldom lifts up so much as his eyes to heaven; and how much or how often soever a hypocrite lifts up his eyes to heaven, yet still his heart muds in the earth. The eye looks upward naturally, but if ever the heart look upward, 'tis a work of Grace.  
Secondly, Then serve the Lord with reverence and holy fear, in in all your addresses to him, and appearings before him. We reverence those who are on high on earth, and shall we not reverence him who is higher than the highest? him who is in the height of heaven? While Christ bids us say, Our Father which art in heaven, he teacheth us, as to pray with confidence, because God is our father, so to pray with reverence, because he is a father in heaven, (Matth. 6.9.) The Preacher (Eccl. 5.2.) makes this an argument why we should be taken up in high thoughts of God, why we should speak in a reverential manner both of him, and to him; Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God. He puts (as it were) a double bridle upon man in his drawing near to God; first, upon his mouth, Let not thy mouth be rash; and secondly, upon his heart (for the heart will talk at random as well as the mouth, yea the heart will talk more at random then the mouth can; and there is praying with the heart alone as well as with the heart and mouth together, therefore saith he) Let not thy heart be hasty to utter any thing before God; Why? for God is in heaven, and thou art upon the earth, therefore let thy words be few. Here are indeed two arguments to enforce this composure of spirit; first, the highness and Greatness of God; secondly, the lownes and vileness of man. Consider God is above, and thou art below, not only in regard of place, but of state and dignity, of power and majesty. The being of God in heaven, notes not only a power of sovereignty to command us, but a power of ability both to punish and to provide for us, to punish our rashness, and to supply all our wants wherewith we acquaint him, and humbly mention before him; therefore Be not rash with thy mouth, and let not thy heart be hasty, etc. The same Solomon in the same book, allegorically describing the declined decrepit condition of man, saith of the old man, that he is afraid of that which is high (Eccl. 12.5.) Young men will be clambering and ascending, but old men are afraid of that which is high, they dare not go up a high steep place, lest their strength or breath should fail, or lest their brain should turn, and they through giddiness tumble down. Old men love to keep upon level or even ground, and are afraid of that which is high. Surely both young and old, have reason to be afraid of him that is high, to have reverential thoughts of God, who is in the high● of heaven, higher than the heavens. The distance of man from God, as God is in heaven and man on earth, is great, and the dissimilitude of man to God, as God is holy and man corrupt, is fare greater; either of these Considerations single is enough, but both these laid together, is abundantly enough to keep the heart in an humble selfe-abasing frame before the Lord.  
2ly, Taking these words, Is not God in the height of heaven? As the supposed speech of Job, thou sayest God is in the height of heaven; that is, confined to heaven, so, that he looks no further, but thou art deceived, God is not locked up in heaven, he looks to all things here on earth. As the earth is the Lords, and the fullness of it, as to right & propriety, so the earth is the Lords with all the fullness of it, as to care and providence. Though there be a distinctnes in the manner or manifestation of his being in heaven and on earth; yet he is as truly and as much on earth as he is in heaven.  
Hence note; God is omnipresent, or every where.  
Though we are to adore and worship God as in heaven, yet we must not shut up God in heaven; as he is in heaven, so he is upon the earth also, he is with us, yea he is in us, he is in all places, not circumscribed by any, nor limited to any place. God is present in all places, and fills all places with his presence, only he doth not declare his presence alike in all places. The Lord appears where and as he pleaseth, but he cannot be otherwise or otherwhere then he is, and that is every where. While the Psalmist queryed, Whether shall I go from thy presence? He was so fare from imagining that any such place could be found, that in the very next words he concludeth God to be every where, by an enumeration of all places, (Psal. 139.7, 8.) If I ascend up to heaven, thou art there; if I make my bed in Hell, behold thou are there. (Hell standeth in utmost opposition to heaven, as heaven in Scripture-language is the highest, so hell is the lowest place; now saith David, If I make my bed in hell, thou art there) If I take the wings of the morning, and dwell in the utmost parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me; That is, there I shall find● thee efficaciously present with me. The Lord having said (Isa. 66.1.) Heaven is my throne, presently adds, and the earth is my footstool; So the earth is called, because its situation in nature is below the heavens, his throne is there, his footstool is here. (Jer. 23.23, 24.) Am I a God at hand, saith the Lord, and not afar off? Can any hid himself in secret places, that I shall not see him, saith the Lord? do not I fill heaven and earth, saith the Lord? All these expostulating questions, are resolved into this one position. God is every where; And though some read the first, not as a Question, but as an Assertion, Thus; I am a God at hand, and not a God afar off, yet the sense is the same; God therein affirming, that he is ever near us, and never afar off from us wheresoever we are. Though God be in those places which are furthest off from us, as well as in those that are near at hand, yet God himself is never afar off from us, but always at hand. When Solomon had set up the Temple, (1 King. 8.27.) He was sure of the presence of God in it; and therefore did not speak doubtingly, but admiringly, when he asked, But, will God indeed dwell on earth? (that is, will God manifest himself gloriously on the earth?) behold the heaven, and heaven of heavens cannot contain thee, how much less this house that I have builded? Solomon knew that heaven could not contain, that is, limit God, much less could the house which he had builded. Yet the Lord made the Temple another heaven to himself, it was as his second heaven, there the Lord had a kind of glorious residence, beyond what he had in any other part of the world; Now the Assemblies and Congregations of the Saints are in a special manner the dwelling place of God, and his second heaven; He dwells so much in the Churches that he seems not to dwell at all in any part of the world beside (2 Cor. 6.16, 17.) I will dwell in them, and walk in them. Wherefore come out from among them, and be ye separate saith the Lord, and touch not the unclean thing, and I will receive you. God who is in all the world, dwells only in and with his people. They who separate from whatsoever is unholy, have him nearest them who is altogether Holy. To conclude this point, we may make use of that distinction of the Schools to clear the difference how a corporal substance, and a spiritual, as as also how a spiritual created and uncreated substance, may be said to be in a place. All bodies are in place circumscriptively, spiritual substances created, Angels and souls of men are in place definitively: We cannot draw a line about an Angel, as about the body of a man, yet the Angel is so in this place, as not in another: but God who is a spirit, and uncreated, is in place repletively, that is, he filleth all places where he is, but is not limited by any place where he is, He is (as some have not unfitly spoken) a Sphere whose centre is every where, and whose circumference is not where. This is a mystery which indeed we are not able to comprehend by reason, but we must take it down by faith. The Lord is in the height of heaven, yet so there, as he is not shut up there.  
But if any shall yet query, How is the Lord every where? how is he in heaven, and in earth? is it so as the Sun may be said to be every where? the Sun is seated in heaven, yet is by way of communication on earth, the Sun by light, heat, or influence is all the world over, in some degree or other, yet the Sun moves only in his Orb. Or is God so every where as a Sovereign Prince, who though in person he reside here or there, yet in power and Authority he is every where within his own Dominion? I answer, No; These allusions are fare below this truth. God is every where, not only as the Sun by light, heat, and influence, not only as a Prince, by his power and Authority, but (as we speak) in person, and in his Essence. Further, the Lords presence in all places is not as that of the air, which is more every where then the Sun; the air is every where filling all places, and so encompassing all bodies, as if it made them all but one Great body; yet that part of the air that is in one place is not in another, for the air is divisible. 
Divina essentia est tota intra omnia & tota extra omnia, nusquam inclusa aut exclusa omnia contineus', a nullo contenta, nec propterea immistu rebus aut rerum sordibus inquinata. August: Epist. 55. ad Dared:  But we must not take up any such apprehensions of God, for as he is every where, so he is wholly every where; God cannot be divided or parted as the air is & may. The Divine Essence (as one of the Ancients hath expressed this astonishing mystery) is whole within all things, and whole without all things, no where included, no where excluded, containing all things, contained of nothing, yet not at all mingled with the nature of these things, nor defiled with their pollutions. That which the Philosopher speaks of the soul of man, (That it is all in the whole body, and whole in every part of the body) comes nearest this mystery. Some quarrel at that expression about the soul, yet there is a truth in it. The soul is indivisible, much more God, wheresoever he is, he is all and altogether; he is every where, and every where all. So he is in the height of heaven, and so he is on earth below.  
But if God be every where, why doth Christ teach us to pray, Our father which art in heaven, (Mat. 6.13.) And when the Heathen made that scoffing demand, Where is now their God? Why did David Answer, Our God is in heaven, (Psal. 115.2, 3.) To these and all other Texts of like import, we may answer; heaven is not there spoken of as bounding the presence of God, but as guiding the faith and hope of man. In the morning (saith David, Psal. 5.3.) will I direct my prayer unto thee, and will look up. When the eye hath no sight of any help on earth, than faith may have the clearest visions of it in heaven. And while God appears so little in any Gracious dispensation for his people on earth, that the enemy gins to scoff, Where is now your God? Then his people have recourse by faith to heaven, where the Lord not only is, but is glorious in his appearings. From whence as he seethe how it is with us, so he seems to have a kind of advantage to relieve us.  
But as some Scriptures seem to confine God to heaven, so other Scriptures seem to deny that he is every where on earth. Thus Moses said to the people of Israel (Numb. 14.42.) Go not up for the Lord is not among you. And again (Deut. 7.21.) Thou shalt not be affrighted at them, for the Lord thy God is among you; with some the Lord is, with others the Lord is not; and he is with the same persons at one time, not at another; How then can it be said, that the Lord is every where present? I answer, when Moses saith (and many other Texts which speak in the same form) that God was sometimes with his people, and sometimes not; we are not to understand it at all of a local presence, or absence, but of a favourable presence or absence. Thus God is with some persons, and not with others; thus he is sometime present with, sometime absent from the same person. It was this favourable presence for which Moses did so earnestly entreat the Lord (Exod. 33.15.) If thy presence go not with us, carry us no further; That is, unless thou please to be with us, to prosper our way, and protect us in it, let us stay where we are. This presence of God is a high favour indeed, and God is thus present but in few places (comparatively) of the whole earth.  
Once more, those Scriptures may seem to imply that God is so in heaven, that he is not also upon the earth, which speak of his coming down from heaven to earth, (Gen. 11.5.) And the Lord came down to see the City and the Tower which the Children of men builded. Whence some may infer, if he came down to see the City, than he was not there before, and if so, than he is not universally present in all places. Again, (Gen. 18.20, 21.) And the Lord said, because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now, and see whether they have done altogether according to the cry of it which is come unto me, and if not, I will know. This passage yields the same difficulty and objection; To both which we may add that of David (Psal. 14.2.) The Lord looked down from heaven upon the children of men, to see if there were any that did understand; He doth not say, God was among the children of men here below, but being in heaven (as a man standing upon a high place or Tower) he looked down.  
I answer, These Texts speak of God after the manner of men, or they speak thus, not to teach us, how God knows what is done on earth, but to confirm, and assure us that the Lord doth clearly and certainly know whatsoever is done by or among men on earth, even as clearly & certainly as a man knoweth any thing by his view upon the place. God knoweth all things presently, without searching, though never so secret, and all things certainly without enquiring, though never so doubtful. God neither ascends, nor descends; He doth not come down by any motion, but he comes down to our apprehension. He shows us after our way, that he knoweth, because we cannot conceive his way of knowledge. If I would assure another man that I certainly know such a thing, I tell him, I came from the place, I saw it, or I beheld it with my own eyes; now that's all that is intended, when 'tis said, The Lord came down from heaven to behold, and see the Tower of Babel, and the condition of Sodom; Or it is, to admonish all Magistrates and Judges, that they pass no sentence of punishment either upon places or persons, upon bare hearsay and reports, but that they first inform themselves fully of the matter of fact, as Job professed his course was in all legal proceed (Chap. 29.16.) The cause which I knew not I searched out. Thus we see notwithstanding all these appearances from Texts of Scripture to the contrary, That this Scripture-truth standeth firm, The Lord is so in the height of heaven, that he is every where also here upon the earth.  
From which take these two Deductions.  First, Seeing the Lord is every where present, we should be every where holy. 
For where soever he is, he is the holy Lord; That was the charge which God gave to Abraham; Walk before me, and be upright; As if he had said, Wheresoever thou walkest, walk as having me present with thee, and be upright in my presence. I (saith David, a type of Christ, Psal. 16.8.) have set the Lord always before me, he is at my right hand, I shall not be moved. He that by fa●th eyes God continually as his protector in trouble, shall not be moved with any evil that he suffers, and he that eyes God by faith as his pattern in holiness, shall not be moved from doing that which is good. This thought, The Lord is at our right hand, keeps us from turning either to the right hand or to the left. It is said of Enoch, that he walked with God, (Gen. 5.22.) and though the History of his life be very short, yet 'tis said of him a second time (ver. 24.) That he walked with God. He walked so much with God, that he walked as God, he did not walk (which kind of walking the Apostle reproves, 1 Cor. 3.3.) as men. He walked so little, like the world, that his stay was little in the world. He was not (saith the Text) for God took him. He took him from the world to himself, or (as the Author to the Hebrews reports it) he was translated that he should not see death, for he received this testimony that he pleased God.  
Secondly, It followeth; if God be every where present, That the godly are never out of the reach of God to help them, and that the wicked are never out of the reach of God to punish them.  
(Isa. 43.2.) When thou passest through the waters I will be with thee, and when thou walkest through the fire, thou shalt not be burnt. The presence of God is the protection of Saints in the evil which they suffer; and they who do evil cannot be hid from his punishing presence. There is no running from God. It is said of Jonah (Chap. 1.3.) That he fled from the presence of God. Whether fled he? The Text saith he fled to Sea, but did not God find him there? He fled from the commanding presence of God, but he fell into the angry presence of God. We have a large description in the 9th of Amos, how carnal men hope to shift out of the hand of God. I (saith the Lord) will slay the last of them with the sword, though they dig to hell, thence shall my hand take them. We read what wise counsel the servants of the King of Benhadad gave him after he had been defeated by the King of Israel (1 King. 20.23, 24, 25.) Their Gods are Gods of the hills, therefore they were stronger than we, but let us fight against them in the plains, and surely we shall be stronger than they. Make thee an Army like the Army that thou hast lost, horse for horse, and Chariot for Chariot, and we will fight against them in the plain, and surely we shall be stronger than they, and he harkened to their voice and did so. Why did they desire to fight them upon the plain? they thought God was a God of the hills and not of the valleys, but (ver. 28.) A man of God said to the King of Israel, thus saith the Lord, because the Assyrians have said, the Lord is God of the hills and not of the valleys, therefore will I deliver this great multitude into thy hand. As if he had said, however you deserve not in the least, that I should own you, or assist your cause, yet that I may confute the blasphemous and derogatory principles of these Syrians, I will give you a second victory against them, even in the valleys, where they suppose they have you at an advantage, and shall deal with you beyond the extent of my power and Territory. Though God had no cause to respect the honour of the Israelites, yet he could not forget the honour of his own name, which was obscured by those superstitious Syrians. The most received Doctrine & Divinity of the Heathens confined their Gods to certain places, some to this City, & some to that, some to the hills, & some to the plains, some to the Sea, others to the Land. 'Tis said that the same night in which Alexander the Great (of whose Conquests Daniel Prophesied) was borne, that the Temple of Diana at Ephesus was burnt to the ground. And the Heathens gave this as the reason of it, because Diana was absent from her Temple, being gone to assist at the birth of Alexander; implying that their Goddess was so in one place as she could not attend what was done elsewhere. Such were the gross conceits which they had of their Gods, and they imagined the God of Israel to be such a one as their own. The veriest Idolater in the world presumes his God as good as any is. But Jehova the living God hath taught us to say, Who is a God like unto thee? and our experiences have sealed to it, that there is none like the God of Jesurun, who rideth on the heavens for thy help, and in his excellency on the skies (Deut. 33.26.) And we have learned to comfort ourselves in all places and straits, in this assurance that he is the God of the hills as well as of the valleys, of the Sea, as well as the dry Land, and that he is as truly present in the lowest depths as in the highest heavens. Is not God in the height of heaven?  And behold the height of the Stars how high they are. 
The Hebrew is, Behold the head of the Stars; The head of a man is the highest part of him, and the head of any thing is the top of it. Behold the head or height of the Stars how high they are; Stars are high, but God is higher; many creatures are high, but God is high above all creatures. The creature is strong, but God is stronger, the creature is wise, but God is wiser, the creature is glorious, but God is infinitely more glorious; The glory, wisdom, strength, and highest height of the creature, is but a glimpse of what God is. The Stars are high. I shall not enter into an Astronomical Discourse about the Stars, or the height of Stars. I shall not meddle with a jacob's staff, to take the elevation of the Stars, no need of such Discourse here, all that is intended by Eliphaz, is a proof that God is infinitely exalted in his highness and majesty above the Stars.  Behold the height of the Stars how high they are. 
This word behold in Scripture is often applied to things of wonder; To say, behold, is not a calling for the bare act of the eye to see the height of the Stars, but it calls for a work of the mind, duly to consider of, and to wonder at their height. Some creatures, especially the heavenly, are not only useful, but wonderful; and 'tis as hard to understand them, as it is comfortable to enjoy them. The Hebrew word for Heaven cometh from a root which signifies to amaze and astonish; And indeed there are natural wonders and mysteries enough in the heavens to astonish any considering man. And the true reason why we are no more astonished at them, or do no more admire them, is because we do so little consider them. We often see or look upon the Stars, but we seldom behold them. And therefore David saith (Psal. 8.3.) When I consider the heavens, the work of thy fingers, the Moon and the Stars which thou hast ordained; what is man that thou art mindful of him? As the beholding and consideration of our own works will make us ashamed, because they appear so bad, so the consideration and beholding of the works of God will make us astonished, because they appear both so good and great. Behold (saith the Apostle, 1 Joh. 3.1.) what manner of Love the father hath bestowed upon us, that we should be called the Sons of God; even this transcendent Love of God in our Adoption is passed by as a small matter by those who will not take the pains (or rather the pleasure) and leisure to behold and consider the manner of it. No marvel if the power of God in making the highest Stars be passed by as a low thing, by those who do not behold, that is, diligently consider them.  Behold the height of the Stars how high they are. 
We are called to consider this.  
Hence note; That it is our duty to contemplate the excellency of the creature.  
God hath not only given us the book of the Scripture, but of the creature, and we must attend to the reading of this as well as of that, even to the reading of every lease and line of it. There are four great leaves of this book. First, the heavens; secondly, the earth; thirdly, the Sea; fourthly, the air. These are the four great leaves of this book of the creature; in every one of which we should labour to be expert Scholars, and spell out the name and mind of God in them. For though (as I said before) beholding notes wondering, yet we must not behold them to wonder at them, like children; but we must behold them to learn somewhat from them, or to be instructed by them as men.  Behold the Stars. 
First, In their number; As God said to Abraham (Gen. 15. 5.) Look now towards Heaven, and tell the Stars if thou be able to number them; and he said unto him, so shall thy seed be. 'Tis matter of wonder that God should make so many of those eminent Lights, that he should set up so many flaming torches in heaven for man to see his way, and work by on earth. That God who hath spread this Canopy over our heads, should also embroider it with such a multitude of Golden spangles, which render it as much our delight, as it is our duty, to behold them.  
Secondly, Behold the Stars in their order, they move by rule, they keep their ranks, none of them go out of their place, or forsake their station. They who are skilled in the motion of the Stars, know where to have them a hundred year hence. In the 5th of Judges, it is said, The Stars in their courses fought against Sissera.  
Thirdly, We should consider the Stars in their magnitude, what vast bodies they are; Some of them are bigger than the whole body of the earth (as Philosophy teacheth us) though, to appearance not bigger than the blaze of a Candle, nor broader than the palm of a hand.  
Fourthly, Consider also the difference of the Stars in their greatness, and magnitude, they are all great, but not all of a greatness, not all of one size. Astronomers divide the Stars into six magnitudes. We should likewise observe, and wonder at their light, which is their glory: the light of the Stars is the glory of the Stars, and so the more light any Star hath, the more glory it hath. Thus one Star differeth from another Star in glory (1 Cor. 15.41.) But I shall not stay upon these things, having insisted somewhat largely upon them at the 9th Chapter, v. 9 Whether I refer the Reader. Only note here that as the Stars of heaven are of several degrees; God hath not levelled them, either in light or magnitude: so he hath diversely distributed the light of parts, and gifts, of understanding, and knowledge, of estate and power, to and among the children of men here on earth. 'Tis good for all, that all are not alike; The universe could not be either so beautiful, or so orderly, if every particular had the same beauty, or were of the same order. And he that cannot be content to have less, and to be lesser than another, is altogether unfit, not only to be as great, or to have as much as another, but to be or have any thing at all. Nor is any man more fit to be more than he is, than he that can rejoice while another is more than he.  
Secondly, Note; The creature leads us to God.  
That's the tendency and scope of all that is here asserted. Eliphaz calls not Job to the meditation, or contemplation of the Stars to leave him there. Some study the heavens much, but their lives are earthly; they study the Stars, yet there is nothing but dirt in their hearts, and the reason is, because they study the Stars, for the Stars sake, and not for God's sake, and make the Stars their end, not their way, or as Stars, to lead them to God. This is the reason why many Astronomers and Philosophers, who busy their heads and minds much in speculation about the nature of the heavenly bodies, know not at all what it is to have their conversations in heaven, or to mind the things that are above. We should so behold the glory of the Stars, as from thence to infer, that God is much more glorious, yea, that, these things which were made glorious, have no glory in comparison of that Glory which made them. Plato taught his Scholars to say; The earth is beautiful, the heavens are more beautiful, but God who made the earth, and the heavens, is more beautiful then both. The visible creature shows the invisible God (Psal. 19.1, 2.) The heavens declare the glory of God, and the firmament showeth his handy work. But O how glorious is the invisible God, who hath made such visible creatures? and what a workmaster is he who hath set up such a work? (Rom. 1.20.) The invisible things of him from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and godhead. The things that are made, carry us to the maker of them, and they tell us, that none but he who hath an eternal power and godhead, could possibly make them. The Heathen thought the Sun, Moon, and Stars, to be Gods, therefore certainly there is very much of God, much of the glory and power of God to be seen in them. And Job saith (which doth plainly show that in nature it is so, Chap. 31.26.) If I beheld the Sun when it shined, or the Moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand, this also were an iniquity to be punished by the Judge, for I should have denied the God that is above. That is, if I have been enticed to worship the Sun, or Moon, as ravished with their beauty (for 'tis so fare from being a sin, that 'tis a duty to behold the Sun when it shineth, and the Moon walking in brightness, but so to behold them as to adore them, or do obeisance to them, (which was the custom of the Heathen, expressed it seems among them by kissing their hand, as we do at this day in token of respect and reverence to men above us) this is an iniquity even that gross iniquity of Idolatry, or worshipping the creature in stead of or more than the Creator, who is blessed for evermore. Now (I say) inasmuch as these creatures have so much of God in them, that many Heathens have mistaken them for God, how will it condemn us of dulness and stupidity, if we be be not led to God in the knowledge and beholding of them? For as to make these creatures Gods, so not to see God in these creatures, is to deny the God that is above.  
Thirdly, While we behold the Stars of heaven, it should exceedingly both humble us and make us thankful, for whose use, comfort, and accommodation in this life, God set up those Glorious Lights. God did not make them for his own use, he had no need of them, he was from everlasting without any of these creatures. The Stars are nothing to him; The Sun is nothing to him; yea in that state of glory where we shall enjoy God for ever, we shall have light without Sun; so that these lights were made for our use, and for ours only while we are walking in the dark vale of this present world. Now, while we behold the height of the Stars how high they are, and consider for whom as well as by whom they were made; even for us, for poor us, who are but dust and ashes: This should at once lay us low in humbleness (looking upon them as an honour to great for us) and raise us up in thankfulness, because the benefit and comfort of them is so great to us. Thus David speaks in that excellent prophecy of Christ (Psal. 8.3.) When I consider thy heavens the work of thy fingers, the Moon, and the Stars, which thou hast ordained, what is man that thou art mindful of him, and the son of man that thou visitest him? As if he had said, thou hast made all these creatures for man; see what a heaven, what stars God hath framed, and set up for man. Lord, what is man that thou art mindful of him? Thus behold the height of the stars, how high they are; as to lead thee unto God, and to admire his highness, so to be humbled at thy own baseness, and to be thankful for his benefits.  
Eliphaz having laid down these two Propositions, God is on high, and the Stars are high, proceeds to make an inference from both, which he formeth up (by way of supposition) from Jobs own mouth.   
Vers. 13. And thou sayest, how doth God know? 
As if Eliphaz had said, thou art so fare from making that right improvement which thou oughtest of these truths, that the Lord is in the height of heaven, and that he hath made those high and glorious lights in heaven, that indeed thou dost quite pervert his meaning in making them; Thou sayest, how doth God know? In stead of honouring God who form these lights, thou art darkening his honour, and eclipsing the light of his omniscience. For whereas thou shouldest have said, seeing God is on high, and hath made the Stars, which are so high, surely nothing can be hid from his knowledge, Thou sayest, How doth God know? And there is a twofold saying of this; first, a saying with the tongue; secondly, with the heart; The vain heart of man hath many say, and this among the rest, 
Dicis 1 verbis prolatis 2 mentis cogitation & falsa persuasione.  How doth God know? (Psal. 14.1.) The fool hath said in his heart, there is no God. And he that saith in his heart, How doth God know? speaks as foolishly as that fool doth, who saith, There is no God. To deny that or doubt whether God knoweth all things, is not only to doubt but to deny that God is at all; He is not God who knoweth not all things.  
And thou sayest, how doth God know? The conjunctive particle And, is here put as a causal, And thou sayest; that is, therefore thou sayest, how doth God know? So the sense is more clear, Is not God in the height of heaven, etc. He is. And what then? The use thou makest of it is this; Thou sayest, how doth God know? so the particle is used (Gen. 49.16.) He saw that rest was good, and he gave his shoulders to the burden, etc. that is, therefore he gave his shoulders to the burden.  Thou sayest, How doth God know? 
We may answer; First, Negatively, Not by sense, as we; eyes and ears are ascribed to God improperly in Scripture; nor doth God know by discourse, drawing one thing from another; but in the Affirmative, he knows intuitively, he knows every thing nakedly in itself.  
Again, Some read, What doth God know? how fare doth his eye extend? what are the objects of his knowledge? To this we may answer, God knoweth all things; even the hearts of all the children of men; There are no secrets to God. But whether we expound it of the manner or matter of divine knowledge, the sense is the same, either an affirmation that God did not know all things, or at least a doubt whether he did or no. Thou sayest, How doth God know? But where, and when did Job say this? Job might challenge Eliphaz; bring your proofs and witnesses against me; why do you impute such thoughts to me, and frame such imaginations in my breast? certainly Job never spoke this, and as surely Job never thought this; yet Eliphaz puts it directly upon him. What was his ground? 
Existimabet haec consequi ex Jobi dictis, quasi necesse sit eum qui dicat improbos prospere agere, existimare etiam deum res humanas noncurare. Merl.  only as the former crimes of uncharitableness and injustice, his breaking the arms of the fatherless, etc. were fastened upon him, because of the fears, snares, and darkness, in which he was; as if he must needs have done those evils, because he endured so much evil. Jobs sufferings were great, and therefore according to the Logic of Eliphaz, his sins must needs be very great. So here, he hath only this to prove his supposition, that Job said, How doth God know? because Job had said, that God doth sometime prosper wicked men, and afflicts the righteous. As if he who saith, that God suffers wicked men to prosper in this life, must needs also say, that God regards not the things of this life; so that Eliphaz seems to speak thus; We have heard thee saying, that the wicked prosper, and that the godly are afflicted; what need we any further witness, that thy opinion is, God neither takes notice nor care of the things here below. Out of thine own mouth we condemn thee as Guilty of this blasphemy, That, Thou sayest, How doth God know?  
Hence observe; First, That good men are sometimes charged with saying and doing the worst and vilest things.  
Thus (1 King. 21.13.) Naboth was accused of blaspheming God and the King. Christ himself was taxed with blasphemy more than once, (Matth. 9.3.) And behold certain of the Scribes said within themselves, this man blasphems. There they did not openly aver it, but they said it within themselves. At other times they spoke it openly, (Joh. 10.33.) The Jews answered and said, for a good deed we stone thee not, but for blasphemy, because thou being a man makest thyself God. And again (Matth. 26.65.) He hath spoken blasphemy, ye have heard his blasphemy. To speak or do well and hear ill was the portion of Christ, and may be the portion of the holiest of those who are Christ's.  
Secondly, Note; That when men are heated in dispute, they are apt to make false inferences from the tenets and say of their opposers.  
Eliphaz saith, Job denied providence, whereas Job adored it; that he denied God's knowledge of the good and evil done in the world, because he maintained, that good men receive evil, and evil men good in the world. When we deny transubstantiation, or that the bread is changed into the very substance of the body of Christ; Papists infer, that we deny, that Christ spoke truly, when at his Last Supper he said, This is my body; and they will hence force it upon us, that we say, God is not omnipotent, because we affirm that it is inconsistent with the nature of a true humane body (such as Christ hath now in heaven, though glorified and spiritual) to be in many places at once. For as some deny the omnipresence of the divine nature, so Papists affirm the omni-presence of the humane nature, And (say they) while we deny this, we deny the omnipotency of God. Others charge us that we make God the author of sin, and that, according to our tenet, all the impiety and wickedness that is in the world, lieth at his door; because we affirm, That God hath passed an Eternal absolute and unchangeable decree concerning all the sons of men. When all other arguments fail, how usual is it to make the divinest truths guilty of the most uncomely and ugly consequences that are imaginable.  
Further, Thou sayest, How doth God know? Take it either of the inward or of the outward saying, either of the tongue or of the heart, saying so; Eliphaz would prove from it, that certainly Job was a wicked man. And his inference had been true, if he could have proved it true, that Job had said so.  
Hence observe; That to have evil thoughts, or to speak evil of God, is the character of a wicked man.  
He that is good, must needs both think, and speak good of God. David doth often aggravate the wickedness of his enemies, from the language of their hearts and tongues, (Psal. 10.11.) He hath said in his heart, God hath forgotten, he hides his face, he will never see. And again (Psal. 144.7, 8, 11.) Send thy hand from above, rid me and deliver me out of great waters, from the hands of strange children, whose mouth speaketh vanity, and their right hand, is a right hand of falsehood. If the mouth speaketh vanity, the hand is full of falsehood; we may even feel deceit in their hands, whose mouths speak any kind of vanity, but especially this, which is the vainest vanity of all, How doth God know? or surely God doth not know. Such the Psalmist rebukes (Psal. 94.4, 5.7.) How long shall they utter and speak hard things? What things were those? The next words show us; They break in pieces thy people, etc. yet they say, the Lord shall not see, etc. understand ye brutish, among the people, he that form the eye, shall he not see? There is no greater argument of brutishness and ignorance, then to question the knowledge of God; or to say, How doth God know?  And (which is the same in other words) can he judge through the dark cloud? 
As if Job had further argued thus; I am safe enough from the knowledge of God, for as he is high above me, so there are dark clouds between him and me; Can he judge through the dark cloud? My opinion is he cannot. For knowledge goeth before judgement; 
Si non novit ergo nec judicare potest, ad rectum enim judicium requiritur cognitio causae.  He that knoweth not certainly, can never judge rightly. Justice is pictured blind, in reference to persons, but not in reference to things or causes; Justice must take no notice of this or that man, whether he be great or little, high or low, a near friend or a stranger; Justice is blind as to all these considerations, and knoweth no man; but Justice must know every man's case and cause; unless man know that, how can be judge? and if God know not that, how can he judge? He must have light to see what is done, before he pass Sentence upon what is done; therefore, Can he judge through the dark cloud? Surely he cannot. Thus the Atheist concludeth indeed; and thus Eliphaz represents Job concluding in his own heart; there is not only a great distance between God and me, not only is he in the height of heaven, and I below on earth, but there are many gloomy clouds between him and me; As he is high above me, so there are such impediments in the way that he cannot see me. The Vulgar reads, 
Et quasi per caliginum judicat. Vulg.  He judgeth as through darkness. Now the best of Saints see God through a Glass darkly, or in a riddle (1 Cor. 13.12.) And secure sinners think that God seethe them only through a cloud darkly, or (as Eliphaz speaketh) through a dark cloud; he knoweth not clearly, but dimly. To judge through a cloud, is to judge of things confusedly, not distinctly, by guess or conjecturally, not exactly or face to face. This is all the sight which an evil heart alloweth God (if he allow him any) concerning his ways and actions. They who do things which cannot abide the light, are willing to believe that all they do is in the dark. Theirs are works of moral darkness, and therefore they please themselves with thinking that their works are hid either in natural or artificial darkness. It is said of the Lord in Scripture (Psal. 97.2.) Clouds and darkness are round about him, while judgement and righteousness are the habitation of his throne; but these imagine that God cannot proceed in judgement and righteousness, because clouds and darkness are round about him. It is said (1 King. 8.10, 11, 12.) The cloud filled the house of the Lord, so that the Priests could not stand to minister because of the cloud, for the glory of the Lord filled the house of the Lord. Then spoke Solomon, the Lord said that he will dwell in the thick darkness. Read Exod. 20.21. Deut. 5.22. Psal. 18.11. God is light (saith the Apostle, John 1 Ep: 1.) and he dwelleth in light which no man can approach unto (1 Tim. 6.16.) How then can he be said to dwell in thick darkness? I answer; those Scriptures which say that God dwells in darkness, that clouds and darkness are round about him, teach us, that God and his ways are much hid from us; we are not able to look up to him, or see clearly what he doth, much less can we see what his counsels are. The clouds and darkness which are about him, do not hinder his sight of us, but our sight of him. Our darkness is no darkness to him, but his darkness, yea his light is darkness to us. Again, God is said to dwell in a cloud, to reprove our boldness and curiosity, who are too apt to pry into what is not to be known, and to neglect our duty in what we know, or to neglect the knowledge of our duty. God hath some reserves in counsels; some of his providences are wrapped up in clouds. He will be trusted and honoured in what he is not seen or known. Not to know these things is indeed our nescience, but not our ignorance, and not to seek after the knowledge of these things, is our duty not our sloth. Thus God who dwells in light, dwells also in a cloud; for he dwells in light that no man can (no nor aught to) approach unto. We may come near his light by faith, but we cannot come near his light by knowledge. There is such an infinite, such an overcoming light in God, that it is a darkness to us; the most Eaglelike eyes of a humane understanding are not only dazzeled, but quite blinded with his brightness. Now as no man can judge through this light of God, so some men are ready to say (and thus Eliphaz brings in Job saying) that God cannot judge through dark clouds, through clouds and darkness. Nor doth Eliphaz bring in Job saying thus only by way of doubt or question, but by way of averrement and resolution in the next verse.   
Vers. 14. Thick clouds are a covering to him, that he seethe it not. 
This verse is but an explication of the 13th, Can he see through the dark cloud? There he puts the question, here he gives a peremptory answer, he cannot certainly; for, Thick clouds are a covering to him, that he cannot see. The Hebrew for thick clouds is but one word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nubes dictae sunt a densitate a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 densum esse. q d. sicut nos latet deus, ita deum latent nostra, coelestia, illi tantum patent.  which in the root, signifies Thickness, or, to be thick. Some clouds have a kind of thinness in them, and are as it were transparent. Others are more gross and opacous, quite hindering and intercepting our sight of all that is beyond them, with these (saith Eliphaz) thou O Job, vainly conceitest, that the sight of God also is intercepted, so that, as we cannot see God, so God cannot see us; A veil of thick clouds seclude his sight. Nor is this the only reason why thou art overcome with this ignorant persuasion. Thou hast a second, which though possibly thou wouldst conceal, yet will not I, and this is it Thou also sayest,  
He walketh in the circuit of heaven.] As if thou hadst said, suppose God can see through the thick cloud; and so my former reason should fail, yet I know well enough that the Great God of heaven hath other matters to meddle with, other affairs to busy himself about, then to trouble himself with me. He walketh in the circuit of heaven; we are not to take walking as a mere motion, but as walking notes employment, he walks in the circuit of heaven, that is, he is wholly taken up there. When the Lord asked of Satan, Whence comest thou? he answered, 
Hoc verbo videtur connotari studium inquirendi Pisc:  From going to and fro in the earth, and from walking up and down in it. Now what doth Satan when he walks up and down the world, doth he walk like an idle vagrant that hath nothing to do? doth he walk with his hands in his pockets, as having no business? doth he walk merely to take the air, or to take his pleasure, to see, and be seen? no, when Satan walks about the world, his walking is working, he goeth about to tempt, to try, to lay snares and baits, to catch and captivate the souls of men. So here when it is said, God walketh in the circuit of heaven, the meaning is, his business, yea even his whole business lies there; He hath enough to do in heaven, and therefore hath no leisure to attend what is done on earth. That's the scope and tendency of these words which Eliphaz fastens upon Job; He walketh in the circuit of heaven. We are sure enough of him. The words carry the same sense, with that speech of the whorish woman (Pro. 7.18, 19, 20.) Come (saith she) let us take our fill of love till the morning, let us solace ourselves with loves. But the young man might possibly object, your husband will come home, and that will spoil all. No, (saith she) never fear it, he is fare enough out of the way; The good man is not at home, he is gone a long journey; He hath taken a bag of money with him, and will come home at the day appointed; That is, he will not come home till the day appointed, he hath great business abroad, and he hath carried money enough with him to bear his charges till he hath done his business. He is riding and running in a fare Country and minds not home, nor hath he the least suspicion of what we do at home. Thus when the sinner is about to departed fare from his duty, he puts or conceives God fare from him. He walketh in the Circuit of heaven. From the General scope of Eliphaz in the 13th and 14th verses, Observe; First, Carnal men frame conceptions of God like themselves.  
Thus the hypocrite is described (Psal. 50.21.) Thou thoughtest that I was altogether such a one as thyself. Not that he thought God was a man, but that God had such thoughts of good and evil, as man hath. As if what is right in man's eyes, were so in the eyes of God also; or as if what did not displease man, were pleasing, or not much displeasing unto God. When the Lord saith (Esay 55.8.) My thoughts are not your thoughts, nor your ways my ways; he doth plainly intimate, that they did begin to frame thoughts of God like their own: but saith God, as the heavens are higher than the earth, so are my thoughts then your thoughts, and my ways then your ways; That is, as my thoughts have a vastness in them to all things beyond yours, so especially in this thing, the performance of my promise for the pardon of sin. O how unlike is God to man in this? God is not more unlike man in his absolute freedom from the least inclination to commit any the least sin, than he is in the admirable freeness of his inclination to pardon any even the greatest sin. Men are commonly not only unmerciful to those who wrong them, but revengeful, and when once offended are hardly drawn to a reconcilement, and seldom so fully reconciled, but that somewhat of offence stayeth behind. But the thoughts of God are not so. He is slow to wrath, and ready to forgive. He quickly pardons the offence, and receives the offender into favour; no more retaining the memory of his offence (as to his hurt) then if he had never offended. Thus the Lord would assure sinners, that his thoughts in pardoning sin are not as theirs. And it is but need he should do so; For when sinners begin to be awakened, they frame such thoughts of God, as to pardon of sin, as they have in themselves: when they look upon their sins as too big to be pardoned by man, they conclude presently the Lord cannot or will not pardon them. And as many under temptation, frame thoughts of God like their own about the pardon of sin; so it is the constant course of wicked men (which is indeed the worst of their sins) to frame thoughts of God like unto themselves, while they commit and continue in sin. Man should not dare to Imagine any thing of God in reference either to his justice or mercy, either about the punishing or pardoning of sin, but what he hath declared of himself, all that we Imagine beside that, is the making of another God. There are many false gods made with men's hands, but the hearts of men make many more. The heart of man makes thousands of false or strange gods. Every undue, every wrong Imagination of God, is the forming up of a strange, of a new god. When we ascribe to God such a kind of power, such a kind of knowledge, such a kind of holiness, such a kind of justice, such a kind of mercy, as is common to the creature, in all this we frame up a new god to ourselves. And thus those Gentiles of whom the Apostle speaks (Rom. 1.21. & 25.) Became vain in their Imaginations, and their foolish heart was darkened; in what was their foolish heart darkened? in false notions of God; therefore they are said (ver. 29.) to change the glory of the Incorruptible God into an Image made like to Corruptible man, and to birds, fourfooted beasts, and creeping things. Now as there is the changing of the glory of the Incorruptible God into the Image of a Corruptible man, that is, into the Externall Image of a Corruptible man, (for some set up false gods in the likeness of men;) So there is a Changing of the glory of the Incorruptible God, into the Internal Image of a Corruptible man, that is, into such thoughts and Conceptions as are ordinarily in men. Let such consider, that, if to make a worship of our own for the true God, be indeed to set up a false god; (all they worship false gods who set up a strange worship for the true God, now, I say, if they who do but set up a new worship for the true God make a strange God) what then do they who in their hearts set up a new God, that is, who frame Conceptions of God which himself never gave ground for in his word? Such was the Conceit which Eliphaz had of Job, when he presumes him saying, How doth God know? Can he judge through the dark cloud?  
Secondly, From the particular misapprehension of God, imposed by Eliphaz upon Job; And thou sayest, How doth God know? etc. Observe.  Sinful men fancy to themselves that God either doth not or cannot take notice of them in their sinful ways. 
Thus they reason; Can he see thorough the dark Cloud? and conclude, Thick Clouds are a Covering to him that he seethe not, and he walketh in the Circuit of heaven? What Eliphaz lays to Jobes charge falsely; is often charged by the Holy Ghost upon wicked men truly. (Psal. 10.11.) He hath said in his heart God hath forgotten, he hides his face, he will never see it. Who this He is, whose heart speaks this language, appears clearly in the former part of the Psalm, where he is more than once called The wicked (ver. 2, 3.) and where more than one of his wickednesses are described, (ver. 7, 8, 9, 10.) His mouth is full of cursing and deceit, and fraud, under his tongue is mischief and vanity, he sitteth in the lurking places of the villages: in the secret places doth he murder the innocent etc. After all this, he saith in his heart God hath forgotten, that is, he hath forgotten the poor whom I have under my power, therefore I may safely oppress them. He hideth his face, he will never see it; that is, God will never take any knowledge, either of my do or of their sufferings. We have a sample of the same impiety (Psal. 73.11.) And they say how doth God know? and is there knowledge in the most high? behold, these are the ungodly in the world, etc. And again (Psal. 94.6 ver.) They slay the widow, and stranger, and murder the fatherless (here are their works of darkness) yet they say, the Lord shall not see, neither shall the God of Jacob regard. Not only did they presume that the Lord did not see, but that he should not; The Lord shall not see! As if they could stop or blind the eyes of God as easily as they had blinded their own Consciences. Take one Instance further (Ezek. 8.12.) Then said he unto me Son of man, Seest thou what they do? hast thou seen what the Ancients of the house of Israel do in the dark, Every man in the Chambers of his Imagery, for they say the Lord seethe us not, he hath forsaken the Earth. Much like the language here, He walketh in the Circuit of heaven; he hath other business to do then to mind us. As God is sometimes said to forsake the Earth in wrath, to punish the sin of Man, so wicked men say he always forsakes the Earth in neglect both of their sin and punishment. And as Idolaters who have a mind to other gods, are willing to believe that God hath forsaken the earth, as to the protection of them; We (say they) are in danger, God takes no care of us, therefore blame us not if we betake ourselves to other Gods for protection; If he had not forsaken us, we had not forsaken him: So all sorts of resolved transgressors, who have a mind to any sinful way, are willing to believe that God hath forsaken the earth, as to any observation of them. We may do what we list, for God doth not mind or regard what we are doing. If we thought he did indeed see us, we durst not thus sin against him. But seeing he doth not trouble himself with any care about us, why should we trouble ourselves with any fear about him? Now, this Presumption that God doth not see us in what we are doing, opens a door to the doing of all Evil. Security from danger is the great encouragement unto sin. Though wicked men would not be less sinful, yet they would not sin so much, or be so full of sin, did they not vainly flatter themselves out of the sight of God. Every Man would feign believe that God doth not see him when he is doing that which he would not have seen or be seen in doing it. And how do men please themselves in this false hope that God doth not see them, when they do that which is displeasing unto God  
From the Intendment of Eliphaz to Convince Job, that the Clouds are no Covering to God, and that the Circuit of heaven doth not Confine him.  
Observe; Thirdly, God is omniscient, he knows all things.  
Thou sayest thus; How doth God know? I tell thee God doth know; And thou hast an argument upon thy back, if thou hast none in thy heart to prove it, thy sense or feeling may teach thee, if thy reason or understanding do not, and by thy suffering thou mayest see that God seethe what thou hast been doing. This great truth, That God is omniscient, or knows all, may easily be known, and aught to be believed by all. When the Lord had made the world in six days (Gen. 1.31.) He saw all that he had made; All was in view at once, he had a Prospect of the whole Creation in his eye. And as all his own Creatures, so all our Creatures are seen by God; he seethe all that himself hath made, and he seethe all that we have made, or are making day by day. (Gen. 6.5.) God saw that the wickedness of man was great in the earth, and that every thought of the Imagination of the thoughts of his heart was only evil Continually, or every day. The Lord saw, that is, the Lord knew fully (infinitely more fully than we know those things which we see) every Imagination or figment of the thoughts of man's heart. The figment of our thoughts, is what the mind fashioneth or maketh up within itself by thinking: corrupt nature keeps a constant mint of evil imaginations in the head, as it hath a sink of filthy affections in the heart. The mind of man hath a formative faculty in it. And the same word which the Holy Ghost useth to signify the work of God in making man, (Gen. 2.7.) The Lord God form man out of the dust of the earth, or dust out of the earth (the same word, I say) is used in the Noun (Gen. 6.5.) to signify, the imagination of man, because that is always shaping moulding or forming one sort of thoughts or other, &, naturally, none but ugly evil thoughts. These are the creatures which man (as fallen) is the maker of; and he maketh (as I may say) infinite creatures, he is forming them continually in his imagination, that's the shop wherein there's a daily Creation (such as it is) of monstrous wickednesses, till God by his new Creation changeth the frame and nature of it. Now (I say) as God seethe his own creatures; so he seethe all our Creatures, though we make them in the shop of our darkest imaginations. And much more doth he see all the Creatures which we make without, that is, all our bodily and external actions. (Jere. 17.10.) I the Lord search the heart, I try the reins; if he search our hearts, then surely he searcheth all our ways, if he seethe our think, then surely he seethe our walkings. 
Deus scientiarum, phurale, perfectam scientiam & rerum omnium cognosibilium cognitionem indicat.  Therefore 'tis said (1 Sam. 2.3.) The Lord is a God of knowledge; the Hebrew is, The Lord is a God of knowledges; that is, all things fall under his knowledge; he is perfect in all knowledges, there is nothing knowable, but the Lord knows it; and by him actions are weighed: now the weighing of actions is more than the seeing of actions; many see that which they cannot weigh. He weigheth actions, that is, he takes not only the action itself, but every circumstance of it into Consideration; he takes his Balances, and tries fully, how much each ingredient weighs, and what it comes to. He weighs whole States, Kingdoms, and Nations. So it was said to the Babylonian Monarch Belteshazzar (Dan. 5.26.27.) Mene, God hath numbered thy Kingdom, and finished it, Tekel, Thou art weighed in the balances, and art found wanting. Thy counsels, thy policies, thy undertake, the whole compass, all the contrivances of thy Government are weighed and found too light. And as God weigheth the actions of Princes, so of private persons. (Prov. 5.21.) The ways of a man (that is, of every man, even of the meanest man) are before the Lord, and he pondereth all his paths; he puts them into a Balance, and doth not only see them, but ponder or weigh them. David saith of some wicked men that they weigh the violence of their hands in the earth (Psal. 58.2.) though they do violence, yet they do it not violently, but with a kind of skill and deliberation. They do wrong and oppress with a show of Justice, whereof weights are the common Emblem. Now as some men do evil, not hastily, rashly, or all at once, but give it out by weight, and with a seeming gravity and zeal for justice. So the Lord doth never look over the ways of men rashly or hastily, but weighs them out even to a grain, yea to the dust of the balance he pondereth all their paths. That is, he knows them throughout. Therefore David (Psal. 139.) having spoken much to this point of the Exactness of God's knowledge, concludes at the 6th verse; Such knowledge is too wonderful for me, it is high I cannot attain unto it. Some expound this Text, not of the knowledge of God concerning us, but of our knowledge concerning God. Thy knowledge or the knowledge of thee is too wonderful for me, I cannot attain unto it. Others thus; This thy knowledge (namely that which he had before described) is more wonderful (or more exact) then that I should be able to deceive it. We may impose upon and deceive the most knowing man, but we cannot impose upon or deceive God. I conceive our reading to be most suitable both to the Text and context. Such knowledge, that is, Such knowledge as thou hast of me, of the least and greatest things, even of all things that I or any man doth, is too wonderful for me. For though we may know some actions of men, yet we cannot know them all, and we can hardly weigh any of them to the utmost. And in this acknowledgement we may take notice of the Psalmist modesty, who though he had the immediate assistance of a Prophetical Spirit, yet confessed, that he was not only not able to know God, but not to know himself, his thoughts, words, and ways, as God knew them. Such knowledge of myself as thou O Lord hast of me, is too wonderful for me, I cannot attain unio it.  
Some perhaps may query upon this, if the Lord knoweth all the ways of men, and pondereth all their actions, is not this a trouble to God? is not this a disturbance of his peace, and a distraction to him?  
I answer (as I said before) this is to frame a God like ourselves, for to him that is omniscient, it is all one to know all, and to know but one thing: it is no more distraction, no more trouble to God to know all that we do speak, or think, then to know any thing. If two or three speak to a man together, he is not able to take in their sense, the variety of their discourse makes such a hurry and trouble in his spirits, that he looseth all that is spoken. But the application of thousands or of Millions at the same time in speaking to the ear of God, is no more trouble, then if but one did speak; an infinite ear hears all, and an infinite eye sees all, without any the least distraction; the infinite knowledge of God takes in all the actions of all men, as easily as the single action of any one man.  
Again, Others may say, Surely the Lord will not take such exact knowledge of all the actions of men, especially of mean men, or surely not of the mean actions of meanest men; possibly of some persons in great place, & of some great things done by those persons he may take notice, but to stoop to small things, if it be not a trouble, yet it cannot but be a dishonour to, and too great a Condescension for the great God. The Heathens said their Jupiter had no leisure to deal in small matters; 
Non vacat exiguis rebus etc.  And may not we Christians say, It is not honourable enough for our God, to have to do with small matters.  
I answer; This also is to frame a God like ourselves; as it doth not weary God to behold, to try and ponder all the ways of all men (which was the fear concerning Moses that he should be tired out with the various cases and affairs of that great People; and was therefore advised by Jethro to make more Judges, that so the weightier matters only might be brought before and Judged by him) So it is no dishonour at all to God, no, it is his honour that he takes cognisance of the smallest matters as well as of the greatest, of the lowest as well as of the highest concernments of the children of men. (Psal. 113.5, 6.) Who is like unto the Lord our God, who dwelleth on high? who humbleth himself to behold the things which are in Heaven, and in the Earth. Who is like to God in this? this is the honour of the high God that he will humble himself to behold the lowest things, the things which are in the Earth, as well as things in Heaven, and the lesser, the least things in earth, as well as the greater or the greatest. Though the Lord be high, yet he humbleth himself unto the lowly (Psal. 138.6.) and as to lowly persons, so to the lowest things. Indeed the Lord doth humble himself to behold the things which are in Heaven, it is a Condescension in him to take notice of any creature; yet he doth not only humble himself to behold things in Heaven, but things in the Earth, and in this who is like unto the Lord our God? this is his glory, and for this he is to be glorified, yea to be cried up with this admiring Elogium, Who is like unto the Lord our God? None among the sons of men are like him in this, yea there is no God like unto the Lord our God in this. We have cause to say (considering our vileness) What is man that thou shouldst take notice of him? 'Tis too Great an honour for man, but it is no dishonour to God to take notice of the meanest man. The greatness of God appears as in the making, so in the governing and disposing of the smallest things. The power of God is seen in making a fly or a worm, as well as in making an Elephant or the vast Leviathan; So also is his wisdom and providence seen in the observing and ordering of those businesses and motions of the creature, which compared to others are but as a fly to an Elephant, or but as a worm to Leviathan. There is nothing doth more detract from the greatness of God, than the denial or dis-beleefe of his cognisance of and care about little things. And as it shows the exactest perfection of holiness' attaynable by man in this life, when he taketh an account of and reproves himself for the least sins, whether they be omissions of that good which he is commanded to do, or commissions of that evil which he is forbidden to do. So it is an undeniable argument of the exactly and absolutely perfect holiness, justice, goodness and faithfulness of God, that he taketh an account of, and will certainly reward or punish every man for the least good or evil which he hath done. This is the glory of him who walketh in the circuit of heaven, that he sees all to the centre of the earth. Eliphaz having thus detected and reproved (as he thought) those thoughts and assertions of Job which detracted so much from God, as if he did not mark the ways of men; proceeds to put the question to him, whether himself had well marked the ways of wicked men.    
JOB, CHAP. 22. Vers. 15, 16. 
Hast thou marked the old way which wicked men have trodden?  
Which were cut down out of time, whose foundation was overflown with a flood?  


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THe word translated to mark, notes a diligent observation; So it is used (Chap. 10.14.) If I sin then thou markest me, (that is, thou takest exact or strict notice of me) and thou wilt not acquitt me from mine Iniquity. (Psal. 37.37.) mark the perfect man, 
Observare dei actiones imprimis ipsius judicia, magna pars scinentiae est.  and behold the upright, that is, take special knowledge of him, for the end of that man is peace. (Psal. 107.43.) who so is wise will observe, or mark, these things, he shall understand the loving kindness of the Lord. So here, Hast thou marked? hast thou with diligence and seriousness of spirit observed, the old way which wicked men have trodden. 
Senitam saeculorum vel seculi; aeternam aut aeternitatis, nam ea omnia denotat vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab: Kimchi.  The Hebrew is, The way of age, the way of ages, or as some read, the Eternal way, the way of Eternity. David prayeth (Psal. 139.23, 24.) Led me in the way everlasting; that is, Led me in the way of holiness and righteousness, which leads to eternity. Which yet one of the Rabbins expounds, as a periphrasis of death; for death is called, the way of all the earth (1 King. 2.2.) the way of all flesh (Josh. 23.14.) As if David had said, Lord, if upon search thou findest that I walk in any way of wickedness, that is, of wilful sinning, then destroy me, lead me to my grave, yea cast me with the wicked to hell, or to everlasting condemnation. Master Broughton thus; Hast thou marked the way of the old world?  
But what was this way of the old world, about which Eliphaz questions Job, whether he had taken notice of it yea or no? The way of the old world may be taken two ways.  

First, For the way of their sins.  
Secondly, For the way of their punishment.   
First, Hast thou marked the old way of their sin? and the old way of their sin may be Considered under a twofold notion.  
First, As it was the way of their opinion. Secondly, as it was the way of their practice: Some restrain it here to the way of their opinion, and Interpret Eliphaz as chief intendding that; Hast thou observed the old way; that is, the old Erroneous opinions which were in the first ages of the world? In those times there were not a few like thyself, who either flatly denied or belied the providence of God, who said (as thou dost) How doth God know? Surely he hath forsaken the earth, and intermeddles not with what is done here below. Thus a learned Interpreter expounds the Text, 
Ad eos opini● haec referenda est, qui vixerunt tempore diluvij censebantque●ollendam providentiam. Vatabl: Gigantes religionis contemptores Berosus.  with reference to their ungodly opinion; They (saith he) who lived in the time of the flood denied Providence; Hast thou (O Job) marked their opinion and Consider'd it? And that this wicked Error did prevail in those times, may be Collected from what is reported by Berosus of the Giants (of whom we read in the 6th of Genesis ver. 4th, There were Giants in the earth in those days) Among other of their abominations, this (saith he) was one, or this was a Chief one, the root, or source of them all, they blasphemed God, and contemned Religion, they thought there was no Supreme Power, none to whom man was accountable for any of his actions. Hast thou marked this old way of Error?  
In pursuance of which Interpretation, 
Custodiendi verbum pro sequi exponitur. Merc:  the words which we render, Hast thou marked, may be Expounded thus; Hast thou taken up the old way? art thou a follower of that Sect, of that Tribe who have gone in that wicked way? dost thou also maintain their blasphemy, that God takes no notice of man? This notion holds fair with what he had said before.  
Secondly, As it may be referred to those abominable Atheistical opinions which reigned in those times, so to the wicked Practices, to the old Customs and sinful Courses which were followed in those times; for where a wicked opinion is lodged in the heart, what kind of wickedness is there that they may not break forth in the life? And so here the old way is the way of sin, the corrupt Course and practices of that debauched generation, especially the way of pride and ambition, which appeared much in the titles given them, Mighty men, men of name, or as we render, Men of renown. They were men of honour and name with men, but we read not of any honour they did to or received from God. It is the highest disgrace, to be memorable for actings against grace, or for ungracious actings.  

Num observas perpetuum, ordinem, quem in puniendis talibus impijs te●uit deus, post natos homines. Merc: Putat hunc esse perpetuum ordinem domini ut impios hic puniat, sed fallitur. Merc:  Again, The old way may be taken for the way of punishment, or for that course of divine Justice which was Executed upon wicked men in those elder times. There is away of Judgement which God takes, as there is a way of Sin which man takes. Sinful ways lead into troublesome ways, & end in death. Hast thou considered the way of justice which the Lord went in towards those old Sinners? pouring out his wrath, and emptying the vials of his Indignation upon them, till he had consumed and swept them off as rubbish from the face of the earth. Hast thou marked the old way, which either the lusts of wicked men have led them into, or which the justice of the Lord hath brought them into. Hast thou observed the old way?  Which wicked men have trodden? 
The Hebrew is, Men of Iniquity; Which phrase plainly imports, that he doth not speak of the ordinary race, or rank of sinners, but of the Extremest sinners, men so full of iniquity, that they deserved this black Title, men of Iniquity. Antichrist is called not only a man of sin, or the man of sin, but (which implieth a sinner of a higher form, then both the former) That man of sin (2 Thes. 2.3.) He being indeed not only among the chiefest sinners, but the chief of sinners. The phrase in the Text is a degree lower than that, yet it notes a very great degree. And therefore when the Prophet would assure the greatest sinners repenting and returning to God, of the readiness of God to pardon, he expresseth them in this stile (Isa. 55.7.) Let the wicked forsake his way, and the unrighteous man, or (as the Original Text hath it) the man of iniquity, his thoughts and etc. As a man of Bloods notes a very bloody man, a man given up to that particular sin of cruelty. So a man of iniquity, is one given up to sin in General. Hast thou marked the old way which wicked men, men of iniquity, have Trodden.  
This word, trodden, referred both to a sinful and a suffering way, notes the frequency of their going or being in those ways. And as it is referred to their sinful way alone, it notes first their boldness in sinning; secondly, their resolvedness to sin: A trodden way, is such a way as a man hath often gone, and in which he is not afraid to go. Hast thou marked the old way.  
Hence note. First, The way of Sin and Error is an old way.  
The Devil sinned from the beginning, and men have sinned from their beginning, not only have there been sinnings, but great sinnings from the beginning; the old way is the way of sin, though the oldest way be not. There was holiness before there was sin, and truth before there was Error; So that the way of sin is the old way, but not the oldest way. God, all whose ways are holy, was from everlasting. The Angels who have been holy as long as they have been, were from the beginning. And the first beginning of man in his conversation, was, no doubt, like his constitution, holy. He quickly went out of the way, but surely his first step was not out of the way, he went right before he went wrong, and stood before he fell. Again, if you take the way for the way of punishment.  
Note.  That God in all ages hath punished sinners in their sinful ways. 
God hath every where and every when left the tract and print of his anger and displeasure upon sinners; though some particular sinners, have gone unpunished in some age, yet there was never any age wherein sin was not punished in some. The Lord gives a moral stop to sin perpetually, that is, by his Laws he declares against it, his word is express against all ungodliness, both the word of his Command, and the word of his threatening. Now as the Lord doth always put this moral stop in the way of sin, so, he often puts a Judiciary stop, or a stop by way of Judgement. And as in the 3d of Genesis, he set a flaming sword in the way of the tree of life, so he continually sets a flaming word, that is, a threatening to keep the way of the tree of death, that is, of sin. Thus he always meets sinful men in the way of their lusts (as the Angel met Balaam when he went to curse the Israel of God) with a drawn sword to stop them in their way; the Lord hath set many drawn swords in the way of every sin; and he hath left the prints of his wrath upon the backs of many sinners, that we should take heed of sinning. The Lord hath left many sad examples upon record against sin, nor hath he at any time favoured it, or done any thing which might indeed encourage sinners; for though sometimes wicked men have prospered, yet, should we look into all times, we cannot find that wicked men were ever blessed; Judgement hath overtaken them sooner or later. And if it hath at any time come too late to overtake them in this world, yet it will come soon enough to overtake theirs in this, or themselves in the world which is to come. No man is blessed, at any time, who comes at last to be miserable.  
Thirdly, In that he saith; Hast thou marked the old way?  
Note.  It is our duty to observe and mark, as the way of sinful men, so the way in which God punisheth their sin. 
All the ways of God are to be marked; as we are to observe what the Lord speaks, so what he doth; his works as well as his word, are remarkable. Who so is wise (saith the Psalmist, Psal. 107.43.) and will observe these things, even they shall understand the loving kindness of the Lord. I may say also, that they shall understand the judgements of the Lord. And again, the Prophet confirms it (Hos. 14.9.) Who is wise and he shall understand these things prudent and he shall know them; for the ways of the Lord are right, and the Just shall walk in them, but the transgressors shall fall therein. The wicked fall in the way of his commandments, and therefore surely they shall fall in the way of his judgements. And as the Lord hath given us Examples of this, so he hath given this as the use of those Examples that we should mark and observe them. The Apostle (1 Cor. 10.) shows that all the deal of God with that his ancient People the Jews, are written and recorded as our Examples (ver. 5, 6, 7.) With many of them God was not well pleased, but they were overthrown in the wilderness. Now these things were our Examples, to the Intent that we should not lust after evil things as they lusted, neither be Idolaters, as some of them were, nor fornicators, nor tempt Christ, nor murmur, etc. He shuts up all with the same doctrine (ver. 11.) Now all these things happened unto them for Ensamples, and are written for our admonition, upon whom the Ends of the Earth are come, therefore let him that standeth take heed lest he fall. The Apostle Peter also (2 Pet. 2.) brings in; first, the instance of the Angels that fell; secondly, of the old world; thi●dly, of Sodom and Gomorrah, Whom God condemned with an overthrow, making them an ensample unto those that af●er should live ungodly. The Scripture speaks of two sorts of Ensamples. F●rst, for imitation; secondly, for caution; The lapsed Angels, the old world, these Cities Sodom and Gomorrah, are all left as Ensamples for caution, that all after ages marking the old way of their sin and punishment, might fear to sin and suffer as they have done.  
Fourthly, From the manner of this Expression (which wicked men have trodden) taking the way conjunctively for the way both of sin and punishment, this troddennes of it notes the frequent passage which many have made through it; They have not gone it once only but often. Hence observe.  As wicked men offend often, so the Lord hath punished often, as they have made paths in sin, so God hath made paths in Judgement. 
It is easy to follow sinners (as it were) by the print and tract of those evils which have overtaken them. But I pass it here, because Eliphaz proceeds more directly to describe the punishment of wicked men in the next words.   
Vers. 16. Which were cut down out of time, and whose foundation was overflown with a flood. 
At this verse the Original hath a very conspicuous note of distinction. The Jews are very exact in observing the letters and the verses of every book in the Bible, and between these two verses is the middle of the book: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there being exactly the same number of verses behind as we have had before in this whole book of Job (taking the 16th verse Inclusively) So that now we are half the book over according to the number of verses. The whole containing 1070. The former part hath had 535. and as many remain for the latter part. This I touch only by the way.  Which were cut down. 
The words carry an alusion to the felling of trees; as if he had said; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plerique reddunt succisi sunt; sed verbum hoc nunquam occurrit in ea significatione in sacris literis sed tantum apud doctores Hebraeorū idque per meta— thesin literarum a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum enim tantum occurrat in libro Job, ibi vertitur rugare aut corrugare aut rugas contrahere.  These men were like great Oaks and tall Cedars, but the Lord cut them down. The word is Conceived more properly signifying to wrinkle, or to make furrows in the face; for this word is used but once more in all the Bible, & it is in the 16th Chapter of this Book, ver. 8th, and there we translate, wrinkles; Thou hast filled me with wrinkles, which is a witness against me. So some render it here; Who were wrinkled out of time. Now what are wrinkles? they are the marks of old age, and they show that weakness is coming upon us, or that we are in our declining Condition; so that it is a very Elegant Expression to say, They were wrinkled out of time; that is, they were old afore they were old, before they were old according to the nature of man, they were made old by the Judgements of God; They looked as if they were worn, spent, and eaten out by time, whereas indeed they were spent, eaten, and worn out with the wrath and indignation of God which fell upon them. Thus they were wrinkled out of time, or before their time.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine tempore, vel non tempus, i. e. antequam explerent vitae annos, secundam communem naturae legem.  They were cut down, and no time, as some render: But it may be said as Solomon did (Eccl. 3.1.) There is a time for every thing; how then could they be cut down in no time? There may be a twofold interpretation given of this Hebraisme.  
First this, to show that they died a violent not a natural death, that either God by his immediate Judgements did cut them off, or that he gave them up to the Justice of man, who cut them off before their time. Man hath a set time, an ordinary time of dying (the days of man are threescore years and ten, this is the ordinary time of dying) they that die before, are in Scripture sense, Cut down out of time, or not in time, that is, not in that time at which men usually die according to the course and custom of nature.  
Secondly, when 'tis said, They were cut down without time, the meaning is, they were cut down very suddenly, as if it were done without any time at all; God was so fare from lingering or taking up long time to destroy these men, that he cut them down (as it were) without any time at all, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine tempore, verti potest, sine mora.  even in a moment, in an Instant, as speedily as a man can think it, fare more speedily than any man can do it. He did it without delay. As usually the grace of God, so often the wrath of God makes no demurs.  
Observe from the manner of Expression, Cut down.  
That, God brings ruining Judgements on the stoutest of sinners.  
He doth not only pull off some of their fruit, and leaves, or lop off their branches, but he cuts them down, yea he stubs them up by the roots, till there is nothing left, they are cut down root and branch. Thus the Lord threatened the house of Jeroboam (1 King. 14.10.) Behold I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam, him that pisseth against the wall (that is, every man of his house) and him that is shut up and left in Israel (that is, him that is most esteemed, as things shut up are, and him that is least esteemed, as things left abroad are; or those who are secured or have secured themselves in strongest holds, as men shut up are, as well as those who are left naked and exposed to the easiest dangers, as men left at large are) and will take away the remnant of the house of Jeroboam (that is, all who have escaped or survived the former troubles) as a man taketh away dung till it be all gone; that is, till his house be utterly exterminated: for dung being a filthy and noisome thing, men never leave taking it away, from places where it is an annoyance, till they have taken it all away. That which is offensive in the whole nature of it, is offensive in the least degree of it.  
Again, When 'tis said, He cuts them down without time, or before their time, we may observe.  Wicked men are often ripe for Judgement, before they are ripe in years. 
It is said in the 15th of Genesis, 
Cum potuissent diutive persistere. Tygur. Capti sunt immaturi. Sep.  The Iniquity of the Amorites is not yet full, their sin is not come to a full stature; for as there is a fullness of stature in holiness unto which Saints at last arrive in Christ, so there is a fullness of stature in wickedness to which the Lord suffers sinners to arrive; and as when Saints have attained their full stature in holiness, they are received into glory; so when wicked men have attained a full stature in wickedness, they are cut off and turned down to destruction. Though the Lord suffer long, yet he will not always suffer. And as some are but young men, yet old Saints, and have had much Experience of God, and of the ways of grace, though but little of the world (that distinction which the Apostle gives of Saints into little children, young men, and fathers (1 Joh. 2.13, 14.) is not to be understood in reference to natural years, but to standing in grace, or to a growth and progress in holiness) so some wicked men, are but of few years, or but young in reference to their natural age, who yet are old in sin, aged in wickedness they are fathers in abomination, while but children in time, and so are cut down before time: Wicked men are never cut down till they are ripe in sin, but they are often cut down before they are ripe in nature.  
Thirdly, Which were cut down out of time; namely, in little time, or without delay.  
Hence Note; That, God can quickly make an End of wicked men.  
He needs not take any long time to do it; he took but very little time to make the world, it was made in six days, which in reference to the greatness of the work is no time: when a great thing is done in a little time, we may say it was done without any time at all. Now if the Lord could frame a world without time, surely he can cut down the world, or the inhabitants of it in a little time? Ruining work, is easier than building work. He that built (in this sense) without time, can pull down without time; we need not trouble ourselves with such thoughts as these, when we see wicked men, Enemies of God and his people in their height and strength, O what a length of time will it require? O how many years must be spent in cutting down these strong Oaks, those tall Cedars? the Lord can cut them down in a moment. Our late experinces have showed us wicked men cut down without time; before they thought they could be shaken, yea touched, they have be●n cut down; when they concluded they could not be reached, they have been ruined. The Jesuits and other Matchavillian politicians have a received Maxim of State among them; Take time and you may do any thing. If you are disappointed in a project this year, wait a few years longer (say they) and you shall either find or make a way to accomplish it. But the Lord can do any thing he hath a mind to at any time, or without taking time. The Apostle prophesying of the Antichrist saith (2 Thes. 2.6, 7.) Now ye know what withholdeth, that he may he revealed in his time; for the mystery of iniquity doth already work, only he who now letteth will let, till he be taken out of the way. The power and splendour of the Roman Empire stood in Antichrists way, and he could not cut it down without time; He was hacking and hewing, heaving and thrusting many years, yea some ages before he could remove that block out of his way, and so make way for his own Greatness. The wisest of men must have time to bring about their ends. Only God, the only wise God, can cut down and remove whatsoever stands in his way (though it stand like a great mountain) without time or without taking time, if once his time be come in which he would have it removed. The wicked of those elder times were cut down suddenly, without time. Eliphaz confirms it further in the next words.  Whose foundation was overflown with a flood. 
In this latter clause Eliphaz seems more clearly to hint at some particular wicked men, or to show who those wicked men were that he Intends as the object of his observation, namely, those, whose foundation was overflown with a flood. It is usual in Scripture, by some one word to allude to great actions and changes past. Take two or three Instances for Illustration of this; (Psal. 55.15.) David Imprecates' vengeance upon his enemies in this Language; Let them go down quick into hell. Which expression carrieth a plain allusion unto that dreadful judgement. (Numb. 16.31, 32.) It came to pass as he (that is, Moses) had made an End of speaking all these words, the ground clavae asunder that was under them; and the earth opened her mouth and swallowed them up and their houses, and all the men which appertained unto Corah, and all their goods. They and all that appertained to them went down alive into the pit, etc. This historical Narration the Psalmist hints at in his imprecation, as is plain by that word quick or alive; Let them go down quick (or alive) into hell; that is, let such wrath seize upon them, as seized upon Corah, Dathan and Abiram, on whom the earth closed and they perished from among the Congregation. Again, when the Apostle makes promise to Saints in the behalf of Christ what assistance they might expect from him in time of temptation, and what issue from it, he thus assures them; The God of peace shall tread Satan under your feet shortly, (Rom. 16.20.) Which plainly bears upon that first grand Promise, that (Christ) the seed of the Woman should break the Serpent's head (Gen. 3.15.) for it is by virtue of that act of Jesus Christ bruising the head of Satan, that Satan is trodden under our feet. As Christ bruised him under his own feet, so he will bruise, or tread him under out feet; the seed of the woman in person, as well as in their representative, shall break the Serpent's head. Lastly, those words (Rom. 9.16.) hold a clear correspondence with that Story (Gen. 27.) concerning Jacob and Esau, So than it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. He had said before that God loved Jacob and hated Esau; and concludes upon it, So then, it is not of him that willeth, etc. We may take notice in that famous piece of the divine History, that much means was used that Jacob might obtain the Blessing; Rebecca her heart was set upon it; she did what she could to procure the Blessing for her younger Son, her will was wholly in it; and Jacob, he run for it too; for as soon as Ever his mother had given him counsel, he ran presently to the flock and brought in a Kid to make the savoury meat for Isaac; Now, the Apostle Paul to advance the freeness of grace, doth not only instance in those two persons, but useth a phrase of speech which savours so much of that passage, that though he had not named the men, yet every man who knew the Scriptures must needs understand both of whom and of what he meant it; It is not of him that willeth, etc. that is, it was neither Rebecka's will to have it so, nor jacob's haste (which appeared in his running to the flock) to have it so, that gave him the Blessing, but it was of God that shown mercy. And as it was then, so it is now, though a man be as willing as Rebeckah, or though he make as much speed as Jacob for his blessing, yet all comes freely by the grace of God. Thus the frequent usage of Scripture shows us how much the Spirit of God delights to lead our thoughts (by the light of some one word) a great way back into the consideration of what hath been done and written of old for our instruction. The words of the text now under discussion, (Whose foundation was overflown with a flood) are surely an allusion to some particular persons or action in the days of old, and they may be applied three ways.  
First, To the drowning of the whole world in the time of Noah by a flood, when the Lord opened the windows of heaven, and overwhelmed both man and beast in those mighty waters; which universal judgement is (by way of eminence) called, The Deluge, or, The Flood, unto this very day.  
Secondly, They may have respect to the overthrow of Sodom and Gomorrah, which Cities, though they were destroyed by fire, yet it was with a flood of fire. The Text saith expressly (Gen. 19.24.) Then the Lord rained upon Sodom and upon Gemorrah brimstone and fire from the Lord out of heaven, and he overthrew the Cities & all the plain, etc. They were overflown with a flood of fire.  
Thirdly, 
Hunc locum a v. 15. ad v 20. omnino respicere ad dimersionem Pharaones & Egyptiorum non levibus suadeor conjecturis. Pined:  The allusion may be carried to the destruction of Pharaoh and the Egyptians in the red Sea; They also were overflown with a flood. The waters of the red Sea which stood up as a wall for Israel to pass thorough, at the Command of God returning upon the Egyptians, swallowed them up, them and their Chariots and their horses. The enemy said (thus Moses describes that fatal overthrow (Exod. 15.9, 10.) I will pursue, I will overtake, I will divide the spoil: my lust shall be satisfied upon them, I will draw my sword, my hand shall destroy them. Thus the enemy raged & foamed with revenge, like a tempestuous Sea, and had opened all the sluices of his will to overflow them. And when the enemy had thus breathed out his wrath in a four times repeated, I will; Then the Lord did blow with his wind, the Sea covered them, They sank as lead in the mighty waters. So then the words may relate to any of those three signal Judgements, to the drowning of the old world with a flood of water, to the destruction of Sodom and Gomorrah with a flood of fire, or to the overthrow of Pharaoh and his Egyptian host in the red Sea.  
But more particularly, for the explication of these words; whose foundation was overflown with a flood.  Whose foundation. 
This word foundation taken in a proper sense, refers to a material building. And the foundation of any building is the stability and strength of it; by foundation, in a metaphorical sense, 
Ea omnia quae illis velur fundamenti loco erant, in quibus spem & praesidium ponebant, etc. Merc:  we are to understand all those things by which the state of persons or things is upheld; and here whatsoever wicked men support & bear up themselves by, as a building is borne up by the foundation, is to be understood as their foundation. So their power, their riches, their council, their wisdom, their friends and confederates; whatsoever, I say, is the support of their worldly State, that's their foundation. And thus it is here said, their foundation was overflown With a flood.  
In two of the former Instances, to which the allusion was made, their foundation was overflown by a flood properly taken. If we take it more generally for all wicked men, who at any time have been overthrown, we may say, that they have all been overflown by a flood metaphorically. For so  
First, The displeasure of God, by what means or instrument soever put forth is called a flood; whether is be by sword, or by famine, or by pestilence, it is a flood. (Esa. 8.7.) We read war Compared to a flood; Now therefore behold the Lord bringeth up upon them the waters of the river, strong and many (what were these waters?) Even the King of Assyria, and all his glory; the King of Assyria with his Armies, in which he gloried, or which he counted his glory, were the waters of the river, strong and many) and he shall come up over all his channels, and go over all his hands (that is, the former Limits of his Dominion) And he shall pass thorough Judah, he shall overflow and go over. There The Sword is Compared to a flood, or to a mighty river, which bears down all before it. The same Prophet speaks again in the same Language (Esa. 59.19.) When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a Standard against him; as if it had been said, The enemy shall come rushing in like a mighty torrent but the Spirit of God, like a more mighty wind, shall blow and rush upon him, causing him to recoil and give back, or (as our Margin hath it) put him to flight. Again (Ezek. 13.) The Prophet foreshows the approaching calamity upon those who had seduced the Jews into a vain security; which is there called, the building of a wall with untempered mortar. A wall he calls that prophecy, because it promised safety, and defence; but he calls it also a wall built with untempered mortar, because that false prophecy was a weak prophecy, and should shortly fall. The manner how, he gives us in the notion of the Text (vers. 13.) Wherefore thus saith the Lord God, I will even rend it with a stormy wind in my fury, and there shall be as an overflowing shower in mine anger, etc. that is, wrath shall be upon it (the Babylonian Army was the special judgement in which that wrath was expressed) and that shall be as an overflowing shower. Great and continual showers will try the strongest buildings, and quickly overthrow the weak. A wall of untempered mortar is no match for a storm. As our Saviour also assures us in the close of his Sermon on the Mount, (Matth. 7.27.) where all those evils, troubles, afflictions, sorrows, and persecutions, whether sent upon such as are really godly, or only in name and outward profession, are called rain, floods, winds. So saith the Text, The rain descended, and the floods came, and the winds blue and beat upon the house and it fell, and great was the fall of it. While it stood, it stood to no purpose but for a show, but when it fell, it fell to purpose, The fall thereof was great. Thus it is more than evident from Scripture phrase, that raines and floods signify all sorts of afflicting evils, and therefore we need not restrain the word flood in the Text to a Deluge of Elementary water, or of water in a proper sense, but we may Enlarge it to any kind of afflicting Evil or trouble whatsoever that falls upon man. And the Scripture is (I conceive) so frequent in the use of this metaphor of a flood, and of waters, where great calamities are set forth, for these two reasons.  
First, To note the swiftness and suddenness of the judgements of God. Floods come often very suddenly, and rise not only beyond expectation, but before there is any the least expectation of them. Noah's flood was long foretold before it came, but when the time came, wherein it should come, it came at once. Though God give long warning of his judgements, yet most men are surpriz●d with them, they come like a flood.  
Secondly, To note the Irresistablenes of the Judgements of God; who or what can stand before mighty waters? Great floods do not only wash and overflow all, but ruin and overthrow all, there's no resisting. Such are the Judgements of God, they are a flood both for their sudden rising and breaking in upon sinners, and likewise for their Irresistible violence in breaking and ruining them.  
Further, It is not to be passed by, That Eliphaz doth not only say, They were overflown, but, Their foundation was overflown with a flood. He calls it the overflowing of their foundation, to note, that they were totally or utterly ruined & overthrown: for when the foundation is destroyed, all is destroyed; destruction to the foundation is the worst of destructions. The cruel enemies of the Jews cried, Raze it, raze it even to the foundation thereof (Ps. 137.7.) but to raze the foundation itself is more cruel than rasing to the foundation. When the Lord threatened a full and final destruction of those foolish Prophets who had seen vain visions for his people, he said (Ezek. 13.14) I will break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, etc. That is, I will destroy it as fare as destruction itself can go. There shall not only not a stone be left upon a stone of this building above ground, but even the underground stones shall not be left. The very foundation shall be opened and discovered. That which lieth at the bottom, or the bottom itself of those flattering prophecies, all the wiles & secret way● of them shallbe revealed. David complains of those irreparable breaches made upon the civil state in this stile (Psal. 11.3.) If the foundations be destroyed, what can the righteous do? The civil foundation of a Nation or people, is their Laws, and Constitutions, the order and power that is among them, that's the foundation of a People, and when once this foundation is destroyed, what can the righteous do? what can the best, the wisest in the world do in such a case? what can any man do, if there be not a foundation of Government left among men? There is no help nor answer in such a case, but that which follows in the 4th verse of the same Psalm; The Lord is in his holy Temple, the Lords throne is in heaven, his eyes behold, his eyelids try the children of men. As if he had said; in the midst of these confusions, when as it is said (Psal. 82.5.) All the foundations of the earth are out of course; yet God keeps his course still, he is where he was and as he was, without variableness or shadow of turning. We read in the vision of the four Monarchies (Dan. 2.34.) That The stone Cut out without hands smote the Image upon his feet that were of Iron and Clay, and broke them to pieces: The stone did not strike the Image upon the head, or upon the breast, the golden head, the silver breast, etc. but upon the feet that were of Iron and Day. Now the feet are to a natural body, as the foundation is to an Artificial body; A man's feet are the foundation of his body; if the feet be smitten and broken to pieces, the body must needs fall. And therefore as soon as ever it was said, That the Stone broke the feet to pieces, The ruin of the whole Image is described in the immediately following words of the vision (ver. 35.) Then was the Iron, the Clay, the brass, the silver, and the gold broken to pieces together, and became like the chaff of the Summer threshing floor, and the wind carried them away, that no place was found for them. The breaking of the feet, was the breaking up of the foundation, and so the breaking down of all. Whose foundation was overflown with a flood.  
Hence note; First, Wicked men think themselves very sure, they have foundations, they lay foundations.  
The people of God are sometimes over-conceited about the strength and stability of their worldly foundations. Holy David said, In his prosperity, I shall never be moved, Lord by thy favour thou hast made my mountain to stand strong, (Psal. 30.6, 7.) And if a godly man may, by the strength of temptation, thus over-reckon the strength of an Earthly state, what may they do whose state, yea whose minds are altogether earthly? How often do they judge themselves wise and politic enough to lay for themselves an everlasting foundation in things which cannot last? and that they are so surely bottomed in the favour of men, that they shall never be removed. Babylon thinks herself settled at this day upon such everlasting mountains, upon such perpetual hills of power and policy, that certainly her foundation shall never be overflown. Thus she spoke her heart out, while she said in her heart (Rev. 18.7.) I sit a Queen, and am no widow, and shall see no sorrow. Babylon is bottomed & foundationed upon so many hills, that is, upon so many Interests & advantages of strength, as render her (to herself) impregnable and unremovable. And as this vain confidence bears up the Spirit of that Man of sin, so of very many sinful men, who presume they are upon a sure foundation, when indeed none but the godly man's foundation is sure. (Prov. 10.25.) As the whirlwind passeth, so is the wicked no more, but the righteous is an everlasting foundation. The wicked man supposeth himself founded as on a Rock of ages an everlasting strength, such as the righteous man hath in God, or such as God is to a righteous man. (Esay 26.3.) Yet as the whirlwind be passeth away but the righteous is an everlasting foundation. We find not the Copulative word, is, expressed in the Hebrew, there 'tis only, but the righteous an Everlasting foundation; So that I should rather read it thus; But the righteous have an everlasting foundation: wicked men seem to have, but the righteous man indeed hath an Everlasting foundation. There is no earthly foundation everlasting; For all earthly things pass away, and are fo fare from lasting for ever, that they last but (as it were) for a little, for a moment. What then is this everlasting foundation? It is a foundation laid in heavenly things; The foundation which is laid in things above shall abide; The things which are not seen, and they only, are eternal (2 Cor. 4.18.) but the strongest foundation laid in things below, endures but for a season; The things which are seen, are temporal, as the Apostle speaks in the same place. Such foundations are soon overflown with a flood. As will appear yet further in the next observation; Which take thus; The flood and storm of God's anger will overflow all the foundations, the strongest foundations of wicked men.  
Their riches, their power, their wisdom, their Counsels, whatsoever they have imagined, laid and made for a foundation to themselves, either of honour or safety, shall be overflown and swept quite away; yea all their refuges laid together will prove but a refuge of lies, (Isa. 28.17.) Judgement also will I (saith the Lord) lay to the line, and righteousness to the plummet, and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. That is, those places wherein they thought to hid & secure themselves against the overflowing scourge. A wicked man is in greatest danger when he thinks himself in greatest safety, and then most ready to fall when he saith in his own heart, or boasteth it out to others, that he is upon a sure foundation; For whatsoever opinion he hath of it; yet the truth is, his foundation is but sand; and (which makes his case more miserable) though he be told so, and others have found it so, yet he will not believe it. While (as the Prophet speaks, Isa. 44.20.) He feedeth of ashes, a deceived heart hath turned him aside, that be cannot deliver his soul, nor say is there not a lie, or (as the former Scripture hath it.) a refuge of lies in my right hand. Only the righteous is, or hath (as Solomon speaks) an everlasting foundation. A righteous man hath two foundations which shall never be shaken, much less overthrown; who so are settled on those foundations may be as confident as confidence itself.  
The first of these two foundations is Gods Eternal Decree, his Decree of Election, that's an unmoveable foundation, and that is the foundation upon which believers build their hopes. The Apostle (2 Tim. 2.19, 20.) is proving that even in the house of God, that is, among the outward professors of the name of God, there are of all sorts, vessels of gold and silver, vessels also of wood and of Earth; Some to honour, and some to dishonour; and when he had said of Himeneus and Philetus, that they had erred concerning the truth, saying that the resurrection is passed already, and so had overthrown the faith of some, vers. 18. He presently adds, What though it be thus, what though some men have fallen from their foundation, yet the foundation of God standeth sure, having this Seal, The Lord knoweth who are his, vers. 19 Where we have first the foundation of God, namely, his decree of Election; Secondly, the Seal or assurance of it, as to him, even his own certain knowledge of the Elect, The Lord knoweth who are his. So that while hypocrites or mere verbal formal professors back-slide and Apostatise from the faith, yet the Elect are safe and stand fast in the purpose of God; and while many discover themselves to be vessels of dishonour in the house of God, wood and Earth, of base and brittle materials; yet Saints, indeed, who are vessels of honour made of purest metal, of Gold and Silver, these shall abide for ever. He that is once a vessel of honour, shall always be so; For the foundation of God standeth sure, having this Seal, The Lord knoweth who are his.  
Secondly, As there is this more hidden foundation, upon which Saints are sure, and which no flood can overflow; so there is another sure foundation, and that is Jesus Christ, upon which Saints are built, and therefore the holy Prophet having discovered that refuge of lies which he threatens should be swept away by the overflowing scourge, subjoins by way of Opposition in the next verse (Isa. 28.16.) Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation, and he that believeth shall not make haste. Whom the Prophet means by this sure foundation, the Apostle tells us expressly and by name (1 Cor. 3.11.) Other foundation can no man lay then that which is laid, which is Jesus Christ; and they that are built on him the living Rock (as all Believers are) have eternal life, and shall never perish. This Christ himself teacheth us (Matth. 7.24, 25.) Who soever beareth these say of mine and doth them, I will liken him to a wise man that built his house upon a Rock. And what's the Rock that these wife men build upon? This rock is Jesus Christ, he is the rock of Ages; He fails not, nor can they fall who are in him; as it followeth; Then the rain descended, the floods came, the winds blue and beat upon the house, and it fell not, for it was founded on a rock. Saints are lively stones, and they coming to Christ (by faith) who is a living stone, disallowed indeed of men, but chosen of God and precious, are built up a spiritual house (1 Pet. 2.4, 5.) If this house should fall, Christ must fall too, for though Christ and this house are distinguished, yet they are not divided; Christ and this house are one; So than though the floods of angry men, & of enraged Devils beat upon it, yet they shall return foaming out their own shame, & when they have done their worst, they shall but wash this house, leaving it somewhat more clean, but no whit unsettled. This is the glory and privilege of Believers, that while the strongest foundations of the Earth are overflown with a flood, They have a twofold foundation, That of Election in the Love of God, and that of Redemption in the blood of Christ, which cannot be overflown by any the most violent and impetuous flood.  
So then, ungodly men are miserable, when they appear most happy, and at their best estate are altogether vanity; for either their estate hath no foundation, or but such a foundation as cannot stand, and that is as bad or rather worse than none at all; It is better to have no appearance of strength, then to have nothing but an appearance of it.  
Further, may we not from the opposite state of Godly men (at least intimated in this, and touched before) conclude, that they are happy when they appear most miserable? and that at their worst estate, they are altogether above uncertainty? For as they have a foundation, so such a foundation as will stand all storms and weathers; What can be added to their felicity, who are in an estate so good (in the nature of it) that they need not desire a change, and so sure (in the foundation of it) that they need not fear a change, much less an overflowing flood?  
Eliphaz proceeds to describe the particular wickedness of those men, or how they did Express their wickedness; Whose foundation was thus overflown; They say unto God depart from us, etc.    
JOB, CHAP. 22. Vers. 17, 18. 
Which said unto God, Depart from us, and what can the Almighty do for them?  
Yet he filled their houses with good things: but the counsel of the wicked is fare from me.  
IN the former context Eliphaz had charged Job with impiety against God, and called him to consider the dispensations of God in former times towards impious men, here he shows us what their impiety was, It was impiety heightened into blasphemy; The seven abominations which were in their hearts, broke out at their lips, and were vomited out of their mouths in black choler, in choler as black as hell.  
Vers. 17. Which said unto God, depart from us, etc. 
These words are filled with the very spirit of malice against God himself; And we have the same breathed out in the same language in the former Chapter at the 14th verse, there the reader may find them explicated, and I shall add somewhat for a further explication here.  Which said to God, depart from us. 
To this height of madness do some wicked men arise, their spirits being big with sin, they bring forth or belch out this monster of words; They say to God, depart from us. They (as it were) send God a writ of Ejectment, they do not pray or entreat God to departed from them, but with as much rudeness and incivility as unholynes and profaneness, Say unto God, depart from us. 'Tis a word of command, from man, but such a one as breaks all the commandments of God. Moses (Numb. 16.26.) beseeches the people, saying, Depart I pray you from the tents of these wicked men, and touch nothing of theirs; but here we have wicked men not praying God to departed, but bidding him, they say departed from us. David speaks to the wicked (Psal. 119.115.) Depart from me ye evil doers, for I will keep the commandments of my God; he bids them begun, He would not give them the least welcome or entertainment. And so Jesus Christ is described speaking to the wicked in the day of Judgement, (Matth. 7.23.) Depart from me, away, get you out of my presence, I will not have to do with you, I will do nothing for you; Depart. His is a word of command, indeed, which though they have no will to obey, yet they shall obey it whether they will or no. Thus in the present text wicked men presume to say to God himself, depart from us, etc.  
Hence note.  First, That wicked or mere carnal men, have some appearances and impresses of the presence of God upon their spirits. 
They could not say to God, depart from us, had they not some impressions and notions of God, of the will and Law of God, of the truth and power of God upon them. They who are alienated from the life of God through the ignorance that is in them, do yet feel a presence of God with them (Act. 17.27) That they should seek the Lord, if haply they might feel after him and find him, though he be not fare from every one of us. Take mankind in general, good and bad, believers and infidels, there is a nearness of God unto them, unto them all: and that not only a nearness of God in what the Apostle there speaks of, common preservation (vers. 28.) In him we live, and move, and have our being, or of natural communications, of which the Apostle speaks there also, From him we receive life, and breath, and all things (verse. 25.) But further God is with them, by a twofold light; first, by a light of Direction; secondly, by a light of Conviction. All have a Light of direction, 1. by the Law written in their hearts. The Apostle is express for this (Rom. 2.14.) For when the Gentiles (he means it of Gentiles unconverted) which have not the Law, do by nature the things contained in the Law, these having not the Law (that is formally published and preached to them) are a Law unto themselves: Which show the work of the Law written in their hearts, their conscience also bearing witness, etc. And as all have a light of direction from the Law written in their hearts, or in the book of Conscience; so also 2. they have a light of direction from the Law of the creation, or from that which is written of God in the Book of the creature. The same Apostle makes this the ground of the righteousness of God in that dreadful Revelation of his wrath against all ungodliness and unrighteousness of men (be they who they will) who hold the truth in unrighteousness, because that which may be known of God is manifest in them (or to them) for God hath showed it to them. But how or where hath God showed them this? The Apostle answers in the next verse (Rom. 1.20.) For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse. So that, though all men have not a light of direction from God so powerful as to change them and make them holy, yet they have a light so clear and full as is enough to make them guilty. And when they refuse to follow this light of direction in doing what is right, then follows that other light of conviction, their consciences troubling them, or (as the Apostles phrase is, Rom. 2.15.) their thoughts accusing them, because they have done that which is not right. This presence of God is common to all men, to the worst of men, and this is it which provokes them to say to God, depart from us. And this is argument enough to stop the mouth of the Atheist, who saith in his heart, there is no God; when as yet he cannot stop the mouth of his own conscience from saying there is a God, while he saith (and this he always saith, either in plain terms, or in that which is equivalent) to God depart from me. And from hence we may observe;  
Secondly; That the presence, and manifestations of God to wicked men, are a trouble to them.  
None are troubled with the nearness of God to them, but they who are fare from him: all natural men are fare from God in state and in heart, and God is near all natural men either in his word or in his works, either speaking his mind to their ears, or sending it in to their consciences. This light of God is not only not pleasing but vexing. They who love darkness cannot abide the light of direction, much less the light of conviction; So that if ever God be near in their mouth, near in their ear, or near in their conscience, yet as the Prophet speaks (Jer. 12.2.) He is fare from their reins; that is, though they speak, hear or think of God, yet they delight not in him, they have no desirings, no breathe after him, yea the more he offers himself to them, the more weary are they of him. What David spoke in a temptation, they speak from their disposition (Psal. 73.3.) I remembered God and was troubled. It troubles them when they are put in mind of God, it troubles them when God comes into their mind. God is holy, and they are unholy, The holy God must needs be a burden to an unholy heart. The Prophet puts the Question (Amos 3.3.) Can two walk together except they be agreed? they cannot. That company is always unpleasant to us, which is unsuitable to us; They who are not at one, are best pleased when they are furthest asunder. The ways of God are grievous to wicked men, much more is God himself; They say what a wearisomeness is it to serve the Lord, they say his yoke is heavy, and his burden insupportable, the very outside of heavenly and spiritual work is burdensome to them, how then can they maintain communion with God (in truth of spirit) Who is a Spirit and will be worshipped in Spirit and in truth.  
Thirdly, Note; Natural men are blind and foolish, they know not wherein their own happiness doth consist, they forsake and throw away the mercies offered them, for lying vanities.  
They who are not taught of God are full of mistaken and false principles, among which, this is a principal one; They suppose they can do well enough without God, whereas indeed there is nothing can do us good without him who is the chief good. Now, that the natural man believes he can do well enough without God, is plain from this abominable and hateful motion which such make to God in the Text, Depart from us. No man would desire God to departed from him, if this persuasion did abide upon his heart, That he could not subsist without him; or that he depended upon God for his subsistence. Therefore this is their opinion (though possibly they are as fare from acknowledging it, as they are from the true knowledge and love of God) That they can do well enough alone, that they can stand upon their own bottom without God, yea that they are selfe-sufficient, as God is; for whosoever doth not see an emptiness and insufficiency in himself, and so place his all in God, makes himself a God. This is the way of wicked men, and this their way is their folly, (as the Psalmist speaks, Psal. 49.13.) Though their posterity approve their say. Who but they? they can maintain their being, yea their well-being without God; they can live, and live happily whether he will or no. Surely if they thought they were beholding to him, either for being or well-being, either for life, or a happy life, they had never been heard saying to God, depart from us. And if this be a truth that they have said so, and say so still every day, we need not stay to prove this a truth, that they show their blindness and foolishness in saying so. Is not he foolish who would have the Sun depart from him, which enlightens him? or who would have the Shield departed from him, which protects him? or who bids the fountain be gone which gives him drink; God is all this to all men in some degree or other, and he promiseth himself such in the highest and best degree to all such as walk uprightly, even to be their Sun, their Shield, their fountain, their spring. Then, can folly itself utter more foolishness than this, To say to God, depart from us? Further, how foolish are they to refuse that, as if it were a hurt to them, which Saints who have the true wisdom, have prayed for, and still do pray for, as the greatest blessing and privilege, The presence of God with them. How foolish are they who ask and desire that as a blessing, which God the only wise God threatens as the soarest curse. (Jer. 6.8.) Be instructed O Jerusalem, lest my soul departed from thee, lest I make thee a Land desolate, not inhabited: Utter desolation is the consequent, yea the effect of the Lords departure from a Land; and when he ceaseth in regard of his favourable presence to inhabit a Land, either none shall inhabit it, or none shall have a comfortable habitation in it. The Lord threatens this departure as the last and soarest, or as the sum of all his judgements, and wicked men desire this, as if to be without God were the chief or sum of their enjoyments. See another instance of this folly; among all the threaten of God against sinful men, this is one of the greatest, that he will take away his Gospel, and the light of his Word from them, yet this a wicked man desireth, let the Gospel go, let the light of the word go; He wisheth it gone, 'tis but a trouble to him, he is sick of it, it is a death to him. The best of good things is refused, and the worst of evils chosen by those that are evil. As their understanding is so blinded and distempered, that they call evil good, and good evil, that they put darkness for light, and light for darkness, that they put bitter for sweet, and sweet for bitter (Isa. 5.20.) So their will and affections are so perverted, that they choose & embrace darkness for light, evil for good, and that which is most bitter, for that which is sweeter than the honey and the honeycomb.  
Observe. Fourthly.  Wicked men are not only foolish, but wild and furious. 
See at what a rate they speak, even as if they had God at their command, They say to God departed; As if God could not be where he pleased, as if God were at their limiting, and disposing. Here's madness, like madness itself. As there is madness in the heart of man in the enjoyment of the creature (I said of laughter it is mad (saith Solomon) Some are so overacted with joy, and laughter, in their creature-enjoyments, that whereas laughter is the proper passion of a rational creature, there is nothing more irrational than their laughter, 'Tis plain downright madness, Now (I say) as some carnal men are mad in their manner of enjoying the creature) so they are more mad, in refusing the enjoyments of God the Creator. Who can tell how mad they are who desire God to departed from them? They are mad to purpose who would put God from them, yet they more who think they can.  
Fiftly; Note.  That the godly and the wicked have quite contrary both desires and fears. 
What are the desires and fears of a wicked man, he desires to have God departed, he is afraid of the presence of God: what are the desires of a godly man, he desires nothing more than the presence of God, he says as Moses (Exod. 33.15.) If thy presence go not with me, carry me no further, I desire to be no where, but where God manifests himself to be; let me see the day of my departure out of the world, rather than the day of God's departure from me in the world; Let riches go, let liberty go, let friends and relations go, so God stay with me. All company is solitariness to me, all fullness is emptiness to me, and the most populous City worse than a desolate wilderness to me, where I find not the presence of God with me. I fear nothing like this, The departure of God from me. I read indeed (Luke 5.8.) that Peter once said to Christ, Depart from me, for I am a sinful man O Lord. But the reason was not because he was weary of the presence of Christ, but because he thought himself altogether unworthy of the presence of Christ. And therefore at another time when many of Christ's Disciples went back & walked no more with him, and hereupon Christ said to the twelve, Will ye also go away? Then Simon Peter answered him, Lord to whom shall we go, thou hast the words of Eternal Life (Joh. 6.68.) He who would not go from Christ, could not indeed desire that Christ should go or departed from him. They who have tasted how gracious the Lord is, can never totally departed from God, nor can they at all bear it, that God should departed from them. Thus the Church complains (Jer. 14.9.) Why shouldest thou be as a stranger in the Land, and as a way fairing man that turneth aside to tarry for a night. Why shouldest thou be as a man astonished, as a mighty man that cannot save, yet thou O Lord, art in the midst of us, and we are called by thy name, leave us not; Whatsoever thou dost to us, do not leave us; let any evil come, but do not thou go: let sword come, let famine come, let plague come, but do not thou departed; leave us not. Thus the Saints cling about a departing God, while wicked men are willing he should departed. And considering the opinion which these wicked men had of God, 'tis no wonder though they press him to departed; for what should God do with them, if he can do nothing for them, or do them no good: Such was their apprehension of God, as appears in the next clause.  And what can the Almighty do for them? 
They should rather have said; What cannot the Almighty do for them? If the question be put, what the Almighty can do? The answer is at hand, he that is Almighty, can do any thing; yet these wretches say, What can the Almighty do for them? 
Et quid operabitur omnipotens eyes. Heb.  almightiness itself is questioned as weakness, and omnipotency as impotency by unbelievers.  
From the general sense of this infidel question.  
Observe.  First, That worldly wicked men have low, and slight thoughts of God. 
It is said of a wicked man (Psal. 10.4.) God is not in all his thoughts; that is, he is in none of his thoughts, or God is not at all in his thoughts. But is any man so void of God, that God is not in all his Thoughts? can any man utterly extinguish or blot the thoughts of God out of his heart? is not the notion of a God, written with indelible characters upon the heart of man by nature? if not, how is the Law written there by nature? I answer, wicked men have thoughts, and cannot but have thoughts of God. But, first, They like not to retain God in their thoughts, or (which is the same) in their knowledge (Rom. 1.28.) Secondly, The thoughts which they have of God, are unworthy of God; while they think of God, they think below God, and so indeed their thoughts are not at all the thoughts of God. While we think of God otherwise then he is, and hath revealed himself to be, we do not think of the God that made us, but we make an Idol-God in our own thoughts. Now wicked men think either that God hath no strength, power, goodness and wisdom, or can do little with what he hath; What can the Almighty do for them? They who are afar off from God by unbelief, are not able to discern his power, his goodness, his wisdom, his faithfulness, his all-sufficiency; They neither understand what God affirms of himself, nor give credit to what he hath promised unto us. We say of those things, which appear more than they are, that they affect more afar off then near at hand; but those things which are more than they appear, affect more when they are nigh, then when they are afar off. God is infinitely more, than he appears; And he being near to those who believe, affects them wonderfully. But God is fare from unbelievers, and they are fare off or in a state of farthest distance from God, therefore they are not affected with him; But say, who is God? what is God's power? what is his almightiness? We have heard much of him, but we see little in him. They look upon God, as if he were like the Idols (described, Psal. 115.4, 5, 6, 7.) Who have eyes, and see not, ears, and bear not, hands and handle not &c. All the attributes of God, that he is almighty, unchangeable, etc. are but a sound of words or empty titles in their ears. A believer can make a living out of any attribute of God; for when the Scripture saith he lives by faith, the meaning is, he lives upon the goodness, mercy and power of God, revealed in the promise, and laid hold on by faith. Thus the just live by faith upon God, but the wicked and unbelievers cannot live upon those terms; They see little or nothing in God to make a Living of, and therefore they say; What can the Almighty do for them?  
Secondly, Note; That carnal men count the service of God unprofitable.  
What can God do for them? if they serve him what profit is it? His is a lean service, they shall but starve themselves by attending upon him, and undo themselves by doing his work. Thus they said in the former Chapter, and so they say again in this. The carnal man accounts nothing good but that which is outwardly good: Who will show us any good? (Psal. 4.6.) they know not that all good cometh through the hand of God, that it cometh in at the door of the promise; They can look no further than they see, and therefore becuse they see no profit, they look for none; They do not see that God doth any thing for them, and therefore they conclude he cannot: What can the Almighty do for them?  
Thirdly, Note; That, The spirits of worldly men, are merely mercenary.  
If they do any thing for God, or at the command of God, they do it only upon hopes of reward, they never obey commandments for the holiness that is in them, but for the benefit that comes by them. What can the Almighty do for them? As when Judas betrayed Jesus Christ, he went out with a mercenary spirit to do that wickedness; What will you give me, and I will betray him? So when a carnal man serves Jesus Christ, he saith, What will he give me? what can he do for me? he cannot serve God for nought, that is, freely, as Satan charged Job in the beginning of this book; Job serveth thee, said Satan, because thou hast done so much for him, because thou hast served his turn, and made a hedge about him; this was Satan's slander upon that good man; but 'tis no s●under to say so of carnal men, Do they serve God for nought? They do not, they cannot; if they may gain by godliness, they will do somewhat, which shall have a show of godliness; profit will make any thing pass with and pleasing to a carnal mind, though in itself it be never so displeasing. Such is the nobleness of the people of God, that though there be a reward in serving of him, yet they are ready to serve him without reward, they can serve him upon a bare command, abstract from promises and profits; They can obey God as a creator, though he should not be a rewarder. Godliness is profitable for all things, and hath the promise both of this life, and of that which is to come, yet a gracious heart loves Godliness more than profitableness, and eyes the work of God more than his reward.  
Further for the opening of these words; Some read thus, What can the almighty do against them? The Hebrew particle stands indifferently to both, and may be translated for, or against, in which sense we find it in the 35th of this Book, 
Si peccaveris quid ei nocebis, propriè, quid ei facies.  ver. 6, 7. If thou sinnest what dost thou against him? That is, what hurt dost thou to God? thy sin cannot reach, or wound him, what dost thou against him? Thus here; They say to the almighty depart from us, and what can the almighty do against them? Surely the almighty is not able to hurt us; from him we expect no good, and from him we fear no evil. Were not these mighty men, think you, who thought the Almighty could not match them? These were mighty men indeed, Giants sons of Anak no doubt they were, but Giants in wickedness. And so this reading gives us a further character or discovery of a wicked man's Spirit.  
Hence Observe.  Some wicked men have this presumption, that let God do his worst, he cannot hurt them. 
I find in Scripture a threefold false and presumptuous apprehension, which evil men have of God while they are doing evil.  
First, Some presume that God will protect them from evil while they do evil. (Mich. 3.11.) The beads thereof judge for reward, and the Priests thereof teach for hire, and the Prophets thereof divine for money, yet will they lean upon the Lord and say, Is not the Lord among us? none evil can come upon us. These were such as made it their business to break the Law of God, yet they thought God would not suffer any trouble to break in upon them.  
Secondly, Others presume that, at least, God will not be so severe as to inflict those evils which he hath threatened. The old world was threatened with a Deluge, but they could not believe God would make good his word, they even mocked at the credulity and simplicity of Noah, to see him build that great Ship or Ark upon the dry Land, as if he meant to sail his vessel without water. As for them, they neither believed nor feared a flood. So they (Isa. 5.19.) will put the Lord to a trial, Let him hasten his work that we may see it; let us see what he will do; as if they had said to the Prophet, you told us what he would do, how severe he would be, what meaneth all your talk, we would see something done. What will the Almighty do against us? Surely nothing; he is not so strict as you make him. The Prophet describes the worst of men, the men settled on their lees, speaking thus (Zeph. 1.12.) They say in their heart, the Lord will not do good, neither will he do evil; that is, he will neither reward nor punish, he will neither help nor hurt. To say either of these is alike dishonourable unto God; To say either much more both (though indeed to say either is to say both) is to say, not only that God is neither to be loved nor feared, but that he is not at all. It is the glory of God to do the one as well as to do the other, and unless he could do both, he could do neither. (Isa. 45.7.) I form the light, and create darkness, (the darkness of trouble is of God as much as the light of comfort) I make peace and create evil; the evil of punishment is as much the creature of God as peace is, and God doth as much appear a creator in the one as in the other; the doing of this kind of evil doth as much show the power, and providence of God, as the doing of good; yet those in the Prophet said the Lord will do neither; He will neither do good, neither will be do evil.  
Thirdly, Those in the Text were raised to a higher pitch of presumption then both the former; For they said, what can the Almighty do against us? As if they had said, Let him do his worst, we fear him not; To think that God will shield us from the evil which others threaten, or that he will not bring that evil upon us which himself hath threatened, when we do evil, are very high actings of presumption; But to think that God can do nothing against us, to think that the Arm of God is shorter than that it can reach us, or weaker then that it can overpower us; to think that we have outgrown divine justice, and are too big or too strong to be dealt with by the Almighty is presumption to madness; woe to those sinners who secure themselves in the goodness of God to them, more woe to those who secure themselves in God's neglect of them, but above all, woe is their portion who secure themselves as it were in the weakness of God, even while in words they acknowledge his power; saying, What can the Almighty do against us?  
Thirdly, Others read the words thus; They say to the almighty depart from us, and what hath the almighty done against them? That is, what hurt hath God done them? They are troubled at the presence of God; But what cause hath God given them to be troubled at his presence? And then we may connect these words with the words of the 18th verse; What hath God done against them? yea he filled their houses with good things; that's all the damage he did them? This is a fair sense, and consistent with the Original Text: leaving the reader to his choice; I shall only give the observation which riseth clearly from this.  God never giveth wicked men any just cause to be weary of him. 
He never doth them any wrong, and he often gives them many a blessing; and have they any reason to bid him departed? he is usually very patiented towards them, and doth never bring any evil upon them till they have doubly deserved it; and have they any reason to be displeased at that? yea whensoever he punisheth them in this world, he punisheth them then their sins deserve; indeed there is a punishment behind adequate and commensurate to their sin, but they shall never be punished beyond what or more than their sin deserves. Seeing then their punishment in the next life, though it will be great beyond imagining, yet shall not be great beyond deserving; and all their punishments in this life are less than the demerit of their sin) As was paenitentially confessed by Ezra in the name of the Jews after they had been broken by the sword, and brought into captivity for their sin, Chap. 9.13 Seeing (I say) 'tis but thus with them when 'tis worst with them) What hath the Almighty done against them? is not all their destruction (meritoriously) from themselves?  
Again, How much soever God punisheth them in this life, they have no reason to complain, or say to God depart from us; for even those punishments are messages from God to awaken them out of their sins, and so to prevent worse punishments; therefore when God perceived that stubborn people going on in their sins, telleth them he will smite there no more, as implying that it was his favour to smite them. (Isa. 1.5.) Why should ye be smitten any more, ye will revolt more and more. Surely then such have no reason to say to God, depart from us, when he smites them, as if he did them ay there hurt or wrong, seeing he smites them, that they might return unto him; Those judgements of God are a mercy, which are sent to teach man his duty. Now if the judgements of God have sometime mercy in them, and never have any injury in them, what hurt or injury can there be to man in the service of God? Hath the Almighty done any thing against them, whom he lovingly invites to the doing of his will? And yet some complaine of wrong when they are only called to do what is right, and cry out as if God hurt them, when he doth but govern them. The Lord calls his murmuring people to account about this thing, (Mich. 6.3.) O my people, what have I done to thee (that is, what hurt, what wrong have I done unto thee) and wherein have I wearied thee, testify against me; As if he had said? thou hast nothing to bring against me in evidence, unless it be my kindness, as it follows (ver. 4.) For I brought thee up out of the Lord of Egypt, and redeemed thee our of the house of servants, and I sent before thee, Moses, Aaran, and Miriam. O my people, remember etc. Consider all my deal with thee, all the deliverances I have wrought for thee, all the Statutes and Ordinances, all the Laws and Commandments which I have given thee, and then let thy Conscience speak; What have I done unto thee, which is an evil to thee? or wherein have I wearied thee, in the things which I have required thee to do? I have done many good works for thee, and I have commanded thee to do many works, such works as are not only good in themselves, but good for them who do them; for which of these is it that thou art weary of me? There is not that wicked man in the world but God may say to him, what have I done to thee, or what have I called thee to do, that thou shouldest be weary of me? that thou shouldest desire me to departed from thee? Thus if we read the words in this latter sense; What hath the Almighty done against them? They carry a reproof of their ingratitude against God, who had not hurt them, yea who had done them good. If we read the words in the second sense; What can the Almighty do against them? They carry a high contempt and slight of his power, as if God could do them no hurt. If we read the words in the first sense according to our translation (which I rather pitch upon) they carry (upon contrary terms) a like contempt of the power of God, as if he could do them no Good; What can the Almighty do for them?   
Vers. 18. Yet be filled their houses with good things. 
The Hebrew is, And be filled their houses with good things; we translate yet, which better clears the meaning and scope of the Text, according to our reading of the former verse; They say to God, depart from us, and what can the Almighty do for them? yet he filled their houses with good things; As if he had said, they thought God could do nothing for them, 
Horum quidem domos ipse impleaver at bonis. Jun: q. d. Dei benificijs abusi sunt turpitèr & tanquam de spolijs dei ipsius triumphaverunt. Jun:  whereas indeed he did all for them: all the good they had, they had it from God, He filled their houses; that is, he gave them abundance; he did not only put some good things into their houses, but he filled their houses with good things, they had a plentiful state, God gave them a rich portion in the good things of this world; his corn, his wine, his oil, his flax, his gold, his silver, were their portion. He filled them, and they rebelled against him; He bestowed many benefits upon them, which they abused to serve their lusts, and vainly triumphed in what he freely gave them, as if they had been spoils forcibly taken from him.  
Hence Observe; first, That God doth them good that are evil.  
Christ persuaded his hearers (and us in them) upon this account to love their enemies, That they and we might be the children of our father which is in heaven; For he maketh his Sun to rise on the evil and on the Good, and sendeth rain on the just, and on the unjust (Matth. 5.45.) As God hath some peculiar people, so he hath some peculiar blessings, and good things, which the world in common shares not in; but he hath a sort of blessings, and good things, which are the common share of the world; rain and Sun, fat and sweet, Gold and silver are such good things as their hearts and houses are often filled with, whose hearts and house are empty of goodness. These good things God gives them, who know no more why he gives them, than they did, why he did not suddenly bring evil upon them, of whom the Apostle speaks (Rom. 2.4.) Despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance; when God doth good to those that are evil, whether it be by bestowing good upon them, or by withholding evil, He doth it usually for one of or both these reasons.  
First, That they might repent, and live; knowest thou not what Message the goodness of God brings? Speaks it not thus? Repent, repent; yea doth not divine goodness (taking thee by the hand) lead thee to repentance?  
Secondly, The Lord doth them good who continue in the evil of sin, that they might be left inexcusable when the evil of wrath and punishment falls upon them; every mouth shall be stopped, & all the world of wicked ones become guilty before God, when they remember that they sinned, and went on to sin against the God that said them, against the God that clothed them, against the God that filled their houses with good things, and protected them in the use and enjoyment of those good things, with which he had filled their houses.  
Secondly, In that he doth not only give them good things, but filled their houses with good.  
Observe.  
God giveth great portions of good things to wicked men.  
They have not only enough to live upon, but they have enough to live comfortably upon, they have not only enough to live upon themselves, but they have enough to lay up for their children after them; the Lord is not only good, but he is liberal and bountiful (in its kind) to the worst of men: they whose hearts are shut to him, his hand is open to them; he is enlarged towards them who are straightened towards him; And this is added not only to render the goodness of God more glorious, but the sin of man more sinful and odious in our eyes.  
Whence observe; Thirdly.  Sin hath by so much the greater evil in it, by how much it is committed against the greater goodness. 
It is a horrible wickedness to say to God, depart from us, though he empty our houses of all good things, but it is much more horrible wickedness, to say so when he filleth our houses with good things. What? When God hath filled our houses, shall we kick him out of doors? This was the sin of Jesurun, that when he waxed fat he kicked, as Moses saith (Deut. 32.15.) Thou art waxed fat, thou art grown thick, thou art covered with fatness; Then he forsook God which made him, and lightly esteemed the rock of his Salvation. Their fin is great who lightly esteem God while he makes them lean, but how sinful is their sin, who slight God that hath made them fat. As good things received bind us stronger unto duty, so good things abused, bind us stronger under guilt.  
Fourthly, As we connect these words with the latter branch of the former verse; What can the almighty do for them? yet he filled their houses with good things. We may take this observation.  Though Carnal men receive many good things from God, yet then know him not as the fountain of them. 
They who are evil cannot own God purely either in good or evil. It is but seldom that they say, with that wicked King, This evil is of the Lord (2 Kings 6.33.) And it is seldomer that they say, this good is of the Lord They say, what good doth God for us? even whil he filleth their houses with good things. Indeed the best of Saints receive many good things from God which they know not of; they receive many secret mercies, secret I mean not only to others, but to themselves; and so they are not able to give God the glory of them distinctly, because they have not a distinct knowledge of them. But all the good things which the wicked have are to them of an unknown original. Though they know what they have, yet they know not from whence or from whom they have what they have; they know not who feeds them, who clothes them, who provides for them: yea though they make many formal acknowledgements of this, and will tell you of God's goodness to them, yet really they know it not, nor do they cordially acknowledge it. The Lord complains of his people about this (Isa. 1.3.) The Ox knoweth his owner, and the Ass his Master's cribb, (he upbraids them not only as below other men, but a below the beasts, as if the reasonless creatures had acted more rationally than they) but Israel doth not know, my people do not consider: What was it they did not know, nor consider? they knew not nor considered what the Ox and the Ass knew and considered; The Ox knoweth his owner, he knoweth that his Master seeds him, as well as works him. Thus also the ass knoweth his Master's crib, as he knoweth that his Master employeth him, so he knoweth that his Master provideth for him. The dull Ass takes notice of the cribb, and knows where and by whom he receiveth Good; but ye my people know not me, ye do not consider him that seeds you; For I have nourished and brought up children, and they have rebelled against me, they never honoured me as the fountain and founder of their felicity. The Prophet Hosea reproves the same sottishness and blindness in that people (Chap. 2.8, 9) For she did not know that I gave her come, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal. Therefore I will return and take away her come in the time thereof; As If the Lord had said, I will make them know that I can take these things away, seeing they would not know, or at least not acknowledge that I am he who gave them. Carnal men attribute their good things, and the filling of their houses with them to any thing rather than to God. They thank their friends or their good fortune; they thank themselves, their policy, their industry, for what they have. They ascend not up to God in thankfulness for what they have. They who say, What can the Almighty do for them? How should they acknowledge, that the Almighty hath done any thing for them? The Prophet (Hab: 1.16.) speaks of men those portion was fat, and their meat plenteous; but to whom did they refer all this? whom did they acknowledge for their benefactor, or as the cause of those great successes? The Prophet tells us, They sacrificed to their nets, and burnt incense to their drags. The words carry an allusion to fishing, in which work or art nets and drags are the instruments of the fisherman; so that to sacrifice to the net or to the drag, is to give the honour and thanks of all our attainements to second causes, and creature helps, to our own wit, power, and industry, etc. To these saith the Prophet they sacrificed; That is, they honoured them in the place or stead of God; Sacrifice it proper and peculiar to God, and therefore he that offers sacrifice to any thing, makes it his God, or puts it in the place of God; They who thank themselves for the good they have, are a God to themselves. And thus we find The Assyrian ascribing all to his own power (Isa. 10.14) By the strength of my hand I have done it, and by my wisdom, for I am prudent, and I have removed the bounds of the people, and have rob their treasures, and I have put down the inhabitants like a valiant man; he did not think that the Lord did it by his hand, but (saith he) by the strength of my hand I have done it: 
Dextera mihi deus. Virg: 1.10. Sanct:  my right hand, is my God, my wisdom is my God. These, these, have removed the bounds of the people, and rob their treasures. See how the Lord checks this insolency (v. 15.) Shall the axe boast itself against him that heweth therewith, or shall the saw magnify itself against him that shaketh it? Men (I grant) are living instruments, yet they can do no more than instruments without life (the axe and the saw) unless God act them, or act by them. An axe or a saw can do as much without man, as man can do without God; yet vain proud man is as full of boasting, as if he could do, or had done all alone.  
Fifthly, Observe.  That the portion of wicked men lieth all on this side heaven, and heavenly things. 
God filleth their houses with good things, but they are the good things of this life; they have nothing that reacheth to eternal life. They have nothing that concerns pardon of sin, or grace, much less have they glory for their portion. (Acts 14.16, 17.) God did not leave himself without witness (among the Heathen Nations) in that he did good, and gave rain from heaven, and fruitful seasons, filling their hearts with food; and gladness; so much they received from God, as filled them with food for their bodies, and made their lives comfortable; but no more, that was all they had. As Abraham in the parable tells the rich man in hell (Luk. 16.25.) Son remember that thou in thy life time hast had thy good things. And what were the good things which he formerly had? We have an answer at the 19th verse, He was clothed in purple and fine linen, and fared deliciously every day. As the Psalmist is express (Psal. 17.14.) that the men of this world have their portion in this life, so, his purpose is to show, that they have their portion in the things of this life; for he adds, Whose bellies thou fillest with thy hid treasures, that is, with those treasures of corn, wine, and oil, which are virtually hidden in the earth, and brought forth by the earth; God fills the bellies of the wicked, but he fills the Spirits of the Godly; he fills the former with the hidden treasures of the earth, he fills none but the latter with the hidden treasures of heaven.  
Lastly, Note.  That the gifts of God even in temporal things are free and undeserved. 
Not only are spiritual gifts and graces, together with eternal life undeserved, but even temporals, and the things of this life. The Lord gives them unto his enemies, to those that say to him, depart from us; and what do these deserve at his hands, but stripes and death? He gave Christ to us while we were most unworthy of him; when we were yet enemies Christ died for us; sinners do no more deserve bread than they deserve Christ; we no more deserve the comforts of this life then eternal life; The one is of free Grace to the Elect, and the other is of bounty and goodness to the wicked. 
Quoniam moris erat in Egypto, ut mensura ascendentis Ni●i fluminis ad templum Serapidis deferretur velat ad incrementi aquarum & inundationis auctorem subverso ejus simulachro, ulna ipsa id est, aquae mensura, ad aquarum dominum coepta est in Ecclesias deferri. Cassiod lib. 2. ad Euseb: Histor:  The old Egyptians (as some writers report them) were careful to confess the undeservednesse of those outward favours, the plenty and abundance of corn and , with which Egypt was stored; in testification whereof they every year brought into the Temple of their Idol Serapis a measure showing how high the river Nilus' rose and overflowed its banks (for Egypt being a flat Country, is watered by the overflowings of Nilus) and by the rising of those waters they could (very probably) prognosticate the plenty or scarcity of the year ensuing. And they therefore took an exact account how many cubits high the river swelled, leaving it in the Temple of Serapis, thereby acknowledging (as some conceive) that their Idol God was the bestower of all that plenty, or (as Eliphaz here speaks) that he had filled their houses with Good things.  But the counsel of the wicked is fare from me. 
We had these words before (Chap 21.16.) Job made use of them there, and here Eliphaz, therefore I shall add but little for explication in this place. In general know, they are a proverbial speech, 
Puto Vulgarem esse dicendi modum, quo homines aliquid execrantur & a se arceri longissime Jubent. Qualiasunt, a page avertat. Deus. Pined:  by which the abhorrence of our spirits concerning either things or persons is set forth to the utmost; as when we say to any man, be gone, depart from me, or as Christ to Satan, Get thee behind me, we show our vehement detestation of his person. So when a man saith, such or such a thing is fare from me, his meaning is he utterly detests it, or that the thing is the very abomination of his soul. Therefore while Eliphaz saith; The counsel of the wicked is fare from me, it is, as if he had said, I cannot endure to have any thing to do either with the wicked, or with their counsel. O my soul come not thou into their secret, unto their assembly O mine honour be not thou united (as dying Jacob bespoke his sons Simeon and Levi, Gen. 49.6.)  
But what is the counsel of the wicked? their counsel may be taken; first, for that dishonourable opinion which they held of God, that he could do nothing either for them or against them. I (saith Eliphaz) am of another mind, of another faith and persuasion. Their Counsel is fare from me who either deny the providence of God, or think they can hid themselves from the eye of his providence; I believe that his eye beholdeth all, and that his hand worketh whatsoever pleaseth him.  
Secondly, Others by Counsel understand the scope of wicked men; so Calvin reads, the intent of the wicked is fare from me; I have other purposes and designs than they have; The ploughing of the wicked (saith Solomon, Pro. 21.4.) is sin; that is, the stirring and plotting of his mind to get his desires satisfied is sinful; I desire not (saith Eliphaz) to put my hand to their plough. The counsel of the wicked is fare from me.  
Thirdly, As the design and plot, so the course and way of the wicked is fare from me. The counsel of a man is put for the means by which he acteth his designs, as well as for the method in which he layeth them. We shall not wrong the drift of the Text in which soever of these three senses we understand this protestation, The counsel of the wicked is fare from me.  
Again, There is a threefold difference about the reading and relation of these words, which put together will give us yet a further light and understanding about them.  

Quae consilia illi ineunt longe sunt a deo.  First, The Septuagint read thus; The counsel of the wicked is fare from him; and the antecedent, to him (according to their sense) is God himself. As if Eliphaz had said, the counsels and resolutions which the wicked take up, God cannot abide, they are fare from him. His are holy, theirs are unholy counsels.  
Secondly, Others apprehend, that Eliphaz spoke thus in the person of Job, and only reassumed what he had said (Chap 21.16.) O this is the man that said even now the counsel of the wicked is fare from me; Pray consider, This is the man that professed he would not so much as come near a wicked man, he would have nothing to do with their counsels, 
Quasi Job ore tenus non reipsa impiorum consilium improbaret, q. d. Num poteris dicere, te non sentire eum improbis, eum tu, ut ipsi providentiam dei tollas.  not be; He would be taken for a man of another spirit, of another frame than they; but see what he is, see how he joins with them, how be walks in their ways, how he follows their counsels; though be denies them with his lips, and makes strange as if he knew them not, yet indeed he is of the same piece and spirit with them: and while he saith, the counsel of the wicked is fare from me (behold his hypocrisy) the counsel of the wicked lieth in his bosom, and is embraced by him.  
Thirdly, Which is more plain and clear, we may expound these words not only as spoken by Eliphaz, but as therein speaking of himself; The counsel of the wicked is fare from me; that is, I am a man of another strain, of another grain than they, I am a man of another mould and make then they. Therefore O Job, what you spoke before I speak again, and I speak it upon better grounds, with a better heart than you; you spoke with your lips, 
Haec sunt ipsius Eliphasi verba, quibus seipsum commendat; ut qui potiori jure quam Job, & multo verius possit asserere se toto coelo ab impiorum sententia dissidare. Jun: Pisc. Eliphaz vult ex uno cum Jobo principio ijsdemque praemissis, contrariam elicere conclusionem. Bold.  or from the teeth outward, that the counsel of the wicked was fare from you, but I have proved that you approach too near them both in course and council. I say, what you said, but I say it (which you did not) in sincerity, I profess, and what I profess is true, that the counsel of the wicked is fare from me. The same truth may be professed by different persons, upon different grounds and to different ends: the same premises do not always yield the same conclusions in the minds of men's, though in themselves they do. Eliphaz thought his counsel as fare from Jobs, as Job had professed himself to be from the council of the wicked. When Job said, The counsel of the wicked is fare from me; his purpose was to show that though he was afflicted like wicked men, yea, that though he was afflicted while many wicked men were prospered, that yet he was not at all spirited or principled like wicked men. And that therefore his friend's assertion must needs be false, who numbered him with the wicked because he was afflicted. Eliphaz seems to retort this upon Job, and to say, if this be so, as thou affirmest, surely than God hath laid aside the care of this world, and lets all things run at six and seven; for surely if he took notice of men, either what they were, or what they were doing, he would never suffer the wicked to prosper, no nor to escape unpunished. And seeing thou continuest so stiff in thy opinion, that thou dost not suffer these grievous calamities for thy sin, thou seemest to me plainly to comply with their blasphemy, who query, how doth God know? can be judge through the dark cloud? This counsel of the wicked is fare from me. And seeing as Job before, so Eliphaz here ascribes counsel (which is the most deliberate act) to the wicked. We may observe.  First, That wicked men sin advisedly, or that many of their sinful ways, are studied ways. 
And as the more studied they are, the more sinful they are; so they study most for those which are most sinful. They are not hurried into sin by passions or thrust on upon sin merely by the violence of temptation; they sit down and go to counsel how they may compass their ungodly purposes. A godly man doth not consent unto sin, much less doth he consult about it; The evil which I do I allow not; I (faith the Apostle) consent to the law of God that it is good (Rom. 7.) A godly man sins daily, but sin hath not his consent, or allowance when he hath done it, much less doth he consult or advise how to do it. Sin doth not please him consequently, much less doth he project it antecedently. 'Tis the character of a wicked man, that his sin is his counsel, and that his art is in it as much as his nature; The counsel of the wicked is fare from me.  
Secondly, Eliphaz doth not say how fare the counsel of the wicked was from him, but that it was fare from him, and by fare, he means furthest; as if he had said, it is as fare from me as fare may be, I have no compliance with their counsels.  
Hence observe.  That the spirit and way of the godly, and the wicked are as different as their end and conclusion shall be. 
They are at furthest distance; They are like two parallel lines, which how fare soever they run together, they never meet together, nor touch in a point. The conclusion of a wicked man or his end is fare from that of the upright; the end of the one is light, the end of the other is darkness; the one ends in sorrow, the other in joy, the end of the one is peace, of the other trouble. And so the way of the one is sin, the way of the other is holiness; the way of the one is oppession and covetousness, the way of the other is justice and righteousness; the way of the one is faith, the way of the other is unbelief. Now as darkness and light, joy and sorrow, peace and trouble, can never comply or be united; so neither can sin and holiness, oppression and justice, faith and unbelief. There's no communion between these contraries, between these ways and ends, counsel and conclusions. And unless we keep fare from the counsels of the wicked, we cannot go fare from their conclusion; nor can we avoid their end, but by avoiding their way. The same way brings the same end, whether we respect good or evil. And hence it is that the Spirit of God by Solomon gives such a vehement admonition, to beware of the way of wicked men (Pro. 4.14, 15.) Enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it and pass away. As in the former context, he, as a careful father, had pressed his Son to the closest pursuit of wisdom's way, so here, he as earnestly presseth him, to departed from the path of wickedness; He would have his son not only not go into it, but not so much as pass by it, that is, not go near it; as the next words intimate, turn from it, as if he had said, keep at a distance, keep aloof off; do not stay so long within sight of it as to look upon it, that's his last counsel, pass away, not to return or come near it any more. And while we consider whither that way leads, we shall easily grant that when all is said, little enough is said to lead us away from it. Where the way is sin, the wages is death. Therefore let him who desires to avoid the conclusion of the wicked, say, The counsel of the wicked is fare from me.    
Job, CHAP. 22. Vers. 19, 20. 
The righteous see it, and are glad, and the innocent laugh them to scorn.  
Whereas our substance is not cut down, but the remnant of them the fire consumeth.  
ELiphas still pursues the ruin, and extirpation of wicked men; he showed us before the sinfulness of their practices towards man, and the folly of their opinion, in saying to God depart from us, who had never hurt them nor given them any cause to be weary of his presence; unless this displeased them, that he filled their houses with good things. And because they declared themselves thus vain, therefore. Eliphaz rejected both them and their way; The counsel of the wicked is fare from me. Now, in this verse he acquaints us wi●h the event or issue of their counsels, and how the righteous carry themselves, when God calls the wicked to an account and reckons with them for their profaneness and irreligion.  
Vers. 19 The righteous see it, and are glad. 
Who the righteous man is, and what denominates a man righteous, hath been showed b●fore. The righteous see it; what do they see? That which they believed & looked for; the fall of wicked men. This act of seeing may be referred either to the person seeing, or to the object seen: as 'tis referred to the person of the righteous; so seeing notes both their privilege and their pleasure. They are admitted to see this spectacle of divine Justice, and it is their happiness to see it. This David intimates (Psal. 37.34.) Wait on the Lord, and keep his way, and he shall exalt thee to inherit the Land, when the wicked are cut off thou shalt see it. The righteous shall be honoured with this fight, yea and pleased with it, the cutting off of wicked men by the hand of God. The righteous man hath a promise to see this (and promises are the conveyances of mercies (Psal. 91.8.) A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come nigh thee, only with thine eyes shalt thou behold and see the reward of the wicked. Thou shalt be a spectator, not a partaker in that calamity. Wicked men sometimes glut their eyes with beholding the troubles of the Saints, and they account it a happy day, when they can have such a sight. They sign that day with a white stone, when the black stone of the most unjust and cruel condemnation proves the present lot of the righteous. David discovered such a spirit in his enemies (Psal. 35.21.) They opened their mouth wide against me, and said, aha, aha, our eyes have seen it. What had they seen? The former verse tells us; They speak not peace, but they devise deceitful matters against them that are quiet in the Land. When these devises took, and had success, than they were pleased, than they had what they would, and saw what they desired. And thus the enemies of the Church are described (Mi●: 4.11.) Now also many Nations are gathered against thee, and say, let her be defiled (there is a twofold defiling, a defiling with sin, and a defiling with blood and misery, the latter is meant by the Prophet, let her be defiled) and let our eyes look upon Zion. They counted it a blessed sight to see Zion bleed; The wicked would have such sights often, though usually their eyes fail with waiting, and their hope is as the giving up of the Ghost; But righteous men shall see (the righteous God hath said it) vengeance poured upon the wicked.  
Again we may expound this act of seeing with reference to the object seen; and so it imports 2 things; first, the certainly of their fall: wicked men shall undoubtedly be destroyed, and there shall be eye-witnesses, honest and faithful witnesses, testifying their destruction; The righteous shall see it, and report it to after generations.  
Secondly, As seeing notes the certainty of their fall, or the evidence and clearness of it, so the publicness of it; That which is done to the eye, is done openly. What the justice of God doth against the wicked shall not be done in a corner, but as upon the housetop. The reading of the Septuagint is full to this sense; They shall be made public examples. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Denotat rem omnibus conspicuam & in publicum exemplum propositam.  It is the care of just and wise Magistrates, not only to punish malefactors, but to punish them openly, That so all may see and fear and do no more presumptuously. There are three special reasons why offences are punished; and the Greeks' express each punishment by such a word as carrieth a distinct signification of those reasons. First, Some are punished, that themselves may amend and better their manners; This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly, Others are punished, to repair the honour or maintain the dignity of those against whom they have offended, lest if such should escape without condign punishment, authority should be contemned, grow cheap, or be lightly valued; This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A third sort were punished for example, 


1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   Acerbitas ulciscendi maleficij, bene atque cante vivendi disciplina est. Caecilius apud Gel. l. 2. c. 1.  that others might be deterred from doing the same things, lest they also incur the same sufferings; This was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As much as to say, the holding of a man forth in his sufferings to the open view, that he may be seen of all men, and that all may be warned to avoid his error. And thus the Lord who is the righteous Judge of all the world punisheth wicked men. The same word is used by the Evangelist Matthew (Chap. 1.19.) Joseph being troubled that Mary was with child (for he knew not the mystery of her over-shadowing by the Holy Ghost) was minded to put her away secretly, and would not make her a public example; He was unwilling to bring her to justice, or that others should see either her (supposed) sin or punishment. But as God doth work many glorious salvations for his people, that the wicked may see it, and be ashamed; so he brings many visible destructions upon the wicked, not only that the righteous may see it and rejoice, or be glad (which act follows next to be opened) but that the wicked may see it and tremble to do wickedly.  
Hence observe.  First, That the Lord sets up wicked men many times as examples of his wrathful justice. 
Not only do they feel wrath upon themselves, but others see it; The Lord sometimes chastens his own people in the view of the world, and sets them up as examples of his fatherly displeasure. Thus Nathan speaks in the name of the Lord to David (2 Sam 12.12.) Thou didst it secretly, but I will do this thing, (what thing? I will afflict and chasten thee for this great offence) before all Israel, and before the S●nne; that is, in plain and clear light; Though thou hast done this evil in the darkness ot many close contrivances, yet I will draw the curtain and make the poenall effects of thy sin as conspicuous as the actings of thy sin have been close and covert. Again (Numb. 25.4.) when the people began to commit whoredom with the daughters of Moab, and Israel had joyn●d himself unto Baal peor, so that the Anger of the Lord was kindled against Israel; Then the Lord said to Moses, take all the heads of the people, (that is, the capital offenders, or chief rulers, who gave way, or at best gave no stop to such wickedness) and hang them up before the Lord against the Sun, that the fierce anger of the Lord may be turned away from Israel. To hang them up before the Sun, is a phrase of speech importing the publicknes of their punishment (as it is said of the seven Sons of Saul, that they were hanged on the hill before the Lord, 2 Sam. 21.9.) for caution unto all; whatsoever is done in the fight of all, or so that all may see, is said (in the Language of the Jews) to be done before the Sun. To which sense also we may interpret that vision of the Prophet Zechariah (Chap. 5, 6. 9, 10, 11.) at the 6th verse we read of an Ephah, and this lift up (ver. 9th) between earth and heaven; the Ephah was a measure of dry things among the Jews: and in that vision it signified that the sin and punishment of the Jews were measured and proportioned; This Ephah being lifted up and carried, I (saith the Prophet) said whether do these bear the Ephah, (ver. 10.) And he said unto me, to build it an house in the land of Shinar, and it shall be established and set there upon her own base; The building it a house in the land of Shinar (that is, in Babylon) signified the lastingness or continuance of their sin in the sad consequents of it, their punishment and banishment in strange lands, not for the space of seventy years only, as by the Babylonians, but (as some of the Learned expound the vision) for many seventyes' by the Romans: and as this Ephah had a house built for it, noting the settledness and duration of the Judgement which should come upon them for their sin; so also it was set upon its own base, to signify the notoriousness or conspicuousnes of the Judgement, it being as a house set upon pillars for all to behold and take notice of: as we see fulfiled to this day, since the first overthrow of their estate by Titus Vespatianus, and their final dispersion by Aelius Adrianus. There are, I grant, other conceptions about that vision, but as this suits well with the point in hand, so with the calamitous state of that people to this day.  
And thus the Lord threatened the King of Tyrus (Ezek. 28.17.) Whose heart was lifted up because of his beauty, and who had corrupted his wisdom by reason of his brightness. Now what will the Lord do? what course will he take with him? The next words inform us; I will cast thee to the ground, and I will lay thee before Kings, that they may behold thee; He doth not say, I will cast thee into the ground, but to the ground, and lay thee before Kings; that is, thou shalt he a spectacle for all the Kings of the Earth, that they may behold as what thy pride and selfe-confidence have brought thee to, so what their own (if they tread thy path) either will or justly may bring them unto. Thus also in the 7th verse of Judas, Epistle, the Apostle saith, that Sodom and Gomorrha, and the Cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of Eternal fire. The Judgements of God are not only punishments to them who went before, but premonotions to them who come after.  The righteous see it, and are glad. 
Here is the effect which that sight wrought upon the righteous; The eye affects the heart, and the heart is affected suitably to the object, either with joy or with sorrow. The destruction of men is a sorrowful object, and therefore we might rather expect that the righteous beholding it should be affected with sorrow but the Text affirms a direct contrary effect of this fight; The righteous see it, and are glad.  
Hence observe.  The judgements of God upon the wicked are matter of joy to the righteous. 
It is the duty of the Saints to mourn with them that mourn, and to rejoice with them that rejoice (Rom. 12.15▪) But than we must understand these mourners and rejoicers to be such as themselves are. Saints must mourn with mourning Saints, and rejoice with rejoicing Saint. The godly are not bound either to joy the joys, or sorrow the sorrows of the wicked. The judgements of God upon the wicked have a twofold effect eminently noted in Scripture. First, they cause fear; and secondly, they cause joy. When exemplary justice was to be done (according to the law of Moses) upon presumptuous transgressors, it is said, (Deut. 13.11.) All Israel shall hear, and fear, and shall do no more any such wickedness. David (Psal. 64.) having complained to God in prayer of the cruelty of his enemies, and begged protection from their malicious practices, grows up to much assurance, that down they must (v. 7, 8.) But God shall shoot at them with an arrow, suddenly shall they be wounded; and then (ver. 9) All men shall fear, and shall declare the work of God, for they shall wisely consider of his do. Thus fear is the issue of divine judgement; And yet joy is the issue of them at the 10th verse of the same Psalm; The righteous shall be glad in the Lord, and trust in him, and all the upright in heart shall glory. Fear is a common effect; All men shall fear; Gladness, faith and glorying, (which is faith triumphant) are peculiar to the upright, when the arrow of God wounds the wicked. We have this double effect again expressed upon the same occasion (Psal. 107.42.) He poureth contempt upon Princes, and causeth them to wander in the wilderness where there is no way; but he sets the poor oh high; the righteous shall it and rejoice. What shall they see? not only the Godly poor set on high, but ungodly Princes filled with contempt, that's part of the spectacle which the righteous shall behold and beholding rejoice; yet this is not all, for it follows; And all iniquity shall stop her mouth; The abstract is put for the concrete, iniquity for men of iniquity: And so the meaning is men of iniquity, or wicked men shall stop their mouths; their mouths shall be stopped With shame and fear, they shall have nothing to say when the Lord doth this; They shall not mutter a word against the works of God; but as Hannah speaks in her Song (1 Sam. 2.9.) shall be silent in darkness. A like report raiseth the hearts of the people of God into a holy merriment (Psal. 97.8.) Zion heard, and was glad, the daughters of Judah rejoiced. What was the matter? what good news came to Judah? what to Zion? the Text resolves us; Because of thy judgements O Lord: The answer is not, because of thy mercies, or because of thy goodness O Lord, but because of thy judgements, and those were dreadful ones (ver. 3.) A fire goeth before him and burneth up his enemies round about. Confounded be all they that serve graven Images, etc. ver. 7. Zion heard of it, and was glad. Once more (Psal. 58.10.) The righteous shall rejoice when he seethe the vengeance, he shall wash his feet in the blood of the ungodly. Not that the righteous delight in blood, or proudly insult over the worst of enemies; The Psalmist doth only in hyperbolical strains of Eloquence, borrowed from the language of triumphant conquerors, express a complete and glorious victory. The stile is of the same signification with that (Psal. 68.23.) That thy foot may be dipped in the blood of thine enemies, and the tongue of the dogs in the same. When so much blood is shed that the foot may be dipped and washed in it, that dogs may lap it up like water, this argues a great destruction, and when the wicked are thus destroyed, the righteous shall rejoice.  
But here it may be queried, What matter of joy is this? why should the righteous rejoice in the sorrows of the wicked? is it not alike sinful to be troubled at the joys, and to rejoice at the troubles of our brethren? The light of nature condemns rejoicing over those who are in misery; and we have an express Scripture against it (Pro. 24.17.) Rejoice not when thine enemy falleth, let not thy heart be glad when he stumbleth. And David puts it among the sins of his enemies (Psal. 35.15.) In my adversity they rejoiced. And he professed (ver. 13.) that when they were sick his clothing was sack cloth, and that he humbled his soul with fasting. David was so fare from rejoicing when his enemies were ruined, or dead, that he mourned when they were but sick, and would not eat, when they could not. And as David's holy practice denied it, so doth Solomon's divine precept; Rejoice not when thine enemy falleth. How then shall we reconcile these Texts?  
I answer, there may be a rejoicing at the afflictions and troubles of others, which is not only unbecoming and unseemly for the righteous; but very sinful. As  
First, To rejoice, and be glad, merely because an enemy is fallen into misery, is both unseemly and sinful. And so we are to understand Solomon's Proverb; Rejoice not when thine enemy falleth. Some understand this of falling into sin. He makes himself a sinner indeed, who rejoiceth because another hath sinned. He that rejoiceth because another hath sinned, rejoiceth (upon the matter) because God is dishonoured. Such joy is a kind of thanksgiving for Satan's victory. But as to rejoice because another falls into sin, is the worst fall into sin; so to rejoice merely because an enemy falls into misery, is worse than our own falling into misery. He shows that he hath not the heart of a man in him, who is glad at the misery of any man, And he who rejoiceth thus when his enemy falleth, doth himself fall much worse. The ruin and downfall of an enemy (suppose him the vilest enemy) considered in itself, is meat and drink to none but revengeful and envious spirits. David was much troubled and chargeth it as an extreme piece of folly upon himself, Because he was envious at the foolish when he saw the prosperity of the wicked (Psal. 73.3.) Now it is an issue flowing from the same principle, purely to envy the prosperity and purely to rejoice in the adversity of the wicked. Nero was justly reckoned a monster among men, who could sing when himself had set Rome a fire: And they have somewhat of a Neronian spirit in them, who can sing when they see their enemies consuming in the fire. God delights not in the misery of man (as it is misery upon man) nor do they, who are taught of God.  
Secondly, As to rejoice or be glad at the destruction of enemies, merely because they are destroyed; so to rejoice upon private ends or respects, because they being taken out of the way and removed out of the world we hope to have more scope and room in the world for ourselves; or because we hope to step into their places, to fit down in their seats, to possess ourselves of their lands and riches, to fill ourselves with their spoils; upon this account to rejoice when wicked men fall, when the Lord pours out contempt upon Princes, (because (I say) we hope to be gainers by it) is altogether uncomely for the righteous. Let the righteous take heed to themselves, that they be not found thus rejoicing in the calamities of the wicked. They who do so are either but pretenders to godliness, men who are only of the faction of the righteous (for though they who are righteous indeed are fare from a faction, yes there are a sor● of men, who profess righteousness as if it were nothing but a faction, now (I say) they who thus rejoice are but either of the faction of the righteous) while they are really of the number of the wicked, or if they are really righteous who do so, (and I confess that a righteous man may do so, David (which was acting the counterpart) envied their prosperity, and by the same reason any godly man may be acted out in joy at their adversity, but now (I say) if they who are really righteous do so) we must conclude them under a sore temptation, and they will at last conclude of themselves as David did in the counter-case, Psal. 73.22.) so foolish have we been and ignorant, even as a beast before thee.  
You will say then, how may or do the righteous rejoice when the ungodly fall, and not fall into sin themselves.  
I answer, First, The righteous rejoice at the fall of the wicked, as blessing God who hath kept their feet from those ways in which the wicked have fallen; As 'tis a great mercy to be kept out of those ill ways, to be kept from fiding with those corrupt interests, in the pursuit of which we see many broken; so 'tis a duty to rejoice that we have not walked in their way whose end we see to be nothing else but destruction.  
Secondly, The righteous have cause to rejoice & bless God when they see the wicked fall, because themselves are saved, & keep their standing; because themselves have escaped the danger, and the Lord hath been a banner of protection over them in the day when the wicked fell. Moses after the destruction of Amaleck built an Altar, and called the name of it Jehova-Nissi (Exod. 17.15.) that is to say, The Lord is my banner. And in like cases the joy of the Saints is not properly in the destruction of the wicked, but in their own deliverance, through the mighty power & good hand of God with them. It is the presence of God with them, the appearance of God for them, which is the gladness of their hearts.  
Thirdly, The righteous then rejoice, because the Church and people of God are in a fair way to peace; when the Lions are destroyed, the sheep are in safety; when the Wolves and the Bears are cut off, the flock rests quietly; so in this case when men of devouring cruel spirits, wicked and ungodly ones, are removed, the flock of God, the sheep of his pasture feed quietly, none making them afraid. The fall of the enemies of Zion, is the establishment of Zion; yea in a great measure of mankind. As the Prophet most elegantly sets it forth (Isa. 14.6, 7, 8.) He who smote the people in wrath with a continual stroke, he that ruled the Nations in anger, is persecuted and none hindereth; The whole earth is at rest, and is quiet: they break forth into singing, yea the firre-trees rejoice at thee, and the Cedars of Lebanon, saying, since thou art laid down no feller is come up against us. How often have wicked men in power felled not only the Firre-trees and Cedars of the world, but the goodly trees of righteousness in the Lords plantations; have they not therefore reason to sing when such fall, seeing the Fellers themselves are then felled and fallen.  
Fourthly, Joy ariseth to the righteous, because God is honoured in the fall of wicked men; And that's their chiefest joy. That God is honoured is more joy to the righteous, then that themselves are saved, how much more then, then that the wicked are destroyed. There is a threefold honour arising to God when the wicked fall.  
First, God is honoured in his justice; such a day is the day of the declaration of the righteous judgement of God; as the Apostle speaks of the great day of Judgement (Rom. 2.5.) Thou after thy hardness and impenitent heart, treasurest up to thyself wrath against the day of wrath, and revelation of the righteous judgement of God. Some do even question the justice of God when wicked men prosper, but he is vindicated in his justice when wicked men fall; It cannot but please righteous men, to see the righteous God exalted, or God exalted in his righteousness. They know and believe that God is righteous, when the wicked prosper (Jer. 12.1.) But when the wicked are punished, they proclaim his righteousness, Then they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works Lord God Almighty, just and true are thy ways thou King of Saints. Who shall not fear thee O Lord, and glorify thy Name, etc. for thy Judgements are made manifest, (Rev. 15.3, 4.) The Lord is always alike Just, but it doth not always alike appear how just he it. And as, that God is just is the faith and stay of the Saints, so the appearances of his justice are their joy and triumph.  
Secondly, God is honoured much in the attribute of his truth; in the truth of his word, in the truth of his threaten, when the wicked are punished. God hath spoken bloody words concerning wicked men; not only in reference to their future estate in the next life, but to their present estate in this. Say to the wicked it shall be ill with him, the reward of his hands shall be given him. But what is this reward? There are two sorts of rewards; First, rewards of love and favour according to the good which we have done; Secondly, rewards of wrath and anger, penal rewards, according to the evil which we have done. Now when the Lord puts these penal rewards into the hands of the wicked, or pours them upon their heads, he is honoured in his truth as well as his justice, for the mouth of the Lord hath spoken it. As the promises are yea and Amen (2 Cor. 1.20.) so also are the threaten, unto the glory of God by us. But as when David saw his life in danger every day, he began to question the truth of God, in the promise, that he should live to reign and fit upon the throne of Israel; for saith he (Psal. 116.11. when things went thus with him) I said in my haste all men are liars, even Samuel among the rest, who assured me of the Kingdom by express message from God, but surely he also is deceived, and hath fed me with vain hopes. Now as these words of David according to our translation of them, and the truth of the thing in frequent experiences, show, that Godly men are apt to question the truth of the promise, when themselves are by seemingly contradicting providences much afflicted; so they are apt to question the truth of the threaten when they see outward providences prospering the wicked; Therefore when the threaten have their actual yea and Amen, that is, when they are executed upon the ungodly, this also is to the glory of God by us, that is, God is glorified by all his people, who hear of it in the truth of what he hath spoken. Again, as God is magnified in the truth of his threaten, when any particular wicked man is punished; so when common calamities come upon the wicked, the truth of God or God in his truth is magnified two ways. First, As such calamities are a fullfilling of many Prophecies; secondly, As they are the answer or return of many prayers. The vengeance which falls upon the Enemies of the Church of God is drawn out by prayer, Luke 18.7, 8. And there is nothing wherein God is more honoured, then when prayer is answered; For as therein he fulfilleth our wants, so his own word; Who hath not said to the seed of Jacob, seek ye me in vain.  
Thirdly, When the wicked fall the Lord is honoured in the attribute of his power; How great is his power, who pulls down great power? It argues the Almightiness of God, when he puts the mighty from their seats: when the Oaks and the Cedars, when the high walls and mountains are shaken and removed by his blows and batteries. When Pharaoh and his Egyptian host were drowned in the red Sea; Then Moses magnified God in his power (Exod. 15.2.) The Lord is my strength and song (that is, I will sing of the strength of the Lord, not of the strength of man) he is my God, and I will prepare him an habitation; my father's God and I will exalt him.  
In these three attributes, Justice, truth, and power, God is honoured, when the wicked are destroyed, and therefore it cannot be uncomely for the Saints to rejoice when they are destroyed. The Lord by his Prophet assures the Church his Jacob that all the enemies thereof shall be scattered. (Is. 41.15.) Behold, I will make thee a new sharp threshing instrument, having teeth, thou shalt thresh the Nations & beat them small, & shalt make the hills as chaff, etc. The mountains & th●●●lls to be threshed, were the mighty ones of the earth, setting themselves against the ways and designs of heaven. The Instrument or flail wherewith they were to be threshed was the worm Jacob (ver. 14.) God did not so much make an Instrument for the worm Jacob, as he made the worm Jacob his Instrument. Behold, I will make thee, (not for thee) a new threshing Instrument; But when the worm hath done this great work, when he hath threshed the mountains, and made the hills as chaff; What must he do then? The 16th verse tells, Thou shalt rejoice in the Lord, 
Gaudebunt de eorum exitio, non vindictae cupiditate, sed zelo dei accensi qui hoc modo declarabit sibi curae esse res humanas. Drus.  and shalt glory in the holy One of Israel. Glorying is more than rejoicing: Glorying is a kind of rapture or ecstasy of the soul. As there is an ecstasy of Infatuation, so there is an ecstasy of Gracious admiration. Fools and madmen are besides themselves for want of reason; the wisest and best of men, are besides themselves through the abundance of the Grace of God in them, and the abundance of the goodness of God towards them. When the goodness of God acted mightily towards us, meets with the Grace of God acting mightily in us, we are lifted up so fare out of ourselves, that we can see nothing in ourselves, and then in whom or in what can our rejoicing be, but in the Lord the holy one of Israel.  
This joy is not, First, the joy of the Epicure; A sensual joy, in wine and belly-cheer, in eating the fat, and drinking the sweet, in carnal merriments & music; nor is this, secondly, a cruel joy in the ruin and destruction of men, which the Prophet rebukes (Obad. v. 12.) Thou shouldest not have rejoiced over the children of Judah in the day of their destruction. Nor is this, thirdly, a proud joy, or a joy of ostentation, when men spread their plumes, and publish their own wisdom, greatness and power; nor is it, fourthly, a covetous joy, such as theirs is who are glad because they have filled their purses, enriched their families, and their hand hath gotten much; Nor is it lastly, a secure joy, because when evil men are cast down we hope to fit warm and well, safe and quiet upon their ruins; But this joy consists; first, in high thoughts and valuations of God; Whom have I in heaven but thee, etc. (Psal. 73.25.) Who is like unto thee O Lord among the Gods (Exod. 15.11.) It consists, secondly, in a sweet rest or complacency in God. Return unto thy rest O my soul; that is, tur●●●n to God, live nearer him saith a Godly man (to his soul) a such a case (Psal. 116.7.) This joy is the rest of the soul in God; He who is rest to himself (as God is) may be so infinitely more to us. Thus, The righteous see it, and are Glad.  And the innocent laugh them to scorn. 
This heightens the sense of the former part of the verse, not only are the righteous glad when the wicked are destroyed, but they laugh them to scorn. The righteous, in the former part of the verse are the same with the innocent here; yet we may distinguish them. The innocent are taken two ways in Scripture; first, the innocent are they who are pure from sin; secondly, the innocent are they who are pure or free from punishment.  
or from trouble; freedom from sin, and freedom from trouble are so dependent upon one another, that one word may well express both. Thus the word is used (2 Sam. 14.9.) The woman of Tekoah said to the king; My Lord O king, the iniquity be on me, 
Innocens in Scriptura sumitur, non solùm actiuè, pro eo, qui nemini nocet, sed etiam passiuè, pro eo cu● nemo nocet.  and my father's house, and the king and his throne be guiltless or innocent, that is, free from all evil and trouble; While she saith, The iniquity be upon me, her meaning is, let the punishment of the iniquity be upon me, let the king, and his throne be guiltless; let no punishment of iniquity fall either upon the king in person, or upon his government. In the same sense the word is read (Exod. 19.21.) If he (that hath been smitten) rise again and walk abroad upon a staff, than he that smote him shall be quit; the Hebrew is, then shall he be innocent, that is, free from punishment, he shall not have any censure, or judgement for it. We have the like use of the word (Numb. 5.19.) in the case of the woman suspected by her husband for disloyalty in breaking her marriage vow; she being for her purgation to drink the bitter water, 
Innocens eris ab aquis istis amarissimis. Heb.  the Priest was to bespeak her in this manner; If no man hath lain with thee, and if thou hast not gone aside to uncleanness with another in stead of thy husband, be thou free (or innocent) from this bitter water that causeth the curse, that is, let the water do thee no harm; as if he had said; thou shalt feel no evil of pain by it, if thou art not guilty of the evil of sin. Thus some expound the word here. The innocent shall laugh them to scorn, that is, they who are free from those troubles with which the wicked are over-taken and undone, those particular righteous men who escape the storm untouched, laugh the wicked to scorn. Many of the Hebrew writers fix upon a special person; and by the Innocent, understand Noah, as if it were a report of what was done upon the old world; Then the righteous, that is (as the Chaldee Paraphrase explains it) the sons of righteous Noah saw (the flood) and were glad, 
Videbant filij Noë justi et laetabuntur, & No innocens subsa●nabit ees. Targe:  and innocent Noah laughed the profane old world to scorn. When Noah, and his sons were building the Ark, the old world in stead of believing and fearing the report or prophecy of a deluge, laughed them to scorn, and in derision, doubtless, asked them what voyage they intended, and whether they meant to sail their Ship over the dry Land; as for them they never dreamt of a Sea hanging in the clouds, and ready to drop down upon their heads. Now as the ungodly world derided Noah and his Sons for their credulity before the flood came, so 'tis probable enough that when the flood came upon that world of the ungodly, Noah and his Sons laughed at and derided their incredulity. They who laugh at divine threaten, deserve to be laughed at under divine sufferings.  
Others apply this particularly to the Tragedy of Pharaoh and his Egyptians overwhelmed and drowned in the red sea; of which it is said, (Exod. 14.30, 31.) Thus the Lord saved Israel that day out of the hand of the Egyptians, and Israel saw the Egyptians dead upon the shore, and Israel saw that Great work, which the Lord did upon the Egyptians. The effect of this sight is two ways described in that holy History; First, by the acting of fear and faith; And the people feared the Lord, and believed the Lord and his servant Moses: Secondly, by the acting of their joy in the Lord, and their holy insultation over the drowned Egyptians (Chap. 15. v. 1.) Then sang Moses and the children of Israel this song unto the Lord, and spoke, saying; I will sing unto the Lord, for he hath triumphed gloriously, the horse & his rider hath he thrown into the Sea. Thus also that innocent people saw the ruin of their wicked enemies, and laughed them to scorn.  
Yet I conceive Eliphaz speaking here rather upon a generally experienced and positive truth, then strictly and particularly aiming at those ancient Examples. The innocent, that is, any innocent person, whether innocent in reference to the doing of evil, or having escaped the sufferance of evil, laugh them to scorn.  
Before, he said, the righteous see it and are glad, now he saith, the innocent laugh them to scorn: it is one thing for a man to be glad in himself, and another thing to laugh other men to scorn; for though to be innocent carries in it somewhat less, or at the most but so much as to be righteous, yet to laugh the unrighteous and wicked to scorn when they fall, carries in it much more than to be glad when they fall. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat gestum qui fit ore, labijs, & ficta balbutie, five quod balbutientes irrideri soleant, sive quod irrisores balbutiant, per contemptum et malignam imitationem.  And besides, the word in the Hebrew, signifies, the most scornful laughter, such a laughter as is expressed, by a distortion of the mouth, and lips, or by a kind of feigned lisping with the tongue, and artificial faltering in speech; For as they that lisp and falter in speech are usually derided and laughed at, so they that deride and laugh at others will purposely lisp, or falter in speech. Stammerers are contemptible, and many stammer at others in contempt; This imitation of a defect in nature shows the excess of malice. Such is the force of this expression, The innocent laugh them to scorn.  
Here it may be questioned, how a good man, an innocent person, can do such a thing; can he thus laugh the wicked to scorn? it is difficult enough to salve it as consistent with Grace, for a righteous man to rejoice at the fall of the wicked, but it is fare more difficult to salve it, how a righteous man may laugh them to scorn; scorning and deriding are the practices of lewd persons, of sons of belial; such indeed are usually scorners and jeerers. The enemies of Jesus Christ are so described (Psal. 22.7.) All they that see me (that is, all the wicked that see me, for many Disciples saw Christ in his sufferings, and did not only pity him, but honour and believe on him, but (saith he) all they (who are mine enemies) that see me) laugh me to scorn, they shoot out the lip, and shake the head. And David tells us (Psal. 1.1.) that to fit in the seat of the scornful, is the conclusion of those who have first walked in the way of the ungodly, and secondly, stood in the way of sinners. The common Latin translater renders that in the Psalm, not the seat of scorners, but the seat of the pestilence. And indeed they have spiritual plague-spots upon them, and the surest tokens of eternal death, who are given up to be scorners. Therefore question it again, how are the Innocent scorners?  
I answer, That as when humane affections, which are below the divine nature, are attributed to God, (such are to repent, to be grieved at the wickedness, and to laugh at the calamity of the wicked) we say these note only an effect upon the creature, not a change of affection in God (for, in him there is no variableness nor shadow of change) so when those actions, 
Irrisio, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & similia quae affectum humanum significant, uti a deo longe absunt, ita quae mali moris sunt ab ecclesia. Coc:  haec de deé 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i●a de sanctis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt intell genda.  which are below or unsuitable to a renewed regenerate nature in man, are attributed to the Saints (such as these, to wash their feet in the blood of the ungodly, to laugh them to scorn in their saddest miseries) we must say, that these note rather what the wicked deserve, than what the godly do. The godly are no scorners, but there is that in wicked men which is worthy to be laughed to scorn, or wicked men do that, for which they deserve to be laughed at; whatsoever is evil in such like actions, is fare from the heart and spirit of the godly. And therefore as Scriptures of such a tenor are to be interpreted and understood in such a manner as becomes and is consistent with the holiness of God, so also (in their proportion) to the holiness of the Saints. The laughter of the Saints in these dispensations is serious, and their scorning, the acting of their graces, not of their corruptions. And thus it is said of God himself (Psal. 2.4.) He that sitteth in heaven shall laugh, the Lord shall have them in derision. And (Prov. 1.26.) I will mock at your calamity, and laugh when your fear cometh: when your fear cometh as desolation, and your destruction cometh as a whirlwind etc. that is, I will carry myself so towards you, I will pity you (who have been scorners of my word, and have set at nought my counsel) no more than men pity those, whom they laugh to scorn; such is the laughter of the Saints at the calamity of the wicked. And thus Eliah derided Baal's Priests, while they wearied themselves in their foolish superstition (1 Kings 18.27.) And it came to pass at noon that Eliah mocked them, and said cry aloud, for he is a God, either he is talking, etc. Thus Jerusalem is expressed (Isa. 37.22.) when Senacherib sent up that proud threatening message, the Lord sent a comfortable message to his people by Isaiah the Prophet; Thus saith the Lord God of Israel, whereas thou hast prayed to me against Senacherib the king of Assyria, this is the word which the Lord hath spoken concerning him; the virgin the daughter of Zion hath despised thee, and laughed thee to scorn, the daughter of Jerusalem hath shaken her head at thee. The daughter of Zion, and the daughter of Jerusalem are but one and the same; she was called a virgin, not (as some have conceived) because she was never taken or forced by any enemy; nor was she so called, because he had preserved herself pure and chaste in the worship of the true God (For she had her failings and Idolatrous dalliances before that day) but she was so called because of that special care which God had of her to protect and save her against the insultations of the enemy then ready to assault her, even as a virgin is protected from violence in her father's house. And the Prophet to assure them that it should be so, speaks of the ruin of Senacheribs Army, and Jerusalem's laughter, as accomplished and come to pass already; The virgin daughter etc. hath despised thee, and laughed thee to scorn, and shaken her head at thee. What God saith shall be done, is as good as done already. The Assyrians were yet in their Jollity, laughing at Jerusalem, and promising themselves the spoil of the people of God, yet (saith the Lord) Jerusalem hath laughed thee to scorn; that is, assuredly she shall. And as the people of God do sometimes formally and explicitly laugh at the downfall and whitherings of the wicked, so they always virtually and secretly laugh them to scorn, even when they stand and flourish in their greenness and prosperity; For while the Godly are not daunted with the power and splendour, while they are not terrified with the threats and high looks of the wicked, but in the singleness and simplicity of their hearts, keep close to God, his ways and truths; even this, though they use the duest respect to them in regard of their authority, both in word and gesture, is a laughing them to scorn; For this is as a thorn in the sides of evil men, and as a prick in their eyes, when they see they will not stoop to their greatness in any sinful compliance with their commands. This is a truth, but the former is the truth intended in this Text.  
Hence note; That wicked men are not only miserable but ridiculous.  
They are the laughter of the innocent, upon more accounts than one.  
First, because they do such childish, and ridiculous things, such things as can never reach the ends they desire and purpose: they are justly laughed at, whose counsels and courses are unsuitable, much more, when contrary to their designs.  
Secondly, Wicked men become ridiculous, while the Lord frustrates their wisest counsels, and blasts those hopes which were bottomed upon the most probable principles and foundations, while he takes them in their own craft, and entraps them in the snare which they laid for others.  
Thirdly, While he overrules all that they plot or act to serve his own ends, and fulfil his own holy counsels. Hence the enemies of God are said to pine away; this shall be the plague wherewith the Lord will smite all the people, that have fought against Jerusalem, their flesh shall consume away while they stand upon their feet (he doth not say, that they shall all be slain, but their flesh shall consume away while they stand upon their feet) and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth (Zech. 14.12.) which as some interpret of their bodily languishment, that they shall live dying continually, or that their life shall be a continual death, so all interpret the cause of this consumption to arise from vexation of spirit, because they shall see themselves scorned and laughed at, or that they are become ridiculous to all the world, but chief to Jerusalem, the Church and people of God, whom they shall behold in good condition, notwithstanding all the opposition which they have made against them; which Eliphaz also clearly expresseth in the next words.   
Vers. 20. Whereas our substance is not cut down, but the remnant of them the fire consumes. 
There are divers readings and renderings of this verse; first, some with an affirmative interrogation; is not their substance cut down? that is, it is cut down; And then this verse is a continuation of the former discourse concerning the utter extirpation of the wicked; The righteous are glad, they laugh them to scorn; is not their substance cut down? and doth not the fire consume the remnant of them? As if Eliphaz had said, Whatsoever they had of any substance or moment is cut down, and if possibly there be any small inconsiderable remainder of them, fire (that is, some devouring Judgement) will meet with it, and make an utter end of it.  

Innocens subsarnabit eos, quia non fuit succisa substantia nost●a etc. q. d. ut qui se & res suas salvas, illos autem penitùs igne illo divino videant jure absumptos. Bez:  Secondly, Another understands this 20 ●h verse as a reason of the former; the righteous are glad (when the wicked fall) the innocent shall laugh them to scorn, because our substance was not cut down; as if he had said, our safety will be matter as of praise to God, who hath preserved us, so of holy scorn and insultation over ungodly men, who longed to see our destruction, and said in their hearts, that surely our day was not only coming, but hastening; whereas indeed we see the day come upon them which burneth as an oven, and themselves as stubble. Wicked men are for the most part doubly disappointed; first, by their own fall, when they looked to stand; secondly, by the standing of the righteous when they look, yea, and long for their fall; This double disappointment doth at once double their sorrow, and the joy of the Innocent, who laugh them to scorn, because their own substance is not cut down, but the remnant of them the fire consumeth.  

Innocens subsannabiteos dicens, etsi non est succisa substantia nostra, tamen excellentiam illorum consumpsit ignis. P●sc:  There is a third translation which makes these words the form in which the innocent express their laughter at the wicked. When The innocent laugh them to scorn, they will thus bespeak them; Whereas or Although our substance is not cut down, yet the remnant of them, or the best, the excellency of them the fire hath consumed.  
There is a fourth reading, which makes the second part of the Chapter begin with this verse. For hitherto Eliphaz hath been describing the sinfulness of wicked men, and the wrath of God upon them for their wickedness. 
Cum nondum abscinditur substantia nostra, & residuum illorum absumit ignis, assuesce quaeso cum illo. Jun:  But here he is supposed entering upon a very serious exhortation to repentance, after this manner, or to this effect; O Job, now while our substance is not quite out down, and the fire consumeth the residue or the remnant of the wicked, acquaint thyself with God; or apply thyself to God, as if he should say, before thou art clean cut down, before thou art utterly ruined as many wicked men have been heretofore, and now are, humble thyself and seek to God, that thy sin may be forgiven, and thy wound healed. Some parallel this in sense with that of the Preacher, Eccle. 12.1. Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh wherein thou shalt say, I have no pleasure in them. Thus Eliphaz is conceived exhorting Job, While our substance is not cut down, while we are not totally undone, 
Quum subsistentia nostra non sit excisa, reliquias autem istorum ignis assumpserit. Tygur: Ita bene ut nihil melius. Bold: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, extant●a vel potius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo subsistimus duramus, vel subsistantia nostra i. e. vita qua subsistimus, nam stare valet interdum superstitem esse. Drus:  while the fire of God's wrath is consuming the remainder of wicked men, do thou acquaint thyself with God, and repent. And though our translation makes not this connection, yet it joins fully in the sense of the Original.  Whereas our substance is not cut down. 
So this verse is an elegant conclusion of the whole matter hitherto insisted upon by Eliphaz; and he shuts it up in two parts; first, showing the state of the innocent, who are brought in speaking thus; Our substance is not cut down. strictly, That by which we stand or subsist, our substance or subsistence; which some expound not by goods, but by life; we may take it both ways, our life, and that by which our life is maintained, or by which we and our families subsist, is not cut down.  
There is yet a difficulty in regard of the grammatical sense of these words. For Eliphaz having spoken before in the third person plural, The righteous are glad, and the innocent laugh them to scorn, should (as it may be thought) rather have continued his speech in the same form, and have said; Whereas Their substance is not down, but he puts it in the first person plural, Whereas our substance is not cut down etc.  
We may answer two ways; First, that it is usual in Scripture to vary the number, while the same person or persons is or are spoken of; take only one Instance, Hos. 12.4. He (that is the Angel of the Covenant) found him in Bethel, that is, Jacob. And there he spoke with us. It should according to Grammar be read thus; And there he spoke with him. Having found Jacob in Bethel, he spoke with him in Bethel. But we see both the person and number are varied, the former words running in the third person singular (being meant particularly of Jacob,) the latter in the first person plural, There he spoke with us; The Spirit of God thereby signifying, that, what God spoke at that time to Jacob personally, he spoke to all the spiritual seed of Jacob, whether of the Circumcision or Uncircumcision, virtually; He so spoke to Jacob as that the substance and effect of his speech reacheth down to and hath an influence upon us, believers, who are his posterity according to the Spirit. Besides this, other Scriptures hold out the like variation of the number, as in the Text, which is the first answer.  
Secondly, Eliphaz might purposely vary the number, that himself might put in for a share, and be numbered among those, who had obtained that sparing mercy, not to be cut down while others were consumed. And so this reason of the change is purely spiritual, much like that last opened out of Hosea.  
Whence note; That the righteous are often preserved in common calamities.  
(Psal. 20.8.) They are brought down, and are fallen, but we are risen and stand upright, our substance is not cut down; God takes special care of his own people; they are under a promise; there can be no greater safety, no better security then to be under a promise; the promise is the best shelter in a storm, and the best shield against the dart. The Apostle Peter gives us two famous examples of this, (2 Pet. 2.5, 6.) God spared not the old world, but saved Noah etc. bringing in the flood upon the world of the ungodly. And having turned the Cities of Sodom and Gomorrha into ashes, condemned them with an overthrow etc. and delivered just Lot etc. From both which examples he concludeth (v. 9) The Lord knoweth how to deliver the Godly out of temptation, and to reserve the unjust unto the day of Judgement to be punished. When judgement gins at the house of God, what shall the end of them be that obey not the Gospel of God? as the same Apostle speaks (1 Pet. 4.17.) It is a sure argument to the wicked that they shall be judged, when they see God bringing judgements upon his own house and people; but the wicked are many times judged while the house and people of God are preserved and untouched; and when both good and bad, both the innocent, and the wicked are wrapped up in the same calamity, when they are (as it were) thrust together into the same furnace, the Lord makes a difference, they are not cut down as the wicked are cut down, nor consumed as they are consumed. When the righteous are cast into the fire they are purged but not consumed, but (as it follows in the second part of this conclusion, showing the state of the wicked) The remnant of them the fire consumeth.  
Fire in this place is not taken strictly, as opposed to water; God indeed hath often made fire in kind his scourge. And the Apostle Judas saith of Sodom, That it suffered the vengeance of eternal fire. But all the judgements of God are in Scripture compared to fire (Mala. 4.1.) Behold the day cometh that shall burn like an Oven, and all the proud, yea all that do wickedly shall be stubble, and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither fruit nor branch. There is a burning, and not by fire; There is so great a judgement and terror in fire let lose and breaking its bounds, that it may well signify all judgements, or any thing that is terrible. (Isa. 52.4.) As the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be rottenness, and their blossom shall go up as dust. Thus here, the remnant of them the fire consumeth, that is, the wrath of God appearing in some visible judgement consumeth the remnant.  
But what is this remnant which the fire consumeth?  
I answer. First, we may expound it of persons. The remnant of persons, all that are left of their family, their children and posterity, their kindred and relations are taken away and consumed from off the face of the earth.  
Secondly, We may expound it of things, the remnant of goods, whatsoever remains of their estate, the odd ends, the very glean and leave of their great riches and worldly substance, are all eaten up and brought to an end, so that nothing of them or theirs remaineth.  
Thirdly, The remnant of them may be the remembrance of them. A fire shall consume their name and memorial, they shall neve● be thought of nor spoken of any more with honour.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat illud quo quis alium excellit, ideo reliquiarum nomine impiorum excellentem & supra cunctos mortales ingentem foelicitatem intelligo. Pined.  Fourthly, The word remnant, as it signifieth in the Original any thing which remaineth, so especially that which remaineth in way of excellency, or eminency; not (as we say) the fag end of a thing, but even the uppermost and best of it. So that (after this translation) the remnant of them, is the excellency of them, that which they thought most durable, and honourable, that which they looked upon as most substantial and intrinsecall to their greatness, that very thing the fire shall consume. So the word is used (Psal. 17.14.) Deliver my soul from men which are thy hand, O Lord, from men of the world etc. whose belly thou fillest with thy hid treasures, they are full of children, and leave the rest (or as we supply, the rest of their substance) to their babes; the rest, that is, the best; their bellies are full of hid treasures while they live, that is, they have and use abundance of the things of this life themselves; and they leave the rest; he doth not mean the scraps or parings after they had filled their own bellies, but by the rest or the remnant, ('tis the word of the text) he meaneth the choicest of what they had; even that they leave to their babes or children, when themselves must be gone and leave the world. Thus we may understand the word remnant in this place, not for a poor pittance, but for the best, the choicest things, for the flower and cream of all they had, even these things the fire shall consume, vengeance shall pursue and follow, till all be turned into smoke and ashes.  
I have in divers other passages of this book met with Texts showing the utter consumption of wicked men, therefore I shall not stay upon it here; only take this brief note.  That the Lord hath a different fire for the righteous and the wicked. 
He hath a fire for his own people, but it is a purging fire, a cleansing, a refining fire. Like that (Mal. 3.3.) He shall sit as a refiner and purifier of silver. The Lord also hath a fire for the wicked, but it is a consuming fire. He kindles many fires upon them, and himself is a consuming fire to them. But it may be said, that God is a consuming fire also to his own people; for the Apostle speaking of himself and other believers, saith (Heb. 12.29.) Our God is a consuming fire. I answer; First, 'tis true, the God of Believers is a consuming fire, but he is not a consuming fire to believers; even the hearts of believers ought to be overawed with a holy fear of that in God, which they shall never feel from God. Secondly, God is sometimes a consuming fire to believers; but it is only to consume their corruptions, or their corruptible comforts; He will never consume either their Graces or spiritual interests. These he will not consume whatsoever he consumes. But the whole of a wicked man is as combustible matter before him. There went up a smoke out of his nostrils, fire out of mouth devoured (Psal. 18.8.) That is, God poured out wrath, which devoured them like a fire. Fire (I mean natural fire) is a great devourer, it hath a strong stomach, there's nothing but pure Gold too hard for its digestion; but mystical fire, the fire of divine wrath is infinitely a greater devourer. Wrath kindles ma●y devouring fires, but wrath itself is the most devouring fire; who can stand before it? who can abide the heat and flames of it? This is the Tophet prepared of old for the wicked; This fire is able to consume branch and rush, the root and top of the wicked in one day, and yet it will continue consuming them to eternity. The remnant of them the fire consumeth.  
Eliphaz having thus fare prosecuted a description both of the unrighteousness and of the ruin, both of the sin and punishment of wicked men, closely insinuating that Job was the man concerned in all this large Discourse, he, in the latter part of this Chapter, turns his speech into a serious Exhortation to move Job to repent, and seek God, giving him many assurances and promises, that (in case he did so) it should not be in vain,    
JOB, CHAP. 22. Vers. 21, 22. etc. 
Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.  
Receive, I pray thee, the Law from his mouth, and lay up his words in thine heart.  
If though return to the Almighty, thou shalt be built up, thou shalt-put away iniquity from thy Tabernacles etc.  

ELiphaz having reproved Job for sin, and pressed him with the remembrance of the Judgements of God against sinners: now turns his speech into a serious Exhortation, moving him to seek the favour of God, and humble himself, Acquaint now thyself with him, and be at peace. From this course and method in which Eliphaz deals with Job, take this note.  That in dealing with sinners we are not only to threaten, but to persuade and propose the promises of peace to them. 
Daniel dealt so with Nebuchadnezzer, yea though he had told him of a decree in heaven passed against him (Dan. 4.22.27.) yet he gives him faithful counsel, and exhorts him to break off his sins by righteousness, and his iniquities by showing mercy to the poor, if it might be a lengthening of his tranquillity, or (as we put in the Margin) a healing of his error. Hopes of mercy prevail with many more than fear of wrath, and they are sooner led then driven unto Christ. Thus Eliphaz; Acquaint now thyself with him, and be at peace.  
This 21 verse contains two general Propositions. First, a Proposition concerning duty, in the former part of the verse; Acquaint now thyself etc. Secondly, Concerning mercy in the latter, thereby good shall come unto thee. This duty of acquainting himself with God, 
Promissionibus invitat amplissimis, quae & in se verae sunt & cum lege consentiunt, non tamen perpetuae ut Eliphaz pu●t. Merc.  and being at peace with him is explained in the 22 verse. Receive, I pray thee, the Law from his mouth, and lay up his words in thine heart. That's a good Comment upon, Acquaint now thyself with him, and be at peace. The Proposition of mercy, or the promises laid down in the close of that verse, are drawn out in all the following part of this Chapter, in which Eliphaz by most ample Proposals of good things, doth provoke Job to turn from those sins of which he supposed him guilty, and to return to God.  Acquaint now thyself with him. 
The Original word which we render to acquaint, hath some variety of significations; As first to be familiar with another. And so it is used by David (Psal. 139.3.) to show the intimacy which God hath with all our ways, works, and thoughts; O Lord (saith David) thou hast searched me and known me, etc. thou art acquainted with all my ways; As if he had said; Lord, thou knowest my ways infinitely more clearly and distinctly, than any of my nearest acquaintance, who converse with me every day. It is used 2dly to express the customary doing of a thing. (Numb. 22.30.) Balaams' Ass spoke thus by a miracle, Was I ever wont to do thus unto thee? Hath it been my custom, or have I familiarly served thee thus, said the Ass, when he thrust Balaam against the wall.  
Thirdly, To profit; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profuit, commodus, aptus fuit. Profice cum deo. Rab. Mos.  one of the Rabbins translates the Text thus; Profit with God, as who should say, thou hast been an unprofitable servant to God all this while, be thou now profitable unto him, serve him and his Providences, advance his name and glory; or thus rather, Thou hast but played the truant hitherto, be thou now a good proficient in the school of Divine doctrine and discipline under the holy precepts and various providences of God. We find it applied to that fence at the second verse of this Chapter; Can a man be profitable unto God, as he that is wise may be profitable to himself? Man cannot be profitable unto God, or add any advantage to him by what he doth, but man may be profitable unto himself, or do himself good in doing the good will of God; yea God reckons it and rewards man for it, as if he had been profitable to him, when he acts as becomes a faithful servant to him. So some expound it here, be profitable unto God, be a faithful and industrious servant unto him: having received his talents, do not lay them up in a napkin, hid them not in the earth.  
Thirdly, Master Broughton read's thus, Reconcile thee now unto him. That's Gospel language, like that of Paul (2 Cor. 5.20.) Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. So he conceives Eliphaz speaking here, I pray thee now reconcile thyself unto God. Master Beza reaches that sense fully, Return into his favour, 
Redi cum ipso in gratiam. Bez: Accommoda te illi. Tygur:  get into his heart again; God hath as it were locked thee out of his heart, and shut the door upon thee, now get in again; and the Tygurine reads very aptly, Accommodate thyself to him, that is every way suit thyself go 〈◊〉, thou hast heretofore been humorous, or hast followed thine own spirit, and hast laboured to please thyself, now Accommodate thyself to him, or comply with him in every thing, be no more at thine own but at his dispose. All these renderings comply well both with the words and the general scope of Eliphaz in this part of his discourse. Our translation fully joins with the first of them.  
Assuesce cum eo. Pagn. Reg. Vatabl.  Acquaint now thyself with him. 
Get into a familiarity with God. The word implieth a likeness, or a suitableness between two in their wills and affections, in their ways and counsels; for from likeness in these familiarity or acquaintance doth arise. So that Eliphaz here speaketh to Job as one that had estranged himself and departed from God, as one who had broken off Communion with God; and so he must needs have done, had he run such a course of wickedness as Eliphaz charged him with, in the former part of this Chapter. Therefore upon that supposition he gives Job wholesome advice, Acquaint not thyself with him.  
Hence observe; First, That as man by nature is a stranger from God, so every act of sin, especially great and continued actings of sin breed a further estrangement from God.  
We act the part of nature every time we sin, and that in a proportion brings us back in some degree to what we were by nature, strangers unto God. A godly man (who hath had acquaintance with God) sinning puts back his acquaintance, & a distance grows between God and him. Believers after great sins and follies committed, are not forward to come into the presence of God, they have a kind of listlesnes to duty, a listlesnes to prayer, and to all acts of communion with God. And God himself appears as if he did not much care for them when they come, they have not those Communications from God which he usually vouchsafeth his, God doth not give them the meeting as formerly; they do not find the Lord presently, though they seek him earnestly. So that both ways there is an Estrangement; sin separates between God and the soul, not only judicially but naturally. If God should not departed from sinners, or command them to departed from him, yet they would of themselves departed from him. It is not possible for one, who willingly lives in sin, to live willingly in the presence of God; For as to be cast out of the presence of God, is the extremest punishment of wicked men, so also is their being in his presence. The same thing is both their desire and their punishment. They are punished with a departure from God, and they desire nothing more than to be out of his presence.  Acquaint thyself now with God. 
Secondly, Whereas Eliphaz exhorting Job to repentance, counsels him to acquiant himself with God.  
Observe; That Repentance is the renewing of our Communion or acquaintance with God.  
As sin is a turning from God, so repentance is a returning to God; 'tis a change first of our mind, and then of our way. Impaenitency brings the soul into an acquaintance and unholy familiarity with Satan; Repentance brings bacl the soul into its former acquaintance, and holy familiarity with God. As the first conversion (which is from a state of sin) so the second and every renewed conversion (which is from our falls into sin) renews our converse with the most high.  
Thirdly, take this general observation; A godly man is (as we may say) one of God's Acquaintants or familiars.  
God calleth Abraham his friend; friendship cannot be without familiarity, there must be acquaintance before there can be love, if therefore there be friendship and love between God and man, there must be Acquaintance; we cannot love either persons or things, while unknown.  
But it may be said, how can we, who are at such a distance, Acquaint ourselves with God?  
I answer, we (who of ourselves are a 〈…〉 by the blood of Jesus Christ, and being thus made nigh in our state, we draw nigh or acquaint ourselves with him by several Acts. As first, To think or meditate of God, is to acquaint ourselves with and draw nigh to God; meditation is an inward discourse and converse with God, it is a soliloquy between God and the soul; acquaintance is got by Conference: when friends meet and confer, that doth not only begin, but confirm, strengthen, and heighten their acquaintance. Saints have many thoughts of God, and that's their acquaintance with God. How precious are thy thoughts to me, O God (saith David, Psal. 139.17.) how great is the sum of them! when I awake I am still with thee. How was David still or ever with God? He was so in his thoughts, and meditations, in the actings & go forth of his soul to him. Now he that is still or ever with a person, must needs be acquainted with him, I am still with thee, always meditating upon thee. We find him again in the same holy frame (Psal. 63.5, 6.) My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips; while I remember thee upon my bed, and meditate on thee in the night watches. As the Lord is ever thinking upon his people, they are written upon his heart, and graven upon the palms of his hand, and when his outward actings towards them are such, as may seem to intimate that his heart is withrawne from all intimacy with them, yet even then he thinks most of them. This he acknowledgeth concerning Ephraim (Jer. 31.20.) Since I spoke against him I do earnestly remember him still. Since I spoke against him, that is, since I spoke against him by words of rebuke and correction, since I spoke against him by rods of chastisement and correction, (as Ephraim found and confessed he had Thou didst chastise me and I was chastised) since I spoke thus against him, I do earnestly remember him still. I remember him, and I remember him strongly, my heart is much upon him. And when the Lord saith thus, we are not to understand it, as a man will remember an Enemy, when he speaks against him; he'll remember him indeed, and that earnestly to plot mischief against him, and to execute his revenge; but the meaning is, I remember him in mercy, my affections go out to him, my bowels are moved towards him. Such is the remembrance which God had of Ephraim, even when he was speaking against him and smiting him. Now as the Lord doth remember his people at all times, and earnestly remember them at sometimes. So his people in their proportion do earnestly remember the Lord, they mind him often, they would mind him always, they like to retain God (which the natural man liketh not, Rom. 1.28.) in their knowledge, or to acknowledge God; They have not some flitting transient thoughts and acknowledgements of God (as a carnal man may have) but they fix and retain God in their thoughts & acknowledgements, they think of God, what he is in his nature, they think what God is in all his perfections, they meditate of all his glory, of his justice, of his mercy, of his faithfulness, of his power, of his truth, of his unchangeableness, of his all-sufficiency, they acquaint themselves with God in all these; for indeed we are never acquainted with God, till we come to a distinct knowledge of him in all these parts of his glory, which yet are all but one and the same glorious God. To know only in general that there is a God, is not to acquaint ourselves with God; our acquaintance with him consists in a spiritual and fiducial knowledge of all his revealed perfections, so fare as it is possible or lawful for man to search and know. To be acquainted with any man, notes more than a general knowledge of him, how much more to be acquainted with God.  
Secondly, We acquaint ourselves with God, not only when we study his nature, or what he is, but when we study his works, or what he hath done, God is visible in his works. That his name is near, his wondrous works declare (Psal. 75.1.) We may acquaint ourselves much with God in the works of Creation, but more in the works of Providence, in those we may most legibly read his name, that is, his greatness and power, as also his goodness and mercy.  
Thirdly, We acquaint ourselves with God in the study of his word; there he hath made a full discovery of himself and of his will; O how I love thy Law (saith David) my meditation is in it might and day. The word of God is the demonstration of the holiness of God. There he hath set forth himself, how just, how pure, and how gracious he is. The word is a glass in which God is seen, therefore acquaint thyself with the word of God, and thou shalt be acquainted with God; reading and hearing the word of God is our going to God for Counsel, as we acquaint ourselves with a man when we go to him, and ask his advice and counsel in any matter, or consult his books; so every time we either read or hear the word of God in faith, we are ask counsel of God, and so acquainting ourselves with him.  
Fourthly, We, especially, acquaint ourselves with God in prayer. That is nothing else but the opening of our hearts to God, a declaring of our wants to him, Prayer is the ascending, the lifting up of the soul to God, therefore in prayer we acquaint ourselves with God.  
Fifthly, Our daily holy walking, is a daily acquainting ourselves with God, every step of a holy life is both towards and with God; the life of Enoch (who was too holy for a life here on earth, and therefore he was translated that he should not see death, his life I say) is described thus, Enoch walked with God (Gen. 5.24.) God and Enoch were like two familiars or intimate friends walking together; And because he took so much delight in God's acquaintance, God took him from all acquaintance with men; so saith that text; Enoch walked with God, and was not, for God took him. He was so taken with God, that God took him, or as the Author to the Hebrews saith, translated him (ch. 11.5.) He was before translated from nature to Grace, & he proved so great a proficient in that school, that he was translated from Grace to Glory (as it were per saltum,) by a leap over the grave; for he saw not death; From which sad vision, but one more (that I read of in all the Scripture, Elias by name) was excused before he was admitted to the beatifical vision. Holy walking is the sum of all our acquaintance with God; and our fullest acquaintance with God is but the issue of our holy walkings.  
To draw towards a close of this point; we may take notice, That there is a twofold acquaintance with God; First, from necessity, when we come to him and desire to have to do with him, pressed with our own wants, fears, or afflictions; of this the Prophet speaketh (Isa. 26.16.) Lord in trouble have they visited thee, they have poured out a prayer when thy chastening was upon them. And of this the Psalmist speak (Psal. 78.34.) When he slew them they sought him, and they returned and enquired early after God: nevertheless, they did but flatter him with their mouth, etc. These make God their refuge not their choice; They, I grant, who have made God their choice in good times, may comfortably make him their refuge in evil times. But to neglect God while it is well with 〈◊〉, and only to run to him when it is ill with us, or to have our evils and burdens removed, is to acquaint ourselves with God, because we cannot choose, or because we cannot be without him, not because we have chosen him, or desire to be with him. As there is a patience, so there is an acquaintance, perforce. Though God doth not refuse acquaintance with many poor souls, when their necessities drive them to him, yet it is best to acquaint ourselves with him for the love we bear to him, or the desire we have to enjoy him, rather than (though we all have need of him, and are bound to come to him because we have) for the need we have of him. And therefore, secondly, there is an acquaintance with God from pure love. As when we come to a friend, having nothing to do but to see him, & to renew or strengthen our acquaintance with him. We do not come to load him with our cares, or advise with him about our businesses, or desire a courtesy of him, but, merely & purely to show our love to him. Thus to come to God when we are not pressed with fears, nor pinched with wants, nor clouded with doubts, nor vexed with troubles, is the most noble & ingenuous way of acquainting ourselves with him. When we (as it were) make a Journey to God, having nothing to do with him, but to visit him and to desire further communion with him, nothing to do with him but to behold his excellency and his glory, nothing to do with him, but to tell him what our hearts are towards him, how we love him, how we depend upon him, how we desire to please him, and to commit our ways to him, to acquaint God with those things which only concern our holy walking with him, this is to seek pure acquaintance with him. The Lord saith of Abraham his acquaintant or friend (Gen. 18.17.) Shall I hid from Abraham the thing that I am about to do? I should not deal with him as with my friend, if I did so. A friend who is as our own soul (Deut. 13.6.) should know all that is in our souls. Now as God (whether we will or no) is acquainted with all that is in our souls; So a soul acquainted with God, will let him know all; shall I hid from God the thing that I am about to do? shall I not tell him how it is with me? To acquaint ourselves thus with God is a sweet and precious duty. Much might be said about it; I shall only add these two things; First, That all our acquaintance with God must be had through the mediator; There is no getting near the Father but by the Son. Secondly, That the more we are acquainted with God, the more we are transformed into his likeness. Some have altered the habit of their bodies, yea, the dispositions of their minds by long acquaintance with others; and have looked or appeared like them, by often looking upon or being with them. When Moses had been forty days in the Mount talking with God, his face shone, some rays of a divine glory darted out from him, so that Aaron and the children of Israel were afraid to come nigh him (Exod. 34.30.) And thus every one who gets up into the Mount by faith, and acquaints himself with God, gets somewhat of God, which will draw a reverence upon him among men. As when Christ shall appear hereafter to us in glory, we shall be like him (saith the Apostle John 1 Ep: 3.2.) for we shall see him as he is; so according to the sight which we have of and our acquaintance with Christ in the ways of grace here, will our likeness be unto him. The more we are with God, the more we have of God. Acquaint now thyself with him, and be at peace.  
There is a threefold Interpretation of this clause.  

Inperativum p●o futuro passim in hac lingua. Merc: Quando Hebraei dicunt pax tibi, significant id quod Graeci tribus verbis enunciant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quorum primum ad animum refertur, secundum ad corpus, tertium ad actiones externas. Drus.  First, it may be taken as an Effect of what was said before, Acquaint thyself with God, and be at peace, that is, If thou acquaint thyself with God, thou shalt have peace. So in the Hebrew often the Imperative mood is put for the future tense, as, Do this and live, (according to the tenure of the Covenant of works) that is, Do this, and thou shalt live, So acquaint thyself with him, and be at peace, that is, thou shalt have peace. Peace comprehends all good; good of the mind, good of the body, good of the estate. When the Hebrews say, Peace be unto you, they say as much in that one word as the Greeks say in three; whereof the first respects the welfare of the mind; the second, the welfare or health of the body; and the third the success of all our affairs and undertake. So that while Eliphaz saith to Job according to this reading, Thou shalt be at peace, it is a promise of all manner of good flowing in upon the renewing of his acquaintance with, and his returning to a reverential converse with God. But becuse this promise follows in the next words, thereby good shall come unto thee, therefore I understand this clause as a duty, and not as a promise Acquaint now thyself with him, and be at peace. To be at peace, is a distinct duty from that of acquainting ourselves with God, yet necessarily following upon it; The words may have these two things in them.  
First, Be at peace, rhat is, 
Sedatiore animo esto. Bez: Acquiesce in castigationibus dei satis repugnâsti; satis proteruè reluctatus es, ergo mitesce.  be quiet and content under the chastning hand of God, do not murmur, do not repine. Thou hast struggled enough already, now lay aside all impatiency and passion, all discontents and animosities, as do not rage and rave, do not distemper and discompose thyself as thou hast done; There is a storm upon thee, but be thou of a calm and quiet spirit, kiss the rod, be not angry with it; we may express this frame by that which the Apostle Peter makes the chief adorning, or ornament of a woman, that she be of a meek and a quiet spirit, which with God is of great price; As meekness is a Jewel of the greatest price that women can wear; so it is a most rich and precious Jewel for a man to wear; and as at all times, so then especially meekness and peaceableness of spirit becomes man, when God seems to come in anger and to be at war with him. Bildad said of Job (Chap. 18. v. 4.) He teareth himself in his anger; As if he had said, the man's mad or distracted; now Eliphaz adviseth him, Be at peace, be quiet; This is a good interpretation, and we may note from it, That it is our Duty to sit down quiet and satisfied under the saddest dispensations of God.  
A submitting spirit under an afflicting hand, how comely is it! To be at peace in ourselves, when all is unquiet about us, how blessed a sight is it! there are some who trouble themselves a great deal more than all the troubles that are upon them can. Man is naturally a very unquiet creature, an angry piece of flesh, when God is angry, he is apt to storm: till his heart is subdued to God, he cannot bear the hand of God. Wicked men naturally (as the Prophet Esay found them, Chap. 51.20.) are like a wild Bull in a net●, full of the fury of God; and not only so, but full of fury against God, throwing up the dust, and moiling themselves when the net of God hath caught them, or when God hath caught them in his net. God catcheth his own people in his net many times as well as the wicked. His own people are like a dove in a net, but the wicked are like a wild Bul in a net. I grant, the Doves will flutter a while when the net hath caught them. Impatiency doth often break out in the best of Saints: it is a hard thing to keep the heart quiet within while our estate is unquiet without, and to be at peace in ourselves, when God seems to be at war with us. It is hard for us to hold our peace, much more to be at peace in an afflicted condition; yet this lesson, though very hard, Saints have learned. David saith (Psal. 39.9.) I was dumb, I opened not my mouth, because thou didst it. His was not a sullen silence, but a patiented silence. He had not a word to say against God, when God speak hard words against him, yea, when God was at blows at sharpes with him. Paul also had learned in every estate to be content (Phil. 4.11.) how ever the world went with him, he was at peace.  

Cum e● pacem habe, in gratiam redi qui nunc alienatus es, & velut hostis.  Secondly, Be at peace, may refer unto God, and so it is but the heightening of our acquaintance with him; for, first there must be an acquainting, and then a making up of peace; when friends fall out, they must first speak with one another, before the breach can be healed, if they do not treat, there can be no reconciliation. After treating comes peace; As peace is the fruit of the lips (Isa. 57.19.) when God treats with man by man, so when man treats with man, and when man treats with God. Acquaint now thyself with him, call for a treaty, and therein make thy peace, Be at peace with him, do not any longer continue thy unholy war with God. Eliphaz supposing Job as a man setting himself against God, had reason to bespeak him thus.  
Hence note.  That till we do acquaint ourselves with God, we can have no peace with him. 
The wicked are like the troubled Sea, whose waves cast up mire and dirt; there is no peace to the wicked, saith my God (Isa. 57.21.) why no peace to the wicked? the wicked have no acquaintance with God, they are strangers, they are afar off from God, and God beholds them afar off, therefore there is no peace to them: if they have any peace, it is a false peace, a deceitful peace, or it is but a short peace, which will quickly break out into a war again when once Conscience is awakened, when that sleeping Lion is roused, what will become of all their peace? they will then ●●●d, indeed, that their soul is among Lions; and that they have been only secure, not safe, or that theirs hath been at best, a tr●●e only, not a peace; no peace till acquinted with God, and no acquaintance with God can produce peace, but that which is by Jesus Christ; He is the Peacemaker, who is also the Mediator; sinners cannot have peace by any immediate acquain●●●●e with God, for he is a consuming fire, and sinners standing alone are but as dry stubble before him. When we are made nigh to or acquainted with God by the blood of Jesus Christ, than (and not till then) are we at peace with him. Acquaint thyself with him, and be at peace: no peace without acquaintance with God, no acquaintance with God but by Christ, therefore no peace but by Christ.  
Secondly, Observe; That God is ready to give peace to or to be at peace with those that acquaint themselves with him.  
Acquaint thyself with him, and be at peace; as if he should say, ●●ou shalt certainly be at peace with him, if thou dost but acquaint thyself with him; for the Lord will not always chide; his love is everlasting, but his anger towards his c●●●●●es but fo● a moment; As the wisdom of God in man, so much more the most wise God, is Gentle, and easy to be entreated. The Lord is found of those who seek him not (Isa. 65.1.) Surely then he will be found of those that seek him; he is not implacable, no nor inexorable. The Lord hath declared himself full of Compassion to returning sinners, so full of compassion that he seeks the acquaintance of sinners, and beseeches them to be reconciled to him, much more will he be acquainted with them who beseech him that they may be reconciled to him. Fury is not in me (saith the Lord, Isa. 27.4, 5.) who would set the briars and thorns in battle against me? that is, who would be so foolish as to encourage sinful men to be so foolhardy as to stand out against me, or contend with me, for alas, (as it follows in the text) I would go through them, I would burn them together. There's no dealing with me upon those terms; but I will tell you upon what terms a 〈◊〉 may deal with me; Let him lay hold of my strength, that he ●●y make peace with me, and he shall make peace with me, that is, he shall n●● lose his labour, he shall find peace, if he take hold of my strength. One would think he should rather have said, let him take hold of my mercy and goodness, but he saith, Let him take hold of my strength. To oppose the strength of God is most dangerous, but by faith to take hold of it, that's both the duty and the privilege of an humbled sinner. Proud sinners oppose the strength of God, humbled sinners take hold of it, as their strength. As a man seeing another whom he hath offended, but is unable to resist, or make his party good with him, with much submission takes hold of his arm or weapon, endeavouring by earnest suit to stay him from smiting. And indeed to take hold of the strength of God, is to take hold on his mercy; The strength of God to save sinners lies in his mercy, and that mercy is in his Son, who is his strength to save sinners; if a sinner lay hold of this strength, the mercy of God in his Son, that he may make-peace with God, if this be his design he shall make peace, there shall not be a treaty with God in Christ for peace in vain; if a sinner should take hold of the strength of his own righteousness & performances, if he should take hold of the strength of all the Angels in heaven, he could not make peace with God, nor would God agree with him upon those terms. Such a soul must return (re infecta) without his errand. God is ready to be at peace with 〈◊〉, but we must have our peace in his way, not in our own. Acquaint now thyself with him, and be at peace. And this peace, whether in ourselves or with God, is no light or unprofitable thing, as Eliphaz to provoke Job to pursue and seek after it, tells him in the last words of this verse.  Thereby good shall come unto thee. 
Thereby; whereby? or by what? what is it that shall procure, or produce this good? The answer is at hand. Thy acquaintance with God, thy being at peace will procure all good things for thee Acquaint thyself with him, and be at peace: be at peace in thy own spirit, be quiet; be at peace with God, be reconciled, every way good shall come unto thee. Mr Broughton renders, Prosperity shall come unto thee, the sense is the same. Others read, in stead of, good shall come unto thee, thy come in shall be good, thou shalt have a good reven●●●ood income: 
Proventus tuus erit bonus. Drus.  whereas before evil came upon thee, now thy co●●●gs in shall be good. This also is of the same meaning with our translation. I shall not need to stay upon the opening of the words, there is no difficulty in them.  
From their dependence, in that he saith, Acquaint thyself with him, and be at peace, so shall good come unto thee, These words are brought in by way of inference upon the former, whence  
Observe.  That when we are estranged from God, good is estranged from us. 
God can stop the Influences of all our mercies from us, he can lay an embargo upon all Creatures from bringing any good to us, the there be store of treasure and rich Commodity in the place, yet he can bar up all, that no good can come unto us; yea, the Lord in such cases doth often lay a stop upon the spirit of prayer in his own people, and when the heart is stopped that we cannot pray, then usually good is stopped and kept back from coming to us; Prayer is that which fetches in mercy and good things through the love of God in Jesus Christ. Prayer may have a twofold stop. First, prayer may have a stop in the heart; secondly, Prayer which comes forth of the heart may have a stop in heaven, the Lord doth even shut out-prayer sometimes, and when prayer is shut out, no good can get out to us. Prayer is sent upon a message to heaven, and if our messenger be shut out of doors and not admitted in, what answer can we expect by his message. And the Lord as he doth stop such from the receiving of further good, so from the receiving of good by what they have already. We may have that which in the nature of it is good, and yet have no good by it; God can stop the creature in our hands, that it shall not at all give us any Comfort, as well as he can stop any creature-comfort from coming into our hands. Unless the Lord (in one sense) stop the creature, it quickly leaks out all the Comfort which he hath put into it, and proves to us indeed, what sin hath made it, a broken Cistern; And unless the Lord open the creature, the creature cannot give forth that good which it hath; It will be to us as a Cistern without a vent to pass out the water for our use. There's many a one who hath enough in his hand (take it in any kind) but he enjoys nothing of it, because the Lord locks up the conduit, or the cistern, and then how much good soever there is in it, there's none for him. It is all one to us, whether we have only a broken Cistern for our portion, or a Cistern always locked up; for as the one lets all the water run out, so the other holds all the water in; we are as fare from good, if our Cistern hold all, as if it held nothing at all. It is then not only our duty and our holiness to acquaint ourselves and be at peace with God, but our wisdom and our interest; For it is as he pleaseth, always, and usually as we please him, that either we have any thing that is good coming to us, or that any good cometh to us by that which we have.  
Secondly, Note (which is a Corollary from the former observation) That the renewing of our Communion with God, and making peace with him, is followed with all manner of mercies and good things.  
So shall good come unto thee. There was never any man a loser by acquaintance with God; God's acquaintance is a gainful acquaintance; Our acquaintance with God, should we consider it abstractly and separate from all benefit but his very acquaintance, yet that is benefit enough; God is the chiefest Good, and therefore when we enjoy him, we enjoy all Good. The enjoyment of God himself is infinitely more than the enjoyment of all created good things that come from God. Friends are sometimes in those heights of friendship and nobleness of spirit one to another, that they count the enjoyment of one another to be more than all the benefits they can heap upon or reap by one another; it is your good Company, saith such a friend, and your acquaintance that delights me more than all the good you can bestow upon me. And is not God much more so to us? Thus (I say) acquaintance with God alone is all good; but besides (as the point leads us to consider) God gives out good things from himself, to all his holy acquaintants, temporal or bodily, good comes to us by his acquaintance, and so also (and that chief) doth spiritual or soul good. Acquaint thyself with God, and the dews of grace, showers of the Spirit shall fall into thy bosom. Acquaint thyself with God, and spiritual Comfort shall flow in unto thee, spiritual strength shall flow in unto thee, thy soul shall be filled as with marrow and fatness. And as good shall come to thee in person, so to thine; to thy family and posterity good shall come. And as God will cause good to come to such, so to stay and abide with them. As good comes, so good continues according to the command and commission which it hath from God. Thus he promised in the Prophet (Isa. 48.18.) in case his people had hearkened to his commandments; Then had thy peace been as a River, and thy prosperity as the waves of the Sea. Thy peace and prosperity had not been as a Land flood or Brooks of water which fail in summer when we have most need of them, (all worldly things are apt to do so) but they should have flowed perpetually as a river doth, which is fed by a constant Spring, or as the Sea doth which is the feeder of all Springs. A godly man gets not only a large portion of good things, but a lasting portion, yea a portion of those good things which are everlasting, by acquainting himself with God. And because by acquaintance with God so much good comes to us, Therefore Eliphaz presseth Job further to it in the next verse.   
Vers. 22. Receive, I pray thee, the Law from his mouth, and lay up his words in thine heart. 
Receive, that is, learn from his mouth; he that teaches gives, 
Dat Magister quando docet, capit discipulus quando discit. Drus.  and he that learns receives; and the Hebrew word which we render here to Receive, signifies not ordinary receiving, but receiving with an earnest desire; yea, it implieth a kind of violence in desire, such as they have who take spoils in war. They fly upon the spoil, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum hoc ad praedam quae cum violentia tollitur referri potest.  and catch it with as much eargernes as they won it with courage. So Receive the Law from his mouth. David saith, I have rejoiced in thy word, more than they that find great spoils, (Psal. 119.162.) O how strongly did his heart run out to the word? And there is an Elegancy also in it, that this word which signifies to receive the Law, 
Ex hac radice dicitur doctrina. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quase accepta vel accipienda, quia sc: lex debet accipi grato & lubenti animo.  doth also signify the Law or doctrine to be received. (Prov. 4.2.) I give you good doctrine, forsake you not my Law. The word which is there used for doctrine is the same that ●s here rendered to receive, the reason is, because wholesome doctrine ●s worthy to be received, and aught to be received willingly, cheerfully, and gladly, and therefore the Gospel which is the highest and most precious doctrine is called an Acceptable doctrine; This is a faithful saying, and worthy of all Acceptation (1 Tim. 1.11.) The Gospel is worthy not only of Acceptation, or of great, but of all Acceptation, and that from all men, even from the Greatest; And so also is the Law; for, as shall be opened further afterwards; the Law in this place comprehends the Gospel also. Receive the Law at his mouth.  
Further, The word which we express Receive, is rendered by some to buy; we may connect both senses here, Receive the Law as a thing bought and carry it home with thee. That of Solomon (Prov. 23.23.) suits it well; Buy the truth, and sell it not; Truth is a Commodity the trade whereof goes but one way; all Civil Trades and Merchandizes are continued by buying and selling, but this spiritual trade is continued by buying only, without selling; it will be our profit to have this Commodity always upon our hands, or rather always in our hands. Thus here; Receive the Law at a price, buy it, and keep it; not that the Lord doth expect any price from us, or that we can bring any thing to him valuable for it. We buy it, when we take pains for it, when we do our utmost endeavour to receive the truth, when we receive the truth, not only as it is offered and brought home to us, but when we go out for it, and seek after it in all the means which God hath apppointed as conveyances of it, that's buying the Law of truth.  Receive the Law. 
Again, We may profitably consider a double derivation of that word which we trenslate, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explorare aut circumquaque lustrare, quia lex universa est diligentèr observanda, ne q●is in uno offendat.  Law. Some say it is from a root that signifies to behold or Contemplate, to Consider, to look about; and the Law is well expressed by a word of that sense, because the whole Law is diligently to be observed and considered, looked into, and meditated upon, we are always to behold it, and that in every part. For the whole Law is copulative, and he that offends in one part offends in all. David speaking of the righteous man, (Psal. 1.2.) saith, he meditates in the law of the Lord day and night. What's meditation? but the Inward view of a thing, or the beholding it with an Intellectual eye; meditation is the continual turning of things over in the mind, to behold the excellencies and perfections that are in them.  

A radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est p●uere irrigare; quare common & fere idem est nomen, pluviae Doctoris & legislatoris.  Secondly, Say others, it proceeds from another radical word, that signifies to rain, and that not only some small drissling dewing rain, but full showers, or as we say to pour down; and in the Hebrew, the same word signifies, to rain, and to teach, because teaching by the word is like raining, or the sending down of rain. The Apostle (Heb. 6.7.) alludes to it. For the earth which drinketh in the rain that cometh oft upon it, etc. by the earth he means those who hear the word or doctrine, which comes down upon them like rain to soften their hearts and make them fruitful. There are two other Texts of Scripture very suitable to this Exposition (Esay 30.20.) Though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into Corners any more, but thine eye shall see thy teachers. Thy teachers shall not be removed, so we render: but strictly from the letter of the Hebrew we may read it thus; 
〈◊〉 elongabit ●●viam.  Though the Lord give thee the bread of adversity etc. yet shall not thy rain be removed from thee. It may seem strange that they should have the bread of adversity, and the water of Affliction, and yet have also rain, which naturally causeth the earth to bring forth bread, and fills the pools with water. But the Prophet who speaks of corporal bread and water in the former part of the verse, speaks of spiritual rain in the latter, making this so full a compensation to the people of God, for the want of other two, that they should have no cause to complain of it. As if the Prophet had said, Though you are cut short in outward things, yet you shall not be shortened in spirituals, the rain of holy doctrine shall not be removed from you, or as we translate, thy teachers shall not be removed etc. Some amongst us would have the teachers of holy doctrine removed, lest by feeding them the bread & water of the Land should fail, as if the charge of public preaching the riches of the Grace of Christ would be an undoing, or at least an impoverishing of the Nation. Whereas (I touch it only by the way) the Prophet comforts the people of God in the midst of all their wants & outward afflictions, that they should not want the presence of their teachers, nor the showers of holy instruction by them. Again (Joel 2.23.) Be glad O Zion, and rejoice in the Lord your God, for he hath given you the former rain moderately, and he will cause to come down the rain, the former rain and the latter rain in the first month. That which we render, (The former rain moderately) others translate, a Teacher of righteousness, 
Sanctè colludit propheta nominibus doctoris seu legislatoris & pluv●ae, seu imbris maturini & serotini.  or according to righteousness; so you may find in the Margin of your larger Bibles. And that's the great mercy which Zion is to rejoice in; for can we think that Zion, the children of Zion should be called so earnestly to rejoice merely in natural rain, or the effects of it; because of the abundance of Corn and Wine and Oil, which the earth well watered usually produceth? This is too poor a thing (considered alone) for Zion to rejoice in! Zion or the people of God do and must confess themselves unworthy of the least outward mercy, even of a shower of rain, or of a sheaf of corn, and they ought to praise God, and be very thankful for these; But these are not properly, the matter of Zions' gladness and rejoicing. In these the world rejoiceth, Who will show us any good (Psal. 4.7.) they are for Corn, and Wine, and Oil, but Lord (saith David) lift up the light of thy Countenance upon me; Thou hast put gladness in mine heart, more than in the time that their corn and their wine increased; As if he had said; Worldly men rejoice in corn and wine; but I rejoice more in the light of thy countenance. The light of the favour of God, and the light of the knowledge of God, are the chief matters of a believers joy. And this light of holy joy comes in usually with and by the rain of that doctrine, which falls upon us from the mouth of God in the teachings of his divine Law. Receive the Law from his mouth.  
But you will say, What is this Law which comes down like rain from heaven? and which we are to receive from the mouth of God.  
I answer; The Law may be taken two ways.  
First, Strictly for the ten Commandments, or the five Books of Moses, which are called the Law.  
Secondly, More largely, and so the whole word of God is the Law. Christ himself calls the Book of Psalms the Law two or three times in the new Testament (Joh. 10.34.) Jesus answered them, is it not written in your Law, I have said ye are Gods? where was that written? in the 82d Psal. v. 6. And so again (Joh. 15.25.) But this cometh to pass, that the word might be fulfiled that is written in their Law, they hated me without a cause. What Law doth he mean? those words we find (Psal. 35.19.) Take one text further (1 Cor. 14.21.) In the Law it is written, With men of other tongues, and other lips, will I speak unto this People. Where is that written? (Esay 28.11.) So that the Law, in a large sense, is taken for the whole body of the word of God, or for the general Revelation of the mystery of his will; in which sense we may say the Gospel is the Law; And the Gospel is expressly called the Law (or rule) of faith (Rom. 3.27.) So that by Law here we may understand whatsoever the Lord hath given us, either as a rule of life, or as a rule of faith. The Seaventy translate Eliphaz speaking in that latitude, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Receive whatsoever God delivers, declares, or puts forth. Receive, I pray thee, the Law from his mouth.  
From whose mouth? from the mouth of God; how can that be? Indeed Moses went up into the Mount, and was with God forty days, and there received the Law from his mouth; but could Job Receive the Law from his mouth as Moses did? I answer; If God had called him to it, as he did Moses he might. But that's not the purpose of Eliphaz. Neither are we (I conceive) to understand him of such a Receiving from the mouth of God, as the old Prophets had who received the mind of God by Immediate Inspiration, & dictates from God himself: for though they were not called up solemnly into a Mount (as Moses) to receive the Law, yet the Spirit was sent to make known the mind of God to them. And in that sense the Prophet Jeremiah is said to warn King Zedekiah from the mouth of the Lord (2 Chron. 36.12.) And he did that which was evil in the sight of the Lord his God, and humbled not himself before Jeremiah the Prophet speaking from the mouth of the Lord; that is, he received a word from God by an Extraordinary Revelation to carry unto the King, who yet humbled not himself. And so (Esay 30.2.) the Lord complains of his people that walked to go down to Egypt to strengthen themselves with the strength of Pharaoh etc. and yet had not asked at his mouth, that is, had not asked direction in the thing according to the ways of Revelation then in use, by enquiring of the Prophets, or of the high Priest; And the Lord tells the Prophet Jeremy (Ch. 15.19. 
Prophetae sunt quasi os dei quia per ipsos locutus est. ) that he should be as his mouth if he would take forth the precious from the vile, as if he had said, if thou art faithful in my work, I will reveal myself to thee, & thou shalt speak even as if I myself spoke, thou shalt be as my mouth. Now, I conceive, Eliphaz doth not go thus high when he bids Job Receive the Law from the mouth of God, as if he were to expect Immediate direction and advice from him. For then, we may be said to receive a rule or a law from the mouth of God, when we receive that which God hath manifested at any time as a rule and la for us with the rest of his people to walk by: they who receive that law once delivered from the mouth of God, may be said to receive the la from his mouth, though they are not the Immediate receivers of it, yea, though it were published some thousands of years before they were borne. Some from these words, collect that the books of Moses were written before this time, and that Eliphaz did refer Job to those, bidding him receive that la which the mouth of God had spoken to Moses, but, though whether the law were then formally spoken or no is a dispute, yet it is without all dispute, that the mouth of God had then given a la or rule of life to his people: and so Eliphaz might safely and truly say, Receive, I pray thee, the law from his mouth, there having been a Revelation of the mind of God among the faithful in all ages and times. God never left his people to their own will, nor them to be their own Guide and Counsellor. For when the Apostle saith (Rom. 2.14.) that the Gentiles having not the law are a law unto themselves; his meaning is not that they had no law but one of their own devising. They indeed had not the law of God formally spoken to their ears, and preserved in tables of stone, but they had the substance of the law of God naturally written in their hearts. So then, there hath always been a la from his mouth formally in the Church, & naturally in the world. Therefore saith Eliphaz, Receive the law from his mouth, and when he saith, Receive the law from his mouth, it may have a double Opposition.  
First, To the will and wisdom of Job; As if Eliphaz had said, Thou hast been hitherto a law to thyself, that is, thou hast followed thy own advice, 
Ex ore ejus notanter dicit, i. e. non ex ore aut arbitrio tuo. Merc.  run on upon thy own head, now Receive the la from his mouth. Man, naturally hath high thoughts of himself, and would be a law to himself. Not as (Rom. 2.14. which place was touched before) The Gentiles not having a law, w●re a law to themselves; that is, they had the law of God written in their hearts by nature; but besides that, there is a la which man would be to himself against that law of nature written in his heart, and against the light of nature shining in his conscience, he would set up a law, even his own Lust, in opposition to the law of God. Thus he would be a law to himself, and not Receive a law from the mouth of God. Therefore saith Eliphaz; Now, receive the law from his mouth.  
Secondly, (from his mouth) may be opposed to the mouths of others; as if he should say, if thou wilt not trust us, nor take our word, then trust God, we would not have thee depend upon us, nor upon any man living, not on the Judgement or Authority of any Creature, but receive the la from his mouth; there is a law and a truth come from God, let thy faith be guided, and thy life ordered by that.  
Hence Note.  It is our duty to receive the rule from God. 
The Lord hath power to give us the law, and we must receive the la from him. None have power to Impose a la upon us but God himself, nor may we devise a la for ourselves; God is the only Master of the Conscience, he alone can say, Receive the law at my mouth. If you ask, what is it to receive the law? I answer, it is more than to give it the hearing. To receive, is, first, to believe the la; secondly, to receive, is to honour and reverence the law; thirdly, to receive the la, is to yield up ourselves to the obedience of it, to be cast into the mould of it, to subject ourselves wholly to the mind of God in it; Then we receive the la when we take the Impressions of it, & have as it were the Image and stamp of it upon our spirits, and in our lives; fourthly, than we receive it when as it follows in the Text, we lay up his word in our hearts; barely to receive it is not enough, you must lay it up, treasure it up.  And lay up his word in thy heart. 
This is opposed,  
First, To forgetfulness of the word, 
Praecedentis partis ex positio & amplificatio. Ita legem suscipe ut ponas proprie, disponas arte cura sollicitudine observandi.  Receive the la and let it not slip out of thy memory.  
Secondly, It is opposed to negligence in the practice of the law; lay it up that it may be forth coming to direct thee in every duty. In Conversion the law is written in the heart; every godly man hath a Copy of the la in his heart; That's the description of a godly man, (Psal. 37.31.) The law of God is in his heart, none of his steps shall slide; which is not an universal exclusion of all failing & slipping, as if every godly man were as much past sinning, as he is past perishing: but when 'tis said, none of his steps, the meaning is, few of his steps shall slide, or he shall never slide so in any of his steps as not to recover his feet and get up again. He shall walk very holily, so holily as if all his walking were but one continued act of holiness. But, to the text, None of his steps shall slide quite and for ever out of the way, because the law of God is in his heart. What David speaks in that prophetical Psalm of Christ (Psal. 40.8.) Thy law is within my heart, is true in its degree of every Christian, all the laws of God are in his heart. That Character is again given of them (Psal. 84.5.) In whose heart are thy ways; there is a suiting of the mind of God and the heart of man together in regeneration. But now the duty spoken of in the Text is another thing; for a man that hath the la written in his heart, may yet possibly forget to lay up the word and law of God in his heart, he may (under temptation and the pressures of corruption) be negligent in that; it is the work of a godly man, who hath the la of God in his heart already, continually to lay up the law in his heart; and so we are to understand such Scriptures as these (Pro. 7.3.) Keep my Commandments and live, and my law as the apple of thine eye, bind them on thy fingers, writ them on the table of thine heart etc. The first writing of the law in the heart is by the finger of the Spirit, by Gods own finger. As it was God that first wrote the la in tables of stone with his own finger, so it is he that writes the law in these fleshy Tables of the heart by the finger of the Spirit: yet Solomon persuades his son to write the law upon the Table of his heart: when grace is received, and the law once written in our hearts, we do as it were put in several fresh Copies of the law, we are continually writing divine notions and Instructions upon our hearts; this renewed act is ascribed to us, because we through grace join in it. We have an Expression of like import (Pro. 4.21.) My Son attend to my words, incline thine ear to my say; let them not departed from thine eyes, keep them in the midst of thine heart. The heart is said to be the midst or Centre of the body, now, saith he, keep the law in the very midst of thine heart, in the safest place; as the heart is the safest place the middle of the body, so the middle of the heart is the safest place of the heart. So we may understand that of David, I have hid thy Commandments in my heart (Psal. 119.11.) And (Deut. 6.6.) These words which I command thee this day, shall be in thine heart; that is, thou shalt lay them up there. Of this laying up the law in the heart we are to understand Eliphaz here; as if he had said; O Job, thou hast often heard of the law, but thou hast been a forgetful hearer; now hear it, and hold it, now (as the Apostle exhorts the Hebrews, Heb. 2.1.) give the more earnest heed to the things, which thou hast heard, or shalt hereafter hear, lest at any time thou shouldest let them slip, or thou shouldest run out (as we there put in the margin) as a leaking vessel.  
Further, This laying up the word in the heart, is opposed unto a bare barren knowledge; it is not enough to have the word of God in our heads, that is, to know it: it is not enough to have the word of God upon our tongues, that is, to speak of it, but we must lay it up in the heart; For though the heart, in Scripture, takes in the understanding, and the whole soul, yet chief it respects the affections; lay up the word in thine heart, that is, let thy affections be warmed with it, while thy memory retains and keeps it, and thy understanding is enlightened with a true notion of it.  
Hence Observe.  
First, The word of God is a precious thing.  
We do not lay up trifles and trash, but precious things, and treasure; we lay up our Plate and Jewels, our Gold and Silver; the word of God should be more to us than thousands of gold and silver, it is the most precious Jewel, 'tis treasure, and therefore it must be laid up.  Secondly, The heart is the Ark or Cabinet, in which the word must be laid up. 
There was an Ark or Chest provided for the law (Exod. 25.21.) and that Ark was Christ, he was typified by it, and indeed the law would be too hot for our hearts, too hot to lie there if it had not first laid in the heart of Christ; we (since fallen) could never have been an Ark for it, if he had not been. The tables of the law were laid in the Ark, and the Ark (in which the la was put) had a mercy-seat which did cover it all over (The dimensions of the Ark and of the mercy-seat were exactly the same, two cubits and a half in length, and a cubit and a half in breadth, (Exod. 25.10.17.) so that nothing of the law could appear or rise up in Judgement against poor sinners. The propitiatory or mercy-seat covered all. Now as Christ hath been the Ark of the law to protect and cover us from the condemning power of it; so the hearts of believers must be the Ark of the law, where it must be laid up with a readiness of mind to yield ourselves up to the commanding power of it. David prophesying of Christ saith (Psal. 40.10.) I have not hid thy righteousness within my heart, yet he had said before, I delight to do thy will, thy law is within my heart. To clear which Scripture take notice that there is a twofold hiding of the righteousness or word of God in the heart. First, so as to obscure or conceal it from others, in that sense David saith, I have not hid thy righteousness in mine heart, I have declared thy faithfulness and thy salvation, and not concealed thy loving kindness and truth from the great Congregation. And thus no man ought to lay up the truths, the law, the promises of God in his heart to conceal and stifle them there. Secondly, There is a hiding of the law in our hearts, first, that it may be safe, lest Satan or the world should snatch it from us. Secondly, That we may further consider of it; when a man hath got an excellent truth, or Scripture, he should lay it up in his heart to ponder and meditate more upon it, to draw out the sweetness, and to experience the power of it. Thirdly, That we may have it ready at hand for our use; and so the Scribe instructed for the kingdom of heaven is described by bringing forth out of his treasury things both new and old. How sad is the condition of many that have heard much, but laid up little or nothing at all of all that word which they have heard. Some having laid it up in their note books, are satisfied with that; 'tis good and useful to do so; but do not let it lie there, get a Copy of it in your hearts; a few truths in your hearts are better to you then many truths in your books; no man was ever saved by the word in his book; unless that word were also written in his heart. God commanded the Jews (Deut. 6.8, 9) to write the law upon the post of their houses, and on their gates, to bind them as a sign upon their hand, and as frontlets between their eyes. They were commanded also to put fringes upon the borders of their garments (Numb. 15.38.) which our Saviour calls Phylacteries (Math. 23.5.) these were ribbons of blue silk, or as some say, scrolls of parchment upon which the law being first wrought or written, and then bound upon their garments, they were to look upon it, and remember all the commandments of the Lord (Num. 15.39. 
Vanissimi profecto pharisaei illi, qui cum ipsi non servarent in cord manda●a, at membranulas decalogi complicantes & quasi coronam capiri facientes. phylacterium eoc sua proprictate, Custodit●rium est. Bold. ) Now, saith Christ, they make broad their Phylacteries, and enlarge the borders of their Garments; as much of the la as you will upon thei● Clothes, but none of it in their hearts. Thus the proud Scribes and Pharisees went about as it were Clothed with the word of God, but his word was fare from their hearts, nor did it appear in their lives; it is a mere vanity to have much of the law in our books, while we neglect to keep it in our hearts, and act it in our ways. The former is good, but it doth no good without the latter. The want of this, the laying up the word in the heart, causeth the great want of Saints in the things of God; and as many lose that Grace which they seemed to have, so many are at a loss in the use of that Grace which they have, because they have not laid up the word of God in their hearts so carefully as they ought. We say proverbially, Sure bind and sure find; They who would surely find the comfort of the word of God when they need it, had need to bind it sure, when they receive it.    
JOB, CHAP. 22. Vers. 23, 24.25. 
If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity fare from thy Tabernacles.  
Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks.  
Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver.  
ELiphaz having invited Job (at the 21 verse) to renew his acquaintance with God, and now again pressing him to return to God, he reckons up those advantages which might move, and encourage him 〈◊〉 it; he tells Job what will follow his return to, and acquaintance with God, and these advantages are of two sorts.  
First, Temporal, and outward; secondly, spiritual, and inward; the temporal good things which he assures him of in case he repent, and turn to God, are set down first more generally in the 23 verse, Thou shalt be built up; secondly, They are set down particularly; first, He should then have riches, gold and silver in the 24 ●h verse; secondly, protection, The Almighty shall be thy defence, (v. 25.) as he will fill thy house; so he will guard thy house and keep all safe.  
In the following parts of the Chapter, Eliphaz assures him of eight blessings spiritual.  
First, Joy in God, ver. 26th; Thou shalt have thy delight in the Almighty.  
Secondly, Confidence, or holy boldness before God; Thou shalt lift up thy face unto God; thou shalt not hid thy head, and run into corners, but lift up thy face.  
Thirdly, (which is an effect or part of the former) freedom in prayer; Thou shalt make thy prayer to him, (v. 27th)  
Fourthly, He assures him of audience, or of an answer to his prayer in the same verse; He shall hear thee, and thou shalt pay thy vows; that is, thou in thy prayer having made vows to God, God shall hear thy prayer, and so give thee occasion to pay thy vows.  
Fifthly, He promiseth him not only that his prayer shall be heard, but that his very purposes and designs shall be fulfiled; Thou shalt decree a thing, and it shall be established to thee, v. 28. When thou resolvest upon such a way, or course in thy affairs, thou shalt have this privilege, thy decree shall stand.  
Sixthly, He promiseth him direction and counsel, what way he should take, what course to run in the close of the same verse; And the light shall shine upon thy ways; that is, thou shalt see what to do, the Lord will give thee counsel.  
Seaventhly, He gives him hope of rising out of any trouble, or that when others are overtaken with calamities, he should be preserved, at the 29th verse; When men are cast down then thou shalt say, there is a lifting up, for God will save the humble person.  
Eighthly, He promiseth, that he shall not only have blessings personal, and family blessings, but he shall be a ●●blique blessing, (v. 30.) He shall deliver the Island of the innocent, and it is delivered by the pureness of thy hand. Thus you have both the general scope of this latter part of the Chapter; which is to stir up Job to return to God, and likewise the particular blessings and mercies which are held forth as arguments moving him to return.  
Vers. 23. If thou return unto the Almighty. 
To Return is used frequently in Scripture in a metaphorical sense, and signifies as much as to repent; sin is a going away from God, great sinning is a going fare from God, a going, as it were, into a fare Country, such sinners would go out of God's sight, and fall out of his memory. Eliphas had charged Job deeply with such departures; and now he speaks to him of returning.  
And here we may consider the condition or state of Job, and the season in which Eliphaz presseth him to this duty, he was in an afflicted condition, the hand of God was upon him. Now Eliphaz adviseth him to return; Intimating at least, that the present dispensation of God towards him, was a special opportunity for the duty he moved him unto.  
Hence Note.  When God afflicts us, when his hand is upon us, he speaks to us, repent, or bespeaks our repentance. 
How often in Scripture doth the Lord complain as if he were wholly frustrated of his design, when either nations or persons being smitten by his judgements did not return unto him, or repent not. (Isa. 9.13.) They turn not to him that smiteth them; that is, they turn not to me the Lord: I have smitten them, and I alone can heal them, yet they turn not to me; as if the Lord had said, I therefore smote them that they might bethink themselves of returning, but they turned not to me. As they turned not at my word, or to me speaking, so they turned not at my sword, or to me smiting. I see they are not only Sermon-proofe, my Prophets spoke to them in vain, but they are judgement-proofe also, my hand is upon them in vain, they return not. And as it was then, so at this day, for may we not observe, some mouldering in their estates, crushed in their hopes, crossed in their children, blotted and blasted in their credit, weak and sick in their bodies, even tired and worn out under several afflictions, yet no thought of returning to the Lord, or of making their way perfect before him. So that the Lord may say to them, as he once did to his ancient people the Jews (Isa. 1.6.) Why should ye be smitten any more, ye will revolt more and more. The returning of many is like that which Solomon speaks of (Pro. 26.11.) As a dog returneth to his vomit, so a fool returneth to his folly; As Jesurun waxed fat, and kicked, so some will be kicking while they wax lean.  
Further, Eliphaz doth not speak barely to Job of returning, but he directs him to the object; If thou return To the Almighty.  
And that is expressed in some translations very emphatically, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revertere usque ad dominum, videtur idem esse cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Return home to the Almighty, return till thou comest too or reachest God, be thou sure to repent home; so the word is used (Hos. 14.2. Joel 2.12. Amos 4.6. return home to God, stay not short of him in your repentance, that is, repent fully, seriously; And the intendment of Eliphaz in speaking thus, might be to reprove Job for his former (by him supposed) hypocrisy: 
Si plane & serio, toto cord, non ut ante hypocrita fuisti etc. Merc:  thou hast returned before, but not to the Almighty, surely thou didst repent only as an hypocrite in former times when thou madest the greatest shows of repentance. Therefore now repent as a sincere convert. Thy former repentunce was to thee a fruitless repentance, and therefore doubtless but a feigned and false repentance. Thou couldst never after it recover out of thine afflicted, thy ruinous condition, and therefore surely thou didst never by it recover out of thy sinful condition, or from thy sins. But now, I promise thee, if thou return to the Almighty, thou shalt be built.  
Hence note.  
That, True repentance is a full, a home returning to God.  
Much of the progress of a Christian is to go backward, backward (I mean) from those sins and evils to which he hath (by temptation) been carried forth; nor (having sinned) can any man go forward till he return to God. We read in Scripture, of God returning to us, as well as of our returning unto God; in both there is repentance; when God returns to us, he reputes of the evil of punishment, that he hath brought upon us; and when we return to God, we repent of the evil of sin which we have committed against him: only be sure (as the points directs) that ye return home to God. The Prophet found Israel's repentance defective in this (Hos. 7.16.) They return (that is, they make a show of repentance) but not to the most high. There is a repentance which brings the soul never the nearer unto God. And that's a repentance (as we speak) never the near, or to no purpose. Thus another Prophet taxeth their fasting (Zech. 7.5.) When ye fasted and mourned in the fifth and seaventh month, even those seventy years, did ye at all fast unto me, even to me? Observe how he doubles it upon that point, as if the whole emphasis of repentance lay upon that point; To me, even to me. As David in confessing his sin (Psal. 51.4.) Against thee, thou, thee only have I sinned etc. Many fast, but not at all to God, they return, but not at all to God. They fast to themselves, and return to themselves, that is, their own interest, not the honour of God is the motive and end of their fasting and repenting. And hence the Prophet is plain and downright with Israel in this case (Jer. 4.1.) If thou wilt return, O Israel, saith the Lord, return unto me; as if Israel had used to return, but always short of God, or not to God, Israel made some stop in the work of repentance before he came at God. Now then (saith the Lord by his Prophet) O Israel, if thou wilt return, return to me. If thou hast any further purpose to return, be persuaded to return to some purpose. Let not thy repentance be any longer such as is to be repent of. All our returnings are but wander, unless we return to God.  
But when may we be said to return to God?  
I answer; first, when we return out of a sense of sin against God, as well as of smart upon ourselves; for when we return only because of smart, we return to ourselves rather then to God; as when it is said in Hosea (Chap. 7.16.) They returned, but not to the most high; we may see the reason of this charge at the 14th verse; They have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and for wine, and they rebel against me. As if he had said, all their crying and howling, is not because they have sinned against me, but because their sins have pinched them, they do not mourn because of their wickedness, but because of their wants. 'Tis famine that moveth them, not my fear. They would feign be at their full tables again, they are all for corn and wine, nothing for grace and holiness. We may say of some persons repenting, as Job (Chap. 6.6.) of the wild Ass braying, Doth the wild Ass bray when he hath grass, or loweth the Ox over his fodder; he applied it to his own case, that he did not cry out without cause, he was, nor complain when he felt no pain; but (I say) we may apply it to some persons repenting. They would never bray if they had but grass enough, nor low if they had foddar enough; that is, if they had but outward comfort enough, corn and wine, health and strength enough, did they but abound in these, you should never hear them complain nor shed a tear, how much soever they abound in sin; All the world cannot satisfy the soul of a godly man, till (after sinning) he be reconciled to God; His soul is hungry and thirsty, notwithstanding all his corn and wine, till he be filled with the favour of God. And, this is indeed to return to the Almighty.  
Secondly, Then also we return to the Almighty, when we turn specially from and mourn for that sin whereby we have most provoked the Almighty; when that which hath most offended God, is most offensive and burdensome unto us. For though in repentance, every sin is to be repent of, yet some more; As Samuel said to the house of Israel (1 Sam. 7.3.) if you do return to the Lord with all your hearts, than put away the strange Gods and Astaroth. But why doth he exhort them to put away that strange God Astaroth, by name, more than any other of their strange gods? I answer; it was because they had most provoked the true God by worshipping that strange God, and therefore he counsels them as ever they would approve themselves to have returned to God in their repentance, to look to it, that they turned from that Idol. If every strange God must be put away when we return to God, how can we return to God, if we put not away our Astaroth. Thus the rule was given by the king of Niniveh, in proclaiming a fast (Jon. 3.8.) Let them turn every one from his evil way (that is, from his beloved sin) and from the violence that is in their hands, that is, from the sin of oppression, by which they got much into their hands. But why doth he instance in that sin? Surely because that was the common sin of that City, they were an oppressing people, and loved the gain of oppression, or to get by violence; They lived more by the blood of others, then by their own sweat, more by the violence, than the labour of their hands, therefore they must particularly repent of that sin. If the covetous man return to God, he must turn from every sin, and from his covetousness. If the proud man return to God, he must turn from every sin, and from his pride, this is the nature of returning to the Almighty, yet  
Thirdly, Unless we do all this with the whole heart, we do not return to the Almighty (2 Chron. 6.38.) Jere. 3.10. Jere. 24.7. The wicked are serious and cordial in sinning, they must be so in repenting. But some sinner possibly may say, I have gone away too fare to return; No, Jer. 3.1. Thou hast played the harlot with many lovers, yet return unto me, saith the Lord. Another will say, I have sliden back and relapsed, I have as it were, repent of my repentance. The Prophet answers this doubt (Jer. 3.12.) Return thou back-sliding Israel, saith the Lord. And again (v. 14.) Turn O back-sliding children, saith the Lord, for I married unto you etc.  
If thou return etc. Eliphaz having thus showed him that it is his duty to return to the Almighty, now proceeds to show that it will be his happiness, and this he doth by an enumeration of those manifold blessings which follow our returning to him. Whereof the first is, Thou shalt be built up.  
Affliction and trouble, which are the fruit of sin, pull down, and lay us waste, godly sorrow and repentance, which are our turning from sin, have a promise of this good fruit, That we shall be built up again.  
This building up, may be taken two ways; first, more generally for an increase in all good things; secondly, more specially for an increase in children. In the Hebrew the same word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius inde dictus, quod aedifictum sit & structura parentium. Merc:  which signifies a son, signifies, to build, because children build up their father's house, or are their father's building; in that sense the word is often used, (Gen. 16.2. Gen. 30.3. Ruth 4.11.) It is said (Exod. 1.21.) that God built the midwives' houses; which some interpret, he gave them children, 
Prolem dedit. Merc:  or made them more fruitful in childbearing. We read in the law how that man was to be dealt with, who refused to take his brother's wife, according to the commandment of God in those times, and the conclusion of all is (Deut. 25.9.) So it shall be done to the man that shall not build up his brother's house, that is, who refuseth to marry his brother's widow, and (through the blessing of God) to have children by her, which would be as the building up of his house, or the continuance of his name and family. Thus some understand the phrase here; Thou shalt be built up, that is, thou, who hast lost all thy children; Thou, whose house hath been pulled down by the fall of a house (Ch. 1.19.) shalt have more children, and so thy house built up again. But I rather take the phrase here in that larger sense, and so to be built up, implieth all kind of prosperity in outward things. (Mal. 3.15.) Now ye call the proud happy, yea they that work wickedness are set up, we put in the Margin, are built up, that is, they are very prosperous, they may have what they will in this world, or (as we say) the world at will. And (note that by the way) 'tis the worst character of an age, when they that work wickedness (which ruins the best built State) are built up. The Lord makes a promise in the language of this Metaphor to the Church, (Jer. 31.4.) I will build thee, and thou shalt be built, O virgin of Israel; As if he had said plainly, I will bless thee, and raise thee up out of the dust of thy present desolate condition, into a glorious fabric of prosperity and honour; so it follows in the same text; Thou shalt again be adorned with thy tabrets, and go forth in the dances of them that make merry. This sense of the word is clear in that opposition used in the Psalm (Psal. 28.5.) Therefore saith the Lord, I will destroy thee, and not build thee up, that is, thou shalt be destroyed for ever, I will never repair any of thy ruins, thine shall be as Asaph speaks (Psal. 74.3.) Perpetual desolations. So that, when Eliphaz promiseth Job, Thou shalt be built up; his meaning is, thy ruin'd state shall be repaired, and thou shalt have not only a beautiful, but a well foundationed felicity.  
Hence note; It is no vain nor unprofitable thing to repent and turn to the Almighty.  
If we by repentance pull down the strong holds of sin, if we forsake and lay waste our lusts, the Lord will build us up, he will build us up with all manner of blessings; repentance is fruitful; There are many who profess they repent, but they do not bring forth fruits meet for repentance; but as true repentance is accompanied with our fruits of holiness and obedience towards God, so with God's fruits, the fruits of his love and mercy towards us. Ther● is a kind of repentance in hell, there's weeping, wailing, and gnashing of teeth, but that's a fruitless repentance, as well as a faithless repentance; the damned are under chains of everlasting darkness. Unsound repentance, or the repentance of hypocrites in this life, is like the repentance of the damned in the next life, but true repentance is fruitful. If we as the Baptist exhorted the Jews (Math. 3.) Bring forth fruit meet for repentance, our repentance will bring forth fruit meet for us; we shall have good things of all sorts, if we sorrow (as the Apostle saith the Corinthians did) after a godly sort; godly sorrow is rewarded with joy; if we humble ourselves, God will lift us up. The sorrows of Gospel repentance, are like the sorrows of a woman in travail, who (as Christ speaks Joh. 16.21.) strait way forgets her pain for joy that a man is borne into the world. The pangs and throws of godly sorrow are therefore said by the Apostle to cause repentance not to be repent of, because that repentance brings forth joy to be rejoiced in, a masculine joy, joy that a man-child of Grace to build up our spiritual house is brought into the world. If thou return to the Almighty, thou shalt be build up. And Thou shalt put iniquity fare from thy tabernacles.  
The word imports, first, putting away with indignation; secondly, putting away to the utmost distance; therefore we translate, put away fare; 'tis but two words in the Original; Thou shalt put iniquity fare etc. Iniquity may be taken either for sin, or for the effects of sin, that is, punishment; if we take it in the first sense for sin itself; and then, this latter clause must be understood as a duty; If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity fare from thee, that is, It is thy duty to put away iniquity fare from thee; as if Eliphaz here did set forth more fully what repentance is; thou shalt be built up if thou return to the Almighty; that is, if thou return so as to put thy iniquity fare from thee; if we take iniquity in the second sense, for the punishment of iniquity, than the words are a promise, as if he had said, if thou return etc. then thou shalt rid and discharge thyself and thy house of all the troublesome effects of sin; Thou shalt put iniquity, or all the sad issues and consequents of iniquity, fare from thee, none of them shall touch thee to annoy thee.  
Mr Broughton pitcheth upon the former sense in his translation; If thou cast fare off unrighteousness from thy tents. That gives a perfect sense to the whole sentence, and from thence we may  
Observe; That, in true repentance sin must be utterly cast off and put away.  
We return not at all to the Almighty, till we wholly turn from sin, nor will the Almighty build up our house, till we put iniquity quite out of our house; till we turn it out of house and home; out of the house of our family, out of the home of our hearts; nor is it enough to put sin away a little, or a little way, but it must be put fare away. There are several degrees of putting away sin; first, There is a putting it away out of our practice, or conversation, so that it hath no visible being or abode in us or with us. This is a putting of sin away, but this is not a putting of sin fare away. Secondly, There is a putting of it out of our affections, or out of our hearts; not as if we could keep it (while we are in the body) from having a place or dwelling there, but as keeping it from having a throne or reigning there. This is to put sin very fare away from us; it is no great thing to put sin out of our hands, but 'tis hard to get it out of our hearts; hypocrites will (possibly) lay down the practice of it, but still their spirits cleave to it, they are not at all alienated from the love of it, but only restrained from the acting of it; such are oftentimes kept from doing iniquity, but they do not at all put away their iniquity, much less put it far away. As it is with a natural man in reference to his doing of Good, so to his not doing of evil; If good be at any time in his practice, yet it is fare from his spirit, he hath no mind to it, he cannot say the law of God is in his heart, or that he delights to do it; so if evil be at any time put out of his practice, yet it is still in his spirit, his mind is toward it, he cannot say that his heart is withdrawn from it, or that he hates it. No, but as the Prophet Ezekiel speaks of the stubborn Jews (Ezek. 11.21.) Their heart walketh after the heart of their detestable things. As every Godly man is (in the main) like David, A man after Gods own heart, and walketh after the heart of God; so every ungodly man is a man after the heart of the devil, and every Idolater or worshipper of false Gods (who is one of the worst of ungodly men) is after the heart of his false gods, and he walketh after the heart of his false Gods, which the Prophet calls detestable things. Whatsoever is most after the heart or according to the desires and commands of an Idol, that the Idolatrous heart walketh after; that is, he loves it, he delights in it, and thus doth every natural man's heart walk after the heart of his lust, though sometime his feet walk not after it, or he may seem to lay it out of his hand. But he that turns indeed from sin, deals with it, when he is repenting of it, as the Lord doth when he is pardoning it. How is that? The Lord in pardoning sin, puts it fare from us (Psal. 103.12.) As fare as the East is from the West, so fare hath he removed our transgressions from us; That is, he hath removed them from us to the utmost imaginable distance; for such is that of the East from the West: they and we shall no more meet together again, than the East and West shall or can meet at all. And thus in repenting a godly man desires to put his sin as fare from him as the East is from the West, that he and they may never meet together in the practice of them, as he is assured that God hath so pardoned them that they and he shall never meet together in the punishment of them.  Thou shalt put away iniquity fare from thy Tabernacles. 

Innuit ante hac ●ec Jobum nec e us filios culpa vacasse, ideocum eversum & filios extinctos. Merc:  In which words he includes more than his own personal repentance; for by the Tabernacles, we are to understand the whole family or household, the tabernacle containing, is put for the persons contained; in this Eliphaz seems to strike at Job for his former course, as if he said, Wickedness hath lodged not only in thy heart, but in thy house, in thy family, children and servants. And this surely was it which provoked the Lord to crush thy family of children and their servants with the fall of a house; now therefore I counsel thee to put away iniquity from thy tabernacle, that is, from all that belong to thee, from all that are under thy shadow, and are committed to thy trust and charge.  
Hence observe; That they who repent truly should endeavour to purge sin not only from themselves, but from all that belong to them.  
They should cleanse not their persons only, but their families, they should sweep their houses, as well as their hearts from sin. (Gen. 35.2.) Then Jacob said to his household, and to all that were with him, put away the strange Gods (or, the estranging Gods (such are Idols, they are not only strange, because new Gods, and strange, because 'tis a strange or wonderful thing that man should be so besotted as to worship such things for Gods, but they are estranging Gods) because they withdraw or steal away the heart from the true God; therefore said Jacob put away the strange Gods) that are among you, and be clean, and change your garments. This outward changing of their garments signified the changing or cleansing of their souls. God principally looks at that, and the outward ceremony hath no acceptance at all without the inward sincerity; In comparison of which, as the Lord said in Joel, Rend your hearts, and not your garments, so he would say here, change your hearts, and not your Garments. Now Jacob was very careful, that this blessed change of Garments, betokening the change and cleansing both of heart and life, should be the livery of all his family and household. Family sins bring family judgements as well as personal: and they that have the charge of a family, have (in a great degree) a charge of souls as well as of bodies; every Master of a family hath cure of souls; And he is to see so fare as lieth in him, that no sin nor wickedness remain or be harboured in his family, that his children and servants live not in ignorance, nor in any evil. In the 6th of Numbers, Moses gives charge to the Congregation, That they should departed from the tents of those wicked men, Corah, Dathan, and Abiram; it is dangerous to be near the families of the wicked, but it is more dangerous to have wickedness remaining in our family, in our servants, or in our children. And if Masters endeavour not by all due means, to remove sin out of their family, that in a little time may remove them out of their family, or (as we say) eat them out of house and home. Thou shalt put away iniquity fare from thy Tabernacle. Thus much of this part of the verse, in the first sense, as iniquity is taken for sin; yet,  
Further, as the word iniquity is taken for punishment, thou shalt put away iniquity (or the effects of iniquity) fare from thy Tabernacle; and then the words are both a new promise and a further explication of what is meant by being built up, which was the former promise; Thou shalt be built up, and all evil shall departed away from thy Tabernacle. Iniquity, which properly signifies the evil of sin, is often put in Scripture, for the evils of trouble and suffering; and as all acknowledge this to be a truth, so some judge it the truth specially intended in this place. I shall therefore briefly, note from it, That, when we truly return to God from sin, then suffering evils depart from us and ours.  
For though the Lord be pleased to dispense variously for trial of his people, and often suffers the evil of affliction to hang about their Tabernacles, who desire sincerely, and endeavour faithfully to put all iniquity fare from their Tabernacles, yet this is the promise of God, and this hath been often experienced by Godly men; That God hath turned trouble out of their doors, when they have humbly and zealously laboured to turn sin out of their hearts.  
Eliphaz having encouraged Job by this general promise, he draweth it forth into particulars. And that, first, in reference to outward things.   
Vers. 24. Then, shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munire. Aurum lectissimum quasi ab igne munitum, aut quod sit h●mini munimentum.  Then, that is, when thou hast acquainted thyself with God; then, when thou hast laid up his law in thy heart; then, when thou hast returned to the Almighty thyself, and put away iniquity fare from thy Tabernacle; Then thou shalt lay up gold as dust, etc. The word which we render Gold, signifies to fortify, or to defend, and it is translated a defence at the 25th verse Solomon saith (Eccl. 7.12.) not only, That wisdom is a defence, but that money is a defence, (that is, it procures defence) and Gold is the chief of money. Though Gold be not a defence formally, yet virtually it is; Gold defends itself against all the forces of fire, and it is a principal means of defending us against the fire and fury of the Greatest dangers. Thou shalt lay up Gold as dust, etc. But Christ saith (Math. 6.19,) Lay not up treasures for yourselves on earth. And it was a rule given concerning the King of Israel in the levitical Law, long before Israel had a King, (Deut. 17.17.) He shall not greatly multiply to himself silver and gold. How then, doth Eliphaz say, that he who reputes, shall lay up gold as the dust? is that fit work for him? I answer, the words are not to be understood as an exhortation to bend his endeavours to the gathering of riches; but as a promise from God that he shall, by a blessing from above, gather store of riches here below. Thou shalt lay up gold as the dust. By gold here, and silver in the next verse, we are to understand all manner of riches; because gold and silver are the chief riches, therefore all is contained under them. And when he saith, Thou shalt lay up gold as the dust, the words receive variety of renderings; some thus, Thou shalt lay up gold above the dust; as if he should say; thou shalt have more gold than dust, which is a strain of rhetoric, expressing abundance; Others read, Thou shalt lay up gold upon the dust; As (Psal. 24.2.) He hath founded it upon the Seas; A third renders, Thou shalt lay up gold by the dust; Like that (Psal. 1.3.) A tree planted by the river side: A fourth thus, 
Et pone in pulvere Aurum. Coc: Noli animum auro apponere, nimisque illud diligere, sed nihili aestima, deijce in terram unde ortum est aestima ut terram & lapides petrae. Scull. Pone ubi deus & Natura posuit. Coc.  by way of counsel; And lay gold in the dust. Which two latter readings, are expounded as a direction given to Job, how he should lay up gold, he must not lay up gold in his heart and spirit, but in the dust, or by the dust; As if he had said; Put that purer dust, that better concocted, and refined dust, in the common dust; put the dust to dust; put thy gold in its proper place, where God and nature put it. 'Tis but dust, and so a fit companion for the dust; yea (say some) 'tis as if Eliphaz had said; Do not so much as make room for it in thy house, provide not chests for it, let it lie where it had its original; It came from the dust, there leave it, return it bacl to its own Country, to the place of its nativity. A Heathen hath this notion concerning gold and silver, etc. And he labours much to show that the site & position of these things in nature, holds forth how we ought to receive and estimate them; 
Nulli nos vitio natura conciliat, nihil quidem quod avaritiam nostram irritaret posuit in aperto: pedibus aurum & argentum sub jecit, calcandum ac premendum dedit, & quicquid est propter quod calcamur & premimur. Sen: ep: 94.  Even nature (by which he means the ordinary course set in nature) draws us off from coveting Gold and silver; there is nothing which may provoke or stir up covetousness, which God hath advanced or set up high in the order of nature; Gold and silver are the chief objects of Covetousness, now both these, as also whatsoever else man is pressed about, and as it were trodden underfoot in the dirt for, by burdensome or covetous cares, God hath thrust or trodden under our feet; Gold doth not fall out of the clouds of heaven, hut lieth under the clods of the earth; there God hath put them to be trampled and trodden under our feet, that we might scorn to have our affections trampled upon and trodden underfoot by them, or such things as they. So then, All that this interpretation or translation aims at in saying Gold must be put in the dust, is only to show us, that our estimations should be taken off from it, or that we should place it as low in our thoughts, as God hath placed it in the order of nature. And this is a spiritual sense, suiting that of our Saviour; Lay not up for yourselves treasures on earth, make not great preparations to keep your earthly treasures, especially let them not be kept in your heart, or lie there where Christ only and the treasures of heaven ought to be laid up. Put your gold in the dust, or let it be esteemed as dust, seeing at best it is but well concocted dust. So Gold and silver are called Amos 2.7. That pa●t after the dust of the earth upon the head of the poor. So the Prophet describes their extreme covetousness, who will be rich, though it be by empoverishing those who are poorest.  
Yet I conceive in this place Eliphaz hath another aim; And that where be saith; Thou shalt lay up Gold as the dust, his meaning only is, thou shalt lay up plenty of Gold, or ●●ou shalt gather much riches; for the dust of the earth or sand of the Sea are used frequently to signify abundance, or the exceeding numerousness of things, or persons; Who can count the dust of Jacob? and the number of the fourth part of Israel (Numb. 23.10.) that is, they are as the dust that cannot be counted, or numbered; that was the promise made to Abraham (Gen. 13.16.) I will make thy seed as the dust of the earth. So here, Thou shalt lay up gold as the dust, that is, gold more than thou canst tell, or cast up; Thou shalt have not only enough, but even more then enough. Job was very rich before, now saith Eliphaz, Thou shalt have gold as the dust, thy riches shall be increased, thou shalt have a greater store and stock then ever. Thou shalt lay up gold as the dust. And as it followeth The Gold of Ophir as the stones of the brook.  
'Tis the same thing in another tenor of words; the Hebrew is, Thou shalt lay up Ophir as the stones of the brook. The word gold is not expressed in the Original; yet it may well be understood; 
Ophir Nomen insula unde au●u● primae no●ae adferebatur; quod inde Ophir appellatum hoc est, ut quidam opinantur Obrysum quasi Ophirisum. Drus.  Ophir is put for the Gold of Ophir, because Ophir was the place of Gold, yea of the richest Gold (1 Kings 9.27, 28.) They came to Ophir and fet from thence gold four hundred and twenty talents, and brought it to king Solomon. Ophir was a noted place in those times for gold, both in reference to the plenty and purity of it. 'Tis a question much controverted, where Ophir is; some making it to be an Island in Africa; others place it in India; since the discovery of America or the West Indieses, many contend, that Ophir is now called Peru; and they have (as they conceive) a probable ground for this opinion from that place in the Holy Story (2 Chron. 3.6.) Where 'tis said, He (that is, 
Vid: Bold. in hunc locum Jobi.  Solomon) garnished the house with precious stones for beauty, and the gold was gold of Paruaim, which is near in sound to the name of that Gold-abounding Country in America called Peru. I shall not undertake to decide this Geographical Controversy about Ophir; That which is agreed on all hands is enough for my purpose, and the explication of this Text, that Ophir was a Country famous in ancient times, both for the plenty and excellency of the Gold found there and brought from thence. Therefore said Eliphaz, Thou shalt lay up Ophir, that is, the Gold of Ophir, pure and precious Gold.  As the stones of the brook. 
That is, thou shalt have abundance of gold; to lay up gold 〈◊〉 the dust, and to lay it up as the stones of the brook, or as the stones of the valley, are parallel expressions for plenty of Gold, suitable to those hyperboles (2 Chron. 1.15.) The king made silver and gold at Jerusalem as plenteous as stones etc. And Chap. 9 of the same book (v. 27.) The king made silver in Jerusalem as stones, and Cedar trees made he as the Sycamore trees that are in the low plain in abundance. Thus in the text Job is promised to lay up the Gold of Ophir, as the stones of the brook.  
The Vulgar translation reads differently; He shall giv● Thee for earth a Rock, 
Dabit pro terra silicem & pro silice torrentes aureos. Vulg.  and for a Rock streams of Gold; which is a proverbial speech, implying a change for the better; as if he said, thou before who hadst a sandy foundation, shall now build upon a rock, as (Math. 7.27.) And we find such language in the Prophet (Isa. 60.17.) where the Lord promiseth, for brass I will bring gold, for Iron silver, for wood brass, etc. So here, For earth I will give thee stone, and for stone Golden brooks, or brooks of Gold, that is, those brooks where gold is, or, I will give thee much Gold out of those brooks.  

Idque ponendo pro pulvere lectissimum aurum, & pro rupe Ophirin●m stuviatile. Jun.  Junius seems to favour this translation most of all, rendering the whole verse thus, connexing it with the former; Thou shalt be built up etc. and that by giving thee for dust the choicest gold, and for the rock the river gold of Ophir. By all assuring Job of a happiness in his civil state in case he did change or mend in his spiritual state. Then he who had so great a change in his worldly estate for the worse, should have a greater change in his worldly state for the better. The next verse is a continuation of the promise, much to the same intent, and almost in the same words, and therefore I shall open that also before I give any observations.   
Vers. 25. Yea the Almighty shall be thy defence, and thou shalt have plenty of silver. 
There is some difference in the reading of this verse, for the word which we translate defence, is the same which we translate gold in the former verse. And hence some translate thus; thy gold shall be mighty; Making the word Shaddai (which is one of the names of God, and usually rendered Almighty) to be as an Epithet to the word Gold, Thy Gold shall be strong or mighty. And thus some translations render the word Shaddai (Ezek. 1.24.) where the Prophet saith, I heard the noise of their wings like the noise of great waters, as the voice of the Almighty; so we render; but others thus; As a mighty voice; So in the present text, whereas we say, The Almighty shall be thy defence, or according to the strictness of the word; The Almighty shall be thy Gold; others give it thus; Thy Gold shall be mighty. And this answers the latter clause of the verse, where we read; Thou shalt have plenty of silver; yet put in the Margin, Thou shalt have silver of strength, or, strong silver. These readings have an elegancy in them.  
But I shall keep to our own, which is profitable to us and suitable to the text; Yea the Almighty shall be thy defence; the particle (yea) showeth that this is a higher step of mercy then the former; as if he had said, Thou shalt not only have gold which is a defence, but better than gold, even the Almighty for thy defence, or, God who is better than Gold, will be thy defence, and the defence of thy Gold. The Hebrew word is plural, Defences, which intimates; first, all sorts of defence; secondly, strong defence; The Almighty shall be thy defences; All manner of defence, and a strong defence unto thee.  
Hence note; God himself is pleased to be the Lord protector of his people (who repent and turn to him) both in their persons and estates.  
There are many in the world who have gold, but there are few who have this defence for it. The Prophet Haggai speaks of those who earned money, but put it into a bag with holes; that is, they could not hold or keep what they had gotten. It is the Lord that establisheth the creature to us, and defends it for us. The best things in the world take wings and are gone, unless the Lord stay them with us; and unless the Lord defend and keep them for us, they will soon be pulled out of our possession. Some men's estates wast away they know not how, there is a hole in the bottom of the bag they thought not of. Others have their estates violently taken away from them, because the Lord is not their defence. The Lord is The protector of his people, the Lord is a Castle, a strong Tower, all manner of fortifications about his people, to defend their estates and persons, much more their souls. And Eliphaz seems to mind Job that he once had, but now had lost this defence; God once made ahedg about him, or rather was a hedge about him, but he opened a gap or withdrew, and then in came the Sabeans and Chaldeans and spoiled all. Now then (saith he) return to the Lord, and he will once again be thy defence. How safe are they that have God for their defence, who live under the shadow, and covert of the Almighty! How safe are they (I say) and all that they have.  
The vulgar latin is so full of this sense, 
Eritque omnipotens contra honestes tuos. Vulg.  that he leaves out the word defence, and o●l saith; The Almighty shall be (or shall stand up for thee) against thine enemies; and in this perfect outward happiness consisteth. For to have much, and that secured, is all we can desire for the things of this world. Many have gold, and riches store, but the thing that troubles them is this, how to make all sure; Return to the Lord, and he shall be thy defence; he shall be an assurance Office to thee, he shall protect thee against all winds and weathers, against all enemies and pirates; The Almighty shall be thy defence and the defence of thy gold.  
Further, Because the word which we render defence, signifieth gold also, as was showed; therefore some keep to that reading, and thus translate this 25 verse, 
Eritque omnipotens lectissimum aurum tuum & argentum viresque tibi. Jun.  And the Almighty shall be thy choice gold, and silver, and strength unto thee. Which reading is likewise followed by Master Broughton; And the Almighty will be thy plentiful gold and silver of strength to thee. This sense of the word is comfortable indeed; for to have told Job only this; Thou shalt lay up gold as the dust, and gold of Ophir as the stones of the brook; this had been though a great mercy, yet but a common mercy, such as the men of the world have and enjoy. Many that know not God lay up gold as the dust, and they who serve him not, have often store of silver. But when God himself saith, I will be your Gold and silver, This is not only the richest of temporal, but the riches of all spiritual mercies. For when 'tis said, the Lord shall be thy choice gold and silver of strength to thee, the meaning is, he will be better to thee then the choicest Gold, and a greater strength than silver unto thee. This is a rare and a distinguishing mercy. Wicked men may have gold from God, but no wicked man hath God for his gold.  
Hence note; That God himself is the riches, and fullness, the gold and silver of his people.  
The Lord is my portion, saith my soul; whose soul said this? It was the soul of a mourning Jeremy. And when said he this? even then, when their lands and houses were possessed by the enemy, even then, when their Gold and silver with all their goodly things were carried captive into Babylon; Then Jeremy said, The Lord is my portion (Lam. 3.24.) the Gold and silver which I had in my house are gone, but my Gold & silver in heaven is not gone into captivity, he is my portion still and for ever. They who have God for their gold and silver, are happier and richer than gold and silver can make them: What can be said more to draw our hearts to God, than this promise, that God will not only give us riches, but that himself will be our riches? What can be said more to take a covetous man's heart off from the love of his gold then this? take thy heart off from thy Gold, and God will be thy gold. And so what can be spoken more prevailingly to the voluptuous man, who delights to swim in rivers of sensual pleasures; O take off thy heart from these pleasures of sin, which are but for a season, and God will be thy pleasure for evermore. What stronger argument to take down the ambition of man, who hunts after high places and dignities in the world? then to tell him, withdraw from this pursuit, and God will be thy honour, and thy high place. We may say to the ambitious, to the covetous, to the voluptuous, and in a word to all sorts of sinners, Ye shall find all that your sins can offer you, and infinitely more in God; your honours, and pleasures, your gold and silver, you shall have altogether in him. One of the ancients speaks well and truly to the point; That man is too, 
Nimis est avarus cui deus non sufficit. Bern. Deus meus & omnia.  too covetous whom God doth not suffice, or, who is not satisfied with God. The only true reason why any man is not satisfied with God is, because he knoweth not God; He that can say knowingly, the Lord is my God, cannot but say, I am satisfied. When God is ours, all is ours. And the poorest who are rich in faith, have as great a share in this riches, as the richest. God is the poor man's gold, they that have neither gold nor silver in their purse (as Peter said to the impotent man) may have God in their hearts. The Almighty is their gold, and silver too, as it followeth in the text.  And thou shalt have plenty of silver. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lassus fatigatus fuit. A●gentum lassitudinum; quod prae copia lassos reddit homines numerando illud vel cer●è appendendo. Nam olim appendebant argentum, unde pensionis vocabulum in sermone latino. Drus.  
Some render, Thou shalt have silver of weariness; He means it not of silver, as it wearies a man in the getting of it, but he means it of so great a quantity or sum of silver, as shall weary a man to tell it, or trouble him to weigh it. The manner of accounting silver was anciently by weight; hence what is paid in money is called a pension. We translate fully to that sense, thou shalt have plenty of silver; for they that have so much as tires and wearies them to tell or weigh it, have store enough. We put silver of strength in the Margin. Silver is a strong metal, and it is strength, great strength to Man. This rendering suits best with the beginning of the verse. The Almighty shall be thy defence, and thou shalt have silver of strengths, 
Nihil tam sanctum quod violari, nihil tam munitum, quod non expugnari pecunia possit. C●c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or silver to strengthen thee. As for plenty, that was fully set forth in the former verse, where he is promised Gold as the dust, and the gold of Ophir as the stones of the Brook. Besides, the word is divers times applied to express strength by, but rarely if at all in Scripture to express plenty by, and here our translators render it so, not properly but tropically, as appears before; for properly it expresseth the greatest strength, as first, The strength of the Unicorn (Num. 23.22.) God brought him out of Egypt, he hath as it were the strength of an Unicorn; Secondly, The strength of Mountains (Psal. 95.4.) therefore I conceive it is best rendered silver of strength; as gold is clothed with a word which signifies defence, so silver is joined with a word that signifies strength, because there is much strength and defence in both, money being the sinews or strength of war; So that to say, Thou shalt have silver of strength, is as if he had said, thy silver shall be a strength, or a blessing to thee; Some have silver and it is no strength to them; or he calleth it, silver of strength, because it should be confirmed, and established for his use and in his possession. He should find, by experience, that there was tack in it, that it was solid silver, or silver that had strength in it. So then, these are but several expressions of the same thing, all which gathered together heighten up the promise of this outward mercy; he should have gold, and God would be his defence, yea his gold, and he should have silver plenty, enough of it to make a man weary to tell it, or he should have silver of strength, his silver should be a strength to him, and all this is assured him upon his repentance and return to the Almighty.  
Hence note; First, That godliness is the best and nearest way, even to worldly gain.  
Godliness is gainful, though a godly man should die a beggar; but besides there is worldly gain in it, these promises are not made in vain. Christ speaks as much (Math. 6.33.) Seek first the kingdom of God, and the righteousness thereof, and all other things (even gold and silver) shall be added to you. And the Apostle is full for it (1 Tim. 4.8.) Godliness is profitable for all things, 'tis good to make men rich, it will bring in worldly profits; Godliness hath the promise of gold as well as of grace, of silver, as well as of pardon and peace, do not think that godliness is barren of outward blessings, or that we must needs lose all gain in this world, by getting that which fits us for the Glory of the next world. Know, that as the Lord makes his ways sweet to his people by inward communications of himself, revealing his love and grace to them, yea in them, so he makes his ways sweet to his people by giving them outward good things, blessing their basket and their store, filling their hearts with food and gladness.  
Secondly, Note; That, The godly man may lawfully possess earthly riches, gold and silver.  
It is no sin to be rich, but when riches are got by sin; Poor Lazarus lay in the bosom of rich Abraham; As many poor men may be called the Devil's poor, so some that are rich may be called Gods rich men. Again, if Godliness have a promise (as it hath) of riches, than the godly may lawfully possess riches; which also may be instruments in their hands of glorifying God, and doing good among men. Nor can it be denied, that they know best how to use the things of the world, and how to be the best Stewards of earthly treasures, who are instructed for the kingdom of heaven, and are (as the Apostle Peter exhorts Saints to be (1 Pet. 4.10.) Good Stewards of the manifold grace of God.  
Thirdly, Note; That riches, gold and silver are at God's dispose.  
He bestows them where, and upon whom he pleaseth. This promise of plenty of gold, upon repentance and returning to the Almighty, must needs proceed from this supposition, that the Almighty hath gold and silver in his power. The world is the Lords, and the fullness of it (Psal. 50.12.) God is the best Indies for gold. If any would trade for gold prosperously, let them trade heaven-ward; for God is every where Lord of the soil, and he saith of all the precious mines hidden in the bowels of the earth, They are mine. See how the Lord speaks as the great proprietour of all the gold, and silver, of all the good things of this world; (Hos. 2.8, 9) She did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal, therefore I will return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax etc. All's mine. Thus the Lord voucheth himself the great owner of all these things, all the gold & silver, all the wool and the flax, all the corn and wine are his. When the people and Princes of Israel with David their king offered so willingly and so liberally Gold and silver etc. for the building of the Temple. David makes this confession for them all (1 Chro. 29.14.) All things come of thee, and of thine own have we given thee. And may he not do what he will with his own? Men think they may, surely God both may and will.  
Fourthly, Observe; That, the plenty and stability of the creature, is from God as well as the possession of it.  
Eliphaz promiseth Job from the Lord gold as the dust, and as the stones of the brook, with silver of strength, that we have it in such or such a proportion is from the Lord, as much as that we have any thing at all; he can give much as well as little, & that our proportion hath a defence and strength in it is from the Lord; therefore we should honour the Almighty for every portion and proportion of worldly riches, and for the establishment of our portion whatsoever it is. Silver and gold have no strength in them unless the Lord who giveth these give them strength, and bid them stay with us to do us good. Lastly, Observe; We may lawfully possess abundance of outward things.  
'Tis sinful to make abundance our aim, or to contend for much in temporals; to do so in and about spirituals is our duty, and our contention for the highest degree our commendation. We should design it, to lay up the Gold of Grace, as the dust, and the silver of sanctification as the stones of the brook; We should forget all that we have, that we might get what we have not. Our desireings while pitched upon an eternal object cannot be immoderate, but in temperals they quickly may: and therefore as to them, our moderation should be known to all men. Yet if God give in abundance of temporals in the lawful exercise of our callings, we may warrantably enjoy it as a blessing from him. The providence of God doth often bound us to a little, and we ought to be contented with the least portion of outward things, with bare food & raiment; but the word of God doth not bound us to a little, nor doth it say it is unlawful to have much. And as it is not unlawful to have much of the world, so it is a great exercise and trial of our Graces to have much; As there are some Graces of a Christian which come not to trial till we are in want, so there are other Graces which come not to trial unless we have abundance. Want tryeth our patience, and our dependence upon God for a supply of what we have not; and abundance tryeth our temperance, our humility, our liberality, yea and our dependence upon and faith in God, for the sanctifying, blessing, and making of that comfortable to us which we have. When a rich man seethe an emptiness in his abundance without the enjoyments of God in it, he exerciseth as high a grace, and showeth as heavenly a frame of mind, as that poor man doth who seethe and enjoyeth a fullness in God, in the midst of all his emptiness. And therefore Paul puts both these alike upon a divine teaching, (Phil. 4.12.) In all things I am instructed, both to be full and to be hungry, both to abound and to suffer need. And had it been unlawful to enjoy plenty, Eliphaz had never pressed Job to repentance by this motive, The Almighty shall be thy defence, and thou shalt have plenty of silver.    
JOB. CHAP. 22. Vers. 26, 27. 
For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God.  
Thou shalt make thy prayer unto him, and ●e shall hear thee, and thou shall pay thy Vows.  
IT hath been showed from the former context, how Eliphaz encouraged yea provoked Job to repentance, and returning to God by the proposal of many promises, by promises of outward, and temporal mercies, gold, silver, and protection. He might have what he pleased of God for the comforts of this life, if his life were once pleasing unto God. In this latter part of the Chapter he riseth higher and proposeth spiritual promises; And he gins with the best of spiritual promises, the free enjoyment of God himself.  
Vers. 26. For then shalt thou have thy delight in the Almighty, etc. 
As if Eliphas had said; If thou dost indeed repent and turn from sin, thy conscience which now troubles, yea torments thee, shall have sweet peace in God, and thou who now grovellest with thy eyes down to the ground, by reason of thy pressing guilt, and misery, shalt then with confidence lift up thy face unto God in prayer, and thou shalt find God so ready at hand with an answer, that thou shalt see cause cheerfully to perform thy Vows, which thou madest to him in the day of trouble; That's the general scope of this latter part of the Chapter. I shall now proceed to explicate the particulars.  For then shalt thou have thy delight in the Almighty. 
The first word implieth a reason of what he had said before. Having spoken of temporal promises, he confirms his interest in them by assuring him of spiritual; for then shalt thou have thy delight in the Almighty. As if he had said, God will not deny thee outward comforts in the creature, seeing he intends to give thee the highest comforts, even delight in himself. 'Tis an argument like that of the Apostle (Rom. 8.32.) He that spared not his own Son but delivered him up for us all, how shall he not with him freely give us all things? Thus Eliphaz seems to argue, seeing God will give thee himself to rejoice in, or to rejoice in himself, how can he deny thee gold and silver with those other conveniencies which concern this life? these being indeed as nothing in comparison of himself.  Then shalt thou delight, etc. 
Then, that is, when thou returnest to God, and not till then, than thou mayest expect to receive much sweetness from him, such sweetness as thy soul never tasted or experienced to this day.  Then shalt thou have thy delight. 
The word signifies to delight, or take contentment, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delectatus fuit co●pore vel animo. Sonai etiam aliqu●d delicatum & ●o●●e.  whether it be outward contentment, or inward contentment, the delight of the body, or the delight of the mind; And so an universal delight, thy whole delight shall be in the Lord. Moses (Deut. 28.56.) describes those women by this word, who were made up of delight; Thy tender and delicate woman, that is, such as are so delicate that they are the delight of all who behold them, or who are themselves altogether devoted to their delights, who (as the Apostle Paul speaks of the wanton widow (1 Tim. 5.) live in pleasure; These are threatened with such calamities as should render their very lives a pain to them. The word is used again (Isa. 58.13, 14.) where the Prophet speaks of keeping the Sabbath; If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day, and call the Sabbath a delight; what then? then shalt thou delight thyself in the Lord; thou shalt have curious delight, all manner of delight in the Lord, if thou call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him; if thou hast a delight in duty, thou shalt have the delight of reward.  
Thus Eliphaz, then shalt thou have thy delight in the Almighty. And 'tis considerable that he doth not say, thou shalt have thy delight in the merciful, or gracious God, but in the Almighty; in him thou shalt have thy delight, whose power is over all, and who is able to do whatsoever pleaseth him. Even the power and almightiness of the Lord shall be as pleasant to thee as his mercy and loving kindness.  
Further, delight in the general nature of it, consists in these two things.  
First, In the suitableness and conveniency of the object, and the faculty, whether sensitive or intellective.  
Secondly, It consists in the reflection and application of the faculty upon the object. So that to delight ourselves in the Almighty, hath these two things in it.  
First, A suitableness in our souls to the Lord.  
Secondly, The souls reflecting upon the Lord as good and gracious unto us. This reflect act breeds and brings in delight, and works the heart to an unspeakable joy in God. By this last and highest act of faith, we take in the sweetness of the Almighty, and delight ourselves in him mightily. This faith doth not only suck the promises, wherein the love of God is evidenced to us, but is itself an evidence of the love of God to us. We suck and are satisfied with the breasts of consolation by believing (Isa. 66.11.) that is, we believing draw forth that sweetness of the promise which the word declares to be the portion of Believers. Thus spiritual delight is made up; and therefore Saints are said to rejoice in believing, with joy unspeakable and full of glory (1 Pet. 1.8.) that is, having as much and as clear a manifestation, yea participation and taste of that Glory in believing, which is prepared and reserved for them against the next life, as they are capable to receive, and more than they are able to express, in this life. Then shalt thou delight thyself in the Almighty, We may look upon the words first as a command; and then observe, That, it is our duty to delight ourselves in God.  
Delight in God, is both a privilege and a duty, it is commanded in the Law, and it is promised in the Gospel. God is pleased to give us many things in the world, not only for necessity, but for delight, A heathen looking upon the various provisions which the Great Creator hath made not only for the maintenance of man in his being, but for his comfortable and pleasurable being. Some of which affect the senses, the eye, the ear, the taste &c. others are sweetly contentful to the understanding, with all the faculties of the soul, He (I say) concludes this from it; 
Neque enim necessitatibus tantu● nostris provisum est, usque in delicijs am●mur. Sen l. 4. de Benif. c. 5.  The bountiful Creator hath provided for more than our necessity, or he hath provided more than will barely serve our turn to live upon, we are loved even up to our delights. Now I say, though the Lord hath provided delights for us in the creature, yet it is our duty, our greatest, our highest duty to delight chief in the Lord, to delight in him first, and to delight in nothing but in reference unto him; nothing should be pleasing to us, but as there is an impress or stamp of the love of God upon it, or as it tastes of his goodness. And indeed what can delight us long but this thought? that God delighteth in us, or that we are a delight to God; that God is Good, and that God is good to us; having tasted his goodness, we should love and delight in him, above all our delights. The Psalmist (Psal. 137.6.) preferred Jerusalem above his chiefest joy; how much more should we prefer the God of Jerusalem above our chiefest joy. God delighteth in man whom he hath made, and who is his son by Grace, next to Jesus Christ who is his son by nature, and Jesus Christ delighteth in man whom he hath redeemed, and should not man delight in his maker, in his father, in his redeemer? We have a most divine description of the delight which the Father takes in Christ his Son, and which Christ taketh in his redeemed ones, (Pro. 8.30, 31.) Then was I by him as one brought up with him, and I was daily his delight (Christ was the delight of his father, and he delighted in his father) rejoicing always before him; rejoicing in the habitable parts of his earth, and my delight was with the sons of men. Jesus Christ himself takes up many of his delights with the sons of men, whom he calls the habitable parts of the earth, even those of the sons of men that are a habitation of God through the Spirit. 
Hae sunt piorum delicia & suv●ssimae volupta●es, deo placad to f●ui, cujus eliam deliciae sunt habitare intereos qui ipsum animo reverentur & colunt.  Now (I say) as the delight of the Father is in the Son, and the delight of the Son in the Father, and the delight both of Father and Son in the Saints, in the habitable parts of the earth, or with the sons of men; so the delight of the sons of men should be in the Father, and in the Son; there should our delight be, there should we take our highest contentment.  
Secondly, The words are rather to be taken for a promise; Then shalt thou have thy delight in the Lord; Then, that is, when thou turnest from sinful delights, or delight in sin, I assure thee of spiritual delight.  
Whence observe; That they who mourn for, and turn from sin, shall have delights in the Lord.  
When once sin is bitter to us, the Lord will be sweet to us; and until sin be bitter to us, the Lord is not sweet to us; sin hinders our delightful enjoyment of the creature, it puts gall and wormwood into our dish, and cup, it is that which makes all relations grievous and burdensome to us; yet this is but a small matter, that it hinders us from the contentment, and sweetnesses which are to be had in the creature; sin takes us off from delighting in God. That soul cannot delight in the Almighty, who loveth and continueth in the love of sin. If such profess delight in God, it is but a false boast, and a high presumption; it is impossible for such to delight in the Lord indeed. Job (Chap. 27.10.) saith of the hypocrite; Will he delight himself in the Almighty? will he always call upon God? He may pretend to a delight in the Almighty, he may have some flashes, some raptures, but his joys and delights are not in the Almighty, what joys soever he hath they are in somewhat below God; the hypocrite may delight himself in somewhat received from the Almighty, in some present benefit, or future expectation that he hath from the Almighty; he cannot delight in the Almighty himself, or in God as God.  
As it is impossible in the nature of the thing, for a man to delight in sin, and in God too; so God hath said that he who hath a delight in sin, shall not find any delight in him. God hath said, Delight thyself in me, and I will give thee the desires of thy heart, (Psal. 37.4.) But if any man will follow the desires of his own heart, he shall not delight himself in God. Sin separateth between God and us (Isa. 59.2.) that is, it separates between the comforts and mercies which are in God, and us; sin doth not, cannot separate us from the power, or presence, from the eye, or justice of God, so sin doth not separate (for God is nigh to sinners both to see what they are doing, and to punish them for what they ●●ve done sinfully) but sin separates from all those delights that flow from God, from those joys which his people take in him; yea sin breeds a strangeness between God and the soul, so that the soul that loveth sin, cannot have any holy familiarity or converse with God. The Lord saith to those who repent (Isa. 1.18.) Come let us reason together, etc. As if he had said, I am now ready to debate the matter with you that repent, and how great soever your sins have been, they shall be blotted out. Whereas before the Lord tells them that he was weary of them, and that they were a burden to him in all their services; Now when we are a burden to God, God is never pleasant to us; if the Lord say he is weary of us, we cannot say we delight ourselves in him. Our delight and pleasure in God is the fruit of his delight in and wel-pleasednes with us.  
Thirdly, Eliphaz proposeth this delight in the Lord, as the most winning promise.  
Hence note; Delight in the Lord is the highest and choicest mercy.  
There is nothing better, nothing sweeter than to delight in the Lord; delight in the Lord hath all true delights in it. David speaks this out fully in that place lately quoted to another occasion (Psal. 37.4.) Delight thyself in the Lord, and he shall give thee the desires of thy heart; that is, thou shalt have all thy desires fulfiled in this thing; delight in the Lord will be the fullfilling of all thy desires; not only shall they who delight themselves in the Lord; have all their desires filled up, but their very delight in the Lord is the fullfilling of all their desires. What is the glory of heaven, but delighting in the Lord? And he who delights in the Lord, feels not the want or absence of any earthly Good. In thy presence is fullness of joy, and at thy right hand are pleasures for evermore (Psal. 16 11.) Heavenly glory is nothing but delight in God, and all earthly good is nothing without delight in God. We may affirm four things of this delight, in opposition to all worldly delights.  
First, This is a real delight, worldly delights are but shadows, or pageant-like shows of delight. The joys of a hypocrite, are like his holiness, mere appearances of joy; he hath no real, no true joy, as he hath no true, no real holiness. That man doth but feign a taste of joy, whosoever he is, that doth but feign the practice of holiness. Thus who wickedly hold out a holiness which they feel not, shall talk of joys which they find not.  
Secondly, Delight in the Lord is a strong delight, yea it is a strengthening delight; That must needs be strong joy, which is strengthening joy; such is the joy of the Lord, as Nehemiah told that people (Neh: 8.10.) The joy of the Lord, is the strength of the soul, the strength of the inward man, it makes us mighty, it makes us giants to run our race, the race of holiness. The giant rejoiceth to run his race, because he is strong, and knows he can do it. The joy of the Lord is our strength, and is both an evidence tha● we are strong, and a means to make us so. Worldly delights are weak, and they weaken us, Delight in the Lord is strong, and it strengthens.  
Thirdly, It is a lasting delight; not like the crackling of thorns under a pot, (to which Solomon elegantly compares the laughter of the fool, Eccl. 7.6.) that make a noise, and a blaze for a while, but are presently extinct. Now Solomon's fool may be either, first, the profane man in the world, or, secondly, the hypocrite in the Church; All the joys of this pair of fools, the profane worldling, and the formal hypocrite are soon in and soon out, like crackling thorns. But joy or delight in the Almighty is a lasting delight, it is not for a fit, or a pang, but for continuance, yea it continueth in the midst of all worldly sorrows, for it overcomes and conquers them. There is a laughter in which (saith Solomon, Pro. 14.13.) the heart is sorrowful, and there is a sorrow in which the heart laughs; As sorrowful, yet always rejoicing, saith the Apostle (2 Cor. 6.10.) Spiritual joy, or joy in the Lord is not extinguished, though surrounded with worldly sorrows; Many waters cannot quench this vehement flame, this flame of God (as Solomon speaks of love, Cant. 8.) neither can the floods drown it.  
Fourthly, Delight in the Almighty is a holy delight, a delight which makes us more holy; the delights of the world are impure, and they defile us, we seldom take in worldly pleasures, but they leave some spot and taint upon our spirits or conversations; but the delights we have in the Lord are all pure, yea purifying delights, they make the soul more clear, more holy, more heavenly, they make us like unto the Almighty, in whom our delight is. For look what the object is in which we delight, such is the spirit of him that takes that delight; now the Lord in whom this delight is, being altogether holy, they that take delight in him, must needs be made or kept holy by it. As delight in worldly things makes the heart worldly, base and dreggish, so this refines and purifies it. The more we drink of the rivers of this pleasure, the more sober we are, to be an epicure (as it were) in these delights, is the highest temperance. Our feeding cannot be too full, nor our drafts too large upon these delights. Solomon (Eccle. 2.2.) who had run a course through all worldly delights, and tried them to the utmost, said of laughter it is mad, and of mirth what doth it? there is a madness in the mirth of the world, what doth it? that is, what good doth it to any man? many things it doth, it makes men vain, foolish, dissolute, dispirited for any goodness; but what good doth it? doth it make any man better, more holy, more wise or fit for duty, no, it can do none of these things. But delight in the Lord, is all this, and can do all this, it is true, strong, strengthening, 
Quum unus quisq, licenter respicit id, in quo delectatur, subd●t, ver●seq: Aq●in.  lasting, holy, a delight that makes us more holy. This is the portion of Saints at all times, though paid them in more or specially at some times, and that either, first, respecting the state and disposition of their own souls, as in the rest, or secondly, the state of and promised dispensations of God to the Church. (Isa. 65.14.18. Isa. 66.11.) Then (also in a special manner) shalt thou have thy delight in the Lord. And because every man doth freely or willingly look to that in which he is delighted. Therefore Eliphaz addeth, And shalt lift up thy face to God.  
But some may say, is that such a great matter, is it any special favour to lift up the face to God? seeing to do so is common to mankind. The Naturalist saith, 
O● homini sublime dedit. Ovid.  That whereas other creatures look grovelling downward, God gave man an erect countenance, and bid him look heavenwards. How then doth Eliphaz promise, Thou shalt lift up thy face to God? We had the like expression (Ch. 10.15.) If I be righteous, yet I will not lift up my head. And (Ch. 11.15.) Then shalt thou lift up thy face without spot. The lifting up of the head, and the lifting up of the face are the same; implying confidence, or a wel-grounded boldness in him that doth so; For all these phrases of speech imply a lifting up of the mind or Spirit to God. As David saith (Psal. 25.1.) Unto thee O Lord do I lift up my soul. 
Equiparantia sun● caput vel oculos vel faciem vel animam ad deum levare. Bold.  Eliphaz means not the lifting up of a heartless face or head, such as the hypocrite or formalist lifts up to God in worship, nor the lifting up of a mere living head or face, such as all men lift up to God according to the form or frame of their natural constitution, 
Fiduciam habebis recurrendi ad deum. Aquin.  but the courage and confidence of the soul, and that a holy courage and confidence, is here intended. And there are not many, who can thus lift up their face to God, as is promised here to Job by way of privilege.  And shalt lift up thy face to God. 
To lift up the face, is taken under a twofold notion in Scripture, first, 
Faciei elevatio orantis habitus est. Pinec.  as a gesture or bodily position in prayer; He that prayeth doth usually lift up his face to God, and so to lift up the face to God, is to pray unto God. A corporal posture being put often in Scripture to signify a spiritual duty. Thus some understand it here; Thou shalt lift up thy face to God, that is, thou shalt pray; secondly (which further complyes with the duty of prayer. To lift up the face, 
Vultum attollit qui sibi bene conscius est animoque fidenti. Drus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept.  notes (as was touched before) confidence of spirit, and boldness, courage, and assurance towards him, before whom the face is lifted up, whether God or man.  
The Septuagint who rather paraphrase then translate this text, give this sense fully; Thou shalt be confident before the Lord (or thou shalt act fiducially and boldly before him) and behold heaven cheerfully. This lifting up the face is opposed to casting down the face, & that is a phrase used in Scripture to signify shame and failing of spirit. When courage is down, the countenance is down too; as we say, such a man hath a down look, that is, there is an appearance of guilt upon him. The face is cast down three ways; First, by fear; secondly, by sorrow; thirdly, by shame. Ezra. 9.6. O my God I am ashamed and blush, to lift up my face unto thee; for our iniquities are increased over our heads. So (Luk. 18.13.) the Publican durst not lift up his eyes to heaven, and possibly there was a complication of all these three causes why he durst not, fear, sorrow, shame; he was so much terrified, so much grieved, so much ashamed of himself, that he durst not lift up his eyes to heaven. It was the speech of Abner to Asahel (2 Sam. 2.22.) Turn thee aside from following me, why should I smite thee to the ground, how then should I hold up my face to Joab thy brother; that is, if I slay thee I shall be afraid to look him in the face, nor can I have any confidence of his favour; and it is well conceived, that he spoke thus (for it is indeed a very unusual thing for the General of an Army in the very heat of war to look after the favour of the General of the opposite Army, but (I say) 'tis conceived he spoke thus) as being convinced that he had undertaken a bad cause in upholding the house of Saul against David, and therefore had misgivings that he might shortly fall into the hands of Joab David's General, and was therefore unwilling to provoke him by killing his brother. This made him say, How shall I hold up my face to thy brother Joab? As if he had said, I shall obstruct the way of my own reconciliation to thy brother, (in case The turn of things in this war cast me into his hands) by killing thee. Again we may look bacl to Gen. 4.5. where it is reported of Cain, That he was wrath, and his countenance fell; anger, and sorrow, and shame, falling at once upon him (because the Lord had respect to Abel and his offering, but had no respect to him or his) caused his countenance to fall; which phrase stands in direct opposition to lifting up the face in all the three occasions of it. For it implieth first fear, which is opposed to boldness; secondly, sorrow or anger, which are opposed to content and joy; thirdly, shame which is opposed both to freedom of approach, and liberty of speech. We have an expression which parallels much with this, in that Prophecy of Christ (Psal. 110.7. 
Quoth legitur Exod. ●4. 8. eg●essos filios Israel in manu excelse, Chalda●●è dicitur, capite discooperto. i e. palam, confidentèr sine metu. ) He shall drink of the brook in the way, therefore shall he lift up his head, that is, he shall rise and appear like a mighty Conqueror with boldness, honour, and triumph. So Christ himself prophesying of the troubles which shall be in the latter days, comforts the surviving Saints in this language; When these things begin to come to pass, then look up and lift up your heads (that is, then take heart and boldness) for the day of your redemption draweth nigh, (Luke 21.28.) that is, the day is at hand wherein you shall be freed from all fears and sorrows.  
Hence observe; Holiness hath boldness and freedom of spirit with God.  
Then shalt thou lift up thy face unto God. As soon as Adam sinned, he hide himself from the presence of the Lord amongst the trees of the Garden, (Gen. 3.8.) He ran into the thickets for shelter, he durst not appear or show his face. But when once we are reconciled to God, and sin is taken off, when we are freed from the bonds of guilt, than we have boldness, reconciliation is accompanied with the spirit of adoption, whereby we cry abba father; we can then speak to God as a child to his father; the child dares lift up his face to his father, and speaks freely to him. Where the spirit of the Lord is, there is liberty (faith the Apostle, 2 Cor. 3.17.) and that a threefold liberty. First, a liberty from sin; secondly, a liberty unto righteousness, or a freeness and readiness of spirit to do good; thirdly, where the spirit of the Lord is, there is a liberty of speech or access, with boldness in all our holy Addresses unto God. As the Apostle clearly showeth at the 12 ●h verse of the same Chapter. Seeing then that we have such hope, we use great plainness (or boldness) of speech, as we put in the Margin of our Bibles to express the significancy of the Greek word in the full compass of it. For as because we have such hope we ought to use great plainness of speech towards men in preaching and dispensing the Gospel to them, so great boldness towards God in receiving the offers and promises of the Gospel, for ourselves. Eliphaz having thus showed what freedom Job, truly repenting, might have with God in prayer, proceeds in the next verse to show what success with God, or what fruit he should have in prayer.   
Verse 27. Thou shalt make thy prayer to him, and he shall hear thee, and thou shalt pay thy Vows. 
In these words we have a further promise, leading to a further duty; as befor● the duty of returning to the Almighty, had a promise annexed to it of lifting up the face to God, or boldness in prayer. So now the promise of being heard in prayer, is followed with a duty, The payment of vows.  Thou shalt make thy prayer to him etc. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiplicavit, propriè verba fortia f●d●t in Oratione.  The word notes the pouring out of many prayers, or of a multitude of words in prayer, yet not of bare w●rds, but of words clothed with power, strong prayers as well as many prayers. For as the Gospel comes from God to us, not in word only, but in power and in the holy Ghost, and in much assurance, (1 Thes. 1.5.) so prayer should go from us to God, not in word only, but in power, and in the holy Ghost, etc. Thus, saith Eliphaz, Thou shalt make many, and mighty prayers, strong prayers, prevailing, conquering prayers; so the word is used (Gen. 25.21.) T●en Isaac entreated the Lord for his wife because she was barren; that is, he made many prayers to God, he made a business of praying that he might have a son, though there was a sure promise made to Abraham that he should have a son, and that in him, and from him should come the promised seed; yet Isaac was long without a son, and he leaves it not carelessly in the decree of God, resolving Idly, God hath said I shall have a son at least, if not many sons, why should I trouble myself in the thing. No, Isaac had not so learned the mind of God, he was better skilled in Divinity then so, to separate the means from the end, or to conclude that we need not pray for that which God hath purposed and promised. He I say, was better instructed then so, and therefore though he (doubtless) did fully believe that God would fulfil the promise made to Abraham in giving him a son, yet he entreated the Lord for his wife because she was barren: and he entreated the Lord earnestly, he made plenty, abundance of prayers; for it cannot be supposed but that he had prayed for that mercy long before (for it was near twenty years since his marriage to Rebeccah, as appears plainly by comparing the 20 verse of that Chapter with the 26 ●h, the former telling us, that he was forty years old when he married Rebeccah, and the latter that he was threescore when Rebeccah bore Jacob and Esau. So that I say, we cannot suppose but so holy a man as Isaac had been suing out the good of the promise before) but when he perceived it sticking so long in the birth, than his soul fell in travel about it, than he was very fervent in prayer, and would give the Lord no rest; Then he entreated the Lord etc. The same is said of Manoah (Judges 13.8.) Then Manoah entreated the Lord, and said, oh my Lord, let the man of God which thou didst send come again unto us, and teach us what we should do unto the child that shall be borne; he prayed then with much earnestness, or made prayers for direction in that thing. The word is often used to signify abundance, (Isa. 35.2.) It shall blossom abundantly. (Jere. 33.6.) Behold, I will bring in health, and cure, and I will cure them, and will reveal unto them the abundance of peace, and truth. Not only shall they have peace, and truth, but abundance of them. So here, thou shalt not only pray, but a spirit of prayer shall be poured out upon thee abundantly. Thou shalt make thy prayer unto him.  
Hence note;  
First, Prayer is a duty.  
We own prayer to God as his creatures, or in regard of our natural dependence upon him, much more as new creatures, or in regard of our spiritual dependence upon him.  
Secondly, Note; It is our duty not only to pray, but to pray much, or to pray with much fervency.  
The emphasis of the Original word here used, leads us to this as well as many Scripture Authorities. Cold ask invites a denial, 'tis effectual or working fervent prayer that prevails much, (Jam. 5.16.)  
Note, thirdly.  Prayer is due only to God. 
Prayer is a part of holy worship, and all such worship is proper to God alone; Thou shalt make thy prayer unto him. Saints and Angels worship God with us; we must not worship either Saint or Angel with God, no nor God by the help and mediation of Saints or Angels. We know no mediator of intercession, but he who is the mediator of redemption, the Lord Jesur Christ.  
Fourthly, Taking in the consideration of the time, as before in the former part; Then shalt thou have thy delight in the Lord, then shalt thou make thy prayer to him.  
Observe.  That, we are never in a fit frame for prayer, till we turn from every sin by repentance. 
As the Lord will not hear us when we pray, if we regard iniquity in our heart (Psal. 68.18.) so neither are we in a fitness to speak to God in prayer, if we regard any iniquity in our hearts. Repenting and praying must be of the same length; unless we repent continually, we cannot pray continually, because we sin continually. The more holy we are, the more free we are to pray. Sin clogs and checks the spirit in this great duty, cast off that weight, and then, shalt thou make thy prayer to him, And he shall hear thee.  
To hear prayer, is more than to take notice of the matter or words spoken; to hear prayer, is to grant what we pray for; as our hearing the word of God is more than to take in the sound or sense of what is spoken; it is to submit to and obey what is spoken; Now as we hear no more of the word of God, than we believe and practice, so the Lord heareth no more of what we pray (in a Scripture sense) than what he granteth. There are two expressions in Scripture which note this.  
First, To have regard to a person, or to a prayer (1 Kings 8.28, 29.) when Solomon prayed at the dedication of the Temple, the Lords hearing of prayer, which he then begged, is thus described, Have thou respect unto the prayer of thy servant, and to his supplication, etc. that thine eyes may be open toward this house night and day. 
Respicere est audire.  So it is said of Abel (Gen. 4.4.) that the Lord had respect to his offering, the Lord looked towards him, and accepted of him; to accept a prayer, is to hear a prayer.  
Secondly, The hearing of prayer is described by the presence of God with those that pray. (Isa. 58.9.) Then shalt thou call, and the Lord shall answer, thou shalt cry, and he shall say, here I am. This is a wonderful condescension, 'tis even as when a Master calling to his servant, he answereth, here, Sir, here I am; and that is as much as to say, I am ready to your command, I am ready to do what you will have me, here I am; so saith that promise in the Prophet, Thou shalt cry, and the Lord shall say, here I am, that is, 
Adesse est a●dire.  I am ready to do what you ask, I am even ready (O unspeakable Goodness) at your command (as our translation of the 11 ●h verse of the 45th Chapter of Isayah, speaks out in plain terms,) or I am willing to do what you will have me to do. All which is in effect and virtually contained in the word of the Text. He shall hear thee. This teacheth us, First, That God is the hearer of prayer.  
It is the Lords title, O thou that hearest prayer, unto thee shall all flesh come (saith David, Psal. 65.2.) God is not only A hearer of prayer, but he is The Hearer of prayer; to hear prayer is his peculiar prerogative and privilege as well as his goodness and mercy; none in heaven or earth have a will to hear prayer as God doth, nor have any a power to do it. No creatures ear is long enough to reach the complaints, nor his stock large enough to supply the wants of all his fellow creatures. The crown of this honour fits none but God himself. He shall hear thee.  
Secondly, Note; It is a great mercy, a mercy comprehending all mercy, to be heard in prayer.  
He shall hear thee; Man cannot desire a richer favour then to be heard of God. To have audience in the Court of Princes, and among the great men of the earth is a great favour. What greater worldly privilege can a man have then this, that he hath the ear of those who are greatest in the world? When a man saith, I have the Prince's ear, I can be heard when I speak, we think he hath spoken enough to make him a man. How great a mercy is it then to have the ear of God? to have ready audience in the Court of heaven? that as soon as we call, the Lord is ready to answer, here I am, what's the matter? what would you have? it shall be done, your request is granted. And to show that to be heard by God is the sum of all mercies, or all our mercies wrapped up in one, the Scripture testifies that not to be heard of God is the sum of all judgements, or all judgements wrapped up in one. When the Lord refuseth to hear, or saith he will not hear those that pray, than wrath is coming upon them to the uttermost. Thus the Lord threatened the Jews (Isa. 1.15.) When ye spread forth your hands, I will hid my eyes from you, yea when ye make many prayers I will not hear, your hands are full of blood; As it is an argument of the greatest sinfulness of man against God not to pray; Pour out thy fury upon the Heathen that know thee not, and upon the families that call not on thy name, (Jere. 10.25.) So it it an argument of the greatest wrath of God upon man not to be heard in prayer. He that is not heard receives nothing, and he that is heard receives all. And this is the Saints privilege by Jesus Christ, their prayers are heard, they have welcome audience at the throne of Grace continually. And hence by way of Corollary from the former observation, we learn, that Holy prayers are fruitful and gainful prayers.  
God hath not said to the seed of Jacob, seek ye me in vain; He that goeth forth and weepeth bearing precious fruit, (this precious fruit faith and prayer, or the prayer of faith) shall doubtless (there's no hazard nor peradventure in the case) come again rejoicing, bringing his sheaves with him. His showry seedtime shall be blessed with a fruitful and plentiful harvest. The wicked make many adventures, many voyages by prayer, such as it is, heaven-wards, yet come home without ladeing, without any freight at all. Their prayers are all lost, and turn to no profit; and indeed theirs are not prayers but words, or babbling rather. But holy prayer, the prayer of the holy is prevailing; 
At quibus cum que tandem modis peccator oret, verum etiam est nunquam exaudiri peccatorem ex dignitate suae personae aut meriti sed ex dei gratia & misericordia. Bold.  Those showers of prayers and tears which believers send up to heaven, are like the rain (as the Prophet speaks, Isa. 55.10.) which cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sour, and bread to the eater. Even thus the word of prayer which goeth out of the mouths, or hearts rather of believers, returns not to them void, but prospers in the thing whereto they send it. As appears yet more fully in the next words of this verse spoken by Eliphaz; He shall hear thee; What then?  And thou shalt pay thy Vows. 
That is, God will give thee the mercies which thou didst pray for, and thereby give thee occasion to pay the vows which thou didst make to him in case he performed thy desire in prayer. Eliphaz is not exhorting Job (directly) to pay vows; but he is assuring him that his prayer shall be heard, and so fully answered, that he shall see reason and have abundant cause to pay them, and to pay them both fully and cheerfully.  Thou shalt pay thy Vows. 
The word signifies free votive promises made to God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat votivas promissiones deo factas quae obligant, nec retractari nec solvi propria authoritate possunt. Bold.  yet obligatory upon man; for howsoever as the word implieth, there ought to be the greatest freedom and voluntariness in making a vow, yet a vow being made, there is an obligation, a bond or tye upon him that made it to perform or pay it; He that voweth binds himself, but he cannot unbind or absolve himself from his vow, nor can he retract or call in his lawful vow.  
Eliphaz, I suppose, here mentions the payment of Vows, because the godly in those times did often make Vows. When Jacob (Gen. 28.20.) fled from his brother Esau, he in case of his safe return, vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat and raiment to put on, so that I come to my father's house again in peace, then shall the Lord be my God, (that is, I will own and honour him, love and depend upon him more than ever) And this stone which I have set up shall be God's house, and of all that thou shalt give me I shall surely give the tenth to thee. Here's the tenor and form of the most ancient and famous vow that ever was made. Likewise Hauna (1 Sam. 1.11.) vowed a vow, and said, O Lord of hosts, if thou wilt indeed look on the affliction of thy handmaid, and remember me, and not forget thy handmaid, but wilt give to thy handmaid a man-child, then will I give him unto the Lord. We read often in the Psalms of paying of Vows, Psal. 66.13, 14. Psal. 50.14. Psal. 76.11. Psal. 116.14. And we have the command for it (Eccl. 5.4.) Pay that which thou hast Vowed.  
Further, To explicate this Text, It may be inquired what a Vow is?  
I answer, A Vow is a solemn, free, and voluntary promise made to God, of things lawful, weighty, & possible, to further & help us to glorify God in our obedience. In which description we have, first, the nature of a Vow, It is a solemn promise, not a bare promise. Secondly, the object; It must be made to God; Thirdly, the manner of it, It is a free and a voluntary promise; for though a lawful vow layeth a necessity upon us to keep it, when once we have made it, yet there is not an antecedent necessity of compulsion upon us to make it; so that, a vow ought to be a most free, and voluntary act. Fourthly, in this description of a vow, we have the general matter of it. As first, it must be of things lawful, we may not vow that which we may not do, either expressly, as they did (Act. 23.12, 13.) who vowed to kill Paul, or implicitly, as Herod did who promised to give the daughter of Herodias whatsoever she should ask, limiting her only as to the quantity of her demand, she must not ask above half the kingdom, but leaving her without limits as to the quality of her demand, whether good or evil, lawful or unlawful made no matter. And thus many conceive Jephtah failed, implicitly vowing to do that, which was unlawful for him to do, (Judg. 11.30, 31.) Secondly, a vow must be of things weighty and serious, we must not vow about trifles. Thirdly, it must be of things possible, through grace, though we must vow weighty things, yet we must not vow things impossible, either in their own nature, or without extraordinary assistance and strength from God. Fifthly, we have here the ends of a vow; first, to Glorify God; secondly, to oblige us more strictly to obedience.  
Hence Note; First, It is lawful to make a Vow.  
All the Scripture testimonies before alleged confirm that proposition.  Secondly, Vows lawfully made, aught to be kept. 
Thou shalt pay thy vows, hath in it the nature both of a promise and of a command; Vows are bonds, we must take heed of breaking them; if we break our vows, God will break our peace. The word which we translate to pay a vow, signifies also to give peace and quietness, implying that till the vow be paid we cannot have peace. A man that is in bonds to men hath no peace till he dischargeth or hath prepared to discharge his debt, and therefore an acquittance or a discharge for a debt, is commonly called, A quietus est, implying that till a man hath got a discharge, he is not at quiet. We are at our liberty whether we will vow or no, but we are not at our liberty whether we will pay our vows or no. And therefore Solomon doth not only exhort to the payment of vows, but to the speedy payment of them (Eccl. 5.4.) When thou vowest a vow unto God defer not to pay it, for he hath no pleasure in fools; That is, he is greatly displeased with fools; he means it not of such as are called fools for the want of a natural understanding, but for the want of a good conscience, & such are all they, who flatter God with their hastiness in making vows, and then mock him by their slowness in or neglect of paying them. And therefore, take four Cautions about Vows.  
First, Be not frequent in making vows; vowing must not be like praying, an every days work, we may not vow, as we must pray, always, and without ceasing. Many have brought themselves into great snares by multiplying vows; and we have need to be cautioned in this thing, because the nature of man is carried much to it. The Heathens made many vows, especially when they were in any distress, and so mere carnal men will do to this day, vow great things, what they will be, and what they will do, if trouble be upon them. It is said that those Heathen Mariners made vows when the storm was over and the danger passed (Jon. 1.16.) Many make vows in a storm whether at Sea or Land, which they little mind when the storm is done. But those Heathens (which may be a rebuke to some Christians) made vows of praise and thankfulness when they had escaped the storm. And this is a further proof of that naturalness which is in man to make vows. And the reason of it is, because this satisfieth a natural man, and fills him with confidence that he shall receive good from God, because he hath vowed duty to him. Man loves to be upon his own bottom, and thinks he shall surely engage God to be merciful, while himself promiseth to be dutiful and thankful. Now (I say) though there be still a lawfulness of vows in these Gospel times, yet take heed of making many vows, especially of conceiting to oblige God by any of them. As the former may prove a snare, and an entanglement to us, so the latter is a dishonour to God, who never shows us mercy more freely, then when we bind ourselves most to duty.  
Secondly, When ever you vow be sure you do it in the strength of Christ. None discover more weakeness in keeping vows, than they who make vows in their own strength, or not wholly in the strength of Christ. Some have vowed never to commit such a sin more, and they never committed it so much as after they had vowed. Some have thought to get cure and remedy against such a corruption or lust by a vow, and yet that lust or corruption hath prevailed more upon them after their vow. The reason of all is, because they have either put their vow in the room of Christ, as if that could help them alone, or else they have made their vows alone without reliance upon the power of Christ. That rule of the Apostle which obtains in all cases of duty, doth most in this; Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him (Col. 3.17.)  
Thirdly, In things which are directly commanded or directly forbidden in the Law of God, we are not to vow the doing, or not doing of the thing in itself, but only a greater care & stricter watch over ourselves, either for the doing of the one, or not to do the other. As for example, we should not vow absolutely, that we will not worship Idols, that we will not swear, that we will keep the Sabbath, that we will honour our parents, that we will do no murder, for all these duties are expressly commanded by God, and are therefore past being vowed by us. Only thus, we (observing the treachery of our own hearts) may vow more care and diligence in and about all these things. And thus we are to understand that of Jacob (Gen. 28.21.) vowing that the Lord should be his God; as also that of David (Psal. 119.106.) I have sworn and will perform it, that I will keep thy righteous judgements. David kept them before, but now he would be more strict than before in keeping them. So then, when we vow things already commanded or forbidden, we must pitch and place our vow not upon the matter of the commandment, but upon the manner and intenseness of our spirits in keeping it.  
Fourthly, Let not vows about indifferent things be perpetual. All vows about things expressed in the Law of God must be perpetual, because the things themselves are always a duty. For the affirmative precepts of the Law are at all times binding, and the negative bind at all times. But as for things which are not precisely under a Law; As for example, in the affirmative, to pray so many times in a day, to read so many Chapters of the holy Scriptures in a day, to hear so many Sermons in a week; and in the negative, not to drink any wine or strong drink; not to wear silk or lace for or upon our Apparel, not to take such or such a recreation in itself lawful. I say in these cases, let not vows be perpetual but limited to a season, lest thereby we entangle our own souls, and cast ourselves into temptation, while (through a zeal not according to knowledge) we use such means to avoid it. Make no vows to bind yourselves at all times in things which are not necessary at all times, either to be done or not to be done.  
From the whole verse, Observe; That, the answer of prayer received from the Lord, doth call us to pay and perform all the duties that we have promised or vowed to the Lord in prayer.  
Though we do not always make strict and formal vows when we pray, yet every prayer hath somewhat of a vow in it, so that having prayed at any time, we may say, The vows of God are upon us; for when we pray we promise, and then especially we do so, when we pray under any pressure of trouble, or when we have any extraordinary request to make; then, I say, we engage ourselves in a more solemn manner to serve and walk with God. And so the return or answer of such prayers engageth us more strongly to duty. For wheresoever the Lord soweth, there he looks to reap, and where he hath sowed much, he looks to reap much; but then and there chief when we promise him fruits of duty for our receipts of favour and mercy. Did we take notice of this, we should not be found as we are so much in arreare to the Lord, either for our private or public mercies? What promises have we made in the day of our distress? that we would be holy, that we would strive against and mortify our sins, or the deeds of the body through the Spirit & power of our Lord Jesus Christ. Now let conscience speak; have we performed our promises? have we paid our vows? we can hardly say that we have put up a prayer which hath not had an answer by blessings and successes; God hath been to us a prayer-hearing God; have we been to him a vow-paying people? Who amongst us is now more active for God? or more careful to please him then before? Who amongst us is more watchful over his heart, or more circumspect in his walkings then he was before? Who is more careful over his family, that it may be holy? or more zealous for the public, that it may be reform, than he was before? What manner of men should we be in all holy conversation and Godliness, did we but pay those vows and make good those engagements which have gone out of our lips, and we have laid upon ourselves before the Lord, in the day of our trouble? how just, how pure, how righteous a Nation should we be were we what we promised our utmost endeavours to be? the Lord hath done much for us; let us up and be doing for him; let us make good what we have spoken to the Lord in vowing and promising, seeing the Lord hath performed what we have spoken to him in praying and calling upon his name. God hath answered us at the first call, yea sometimes before we called; let us not put God to call a second and a third time, much less often and often for the payment of our vows. For though the Lord in patience wait many days for the payment of vows, yet according to righteousness we should not let him wait one day for it. All these spiritual debt-bills are payable at sight or upon demand; God shows us our own bills and bonds wherein we stand engaged to his Majesty every day, and every day (by some or other of his Attorneys, that is, by some means or other) he makes his demand, therefore pay to day, pay every day, for we can never come wholly out of these debts to God, or say, we own him nothing, how much soever, we have paid him. And know, that if when God hath heard us, we be slothful in paying our vows, either God will hear us no more, or we shall hear of him (and that, as we say, with both ears) till he make our ears tingle, and our hearts ache for not paying them. Swift Judgements have often followed these slow payments. And though they have not been swift in coming presently upon the neglect, yet when they have come, they have come swiftly upon the neglecters. And as we may always say of the evils and Judgements which come upon any of the people of God, as the Prophet in a like case doth to the people of Israel (Jer. 4.18.) Thy way and thy doing have procured these things unto thee this is thy wickedness. So in most cases when evils and judgements fall upon and afflict the people of God, we may say, Your not doing what you have promised, hath procured these things unto you; This is your vow-breaking or your neglect of paying your vows. And how just is it that their troubles should not only be renewed, but even doubled and trebled, yea, seventimes more increased upon them, who slight and throw off those very duties which they took upon them in the day of their trouble, in expectation to have their troubles removed. Every man's mouth will be stopped, when he suffers for not doing that good which the mouth of the Lord hath spoken, how much more will his mouth be stopped, and he have nothing to say for himself, who suffers for not doing that good, or for not forbearing that evil, which his own mouth hath spoken, and solemnly charged upon himself as a duty in the presence of the Lord. They will have least to say for themselves who go against or come not up to what themselves have said. Then pay your vows.    
JOB, CHAP. 22. Vers. 28, 29, 30. 
Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways.  
When men are cast down, than thou shalt say, There is lifting up: and he shall save the humble person.  
He shall deliver the Island of the Innocent: and it is delivered by the pureness of thine hands.  
IT hath appeared in opening the whole Context (of which this is a part) how Eliphaz presseth Job with promises, assuring him that not only good, but great good should accrue to him by his returning to God, and acquainting himself with the Almighty. And in the foregoing verse That great benefit was showed, The Lords hearing the prayer of such as do so; Thou shalt make thy prayer to him, and he shall hear thee, and thou shalt pay thy vows: Here Eliphaz gives in another excellent promise; Thou shalt also etc. that is, moreover and beside what I have said, I add this,  
Vers. 28. Thou shalt also decree a thing, and it shall be established unto thee. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scidit abscidit secuit divisit. Metaleptice secuit lights, definivit decrevit. Importat hoc verbum decretum cum quadam separatione unius rei ab alia. Bold.  Thou shalt decree. The word here translated to decree, signifies properly to divide, to cut asunder. So it is used (1 Kings 3.25.) when Solomon gave sentence between the two women that were harlots concerning the living Child, he saith, Divide the Child; my decree is that the Child shall be divided. Now hence by a Trope, the word signifies also to decree, to descide, or to determine a matter, because in all decrees about or determinations of a Controversy, there is (as it were) a Cutting off the business, a laying aside of one thing, and a sticking to another. When the whole matter is debated and weighed in Council, than the result and issue of all is drawn up and given out in a decree. So that to decree is to divide, or separate one thing from another, resolving upon that, which we conceive most just, and reasonable.  Thou shalt decree a thing. 
The Hebrew is, Thou shalt decree a word: 
Verbum pro re frequenter per Metonymiam adjuncti.  it is usual in that language to put word for thing. And when he saith, Thou shalt decree a thing, we are not to understand it at large, as if whatsoever were decreed should be established, but the meaning is, thou shalt decree that which is right and good in itself, and good for thee. For the decree being made by a godly man, we cannot suppose that he should decree any thing but that which is just and good; and so the signification of the former word is well applied to this, Thou shalt decree, that is, thou having by deliberation and serious discussion considered what is right, and having cut off all evil from thy sentence, thou decreeing such a thing, it shall be established unto thee.  
There are yet two opinions concerning this decree, as it is an exposition of the former promises, Thou shalt be heard, and, 
Poterit esse pracedentis partis expositio Decernes offer vota et deus illa rata efficiet, vel rata semper fundes verba. Pi●ed.  thou shalt pay thy vows; that is, what thou suest for by prayer on earth, shall be decreed for thee in heaven. That is, thy prayer shall certainly be performed, thy prayers shall not be lost, no, They shall be as the Statutes and decrees of heaven. It is said of Eliah (1 Kings 17.1.) what he decreed was done? and what was his decree? his decree was his prayer; See how he speaks as if he had the command of heaven and earth, as if he had carried the keys of the Clouds at his girdle. As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. But what was this word of Elijah? the Apostle James expounds that for us, he telleth us what this word was, when Eliah said, it shall be according to my word (Jam. 5.17.) Elias was a man subject to the like passions as we are, and he prayed earnestly that it might not rain; and it reigned not on the earth for the space of three years and six months: And he prayed again, and the heavens gave rain, and the earth brought forth her frruit. The Apostle explains, what the word of Elijah was, even a Prayer-word, he prayed and sought the Lord in that thing, and his prayer was as certainly performed to him, as if he had the whole power of decreeing what he would have. Thus here, thou shalt pour out a prayer, and thy prayer shall be as a decree established with God. So we read (Gen. 32.24.) in the report of jacob's wrestling with the Angel, that the word of Jacob was as a decree, I will not let thee go, except thou bless me; I will have a blessing; and it is said, as a Prince hast thou power with God, and with men, and hast prevailed. Jacob had what he would in prayer, he decreed a thing, and it was established to him. The prayers of Saints are decrees with God: and 'tis but reason they should be so; because their prayers answer the decrees of God, or they pray for that which God hath decreed; and indeed there is no Saint or Godly man would pray any other prayer, or ask any thing of God, but what God hath determined and decreed before to give: As a Godly man would do nothing but what God hath commanded, so he would ask nothing but what God hath decreed. This is a comfortable truth, yet I rather conceive the sense of this place more general, and not tied up to that of prayer, and therefore  
Secondly, Thou shalt decree a thing; that is, thou shalt take up a resolve, or a purpose; thou in thy wisdom and prudence shalt say in thy heart, I will do such a thing, or I would bring such a thing to pass, 
Ordinabis per tuam providentiam facturum aliquid, & quasi rem non futuram & incertam, sed quasi divina jam voluntate constitutam illam habebis. Aquin.  and it shall come to pass or be established. For as many men met together in Council, make Decrees; so any man in himself may make a decree; and we always make decrees in our own minds before we join in any decree with others; first, we speak in our minds, than we speak out our minds; Thou shalt decree a thing; that is, thou shalt resolve to go such a way, or to do such a thing, and it shall be done. Now, this Case of decreeing must be understood with a Caution, suppose the thing itself be just and lawful (as we touched before) yet a man must not make absolute decrees (that's the privilege of God, he only can make peremptory decrees, who hath all things in his power) we must decree submissively to the will of God, and say, if the Lord will, if the Lord please we will do such a thing. The Apostle (James 4.12, 13, 14.) reproves those that would make peremptory decrees of what they would do in reference to outward affairs: Go to now ye that say to day or to morrow we will go into such a City, here is a decree, we will go to such a place, or do such a thing, we will continue there a year, and buy and sell, and get gain. It is lawful for men to take up a purpose to go to such a place, and follow their trade to buy and sell, and get gain in an honest way, but no man must be peremptory in this, because we know not what shall be on the morrow; therefore, the Apostle directs; Ye ought to say, if the Lord will we shall live, and do this or that. Such decrees must be made with the Lords good leave, or with a reference to his pleasure who alone doth whatsoever pleaseth him. As the persons so the works of all men are in the hand of God (Eccl. 9.1.) And there they are; first, as to the performance of them; secondly, as the success of them. They take themselves for more than men, who decree the doing of lawful things without the leave of God. We must not only see what we do is according to the will of God, but we must have his goodwill for the doing of it; that is, as we must have a Law from God for what we do, so leave from God. Thus Paul teacheth us to speak by his own example (1 Cor. 4.19.) I will come unto you shortly if the Lord will. And again (Chap. 16.7.) I must tarry a while with you if the Lord permit. Once more (Phil. 2.19.) I trust in the Lord to send Timothy to you shortly. And even Heathens themselves by the light of nature have acknowledged such a submission as due unto their superior Power, their gods, 
Ethnicis illudi in ore frequens erat, si dij volunt.  therefore they used to express their resolutions thus; If the gods will; much more must Christians speak thus in all they undertake to do, we will do it, if God will.  
Thou shalt decree a thing  
And it shall be established unto thee.  
That is, thou shalt have success in it, it shall be confirmed. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surget tibi; surgere pro existere vel effectum dari.  The word in the Original signifies, to rise up, as also to stand. So some render it here; Thou shalt decree a thing, and it shall rise up to thee. When a thing that we are determined upon, prospers and comes well on, we say it riseth up to us, whereas a business that fails, falls off from us, or goeth backward. But saith Eliphaz to Job, The thing which thou decreest shall rise or come up to thy mind, to thy desire, or as some read, It shall come to thee; we say, 
Veniet tibi. Vulg.  it shall be established. So the word is used frequently in Scripture (Esay 40.8.) The word of the Lord shall stand. Now as the word of the Lord shall stand, so shall the word of man while it is according to the word of God. So the word is used in the Case of a virgins making a vow (Numb. 30.4.) If the father hear it and say nothing it shall stand, or be confirmed; otherwise if he dislike, it is a void vow, a nats' vow. So that here, to rise up, or to be established, notes only the effectivenes and success of those decrees which this godly man should make, these shall be established unto him for his good, he shall have the comfort and benefit of them, while he aims at the Glory of God in them.  
Hence note;  
First, The success of our Counsels and Decrees is a great mercy.  
Eliphaz brings it in by way of promise, Thou shalt decree a thing, and it shall be established unto thee. Success in any of our right actions is to be acknowledged as a mercy; and therefore the Lord doth so distinctly specify the successlesnes of the Jews after their return from Babylon in their rural and household businesses for neglecting to build his house (Hag. 1.6.) to show that he had a Controversy with them; Ye have sown much, and brought in little (not success) ye eat, but have not enough, ye drink, but ye are not filled with drink (that is, ye are not satisfied) ye cloth you, but there is no warmth (which is the effect of clothing) and he that earneth wages, earneth wages to put it into a bag with holes. Which is a proverbial speech, implying that nothing sticks, nothing stays by a man, no more than money doth in a bag that hath holes in it, or water in a sieve, or in a leaking vessel. Successlesnes attended them in all they did, and that was their affliction. So when our Counsels prosper, when what we advise to be done thrives in the doing; when the directing word of a man proves like the Creating word of God (Gen. first) who did but say; Let there be light, and there was light, let there be a firmament, and there was a firmament, etc. Thus when a man shall say, let such a thing be done and it is done, when every thing comes forth at a word, like a new Creation, how great both a mercy and honour is this? When he saith, let there be deliverance, and there is deliverance, let there be victory, and there is victory, let there be peace, and there is peace; when in cases of greatest difficulty and utter impossibility to flesh and blood, he speaks like magnanimous Joshua (Josh. 10.13.) in a commanding language to the creature, while with strongest confidence in & humblest dependence upon God. Sun stand thou still upon Gibeah, & thou Moon in the valley of Ajalon, & the Sun stood still, and the Moon stayed until the people had avenged themselves upon their enemies. Who of the sons of men (who were not also the sons of God) were ever crowned with such an honour?  
Secondly, He doth not say, he shall decree a thing and establish it, for man may decree a thing, but man cannot establish it; the decree is from one, the establishment is from another; and who is that other? Eliphaz doth not express who by name, but we may easily understand who it is, even God himself. For as it is God alone who hath given a being to all things, so he alone gives all things their establishment, whether they be things wrought by him, or wrought by us, God shall establish it, or it shall be established by the fiat, and consent of God.  
Hence observe; The success of our Counsels and decrees is from God.  
There are many who take wise, yea honest Counsels, which yet are not established, because the Lord is not pleased to establish them, and the Lord doth often overthrow evil and malicious Counsels. We read (Esay. 7.5, 6, 7.) of Counsels and Decrees made; Syria, Ephraim, and the son of Remaliah, have taken evil Council against thee, saying (they decree a thing, what was it) let us go up against Judah to vex it (there was the decree) let us make a breach therein for us, and set a king in the midst of it, even the Son of Tabeal. Here was their decree; we will vex this people, we will set a king among them, the Son of Tabeal. But what saith the Lord to this? Thus saith the Lord God (7 ver.) it shall not stand, neither shall it come to pass. It is this word in the Text, it shall not be established. You have made a decree, but you have not my consent for the Establishment of it, and therefore it shall not stand, it shall not come to pass. Take another Scripture (Esay 8.10.) The Lord doth as it were give them leave to make decrees: make as many decrees as you will, and sit together in Council, lay your Counsels as deep as you can, take Council together, and it shall come to nought (you may take Council, but it is in my Power whether it shall succeed or no, and I have decreed concerning your decree, that it shall come to nought) speak the word and it shall not stand. The standing or not standing, the frustrating, or the fullfilling of our Decrees and Counsels, it is from the Lord.  
Thirdly, When he saith, Thou shalt decree a thing, and it sha●● be established unto thee. We may observe; The Counsels of the Godly are under a promise of good success.  
They have a kind of Assurance that what they say shall come to pass; though they have not an absolute Assurance, yet they have much assurance, though we cannot say in every particular Case, that their decree shall be Established to them, yet their decrees in general are under a promise of Establishment. Christ speaketh concerning the Decrees of a Church-Assembly (Math. 18.18.) Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall lose on Earth shall be loosed in heaven; that is, I will Establish your Decrees. If when you meet together in my name, you decree concerning a person to bind sin upon him, he shall be bound, if to lose or pronounce him pardoned, he shall be loosened, your decree on earth, shall be a decree in heaven, I will bind what you bind, and lose what you lose. Now in proportion, the Lord speaks the same concerning the decrees of any Godly man; what he binds on earth, the Lord doth bind in heaven, and what he looseth on earth, God looseth in heaven; that is, there is an Establishment of his decrees; and as the Church there hath a promise that the Lord will join with her in her decrees; so a Godly man hath a promise here that the Lord will join with him in his decrees. We have also an excellent confirmation of it, (Esay 44.25, 26.) The Lord is many ways described in Scripture, but here he is described by disappointing and establishing the Counsels of men. He it is that frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolishness. Here is a description of God in reference to the disappoyntments which he puts upon his enemies, in frustrating their Counsels and decrees; they boast of these and these tokens that assure them of good success, but the Lord frustrates their tokens. The Diviners say, O the Stars promise good luck, and tell us we shall have good fortune; thus diviners boast, but the Lord maketh the diviners mad; how doth he make them mad? by making them see things fall out quite cross to what they have foretold or prophesied. Again, he turns wise men backward; that is, he turns the Counsels of wise men backward, when they have resolved such a thing, the Lord sets it quite another way: this is the glory of God that he can give check to the Counsels of the greatest Politicians, and deepest machiavels, he turns them backward. Thus the Lord is set forth overthrowing the decrees of the wicked; but at the 26 ●h ver. He is set forth establishing the decrees of the Godly. He it is that confirmeth the word of his servant, and performeth the Council of his Messengers; that saith to Jerusalem, thou shalt be Inhabited, and to the Cities of Judah ye shall be built, &c God confirmeth the word of his servant; which may be understood not only of the word of Prophecy (though that be the scope of that place, as if it had been said, when the Lord sendeth forth his Prophets and holy Diviners, 'tis not with them as with false Prophets and heathenish Diviners, who making promises from the Stars of heaven, not from the God of heaven, are frustrated and disappointed; 'tis not thus with the Lords holy Diviners, for he confirmeth the word of his Servants. Now, I say, we may understand that Text not only of that word of prophecy which the Lord puts into the mouths of his Servants by an immediate inspiration) but also of that word of prophecy, or decree, which any one of his faithful servants speaketh or maketh according to his already revealed will. This word of his servants the Lord confirmeth also, and performeth the Council of his Messengers. And the reason is (as was touched before about prayer) because there is a suitableness between such words and decrees of his servants, and his own Decrees; for the designs of his servants falling in with his own designs, & so their decrees with his decrees, he in establishing their decrees, doth indeed but establish his own. For the servants of God desiring that their decrees may be suitable to the written or revealed will of God, they seldom miss of a suitableness to the decrees of his hidden and secret will. So that their decrees are (as it were) the Duplicate or Counterpane of the Decrees of God; and therefore no wonder if they be under such a promise of success and establishment. The Lord saith concerning his own Decrees or thoughts; Surely as I have thought, so shall it come to pass (Isa. 14.24.) (Now if we think as God thinketh, than what we think shall come to pass too) and as I have purposed so shall it stand; If we purpose as God purposeth, than our purposes shall stand too. Again (Esay 46.10.) I am the Lord and there is none else, I am God, and there is none like me: declaring the End from the beginning, and from ancient time the things that are not yet done, saying, my Council shall stand, and I will do all my pleasure. If then the Counsels of Saints, be the Counsels of God, he will do all their pleasure. That's the sum of this promise to Job; Thou shalt decree a thing, and it shall be established unto thee. Which appears further from the last Clause.  And the light shall shine upon thy ways. 
Eliphaz in this promise might possibly have respect to Jobs former Complaint (Chap. 19.8.) He hath fenced up my way that I cannot pass; and he hath set darkness in my paths. As if Eliphaz had here said, thou didst Complain a while ago that God set darkness in thy paths, do thou return unto the Lord, and the light shall shine upon thy ways, or there shall be light in stead of darkness in thy paths. This light may be taken three ways.  
First, A light of direction, thou shalt see what to do; So it answers the former promise, Thou shalt decree a thing, and it shall be established unto thee. Thou shalt not make blind decrees, or decrees in the dark, thou shalt not decree at a venture, or at random; the light shall shine upon thy ways; thou shalt have the light of the Word, and the light of the Spirit to direct thee in making thy decrees, and for the ordering of thy whole conversation.  
Secondly, Light shining upon his ways, is the prosperity of his ways; as if he had said, success shall attend thy undertake, the favour of God and his blessing shall be upon what thou takest in hand; as the Sun shining upon the earth ripens the fruits thereof, so the light, heat, and influence of divine favour shall ripen thy undertake, and bring them to a desired perfection. Light, in Scripture, is often put for prosperity, as hath been showed from other passages of this book.  
Thirdly, The light shall shine upon thy ways; that is, thou shalt have personal Comfort and Contentment in thy ways; that's a different blessing from the former; 'tis possible for a man to be in a prosperous way, and yet himself to take no Comfort nor Contentment in it. When these three lights shine upon any man in his way, or upon the ways of any man, when the Lord shows him what he should do, when he prospereth & succeeds what he doth, and when he hath comfort & joy in what he is doing or hath done, than the blessing is full. As the Lord meets him that rejoiceth in his way and worketh righteousness, so the Lord doth often meet those that work righteousness in their way, causing them to rejoice; And then the light shines upon their way indeed. This is a further adddition unto the promise of success before given.  
From the first notion of light, first Observe; The righteous are under a promise of direction and guidance by God, they shall see their way, and know what to do, by a divine light.  
The steps of a Good man are ordered by the Lord (Psal. 37.23.) That is, the Lord gives him light to see how to order his steps; He hath not only an outward natural light shining in the air, and an outward spiritual light shining in the rule, but he hath an inward spiritual light shining in his heart, or that outward rule planted within, as it follows at the 31 verse of the same Psalm; The law of his God is in his heart, and none of his steps shall slide: The law in the heart is a rule within, which directs the good man what to do, and gives him such good direction, that none of his steps shall slide. He shall not walk like a man upon glass or ice, all whose steps are slips, or in danger of sliding, but he shall walk like a man upon plain firm ground, whose very steps are as sure as stand. As Saints who were darkness are made light in the Lord, in reference to their state, so they have light from the Lord, in reference to their walkings; and as they receive a light from God whereby they know all things, that is, those great things which concern Eternal life (1 Joh. 2.20.) Ye have an Unction from the holy one, and ye know all things. Now as they have a light promised them, that they may know all things, that is, all necessary saving truths or doctrines of salvation for attaining the next life, so a light is promised them whereby they may do all things; that is, all their necessary works, businesses, and affairs, which concern their duty in this life.  
From the second notion of light, Observe; Righteous men, such as turn unto the Lord, shall have a Blessing in their way, their way shall prosper.  
As they shall have a light shining to show them their way, so to prosper them in their way: God is a Sun, and he is a Shield, (Psal. 84.11.) And as he is a Sun to give light, and a Shield to protect, so, no good thing will he withhold from them that walk uprightly; That is, he will not hinder or stop those good things from them which their soul's desire, or move after, they shall prosper in their way, yea, when 'tis said, He will not withhold, etc. there is more intended then expressed, for the meaning is, he will plentifully give forth or pour out all good things to and upon them who walk uprightly.  
From the third notion of light, learn; That the Lord gives Godly men Joy and Comfort in their way.  
Though their way be a way of much labour, yea and a way of much danger too, though it prove a way full of sweat & trouble, yet the Lord will cause a light to shine upon them, and refresh them in their way. To the righteous there rises up light in darkness: The light of joy in the darkness of sorrow, the light of comfort in the darkness of trouble; They who walk in the light of truth and holiness, usually find the light of joy and comfort in their way, and are sure to find it in their end. The ways of wisdom (saith Solomon, Pro. 3.17.) are ways of pleasantness, and all her paths are peace; and if at any time her ways and paths are not peace and pleasantness (as to the outward man they often are not) while we are travelling in them, yet they are always so in the close of our travels. (Psal. 37.37.) Mark the perfect man, and behold the upright, for the end of that man is peace. Yea when others find most trouble in their way, than God is nearest to him for support, as it follows in the next words.   
Vers. 29. When men are cast down, than thou shalt say there is a lifting up, and he shall save the humble person. 
In this and the following verse, Eliphaz gives a firm assurance to Job by way of promise, that he should not only be delivered, but should have two further privileges.  
First, That himself should be exalted when others were cast down, or that he should be saved in times of common calamity, ver. 29.  
Secondly, That he should be a means of safety to others, and should prevail with God for their deliverance: he shall deliver the Island of the Innocent, etc. vers. 30. That's the general scope of these two verses, according to our translation; as will further appear in the explication of them.  Vers. 29. When men are cast down. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depressus prostratus.  When they are pressed, or oppressed with mountains of affliction and trouble. So the word is used (Esay 2.17.) The loftiness of man shall be bowed down; that is, the lofty man shall be bowed down, as a man with a heavy burden upon his back. We say, when men are cast down, the word, men, is not expressed in the Hebrew text, 'tis there only, when cast down: and because that word is not expressed, therefore some supply out of the former clause, 
Cum humiliatae fuer●nt viae tuae dicas, elatio illis est, i. e. mox senties condition●m tuam ex ima factam optiman. Contextus mirè concisus est, ideo va●ie intelligitur. Merc.  the word, way, The light shall shine upon thy way when it, that is, when thy way is cast down; though thou be now in a low condition, and though thou shouldest hereafter be cast into a low condition again, yet thou shalt say there is a lifting up, or, thou shalt be lifted 〈◊〉 If at any time thy ways be cast down in darkness, the light shall shine upon them, thou shalt say in faith, there is a lifting up. The Apostle speaks (in a language like this) of himself and of his fellow-Apostles (2 Cor. 4.8.) We are troubled on every side, yet not distressed; perplexed, but not in despair, persecuted, but not forsaken, cast down, but not destroyed. Thus here, when there is a casting down, or, when thy ways are cast down, yet thou shalt say there is a lifting up; Thou mayest be cast down, but not destroyed. Yet, I conceive, that Suplement of the word men, which we put into the Text, is more suitable to the scope of it, and then the sense is this, When men are cast down, that is, when sinners or ungodly men are cast down, when God comes to ruin his enemies, and make them desolate, than thou shalt say there is a lifting up. A lifting up for me and for such as I am.  Thou shalt say. 
This saying may be taken two ways, and in both 'tis the voice of faith.  
First, Thou shalt say in prayer, or thou shalt pray, O Lord, 
Dices, sc: in tuis ad deum precibus exaltatio sit, sc. illi depresso. i e. exalta illum Odeus. Pisca●.  let there be a lifting up. Thus it is expounded as a promise to Job, that when others were cast down, he should help them up again by prayer, thou shalt say, There is a lifting up, or, O Lord, let there be a lifting up, namely, of him who is cast down, lift him up O Lord. As prayer is in its own nature a lifting up of the soul to God (Psal. 25.1.) so prayer in the effect of it hath a mighty power and prevalency with God for the lifting up both of our own bodies and outward estates, as also the bodies and outward estates of others out of the deeps of misery and trouble. Many a Godly man hath lifted himself and others out of the mire by prayer, while seeing a casting down, he hath said, There is a lifting up, or, O Lord, let there be a lifting up. This sense carrieth a high privilege; but I rather conceive that intended in the next verse. And therefore  
Secondly, I shall take these words of Eliphaz as a promise, When men are cast down, 
Pollicetur Jobo Eliphaz eximiam foelicitatem, i●pijs alijs atque etiam h●stibus suis ad ext●e●ū infelicitatis gradum praecip●tatis.  thou shalt say, (or confidently affirm this thing) there is a lifting up: that is, I promise or assure thee O Job, that when thou shalt see the Lord bringing vengeance upon the wicked, when thou seest them fall on this side, and on that, when nothing is visible but the ruin and destruction of men and families, yea of Nations, that even then thou shalt say● there is a lifting up, that is, thou shalt have faith for thyself, that both thou and thine shall be lifted up, or saved and delivered in a time when many wicked men or thine enemies fall and perish, and shall never (as to any worldly enjoyment) rise any more.  
Hence observe; That a godly man may have much assurance when others are cast down, that yet he and others shall be preserved and lifted up.  
When men were cast down in Sodom, when Sodom was overthrown, Lot was lifted up, and assured of his preservation. When all the men in the world were overwhelmed and swept off the face of the earth with a Deluge, there was a lifting up for Noah and his family, he and his were safely housed in the Ark floating upon the waters. Thus the Lord hath made provision for the preservation of his people, when thousands have been undone, and cast down on the right hand and on the left by common calamities; yea when they have been cast down, his people have been not only preserved, but exalted and lifted up. Thou shalt say there is a lifting up, And he shall save the humble person.  
That is, the Lord shall save him; the vulgar reads thus; He that is humble shall be in glory. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept Interior animi fastus & tumour per oculos et per omnes externos gestus se prodit.  The Seaventy thus; Because thou hast humbled thyself thou shalt be saved.  
But I shall keep to our Reading; he shall save the humble person (or according to the strictness of the Hebrew) He shall save him that is low of eyes, 'tis frequent in Scripture to express an humble person in this form; A man that hath low eyes; as high looks and lofty eyes, are every where in Scripture the periphrasis of pride. David said (Psal. 101.5. 
Non enim is supe●biae mos est, qui latere aut d●ssimulari possit. Pined. ) him that hath an high look and a proud heart will I not suffer; for you may see pride in the eye, pride sits upon the eye, therefore David puts a high look and a proud heart both together there. And again (Psal. 131.1.) Lord mine heart is not haughty, nor mine eyes lofty. So that I say an humble person, and a person of low eyes, is the same, as a proud person, and a person of lofty eyes is the same in Scripture sense, and both are very significant Expressions; He shall save the humble person, this humble person, may be taken two ways, either passively, or actively.  
Passively, 
Non tam modestum qui sese submittit (ut v rtuten significet) intelligo, quam affictum etsi illad etiam sententiae non repugnat, imo utrumque recte intellexeris? Merc.  so 'tis he that is cast down and laid low by affliction. Thus the humble person is the same with the humbled person; affliction is an humiliation, however the afflicted take it or carry it; and usually it makes men humble, at least in appearance and lowly in their looks, whereas in prosperity men lift up their eyes usually and look softily, as if they would reach heaven with their heads, while their hearts are fare from it. But affliction makes men stoop. We may understand the Text of a person who is humble when humbled, who stoops down quietly to take up and bear his cross, and doth not in stoutness slight it, or in wantonness play with it, but is serious under the rebukes of God; He shall save the humble person.  
Secondly, It may be taken actively, 
Dimissus oculis est, qui suo ju dicio & existi matione sibi ipsi vilescit.  He shall save the humble person, that is, the person who is low in his own eyes, while in the greatest worldly heights, the person that humbles himself, and walks humbly with God and men when most exalted. Thus the Apostle James exhorts the brother of high degree, or the rich brother to rejoice in that he is made low (Jam. 1.10.) But if he be rich, how is he made low? he means it not of a lownes in state, but of a lownes or rather lowliness of spirit. The brother of high degree hath no cause to rejoice in his highness, but when he is low in his own eyes. Lownes of eyes is more than a virtue or common modesty, 'tis a Grace; That's in a spiritual sense, the most Graceful look, which is the most humble look. He shall save the humble person. But with what salvation? I answer; Salvation is either temporal and bodily or eternal, usually called the salvation of the soul. We may expound this Text of both; The Lord saveth the humble person both body and soul both temporally and eternally.  
Where note; That the Lord takes special Care of humble ones.  
The Lord seems to take so much care to save the humble, as if there were none else that he took care to save, or regarded what became or them, whether saved or no. And the Lord speaks of proud persons as if he contemned none but under that name and notion. (Jam. 4.6.) He resisteth the proud; he that is proud of his person, or parts, or estate, or wit, or power, the Lord resisteth him. And he speaks of the humble as if none were saved but under that name and notion, He saves the humble person●, or as that Text in James hath it, He giveth grace to the humble. What grace? There is a twofold grace; and both are given to the humble; First, he gives them the grace of favour or good will, he is kind to and respecteth the humble, or (as this text in Job hath it) He saves the humble person. Secondly, He gives much grace to the humble, as grace is taken for that gracious work of the Spirit in us, forming up faith, love, etc. in our souls. The Lord gives more of this grace also to the humble, that is, he addeth unto the graces which they have, and makes them more humble, more gracious: a man cannot be (in that sense) an humble person without grace; humility itself is a great grace, and the greater our humility is, the greater accession we have of other graces. Thus, I say, we may understand the text in James both ways; He giveth grace to the humble, that is, he favours and respects them, because they are gracious, and he addeth to or increaseth their graces. We have a promise very parallel to these of Eliphaz and James (Psal. 18.27.) Thou wilt save the afflicted people, but wilt bring down high looks. The word which we translate afflicted, signifies also one humbled, and humble, and so we might render the Psalm; Thou shalt save the humbled or the humble people; and that the humble are to be taken in to partake of the privilege of that promise, is plain from the opposite Term in the latter clause of the verse; High looks; that is, high lookers God will bring down, but he will save the humble person. Men of low and mean estates are usually wrapped up with great ones in the same judgement, as the Prophet speaks (Esay 5.15.) The mean man shall be brought down, and the mighty man shall be humbled, the eyes of the lofty shall be humbled; there we have the mean man and the mighty man under the same wrathful dispensations of God. The wicked whether high or low, are fare from salvation, but God knows how to make a distinction between the humble and the proud, when his wrath makes the greatest confusions in the world. Humility it is not only a sweet, but a safe grace, yea a saving Grace; we never go under the Covert of God so much as when we walk humbly with God; He will save the humble person.   
Vers. 30. He shall deliver the Island of the Innocent, and it is delivered by the pureness of thine hands. 
The promise is continued to the man that returns to God, He shall deliver the Island of the Innocent; or as some translate, the Innocent shall deliver the Island. The sense is the same; He shall deliver the Island, that is, the Inhabitants of the Island; All shall be safe, the Island and they that dwell in it. There is another reading of the Text, which yet falls in fully and clearly with this; whereas we read, He shall deliver the Island of the Innocent, 
Liberabit noxium. Pisc.  it may be read, He shall deliver him that is not Innocent. Now because this may seem a very wide difference in the translation, we are to Consider the ground of it, how this can be made out, that the same text should be rendered, the Innocent, and him that is not Innocent? The reason is because the word which we translate, Island, is taken by many of the Hebrew Doctors, 
Vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae hic redditur insula, idem valet quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non. Pisc. Ego cum veteribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro negatione exponeren. Eritque facilis sensus, sc. deus puritate manuum tuarum etiam nocentem, vel non innocentem liberabit: Merc.  as also by other translators, only for a negative particle, signifying not or that which is not. So the word is rendered (1 Sam. 4.21.) when Phineas his wife dying in travel gave the name to her Child, she said, He shall be called Ichabod, There is no glory, or not glory. And again, (Pro. 31.4.) the word is used in the same sense; It is not for Kings O Lemuel, to drink wine; strong drink is not for Princes. So here, Thou shalt deliver the nocent, or the not Innocent. And so the whole verse is thus translated; God, because of or for the pureness of thy hands, will doliver the nocent, or those who are not innocent. Whereas we say, Thou shalt deliver the Island of the Innocent, or the Innocent shall deliver the Island.  And it is delivered by the pureness of thine hands. 
Eliphaz spoke before in the third person, here in the second; 'tis probable he did so purposely to make Job understand that he meant him. It is delivered etc. That is, the Island is delivered, according to our translation; how is it delivered? by the pureness of thine hands. The word notes the most exact purity and cleannesses, like that of gold when it is refined in the fire, or of garments that are washed with Soap or Nitre; 
Manus purae sunt opera inculpata & quae crimine vacant. Drus:  by this pureness it or the Island shall be delivered: and by the pureness of his hands, he means the pureness of his actions or administrations. The hand is the instrument of action, and pure or clean hands in Scripture are put for the purity or cleannesses of our actions or conversation. While our do are holy, our works righteous, just, and good, it may be said our hands are pure. And we may refer this especially to prayer; Thou shalt deliver the Island of the Innocent, and it is delivered by the pureness of thine hands; That is, thou praying in the purity of thy hands, or with pure hands, shalt deliver the Island of the innocent, or (according to that other reading) those that are not innocent. And then, pureness of hands, or pure hands, are put as a sign for the thing signified, the gesture, for that which is done in that gesture. The lifting up of hands is a gesture in prayer, and the lifting up of pure hands, notes the purity of prayer. (1 Tim. 2.8.) I will that men pray every where, lifting up holy or pure hands. Now because 'tis usual in prayer to lift up the hands; and in prayer no hands but morally pure or holy hands should be lifted up (and so theirs are in Scripture sense whose lives are holy) therefore we may well conceive, that when he saith, it shall be delivered by the pureness of thy hands, his meaning is this, it shall be delivered by holy prayer, or when thou prayest holily, it shall be delivered. Thus Eliphaz doth not only promise Job, that himself in person should be lifted up and saved when others are cast down, but that he should be a means of saving and delivering others, and those not some few or all his own family, but that the whole Nation or Island in General should escape and far the better for him. It shall be delivered by the pureness of thy hands. Learn hence, this Great and famous Truth; That, a Godly Person is a Common good.  
He doth good not only within his own walls, or to his own personal relations, but he is a Common good, a public mercy, a general Blessing, whether we Consider general Blessings either negatively, or affirmatively, that is, either as delivering from evil, or as bringing in of good, every way the Godly man is a general blessing, he shall deliver the Island of the Innocent, yea those that are not Innocent; the Lord will accept his prayer, and hear his request for the deliverance of a place, though there be many wicked ones in it. Abraham (Gen. 18.32.) had that privilege granted him, that for his sake and at his suit the Lord would have spared the wicked, the not Innocent, those who were most abominably polluted: if there had been but ten righteous persons there, Sodom had been saved from burning at the suit of Abraham. Much more will the Lord spare the Island of the Innocent, that is, where there are a great many Innocent ones, at the prayer and request of an Abraham, a man Eminent in faith and holiness. How often did Moses turn away the wrath of God, when it was breaking forth against the people of Israel (Psal. 106.23.) He said he would destroy them, (that is, the Lord said it) had not Moses his chosen stood before him in the breach, to turn away his wrath lest he should destroy them. The Lord had as it were made a decree that he would destroy that people; but Moses comes and Interposeth for them, and the Lord spared them. We read (Exod. 32.9, 10.) that how the Lord said to Moses, I have seen this people, and behold it is a stiffnecked people; Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them, and I will make of thee a great people; But did Moses accept this offer of advancement upon the ruins of that people? No, he deprecates his own honour, as it follows (ver. 11 ●h) And Moses besought the Lord his God, and said, Lord why doth thy wrath wax hot against this people & c? Then at the 14th ver. The Lord repent of the evil which he thought to do unto his people. Thus Moses by the pureness of his hands, holy prayer delivered a Nation that was not innocent, from consumption in the flames of the Lords provoked Jealousy. Again (Jere. 5.1.) the Prophet is Commanded to run to and fro through the streets of Jerusalem, to see and know in the broad places thereof, if he could find a man, if there were any that executed judgement, that sought the truth, and I will pardon, saith the Lord. One man should deliver the City that was not Innocent by the pureness of his hands. We see the Lord puts the whole issue upon this, if thou canst find a man. But were there not multitudes and throngs of men in Jerusalem? Why then was it proposed as a matter of difficulty to find a man there? Doubtless Jerusalem was a populous City, and was filled with men; but a man so qualified, a man of Justice, a man that sought the truth was hardly to be found there, and therefore if thou canst find (such) a man, I will pardon it saith the Lord. How pardon it? There is a twofold pardon: first, a pardon of the guilt of sin; secondly, a pardon of the punishment of sin. The Lord, upon the finding out of such a man, would not pardon the guilt of all that were there, nor give them an everlasting pardon, but pardoned they should be as to present punishment and ruin, they should be pardoned or saved from destruction for that time, if such a godly man could be found among them. Godly men save the wicked three ways.  
First, They save them, when by their good Council and Instruction they turn them from their sins, and bring them to repentance; this is a happy way of saving them. And thus a godly man may save the wicked, every godly Minister of the Gospel is said to save not himself only, but (in this sense) those that hear him; because he offers and urgeth upon them the means of salvation. (1 Tim. 4.16.)  
Secondly, As they may save them thus by being a means of their Conversion, so they may save them by being a means of their Direction; One godly man may save a whole Land by his directing Council, as well as he saveth many by his converting Counsel. Of this Solomon speaks clearly (Eccle. 9.14, 15.) There was a little City and few men in it, and there came a great King against it, etc. Now there was found a poor wise man in it, and he by his wisdom delivered the City. That is, He gave wise and wholesome Counsel, which being followed, proved an effectual means for the deliverance of the City.  
Thirdly, A godly man may be a public good to save and deliver others by his Prayers and Intercession, by seeking the Lord that they may be delivered, 
Haud tamen deus id semper facit, neque est ●uod quisquam in hac re certam ei legem imponat, fallitur ergo Eliphaz si hoc perpetuum esse putavit. Merc:  as the latter branch was opened, he saves them by the pureness of his hands, lifted up in prayer. Yet we must take this with a Caution; For we cannot affirm it universally, that the righteous have always this privilege (in the event) to deliver the Island or Nation wherein they are. But we may say, that this is a privilege which Saints have often been honoured with, and which none but Saints have been honoured with at any time to be the Saviour's and Deliverers of a people among whom they dwell; For we know the Lord himself hath given express Exceptions to this rule (Jer. 15.1.) where he tells the stubborn Jews by his Prophet; Though Moses and Samuel stood before me, yet my mind could not be toward this people; Cast them out of my sight, and let them go forth; and it shall come to pass if they say unto thee, whither shall we go forth, thou shalt tell them, thus saith the Lord, such as are for death, to death; & such as are for the sword, to the sword, and such as are for famine, to famine. When he saith, Though Moses and Samuel stood before we; Some may ask, what to do? I answer, we are not to take it for a mute standing before the Lord, but a standing before the Lord with earnest Prayers, Intercessions, and Supplications, for the sparing of that people; Now saith the Lord, though Moses and Samuel (who in their generations were eminent godly men, and eminent favourites of God) though these should stand before me, earnestly praying for this people, yet my mind could not be toward them, that is, I would not spare them, nor save them from death, sword, famine, or captivity, no not at their entreaty. And we have a like Instance (Ezek. 14.14.) Though these three men, Noah, Daniel, and Job were in it (there were but two named in Jeremy, but here three, though these three men, Noah, Daniel, and Job were in it) they should but deliver their own souls by their righteousness saith the Lord God. They might have the privilege mentioned by Eliphaz in the former verse, When men were cast down, they might say, there is a lifting up, or there is preservation for us, God will take care of us: but God would not be persuaded, no not by Noah, Daniel, and Job, to save the rest. So that there are cases wherein the Lord will not hear the Intercessions of the best of men for a sinful people. The Island of the wicked, or of the not Innocent shall not be delivered, no, not by the pureness of their hands; yet 'tis an experienced truth, that God hath spared a people for the sake of some Godly found among them; yea the reason why the Lord doth not destroy the world which lies in wickedness, is, much, in respect of them who walk in holiness. For were it not (as Elisha told Jehoram to his face in reference to good king Jehosaphat, 2 Kings 3.14.) that God hath regard to their presence in the world, God would not so much as look towards the ungodly, nor see them for good. This honour have all the Saints, and how great an honour is it to be a public good, to be a Saviour to an Island, to a Nation? Some indeed are of such narrow spirits, that if they may save themselves, and keep their own stakes, they care not what becomes of the public. But as it is a great honour to be active for the saving and delivering of a Nation, so it is a greater honour to have the safety and deliverance of a Nation attributed or given in to us by God himself (though not at all by way of desert, yet) in a way of favour. Paul was at Sea with no good company, yet when all looked to be swallowed up, An Angel of God appeared to him, saying, Fear not Paul, Thou must be brought before Caesar, and lo, God hath given thee all them that sail with thee (Acts 27.23, 24.) That is, for thy sake, or because they are now in thy company, they also shall escape the rage of this tempest. They all own their lives to thee henceforth as well as to me, for to thee have I given them. The men of this world might hence take notice of their own folly, who can hardly afford them a good word, or room to live in the world, for whose sake it is that they live. How often do they wish and seek their destruction, for whose sake it is, that themselves are not destroyed? How often do they accuse the Godly, as the troublers of a Nation, as the hinderers of public good: whereas they are indeed a common good, The Chariots and horsemen, The Protection and Defence, the Salvation and Deliverance of those States and Nations where they are. The breaches which wicked men make by sinning, they make up by praying, to turn away the Lords wrath, that they be not consumed. We read how the Lord Complains, that there was none found to make up the hedge, to stand in the gap when he was coming to destroy them. (Ezek. 22.30.) And it is said of Moses (Psal. 106.23.) that he stood before the Lord in the breach, that he should not destroy the Israelites. Which phrase of standing in the breach seems to bear an alusion to an Army besieging a City, who first plant their Canon, and make a breach, and then come to the storm. Thus the Lord deals many times with a people, he encampes against them, and batters them, he makes some breach upon them by troubles and divisions, and then expects that some should stand in the breach, and beseech him not to storm them with the whole Army of his Judgements. And the Lord takes it well when any of the Valiant Ones, when any of the Worthies of his Israel present themselves in the breach, praying with utmost importunity, that the Lord would withdraw those evils which threaten to come in at the breach like armed men and lay waste a Nation.  
And forasmuch as men of pure hands, or Godly men have this privilege to be a common Good, by being the deliverers of Nations from common evils and calamities, I shall hint some few things from it more distinctly.  
First, We see wherein (under God) the strength and safety of Kingdoms and Commonwealths doth consist. It is not, so much, in the wisdom of the Counsellor, or in the courage of the Soldier; It is not, so much, in Armies at Land, or Navyes at Sea; It is not, so much, in walled Cities and fortified Castles; It is not, so much, in union at home, or in leagues and confederacies abroad, as it is in the purity of men's hands, or in the holiness of their lives. Godliness is the Sampsons' lock, wherein the strength of a Nation lies. A Heathen could say, that A people were never safe by the standing of their walls, while themselves were falling in their virtues. It is therefore (if there were nothing better in it) good policy to encourage piety, and to ●ndeavour the increase of a Holy Seed in any Nation. For as the Prophet speaks (Is. 6.13.) As a teile tree and as an oak whose substance is in them, when they cast their leaves, so the holy seed shall be the substance thereof.  
Secondly, In this we see the honour which God puts upon Godly men. What can be greater than this, to be really (though perhaps fare from being accounted so) the Deliverers and Saviour's of their Country? What an honour was it to Abraham when God told a King, that he was beholding to Abraham for his life, or that favour must be granted to him at the suit and as it were sent him by the hand of Abraham (Gen. 20.7.) He shall pray for thee, and thou shalt live. An honour much like this God put upon Job also, at the latter end of this Book (Chap. 42.8.) My servant Job shall pray for you, for him will I accept, lest I deal with you after your folly. Such Honour (in some degree) have all the Saints.  
Thirdly, Let men honour those whom God honours thus; and let the Princes and Powers of the world be glad when they hear that they have many such in their Dominions. When such are subject to them, as rule with God. It is said of Zerxes (the Greatest Monarch in the world in his time) that when Themistocles came over to him (who was a man eminent for wisdom and Eloquence) that, being overjoyed at such a treasure, he cried out in his sleep; I have got Themistocles the Athenian. Spiritual wisdom renders men a Greater treasure to States, then moral wisdom can. Surely then they who are spiritually wise deserve to be rejoiced in. I am sure it is not safe to let them be discouraged by whom our safety is established, much less is it safe to let them fall, by whom in their capacity kingdoms stand; least of all, is it safe to cast them down, who (by the rule of divine politics) are State-upholders. Therefore let me say this to all the powers of this world, do not destroy those who have the privilege to be Saviour's and deliverers. Yea, Take heed of deading and straightening their spirits in prayer for you, above all, take heed of turning their prayers against you. Do not provoke your own Horsemen to fight against you, and your own Chariot-wheels to run over you. As these are the best friends to a Nation, so the worst enemies. Better have many outwardly opposing you, than one (upon just ground) secretly praying, or but complaining to God against you. They who have no power at all in their hands▪ no not so much as to help or save themselves, may yet destroy many by the pureness of their hands, that is, they holding up pure hands in prayer, may bring down destruction upon many who are wicked, and the adversaries of Christ because their adversaries. But that which they mostly do, and that which they worst of all desire to do is, That Lands and Islands may be delivered by the pureness of their hands.  
To shut up this point and Chapter, we see, that as the Saints are killed all the day long, by the wicked world, for the Lords sake (Rom. 8.36.) that is, because they own the Lord and his ways: so the wicked of the world are spared even all the day long, or as often as they are spared by the Lord, for the sake of the Saints, that is, because the Lord owns and approves them and their ways, and doth therefore give peace to the world, that so in their peace, they also may have peace.    
JOB, CHAP. 23. Vers. 1, 2. 
Then Job answered, and said,  
Even to day is my complaint bitter, my stroke is heavier than my groaning.  

IN the former Chapter we had the third & last charge of Eliphaz against Job, in this and that which followeth Job makes his reply, and defends himself against what Eliphaz had objected and charged upon him. There are two opinions concerning the tendency of this reply.  
First, Some interpret it in favour of Job, as if he only summoned his friends to the tribunal of God, being confident of a good issue there.  
Secondly, Others interpret it as a presumptuous suggestion against God himself, and the strictness of his proceed with him, which they endeavour to prove upon (as they conceive) these four grounds of his complaint.  
First, Because he complained that his afflictions were beyond all his complaints; and that what he had said was but little to what he felt, or to the greatness of his sorrow (ver. 1, 2.) Evermo day is my complaint bitter, my stroke is heavier than my groaning. These words are conceived, to carry in them, at least, an intimation that Job thought himself too hardly dealt with, or that there was no just cause why he should be prosecuted and proceeded against with so much severity by the continued and renewed strokes of God upon him. And indeed it cannot be denied, That he (whosoever he is) is justly judged as overbold with God, who judgeth any of the deal of God with himself or with any other man over-severe. But we shall find, that though Job complained often that his sorrows (as to him) were exceeding great, yet he never complained, that (as to God) they were unjust.  
Secondly, (Say they) because he complained, that he could not get admittance unto God, nor audience with him, which was a further aggravation of his sorrow. This he prosecutes from the third verse to the end of the ninth. O that I knew where I might find him, that I might come even to his seat, I would order my cause before him, and fill my mouth with arguments, I would know the words which he would answer me etc. As if (according to the scope of this exposition) he had said, I have waited long under my pressures and burdens, with my petition in my hand, yea I have tendered up my petition, but as yet I can get no answer; Alas, I am greatly afflicted, yet, so fare from being relieved, That I cannot be heard, I would therefore get near God, to spread and order my cause before him. To be heard and to be relieved, are often in Scripture sense the same thing, and always not to be heard signifies as much as not to be relieved. Till the Lord gives us his ear, he never gives us his hand, therefore Job must needs think himself fare from being helped while he thought that he was not heard.  
Thirdly, Because he complained that the Lord did thus afflict and try him, when he already knew what he was, and what he would be after his trial by the sorest afflictions; when he knew that he was innocent, & that he would continue & hold out in his innocency to the end. That he would not be weary of well-doing, though under the worst of sufferings. (Ver. 10, 11, 12.) He knoweth the way that I take, etc. As if he had said; The Lords needs not do this to try me, for he knoweth well enough who I am, and the way that I go; he knoweth both the frame of my heart and the course of my life; he knoweth how it is with me now, and that I shall be found such 〈◊〉 I have often professed myself to be, when he hath kept me to the utmost of his purpose in this fiery furnace of affliction. When he hath tried me I shall come forth as gold, that is, when all's done, he knows that I shall hereafter approve myself upright in heart, and that (through his grace, already bestowed upon me) I have hitherto kept his way, and not declined nor gone back ftom the commandments of his lips, yea that I have esteemed the words of his mouth more than my necessary food. Thus Job is conceived complaining upon this account, that he should be so extremely afflicted, though the Lord knew his way, and that he was both a lover of his Word, and a keeper of his Commandments, and that he would persevere with joy in keeping them to the end, though he should not see the expected and desired end of those sorrows.  
Fourthly, Because he is conceived complaining that he found the Lord altogether inexorable, so that no impression could be made upon him by any thing he could say or do to take him off from his severity towards him. (Ver. 13, 14.) He is of one mind, who can turn him (there is no dealing with God) and what his soul desireth, even that he doth (let it fall where and on whom it will, he will do it) for he performeth the thing that is apppointed for me.  
From all which Job inferreth, that he had cause enough to complain, much more that he did not complain without cause. (Ver. 15, 16, 17.) Therefore am I troubled at his presence when I consider, I am afraid of him, for God makes my heart soft, and the Almighty troubleth me, because I was not cut off before the darkness, neither hath he covered the darkness from my face. Thus you have the parts and scope of the whole Chapter, as 'tis supposed to be an overbold complaint in reference to the deal of the Lord with him.  
From all which 'tis concluded, 
Saepe antea statuerat Job, se amicorum exacerbantibus sermonibus ●efessum, nolle amplius cum ijs disserere, sed potius cum deo aequissimo judice; Nunc hoc suum propositum ad implere tentans ad deum sermonem dirigit, vel ad seipsum, i. e. secum ipse ratiocinatur. Bold.  that though the Chapter gins with, Then Job answered, and said, yet, that Job doth not answer Eliphaz, nor apply himself to what he had said; but that being wearied with his often repeating, and renewing the same arguments against him, he doth, upon the matter, leave him and his friends, and all discourse with them; turning himself to God, and pouring his sorrows into his bosom; as if the answer were directed to God, and not at all to Eliphaz.  
But I rather apprehend (according to the former interpretation of this reply) that Job doth here plainly hold forth an answer to what Eliphaz had objected or laid to his charge, and that being still so hotly opposed, he doth first defend his own integrity in this Chapter; and that, secondly, in the next he overthroweth the ground or foundation upon which his friends built their general opposition: affirming, that there is neither any certain time nor way in which the Lord doth punish wicked men in this world, and that therefore no argument can be framed, or judgement given of any man's condition by his present state, or the external dispensations of God towards him. Taking this sense, we may reduce the whole Chapter to these two parts.  
First, A preface; secondly, the pleading itself.  
The preface is laid down in the second verse; Even to day is my complaint bitter, my stroke is heavier than my groaning; the pleading follows in the subsequent parts of the Chapter; the sum of which may be collected into this formal Argumentation.  
Ye do falsely accuse him of wickedness, and hypocrisy, who is ready to plead his cause, and doth earnestly desire that he may do it before the throne of God.  
But I am ready and do earnestly desire to plead my cause before the throne of God.  
Therefore ye falsely accuse me of wickedness and hypocrisy.  
The assumption only of this Syllogism is handled in this Chapter, from the second verse to the end; in which it appears, that Job was ready not only to dispute the point in controversy with his friends, but was most willing that the Lord should have the hearing of it; for so he saith, O that I knew where I might find him, that I might come even to his seat, I would order my cause before him, and fill my mouth with arguments. That is, I would produce such arguments for myself, and against my opposers, as would render my cause just and innocent before God, how guilty soever I am found and represented in the opinion of men.  
Thus fare concerning the general state of this Chapter.  
I shall next proceed to explicate the parts and particulars of it.  Vers. 1. Then Job answered, and said; 
These words have occurred often before, I shall not stay upon them. But what said he? and how did he answer?   
Vers. 2. Even to day is my complaint bitter, my stroke is heavier than my groaning. 
Thus Job gins, This is at once his prologue to what he had to say, and his Apology for what he had (passionately) said already. Even to day, or even this day. The word day is taken either more largely for the time near at hand, or strictly, for the present time. (Psal. 95.8.) To day if ye will hear his voice, harden not your hearts; That is, Hear his voice this instant day, and harden not your hearts one day longer. Again (Deut. 4.8.) What Nation is there so great, that hath statutes and judgements so righteous as all this law, that I have set before you this day, or at this present time. Jacob saith to Esau (Gen. 25.31.) Sell me this day thy birthright; that is, let me have it now, let us strike up the bargain this hour, or before we part. Thus here, To day etc. As if Job had said, O friend Eliphaz, I perceive that after all those days of disputation which have passed between us, this day is like to be spent and run out in as harsh censures on your part, and in as bitter complaints on my part as any of the former.  Even this day is my complaint bitter. 
The word rendered complaint, is translated also sometimes prayer, and sometimes meditation. (Gen. 24.69.) Isaac went out into the field to meditate, we put in the Margin, to pray. Hannah useth the same word (1 Sam. 1.16.) Account not thy handmaid for a daughter of belial, for out of the abundance of my complaint (we put in the Margin, Meditation) and grief, have I spoken hitherto. Many complain, who pray not, some pray, who complain not, and others meditate, who do neither complain nor pray, yet usually we meditate, that we may consider what to pray about, & in prayer pour out our complaints both about those sins and wants and mercies, which have fallen under our meditation.  Even to day is my complaint bitter. 
The Original word hath a twofold derivation, 
Aliqui deducunt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod signifis at amaritudinem, alij a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotane rebellionem seu contumaciam.  most tender it as we, bitter; Bitterness in Scripture is often used by a metaphor, to denote any thing which is grievous, troublesome, afflictive, or distasteful to us, because bitter things are so to the palate or taste of man. Bitter things are troublesome to sense, and troubles are bitter to the Spirit. Affliction is a bitter pill; thou writest bitter things against me, said Job to God before (Chap. 13.26.) so that when he saith, my complaint is bitter, it sounds thus much, my complaint is as great as great can be, and I have the greatest reason to complain. For by complaint, we are to understand not only the act of complaining, but the matter upon which he did complain, or the cause of his complaint. As if he had said, My afflictions (about which I complain) are exceeding bitter, no marvel then if my complaint be so too.  
Secondly, The word comes from a root, signifying to rebel, to disobey, to be exasperated, or (as some learned in the Hebrew give it) to vary or alter the frame of a man's spirit, and the disposition of his mind; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exasperatio, propriè variatio, altenitas, ut sic di●am; quod qui rebellet, variet & infringat verbum & mandatum alterius, aut foedus cum eo initum.  because they who disobey and rebel, do certainly vary and change their minds from what they engaged to be, or professed they were before; they turn aside either from the lawful command given them, or from the promise and faith which they had given. So the word is used (1 Kings 13.26.) Where the sacred History tells us of a Prophet who was sent out upon a Message by the Lord unto Jeroboam, and though he faithfully performed the Message, yet harkening to the counsel of another Prophet, he was slain by a Lion; Thus saith the Lord, for as much as thou hast disobeyed (or rebelled against) the mouth of the Lord, (that is, the words that proceeded out of the mouth of the Lord,) and hast not kept the commandment which the Lord thy God commanded thee, etc. Thy carcase shall not come into the sepulchre of thy fathers. Thus the word is translated by some in this Text, of Jobs disobedience or rebellion; And they render the whole sentence with an interrogation.  

Etiam hoc die, contumacia, (habetur) querimonia mea? Contuman est questus meus, perstat. q. d. non paret non cedet solatijs vestris. Rab. Sol:  What, is my complaint this day accounted rebellion? as if I did contumaciously set myself against God, while I am pouring out my sorrows before him; whereas indeed, my complaint is rather rebellious or stout against your consolations, it yields not to them, nor is at all abated by them. The way or course which you take to comfort me, is too weak to grapple with, much more is it too weak to conquer and subdue my sorrows.  
Yet further, This sense and translation of the word, may be applied to that speech of Eliphaz in the former Chapter (ver. 21.) exhorting Job to acquaint himself with God, and to be at peace. As if he had said, Leave off thy distances, lay down the weapons of that most unholy war which thou hast taken up against God. To which close rebuke Job answers here, what? Is my complaint to God looked upon by you as a combat with God? or do ye think that while I beg pity and favour of God, I have bid him defiance, or declared myself his enemy? What else can be the meaning of it, that you exhort me so seriously to reconcile myself to God? He that is called to make peace with another, is supposed to be at war with him, or at least to bear him ill will. So then, according to this rendering, and interpretation of the Text, the drift of his speech is to show how little ground there was, yea how unjust it was, that he should be accused of rebellion and contumacy against God, while he was only bemoaning his own sad condition, and putting up his complaint to God. We may form up his sense into this argumentation.  
He cannot be justly accused of rebellion against God, who complains much, or greatly, when his grief is more or greater.  
But my grief is more and greater than my complaint.  
Therefore I cannot be justly accused of rebellion against God, because I complain.  
Again, The text is thus rendered; 
Etiam hodiè est (vel suo loco manet) exasperatio querelae meae. Merc. Quasi ex noxio medicamine vulnus crevit. Etiam post tot & tanta verba vestra, quibus sperabam fore ut me sola remini augetur mea querela quia nihil est in vestris verbis consolationis. Merc.  Even to day the sharpness or bitterness of my complaint remaineth, or my sorrow is as it was. I am no way eased but rather more afflicted by what you have said for the easing of my affliction. An improper plaster doth but inflame, not at all heal, the wound. So that, as according to the former interpretation, he took off their charge of impatience, contumacy, and rebellion against God, according to the mind of this he shows the weakness and insufficiency of what they had spoken, as to the allay of his sorrow, and the curing or satisfying of his distempered spirit. So that here he seems to renew and confirm that opinion which he had given of his friends in their procedure with him (Chap. 13.4.) Ye are forgers of lies, ye are all Physicians of no value: O that ye would altogether hold your peace, and it should be your wisdom. And again (Ch. 16.2.) Miserable Comforters are ye all; Shall vain words have an end? or what emboldeneth thee that thou answerest. So here, ye have done nothing yet effectually to remove my complaint: I am like a poor patient, who having been long under the Physician's hand, and suffered many painful applications, is yet as fare from a cure as the first hour of his undertaking. Even to day the bitterness the sharpness of my diseased mind remaineth. I have been in pain (as the Church speaks, Isa. 26.18.) I have as it were brought forth wind. Ye have not wrought any deliverance, neither hath this inhabitant (my sorrow) fallen by your hand.  
Lastly, Some refer these words to the promise made by Eliphaz (Chap. 22.21.) exhorting Job to acquaint himself with God etc. and so good should come to him. But saith Job here, Though I am clear from what you accuse me; and also have communion with God in ways of holiness; yet I experience no such good as you promise, I am not brought into ways of comfort, but rather my sorrows increase, and my complaint is as bitter this day, as ever it was.  
And (as it follows in the Text) My stroke is heavier than my groaning.  

Non satis pro gravitate plagae conqueror; Superat ploga querimoniam. Merc: Sic se excusat ab impatientia & contumacia objecta. q d. Injustissimum est me a v●bis accusari quia querar de meis malis cum multo grav●or sit plaga.  This he addeth as a further explication, or as a proof of the former part of the verse; as if he had said, If ye inquire why my complaint is so bitter, it is because my stroke is so heavy, even heavier than my groaning; And why should ye call my complaint rebellion, seeing I do not complain more, no nor so much as I have cause. My stroke is heavier than my groaning. Thus he is still labouring to acquit himself of that so often repeated accusation, impatience under the hand of God, and rebellion against him.  My stroke. 
The Hebrew is, my hand, the hand is taken for that which was done by the hand; The instrument for the effect; my hand, that is, the stroke of the hand that is upon me; whose hand was that? the hand of God he means. As if it had been said more expressly, The stroke of the hand of God upon me is heavier than my groaning. In the former part of the verse, 
Manus pro plaga a manu dei inflicta. Metonymico●s.  he spoke of the bitterness of his complaint, here of the heaviness of his stroke, or that the stroke given him was exceeding heavy. As bitter things are grievous to the palate, so heavy things are burdensome to the whole body; We are soon weary of that which is very heavy. And therefore (Mat. 11.30.) when Christ would convince us that we have no reason to be weary of that burden, which he layeth upon us, (his holy counsels and commandments) he saith, My yoke is easy, and my burden light: My burdens are not like those which the Pharisees bind upon you, heavy and grievous to be borne (Math. 23.4.) So here, when Job saith, My stroke is heavy, he would have his friends know that his were (in themselves) no light afflictions (though there is a sense in which all the afflictions of the Saints are light, 2 Cor. 4.17.) but grievous to be borne.  
Secondly, Some read the words thus, My stroke is heavier upon my groan, or when I groan; As if he had said, the more I groan and sigh, the more I am wounded, I get nothing by my groan but fresh smitings and additional sorrows.  
Thirdly, Others translate the Hebrew word properly, not stroke (by a Metonymy of the effect) but hand. My hand is heavy upon (or because of) my groaning; that is, my hand is weak because of my groaning; a weak hand, is a heavy hand; 
Manus mea aggravata super genitum meum, i. e. propter genitus et planctus quos dolores extorquent, etiam v●●es meae deficiunt, manusque lessae & remissae vix prae imbecallitate attolli possunt. Scult.  that is heavy, which is not lifted up without difficulty. Now when the hand is weak we can hardly lift it to our head (as we say). The weak hand is a heavy hand, not because of the weight of it, but because of the weakness of it, or want of strength to wield any thing with it, or to hold it up. In this sense we are to understand Job crying out, My hand is heavy because of my groaning; As if he had said; My strength fails me, my hands hang down, and through weakness I am not able to lift them up. In the fourth Chapter, Eliphaz told Job, that he by his good counsel had formerly strengthened the weak, or the loosened hands. Which form of speaking answers that of the Apostle (Heb. 12.12.) Lift up the hands that hang down. Weakness is as a weight fastened to the hand, and holding it down. The hand is never so much fastened, as when it is (in this sense) made lax or loosened The Original word here used intimates, that much sorrow and trouble weigh down the hand; My hand is heavy because of my groaning, or (as we read) My stroke is heavier than my groaning.  
Thus we have Job still complaining and groaning; whence was all this? even from the sense of his sore afflictions.  
Which may teach us;  
First, That affliction doth usually vent itself in complaints and groans.  
While we are in the flesh, we are subject to affliction; and all affliction is grievous to the flesh, not only to flesh as it notes the corruption of the soul, but to flesh as taken for the constitution of the body. Affliction will be felt; It makes the flesh smart; and when the flesh smarts, it may make him complain and groan who is spiritual; yea, complaints and groans give some ease to our afflictions. As the pain of affliction causeth groaning & complaining, so groaning and complaining are some relief in our pains: & hence it hath been reported as one of the highest pieces of cruelty not to allow those who have been under exquisite pains to complain and groan; for though groaning doth not at all abate the pain, yet it doth somewhat divert our thoughts from it; and while we communicate it to others in complaints, we are somewhat the less sensible of it ourselves.  
Secondly, Whereas Job checks his friends (according to the second exposition of the words) for calling or accounting his complaint rebellion.  
Observe; That we are apt to misunderstand and wrongfully interpret the complaints of others.  
Many are ready to misinterpret that which we speak deliberately, much more what we speak passionately and complainingly; Job spoke sorrowfully, and he was presently judged to speak rebelliously: he was but humbling and bemoaning himself before God, yet he was esteemed as a man rising up against and warring with God. While Hanna was making a prayerful complaint to God, Eli a good man thought she was overgon with wine (1 Sam. 1.14.) How long wilt thou be drunk, put away thy wine from thee. When the Apostles were uttering the great things of God, as some were amazed, so others mocked, saying, These men are full of new wine (Acts 2.13.) There are two sorts of words and actions most liable to misinterpretation.  
First, When we act or speak highly in holiness; for then the world looks upon those of soundest minds as mad, or vain, as distracted or drunken, these men (saith the world) are full of new wine; whereas indeed (as Peter makes answer in the Acts) they are not drunken, as is supposed, but filled with the Spirit. Festus told Paul, that he was beside himself, that much learning had made him mad, when he heard the discourse of his wonderful conversion to Christ, and holy conversation in Christ (Acts 26.24.) And it seems that some among the Corinthians had no better nor other opinion of him, else he would not have made such an Apology for himself and fellow-servants in Gospel-worke (2 Cor. 5.13.) Whether we be besides ourselves it is to God etc. that's a sober madness indeed which is to God. But thus still we see they who act or speak highest in grace, are censured as acting and speaking below nature. And as these whose graces are ●oving aloft, are often suspected of madness,  
So, secondly, they who lie below complaining under the pressures of nature by affliction, are as often suspected of and charged with impatience. A troubled spirit can hardly judge aright of itself, and is seldom rightly judged by others. I will end this point with two Cautions. The first to all, concerning those that are afflicted; The second to all that are afflicted.  
To the former I say, judge charitably of those who complain bitterly; for as a man in a low condition knoweth not what himself would either be or do, were he advanced to the heights of honour and power; so he that is at ease, and well, knoweth not what himself would either be or do, were he in pain or overwhelmed with sorrows. Extremes in any ●●ate are rarely borne with a well or duly tempered moderation.  
Secondly, To the latter I say, let them expect to hear themselves hardly censured, and learn to bear it: let not such think strange of their sufferings, either under the hand of God, or by the tongues of men. Great sufferers speak often unbecommingly, and are as often so spoken of.  
Thirdly, Forasmuch as the matter of this suggestion against Job, tumultuous and rebellious speeches, at least speeches savouring strongly of rebellion are incident to any Godly man in Jobs condition. Observe.  There may be rebellion against God in a good man's complain under the afflicting hand of God. 
An unquiet spirit is not only a great burden to man, but a dishonour to God. Our dissatisfaction with the deal of God, carrieth in it (at least an implicit) accusation of him, or that God hath not done well because it is ill (to sense) with us. There is a rebellion against the rod as well as against the word of God. For as our struggling and striving with the word of God and the unquietness of our hearts under any truth when it takes hold of us is rebellion against God, so to strive, and struggle, with the rod of God, or with the cross that he lays upon us is rebellion against him also. God speaks to us by his rod as well as by his word; and we spurn at God in wrangling with his rod, as well as in wrangling with his word. Yea to have hard thoughts of God, as that he is severe, and rigorous, that he hath put off his bowels of compassion towards us, and forgotten to be gracious; such thoughts, as these, of God under affliction, are rebellious thoughts. And as there is a rebellion in the thoughts against God in case of affliction, so also in the Tongue. Thus, to murmur is to rebel. I do not say that all complaining is rebelling, but all murmuring is; we may complain and tell the Lord how sad it is with us, how much our souls, our bodies, our estates, our relations bleed and smart. We may complain, and make great complaints without sin, but the least murmuring is sinful, yea in the very nature of it, so full of sin, that it usually and deservedly passeth under the name of Rebellion. The children of Israel were as often charged with rebellion as with murmuring; And therefore when they murmured for want of Water, Moses said unto them, Hear now ye rebels, must we fetch you water out of this Rock? (Numb. 20.10.) And again, Moses chargeth this upon them with his last breath (as it were) Deut. 31.27. I know thy rebellion and thy stiff neck, behold while I am yet alive with you this day, ye have been rebellious against the Lord, and how much more after my death: yea the Lord himself chargeth rebellion upon that unparallelled pair of Brethren, Moses and Aaron themselves, because they had not so fully as they ought at all times and in all things submitted unto his divine dispensations among that people, (Numb. 24.) The Lord spoke to Moses, saying, Aaron shall be gathered unto his people, for he shall not enter into the Land which I have given unto the children of Israel, because ye (the Lord puts them both together in the sin) rebelled against my word at the waters of Meribah.  
Fourthly, whereas Job saith; Even to day my complaint is bitter. Observe.  The Afflictions and sorrows of some eminently Godly, stick by them, or continue long upon them. 
It is with afflictions as with diseases, there are some acute diseases, sharp and fierce for a while, but they last not, they are over in a few days; for either the disease departs from the man, or the man departs out of the world by the fierceness of his disease. There are also chronical diseases, lasting, lingering diseases, that hang about a man many days, yea months and years, and will not be gone while he lives, but lie down in the grave with him. Such a difference we find among thos● other afflictions and troubles which are not seated (as diseases) in the body, but reach the whole estate of man. Some are acute and sharp, like the fierce fits of a favour, but they last not; or like Summers' sudden storms, which are soon followed with a succession of fair weather. But there are also chronical afflictions, tough and unmoveable troubles, which abide by us, which dwell with us day after day, year after year, and never leave us while we live, or till we leave the world. Many a good man hath carried his affliction with him to the grave. If any shall object; how then is that of David true, (Psal. 30.5.) Weep may endure for a night, ●●t joy cometh in the morning. I answer; First, That Scripture speaks of that which is often experienced, but not always: secondly, It is most true also that all our weeping is but for a night, yea but for a Moment (as the Apostle speaks, 2 Cor. 4.17.) compared with that morning of joy when the day of our blessed eternity shall begin. Thirdly, the Psalm hath this scope chiefly, to show, that the troubles of the Saints are not everlasting, not that they are never lasting; or to show that the night of weeping shall at last conclude in a morning of joy to the Godly, not that their night of weeping shall presently conclude. For as some have only a Summer's night, or a short night of sorrow, so others have a winter's night, or a long night of sorrow. And this night of sorrow, may be as long not only as many natural days, or as sums years, but as long as all the natural days and years of this present life. The morning of joy is not to be understood of the next morrow after the sorrow began, for how long soever our weeping continues, it is night with us, and whensoever joy comes (though at midnight) 'tis morning with us. For sure enough as those sons of pleasure are described (Isa. 56.12.) promising themselves the continuance of their joys; (To morrow shall be as this day, and much more abundant, therefore come fetch wine and let us drink to day, there will be wine enough for to morrow too, thus they promised themselves that their pleasures should continue in a succession of many morrows, now as these sons of pleasure promised themselves the continuance of their delight) so many of the sons & daughters of sorrow have found and still find a continuance of their troubles, and have cause to say, this day is even as bad as yesterday was; yea our bitter cup, our wine of astonishment is much more abundant, our sorrow is greater this day than it was yesterday, that was a black sad gloomy day, and this is a day more black, sad, and gloomy then that was.  
Fifthly, From these words; My stroke is heavier than my groaning. Observe.  That the afflictions of some of the precious servants of God, exceed, and surpass all their complaints and groans. 
The groans of some are heavier than their stroke, and the strokes of not a few are heavier than their groans. Some show more sorrow than they have, and others have more sorrows than they can show. I, saith Job, cannot tell you no not so much as by the language of my groaning, how heavy my stroke is. As there is a peace of God, a peace which he giveth to many of his people in this life which passeth all understanding (Phil. 4.6.) they have a sense of such peace sometimes upon their spirits as their understandings know not what to make of it, they are so fare from being able to tell you what it is, that they are not able to conceive what it is, but must confess that their peace is greater and larger than their understanding, now (I say) as the peace which God gives his passeth their understandings) so the troubles and sorrows of many who are dear to God, exceed, or surpass all their expressions, they cannot declare, nor can any for them, how it is with them. Again, as there is in this life a joy in believing, which is unspeakable (1 Pet. 1.8.) so there is a sorrow in suffering which is unspeakable. And (which is very wonderful) these two meet sometimes in the same person, who at the very instant while his sorrow is so great that he is not able to express it, hath also sweet and ravishing joys beyond expression. Yet, I conceive (as to Jobs case) his spirit was dark, and his mind troubled, as well as his body was pained, and his outward estate torn and ruined.  
Sixthly, From these words; My stroke is heavier than my groaning. Observe; That, it is sinful to groan and complain beyond the stroke that is upon us, or to complain more than we have cause.  
Job seems here to yield it, and confess, that if his stroke had not been so heavy, his groans had not been innocent; and if it be sinful to groan, and complain more, or beyond our strokes, how sinful is it to complain without any stroke at all? Some complaine without cause, and groan before they are smitten, yea, some are ready to complain when they are encompassed about with many mercies, and are not satisfied when they are filled; they complain, because they have not what they would, or because others have more than they, though themselves have enough, if they knew what is enough. The Ox and the Ass are a rebuke to such; For as Job speaketh (Chap. 6th) Will the Ass bray when he hath grass, or loweth the Ox over his fodder? Irrational creatures will not complain when they have the conveniences of nature. Surely then those men act much below grace, who complain when they have food convenient, and health convenient, yea all things convenient (possibly abundant) for the support of nature; who complain when they have not so much as an aching joint about them, or the scratch of a pin, no nor the want of a pin, nor of a shoe-lachet. Some complain when they have meat enough, because they have not sauce, yea some complain when they have both meat and sauce enough, the affluence of all things, not only for necessity but for delight. What shall we say of them who are never well neither full nor fasting; who are so fare from having learned the Apostles lesson to be content in all estates, that are content in none. The people of Israel murmured not only when they wanted bread, but when they had it; when they had Mannah they murmured for Quails, and at last they murmured at their very Mannah, their souls loathed that light bread: Consider how ●●at their sin is, who complain upon such terms as these, who complain before they are hurt, yea who complain when they have no cause but to be very thankful. We live in complaining times, many cry out of pressures and burdens, nothing pleaseth many among us, because every thing is not as they please. Take heed your groan be not heavier than your stroke, especially take heed ye be not found groaning without a stroke, and complaining over your blessings; the Lord hath healed our strokes in a great degree, but our complain are not healed; If we be found complaining when we have no cause, or when we should be giving thanks, we may quickly provoke God to give us cause enough of complaining. God ha●h heavier strokes for them, whose groaning is heavier than their stroke, and he hath heaviest strokes for them, who groan when they are not stricken. When children cry for nothing, they are usually made to feel something which will make them cry to purpose. This humour is childish enough in children, it is worse in men, but it is worst of all in Christians, who are also the children of God. There are two things which God will not bear in his; First, when they grow wanton with a mercy; secondly, when they complain without a cross. To complain under a cross, is to act below grace; To complain of a cross, is to act against grace. To complain beyond a cross, is a defect of grace, but to complain without a cross, is a defect in nature.  
The Apostles rule is (1 Thes. 5.18.) in every thing give thanks, and he gives his reason for it in the words which follow, for this is the will of God in Christ Jesus concerning you. Now, if it be the will of God that we should give thanks in every thing, than it must be against his will that we should complain in any thing. Complaining is contrary to thanksgiving. A godly man may see two things in the heaviest strokes of his affliction, which may provoke him to thanksgiving, at least, which may stop him from all immoderate complaining; First, That God hath a respect to his good in his heaviest afflictions, and that the issue shall certainly be good to him. Secondly, that how heavy so ever his stroke is, his sin hath deserved a heavier, and that God could have made it heavier, even his little finger heavier upon him, than his loins have been. That our stroke might have been heavier may stop our complaining, but our hea●●st stroke shall turn to our benefit, should stir us up to thanksgiving: In heaven there will not be the least shadow of a cause to complain; Thanksgiving will be all our work, and the work of all in heaven; And by how much we are the more in thanksgiving and the less in complaining on earth (unless it be of and against ourselves for sin) the more heavenly we are. When we are stricken we should complain as little as we can, and we should always be able to say (as Job here) That our complaint is not greater than our stroke.    
JOB, CHAP. 23. Vers. 3, 4, 5. 
Oh that I knew where I might find him, that I might come even to his seat:  
I would order my cause before him, and fill my mouth with arguments.  
I would know the words which he would answer me, and understand what he would say unto me.  
JOb having showed in the former verse, how bitter and how sad his Condition was, even fare beyond his own Complaint, and that his stroke was heavier than his groaning; he now turns himself from earth to heaven, from the creature to the Creator, from man to God. Job had been among his friends a great while, they had debated the matter long, but all in vain, and without fruit to his soul; he had yet received no Comfort: What will he do next? see here his address to God.  

Vers. 3. O that I knew where I might find him! that I might come even to his seat,  
O that I knew!  
The Hebrew is, who will give me to know etc. The words are a form of wishing, ordinary among the Jews; Who will give, or who will grant me this or that, O that I knew etc. And it Intimates or Implies two things.  
First, A vehement and strong desire after somewhat much desierable; who will give me this? or where shall I have it?  
Secondly, It Implies selfe-Inability, or selfe-Insufficiency to attain and reach the thing desired. As if Job had said; I am not able of myself to find him, O that I knew where I might find him! O that I either had the light of this knowledge in myself, or that some body would inform and teach me! O that I had a friend to Chalk me out the way, to lead me by the hand, and bring me near to God.  

Quis mihi tribuat ut cognos cam & inveni am illum. Vulg.  The vulgar latin Reading fixeth both those acts upon God as the Object; O that some one or other would give me to know and find him! As if his wish and longing desire were first to know God, secondly, to find him; or in finding to know him. Our translation determines this knowing in Job, and finding upon God. O That I knew where I might find him! Who it is that Job would find is not expressed in the text by name, nor is there any Anticedent in the verse before, with which we can Connect this relative him. Yet 'tis beyond question or dispute that he means God, O that I might find him! that is, God. But why did he not say, O that I knew where to find God, but, O that I knew where to find him? I answer, He doth it because his heart being full of God, he supposed that those to whom he spoke had their hearts full of him too, and so would easily understand whom he meant, or that he could mean none but God.  
We find such kind of abrupt speeches (as I may call them) in other Texts of Scripture, still arising from fullness and strength of affection in the speaker. See how Solomon gins his Lovesong, his Song of Songs. The Song of Songs which is solomon's, that's the title of it; How doth it begin? Let him kiss me etc. Here is a strange Exordium to a Song, none having been spoken of before, Let him kiss me with the kisses of his mouth! by whom the Church would be kissed she expresseth not, but her heart was so full of Christ, so full of love to Christ her Bridegroom, her husband, that she thinks it needless to mention him by name, when she speaks of him whose kisses she desired. Her love had passed through the whole Creation, through men and Angels, through all things here below, and fixed itself only upon Christ her Lord and Love. Therefore she never stood speaking personally of him, but only relatively, and leaves all to understand whom she intended. Thus saith Job, O that I knew where I might find him! when as he had not spoken of any distinct person before, in this Chapter. And we have a like passage flowing from a like abundant love to Christ, in the 20 ●h of John ver. 15. where Mary comes to the Sepulchre (Christ being risen) and the Angel seeing her weep asked her the reason of it; To whom she replied, Because they have taken away my Lord, and I know not where they have laid him; having thus said, she turned herself bacl, and saw Jesus standing, and knew not that it was Jesus: he saith unto her, Woman, why weepest thou? whom seekest thou? She supposing him to be the Gardener said, Sir, if thou have borne him hence, tell me where thou hast laid him: She never names Christ, but only saith, If thou have borne him hence &c. because her heart was full of Christ, she thought his heart was full of him too, and that he understood her well enough whom she meant, though she said not whom she meant. Thus in the present text, Job was to God at that time, as Mary to Christ, at a loss for him, not knowing where to find him, God was as it were removed from him, as Christ was risen from the Sepulchre; Therefore he complainingly and affectionately inquires; O that I knew where I might find him! My soul is a thirst for God, my heart pants after him, O that I knew where I might find him!  
The Hebrew word signifieth to find, 
Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat saepius obviam habere quemquam vel al●cui obvium fieri.  by going out to meet a man, or (as we say) to light upon him. As Ahab said to Elijah (1 King. 21.20.) Hast thou found (or met) me O mine enemy? and he answered, I have found (or met) thee. So the word is used (2 King. 10.13.) Jehu met with the Brethren of Ahaziah King of Judah; In the Margin we say, Jehu found the Brethren of Ahaziah, that is, he met them upon the way, for he went out to meet them. Read also (1 Sam. 10.3.) As if the sense were thus given; O that I knew where I might find him! that is, whither I might go to meet him, though I should not find him by accident, or (as we say) stumble upon him; I would go out, I would travel, and take pains upon hopes to meet him.  
Secondly, That word signifies so to find as to take hold and apprehend, to take fast hold of a thing; and then, O that I might find him; is, O that I might lay hold on him; if I knew where I might have him, I would lay fast hold on him, and cleave close to him. So the word is used (Esay 10.10.) As my hand hath found the kingdoms of the Idols, and whose graven Images did excel them of Jerusalem and Samaria. Thus spoke the proud Assyrian, my hand hath found them; Why, the Kingdoms of the Heathen were not in a Corner, that he had need to search after them, he did not make a new discovery of those kingdoms, They were not, terra Incognita, an unknown or a new found land; that's not the meaning; but when he saith, my hand hath found them, the sense is, I have laid hold on them, and ceized them to my own use, I have added them to my own dominion, and brought them under my subjection. So in the 14 verse of that Chapter; My hand hath found as a Nest the riches of the people, that is, I have laid hold on their riches, and said all's mine; I have taken the whole nest with all the eggs, all their goods and treasures, into my custody and possession. Thus Job would find God that he might lay hold on him for his own or own him as his. Thus also the word is used (Psal. 21.8.) Thine hand shall find out all thine Enemies, thy right hand shall find out those that hate thee. It is not meant only of a discovery of a person (though it be a truth, that the Lord will discover all that are his Enemies) but thine hand shall find them out, is, it shall take hold of them, grasp them, and arrest them. Thy hand shall find out all thine Enemies, though close, though Covert Enemies, not only thy aboveground Enemies, but thy underground Enemies, as well those that undermine thee, as those that assault thee. Once more, in the 116th Psal. ver. 3. we have an Illustration of this sense; The sorrows of death Compassed me, and the pains of hell gate hold upon me. The Hebrew text is, the pains of hell found me: the pain●s of hell, that is, the greatest, the extremest pains, got hold upon me; they found me, that is, they ceized upon me, and held me fast: a word of the same root is used in both parts of that text, that which we translate to get hold, is the same with that, I found trouble and sorrow, they found me and I found them; thus saith Job, O that I knew where I might find him, that I might take hold of him; why how doth the hand of a Saint find God? how doth he take hold of and apprehend God? how doth he as it were, arrest him, and keep him close? I answer, By faith, and reliance upon him; O that I knew where to find him; that the Lord might not be at such a distance from me, as he hath been, but that I finding him might fix my soul upon him. That's a good sense.  
Yet I conceive in this place, we may rather expound Job speaking of God after the manner of Magistrates among men, who appoint certain places where to sit in Judgement, where to hear Causes, whither all that are wronged and oppressed resort for relief and right. (1 Sam. 7.17.) Samuel was the Chief Magistrate, The Judge in Israel: Now the text saith at the 16th verse, that he went from year to year in Circuit (as we have the Judges of the Circuit) to Bethel, and Gilgal, and Mizpeh, and Judged Israel in all those places, and returned to Ramah, for there was his house, and there he Judged Israel; As if he had said, his standing house was at Ramoth and thither all causes were brought and all persons grieved resorted for Justice in their several cases. He rid Circuit every year, that all the people might the more easily find him; yet he had a fixed seat. In alusion to this practice Job appealing from his friends to God saith, O that I knew where I might find him, and go to him for Judgement; O that I might have Audience before him in this great business.  
But it may be said, Did not Job know where to find God? or was Job out of the presence of God?  
I answer, the Lord carried himself to Job at that time as a stranger, and though he were with him (as he always is with all his) yet he did not find him; The Lord is with many of his people when they are not with him, that is, when they do not find him, or are not sensible of his presence. God is with his people, even when they walk through the valley of the shadow of death, yet they are not always with God: yea God doth not always manifest himself to them while they walk in the most delicious and lightsome paradises of this life. God sometimes hides himself, so that they cannot make it out that God is present with them. God is never seen in regard of the invisibility of his nature, and he is often unseen in regard of the obscurity of his dispensations: as Job shows further at the 8th verse, Behold I go forward but he is not there, and backward but I cannot perceive him. I go forward and backward, that is, I go every way, I take all courses to find him, but I cannot perceive God, for he hides and covers himself with clouds, that our prayers cannot come at him; as the Church complains (Lament. 3.44.) though we are always present to God, yet God is not always present to us, that is, to our apprehension; as God is not at all present to our sense, so he is not always present to our faith; that's the meaning of Job, when he saith, I go forward but he is not there, etc. God is every where; whither can I go from his presence (saith David, Psal. 139.) If I go up into heaven he is there etc. yet saith Job, if I go forward he is not there, that is, I have no Enjoyments of God there; and upon this ground he saith in the present text, O that I knew where I might find him! Job was well acquainted with the doctrine of God's Omnipresence, he was fare from thinking that there was any certain place where God was fixed, and whether he must repair as to the Kings and Princes of this world for help. Job knew better Divinity than this, he was acquainted with the nature and divine perfections of God, but he speaks as to his present want, O that I knew where I might find him!  
Hence observe first, A godly man hath earnest and longing desires after God.  
Whatsoever, or whomsoever he finds, he thinks he hath found nothing, or no body till he finds God; O that I might find him! How doth David (Psal. 42.1, 2.) show his unsatisfiednes till he found God. As the hart panteth after the water Brookes, so panteth my soul after thee, O God, my soul thirsteth for God, for the living God, when shall I come and appear before God? nothing but God was in his mouth, nothing in his desire; David had a kingdom, David had a Throne, David had honour and riches as much as he could desire, why would not these satisfy his thirst? Can not he sit down in these Enjoyments? no! David was hungry and thirsty, and pineing, and empty, and starveing, and dying, till he had God, till he had this special Enjoyment of God; for so we are to Expound that text, as this. A wicked man can take up on this side God, Cares not to find him, nay, is afraid to be found of him; he than saith (according to the text touched before) as Ahab to Elijah, Hast thou found me O mine Enemy? He would be glad if God would never find him, nor he find God. (Ps. 10.4.) The wicked through the pride of his Countenance will not seek after God. The seat of pride is in the heart, but the prospect of pride is in the face; through the pride of his Countenance, that is, by reason of that pride which doth discover itself in his Countenance, which breaks out there, he will not seek after God, his pride will not let him seek after God. He that is proud, seethe not his need of God, and he that seethe not his need of God will never seek after him. Such a one is so fare from longing after God, or saying, O that I might know where I might find him, that he will not so much as look after him, when he is told where he may be found. And not only so, but, God is not in all his thoughts; or as some render it, all his thoughts are, there is no God; yea not only are all his thoughts, but all his hopes are, that there is no God; if he can but strengthen himself in the unbeleef of a God, than he is well; all the thoughts and hopes that please and delight him are that there is no God, so fare is he from being solicitous to know God. 'Tis a condition equally sad either when all a man's thoughts are, that there is no God, or when God is not in all his thoughts. A wicked man may talk of God sometimes, but God never comes near his heart, as the Prophet speaks (Jer. 12.2.) Thou art near in their mouth, but fare from their reins; that is, from their desires and delights. 'Tis what our reins say, not what our mouths say, that God respects. A Godly man's chief care is to be accepted with God, his thoughts are for God, and of God; and were it not for this thought, that God is, or that there is a God, and he a holy God, a just God, a gracious God, he would not think himself (as we say) worth the ground he goes upon. And as all his thoughts are that there is a God, so all his hope and faith is in him, and his desires are after him; O that I might find him, enjoy him, grasp him, take hold on him, who is The All of my desires and hopes and thoughts.  
Secondly, Observe; That a Godly man is sometimes at a loss for God, and cannot tell where to find him.  
He hath no sensibly-spirituall Enjoyment of him; The children of light often walk in darkness; They who fear the Lord much, may be without the feelings of his love, and they who obey his holy commandments without the comfort of his precious promises. Even Christ himself was at such a loss for God, when he cried out, My God, my God, why hast thou forsaken me (Psal. 22.1.) Christ being to suffer for sinners, tasted of all those sorts of sufferings which are due to sin; He endured not only the punishment of sense in the pains of his body, but the punishment of loss in the hidings of his father's comfortable presence from his soul. If this were done to the Green tree, much more to the dry, and if our head found an interruption of the presence of God, much more may we, who are his members.  
Thirdly, Observe; That while Saints are at a loss for God, their desires are often quicker and more stirring after God.  
It is a sad thing not to find God, but it is fare sadder to have no desires after him: Unbelievers are always at a loss for God, they live without God in the world, such a life is a very death, but this is more deadly that they have no desires after God, that they make no enquiry, no search after him. Though Job were at a loss for God, yet his heart was full of desires to find him; and God (I may say) is most  to Saints while they are at a loss for him. Thus the Spouse speaks (Cant. 3.1.) By night on my bed I sought him whom my soul loveth, I sought him but I found him not. But because she found him not, when she sought him, did she give over seeking him? No, her desires of seeking and finding him were inflamed by her not finding him when she sought him; as it follows in the second verse; I will rise now and go about the City in the streets and in the broad ways, I will seek him whom my soul loveth, I sought him but I found him not. Thus her second labour in seeking of him was lost also. But doth not this quite discourage her, and kill her desires after him? will she not now give over seeking him? No not yet (ver. 3.) The watchmen that go about the City found me, to whom I said, saw ye him whom my soul loveth? She is still enquiring and seeking, and at last she found (ver. 4.) It was but a little that I passed from them but I found him, whom my soul loveth: I held him and would not let him go, etc. Many who enjoy Christ have not such strong desires after him as they who enjoy him not; as it is with other mercies, so with this, which is the highest and chiefest, the sum of all mercies, the Enjoyment of God, our desires to him grow quicker upon his absence, and we seldom prise his presence as we ought, till he is departed or withdrawn from us.  
Again, we may consider Job here in a very afflicted Condition, what doth he do now? O that I knew where I might find him!  
Note, Fourthly; God is most sweet to an afflicted soul.  
The presence of God is sweet, precious, and delicious to Saints at all times, but than sweetest when they find most bitterness in the world. How pleasant is the love of God when we are sensible of man's hatred? Some good men have so much sweetness and love in the world, that they cannot so well relish or taste the sweetness of the love of God; though indeed nothing argues the Excellency of the spirit of a Saint, than this, 
Extrema calami●as & aba lienatio amicorum justum hominem ad deum confugere compellebat. Pined.  that the sense of the love of God to him, takes off the relish of all creature-love, in the midst of his highest Enjoyments of it. That soul is purely spiritual, which having abundance of worldly enjoyments, riches, friends, relations, all that he can desire, yet in the affluence and highest float of all these can say, that the sweetness which he tasteth in God drowns the relish of all these, and makes them as tastlesse as the white of an Egg in comparison of that sweetness which he hath tasted in the goodness of God; this is spiritualness in the very height of it; but usually God is then sweetest to us when the world is bitterest to us. Afflicted souls make most haste after God; and it is well to do so; it is a very sad sign, the worst Symptom that can appear upon the souls of any, when afflictions draw them off from God, or when they grow cold in their affections towards God, while the love of the world grows cold towards them. The Prophet (Amos 6.7.) foreshoweth a very great calamity that should fall upon the people of God; Thou shalt go Captive with the first that go Captive, etc. And in the 8 verse; The Lord God hath sworn by himself saith the Lord the God of hosts, I abhor the Excellency of Jacob, and hate his Palaces (As if he had said, though I have invested him with excellent privileges, & though he make a great profession of my name, yet because of his provocations and unworthy walkings) I will deliver up the City and all that is therein, there's Captivity; then comes Pestilence in the 9 ●h verse; And it shall come to pass, if ten men remain in one house that they shall die; and they shall not bury them after the ordinary way, but burn them, and the nearest relations shall do it. (Ver. 10 ●h.) And a man's Uncle shall take him up, and he that burneth him, to bring the bones out of the house, and shall say unto him that is by the sides of the house, is there yet any with thee? and he shall say, no, then shall he say hold thy tongue, for we may not make mention of the Name of the Lrrd. As if when all these evils and plagues were come upon them, they had been stopped or restrained from prayer, and totally withdrawn from God, by some prohibition from men, who were so fare from calling the people to solicit God by prayer to take off his hand, 
Diligentius d●● irati coluntur. Sen. l. 1. Declam: 1.  that they forbidden them so much as make mention of his name; As if they were either afraid or abhorred to mention the name of God, because he had been so terrible among them in his Judgements. And whereas we translate, We may not make mention of the names of the Lord. 
Ne ill●● inter pelles neque illum tuis precibus solicits, illius ve nomen aut memoriam usurpes qui tibi haec mala fecit mandavit voluit. Pined.  Our late Annotators take notice of two other readings. We have not, or, we will not make mention of the name of the Lord; Implying that the stop lay only in their own spirits, they being either so generally wicked, that they had no mind to call upon God, or so unbelieving that they thought their case desperate, and had no hope of help if they should. A Heathen hath said, That their gods were most worshipped when most displeased; but we have some Christians in name who will not worship God at all when they are under the tokens of his displeasure. Thoughts of God are never more pleasing to a gracious heart, nor more troublesome to a wicked, then when they are in trouble.  
Fifthly, (which will further clear what was last observed)  
Observe; That, The unkindness and trouble which a godly man findeth among his friends or others in the world, drives him nearer to God.  
Job besides the hardship he found from strangers, had been hardly used by his friends. The use which he made of all this, was to make more use of or to get near unto God. O that I knew where I might find him. This was David's wisdom also (Psal. 142.4, 5.) I looked on my right hand, and beheld, but there was no man would know me, refuge failed me, no man cared for my soul. When all slighted him, when none took care of him; what doth he in this case? The next words tell us what; I cried unto thee, O Lord, I said thou art my refuge, and my portion in the land of the living. As if he had said, Upon these unkindnesses, disrespects and slight which I found in the world, I took occasion, yea I was stirred in my spirit to cry unto thee, O Lord, and to say, thou art my refuge, that is, than I made thee my refuge more than ever. Having made thee my choice in my best times, when men honoured and embraced me, I am much encouraged in these evil times when men regard me not, and the more because they regard me not to make thee my refuge, to shelter my weatherbeaten self in thy name and power. As the natural spirits in the body, when the air is very sharp, cold, and unkind to the outward parts, retire inwards, resort to the heart, keep close to the heart; whereas in warmer weather the spirits are drawn forth, and therefore we are more subject to faintings and swoonings in hot weather then in cold; so when it is cold weather in the world, when it is as it were frost and snow, storm and tempest, than our spiritual spirits resort and come in to God, and keep close to him. When we have most friends in the world, or when the world is most friendly unto us, than God is our best friend; his favour is the most beneficial and  favour, when we have as much as we can desire of favour among men. But when the world hates us and frowns upon us, especially when (as the Prophet speaks of some, Isa. 66.5.) Our Brethren hate us, and cast us out for the name sake of God himself, saying, Let the Lord be glorified. When 'tis thus with us (I say) our souls are even forced into the presence of God, to renew our interests in his love, and to assure our souls that we are accepted with him. If under such measure from men, we find not help in God, we must remain for ever miserable. God alone is enough, All without God is nothing to a Godly man. The fullness of the creature without God cannot satisfy him, and the utmost want of the creature cannot discontent him while he enjoyeth God; the more he wants in the creature, the more he seeketh his content in God, and when he finds nothing below, he cryeth out with greatest earnestness, O that I knew where I might find him, whose throne is above, and who is the only happiness of man while he is below.  
Sixthly, We see how Inquisitive Job was after God, as he had a desire and a mind to find God, so he lays about him for information where and how to find him.  
Hence observe; They who truly desire to find God, are diligent in searching after him.  
O that I knew (saith Job) where I might find him! This was not an Idle wish; many are much in the Optative mood, full of wish and woulding; but their wishes are altogether wishes, and their desires nothing but desires; and such desires are killing desires; as Solomon hath taught us; The desire of the slothful killeth him (Prov. 21.25.) an Idle desire is a death to the desirer; A godly man's desires are active desires, they put him upon enquiry, lead him to the means of enjoying the good desired. And though God be unexpectedly found of some that seek him not, yet no man can expect to find God, but he that seeketh him. And indeed what should the Creature do, but be upon an enquiry after God? there is a Naturality in it, he being the supreme being, that we who have our being from him should seek after him. And the Apostle tells us (Act. 17.26, 27.) that this is the design of God in making of one blood all Nations of men, for to dwell on the face of the earth, and in determining the times before apppointed, and the bounds of their habitation (namely) That they should seek the Lord, if haply they might feel after him and find him, though he be not fare from every one of us, for in him we live, etc. The Lord is near all, he hath a presence in all places, with all persons; but the Lord would have all seek, feel, grope after him, even such as have but a dim light of him, as those have that do not seek so much with their eyes as with their hands, they only feel after the things which they would have. There is a light in the spirits of all men, that haply they may feel after God, and find him; They who have not Scripture light, Gospel light, the highest light, yet have some kind or degree of light; they have some glimmerings though no clear discern; And that should put them on to seek God; much more should they seek after him, who have clearest light. And where there is any heat of affection to God, a little light will serve them to seek after him; they that are true desierers will be diligent seekers. And they, who seeking God, have found him, will seek him yet again, yea they will seek him more and more, as long as there is any thing more of God to be found; And there will always be more of God to be found; for here we know God but in part, and therefore have found him but in part: and hence it is that all the Saints in this life, or on this side Glory, even they of the highest form and greatest proficiency in grace and knowledge, are called Seekers (this is the generation of them that seek him (Psal. 24.6.) not such seekers (as we find too many in these days) who, as if all were upon uncertainties in religion, say; they have as yet found nothing; for as there is something wherein the most knowing and strongest Christians may be to seek, so there are many things, yea all things necessary to salvation, or without which we cannot be saved, which the weakest may find and know sufficiently, though not sully. And as they who desire to find these things, will be diligent in seeking them, so they may know in themselves, or be fully assured that they have found them; and so even while they still continue to be seekers, know that they are already Finders.  
Lastly, Observe; God is every where, yet especially some where to be found.  
As there is a finding time, so there is a finding place, and finding means; There is a finding time, saith holy David (Psal. 32.6.) For this shall every one that is godly prey to thee, in a time when thou mayest be found. The Hebrew is, in a finding time; though I would not give any one a stop from seeking God at any time, yet I must say there is a special finding time. And this the Apostle calls the Accepted time (2 Cor. 6.2.) that is, the time which we ought to lay hold upon, or accept, as also, the time, wherein we shall be acceptable or find acceptation. There is also a finding place, there is a where as well as a when God specially is to be found, I mean it not of a mere locality, as if God were now to be found more in one place then in another; for Paul saith, (1 Tim. 6.8.) I will that men every where lift up pure hands without wrath and doubting. And Christ told the woman (Joh. 4.21.) The hour cometh when ye shall neither in this Mountain, nor yet at Jerusalem worship the father; not as if Christ had forbid the worship of the father in those places for the time coming; but he enlargeth public worship to all places, or abrogates all differences of place under the Gospel as to the worship of the Father. Yet if any man shall inquire, where may I find God, or say as Job here; O that I knew where I might find him! I would answer; First, Seek him in his promises, search the Scriptures, there you will find God. Secondly, Look for him in his Ordinaces, of prayer and preaching &c. for there he hath promised to be present; Where two or three are met together in my name, there am I in the midst of them (Math. 18.20.) When the Church or Spouse in the Canticles (Chap. 1.7, 8.) Asks the Question; Tell me (O thou whom my soul loveth) where thou feedest? where thou makest thy flocks to rest at Noon? Christ her Beloved, answers, If thou know not (O thou fairest among Women) go thy way forth by the footsteps of the flock, and feed thy kids besides the Shepherds tents; That is, follow the holy practices and examples of the Saints in all former ages, which the Apostle calls walking in the steps of the faith of Abraham (Rom. 4.12.) And again, harken to the voice of faithful Teachers, who as Shepherds feed the flock of God with knowledge and understanding. Wait at these Shepherd's tents (saith Christ) and there thou shalt find a presence of God with thee, and his blessing upon thee.  
Thirdly, And above all, Seek God in Christ; The father is only to be found in the Son; Look to Jesus Christ, and in him you cannot but behold God; for he is the brightness of his glory, and the express image of his person (Heb. 1.3.) and therefore as he that hath the Son hath the Father also, so he that (by an eye of faith, and in the light of the Word and Spirit) Beholdeth the Son beholdeth the Father also. For the light of the knowledge of the glory of God is given us in the face of Jesus Christ (2 Cor. 4.6.) The light of the knowledge of the goodness of God, of his mercy, Justice, holiness (which are his glory) shineth forth from Jesus Christ; that is, in and by Christ it appears gloriously, that God is exceeding good, merciful, just, & holy. Therefore to every wearied soul complaining of the loss of God, and crying out, O that I knew where I might find him! The sum of all the Counsel that I can give, or indeed that can be given is this; Seek God in Christ, and he will be found. O that I knew where I might find him, That I might come even to his seat.  
Some conceive these words as the issue of a distempered spirit: others tax Job with too much boldness, that he being but dust and ashes should thus press upon God, and that he was afterwards reproved for it in the 38th Chapter of this Book, verse the first and second; Then the Lord answered Job out of the whirlwind and said (there he found him) who is this that darkeneth Council by words without knowledge, gird up now thy loins like a man, for I will demand of thee, and answer thou me. And again, in the 40th Chap. ver. 2d, 3d, 4th, 5th, Shall he that Contendeth with the Almighty instruct him, he that reproveth God let him answer it. Then Job answered the Lord and said; Behold I am vile, I will lay my hand upon my mouth. Once have I spoken, but I will not answer, yea twice, but I will proceed no further, As if he had acknowledged his error and overboldnes in pressing upon God; as in other places, so also in this; O that I might come even to his seat.  
Yet I conceive that Job in this passage, doth but put forth the nobler and higher actings of his faith, and that he speaks this, not as forgetting the distance of dust and ashes, from the glory of God, or from the glorious God, but as remembering the promise, and as insisting upon his privilege as a believer who is invited to come, and to come with boldness to the throne of Grace. For though that promise was not given out as to the formality of it in those times, yet the virtue of it was, though in a lower degree than now. To come with boldness to the throne of grace, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denetat lo●um praeparatum a ●adice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pu●o esse metotonymiam, q d. usque ad locum in quo ipse pro●ptus paratusque est ad audiendum ubi sui cop●am facit. Coc. Representat deum tanquam supremum Judicem in solio excelso sedentem. jusque suum unicuique reddentem. Bold.  sounds much like this, to come even to his seat, and this Job did not only as emboldened by the clearness of his conscience towards men, but as by the freeness of the Grace of God in Christ towards him. In pursuance whereof it is well conceived by a learned enterpreter, that there is a metonymy, in the word which signifies a prepared seat, that is, such a seat as whereon God presents himself to poor sinners, prepared and ready to give them both admittance to himself and a gracious audience of their requests and suits. The word which we translate seat, signifieth a prepared place, a place fitted, implying somewhat special and peculiar unto God. Heaven is called the habitation of his holiness and of his glory (Esay 63.15.) yet wheresoever the Lord is, he makes it a heaven. Thus also he can make any place where he is a hell. The wicked shall be punished with everlasting fire from the presence of the Lord, (2 Thes. 1.9.) that is, the very presence of the Lord shall be a hell and torment to them. The Lord can be both terrible and gracious in his presence any where; yet he is somewhere more graciously, some where more terribly present. Some cannot bear those expressions, The Throne of God, the seat of God, heaven, and hell. As if these were but the Imaginations, fancies and fictions of man's brain. But the Lord hath his seats and dwelling places, whence and where he declares himself, both in mercy and in judgement, both in his holiness and in his glory. (Isa. 6.1.) I saw also the Lord sitting upon his Throne, high and lifted up. Thus the Lord manifested himself in vision to the Prophet; and David confesseth, Thy Throne O God is for ever and ever (Psal 45.6.) that is, thy Power and Sovereignty. David speaks not of a material Throne such as Kings have; the Power and Sovereignty of God are his throne wheresoever he is, and is pleased to declare himself in his sovereignty and power. So that when Job saith, O that I might come even to his seat or throne, the meaning is, O that I might come as near him as possibly I may, I would not stand at a distance, or keep aloof off, as a guilty malefactor, but draw near to him in a holy and well-grounded confidence. Thus Job speaks in answer to that Charge of Eliphaz in the former Chapter, Is not thy wickedness great, and thine iniquities infinite? Now (saith Job) you shall see what my sins are, and what my guilt, seeing I dare venture even to the very throne of God, where no hypocrite dares appear. While Job professeth, That if God after the manner of men should sit in open Judgement (there will be such a Judgement at the last day) he would come near to him, and not be afraid, he seems fully assured of his own integrity, or of the goodness of his cause, as also that God would be good unto him.  
Hence observe; That true holiness and uprightness hath abundance of Confidence before God.  
Adam having sinned, and the guilt of his sin being upon him, durst not come to the Seat, to the Throne of God: God came to him in the cool of the day to examine and question him about his sin, but he hide himself among the trees of the garden, he withdrew, not daring to abide him: and that's the state of all sinners, who have the guilt of sin upon them, they hid, they run from God, when once their Consciences are awakened. As sin in the act of it is a turning or departure from the holiness of God, so sin acted or sin in the guilt of it causeth not only a departure but a running and a hiding from the justice of God. Guilty sinners are so fare from coming up to his Seat, that they cannot endure to come in his sight; a malefactor hath little mind to come before the Judge, or to the Bench where the Judge sitteth. Solomon saith (Prov. 20.8.) A king that sitteth in the Throne of Judgement, scattereth away all evil with his eyes. We may understand it thus, he scattereth evil actions, and evil persons, evil works and evil workers with his eyes; there's not an evil man willing to appear, or that dares to appear before him. They who are selfe-condemned, must needs be afraid that others will condemn them also. Magistrates sitting in Judgement are terrible to guilty malefactors. Or thus, He scattereth the evil with his eyes; that is, he makes evil men reveal and scatter their most secret evils, by his prying into them, and industrious Examination of them; that evil or wicked practice which they had bound up in their hearts, and said, none shall know it, he scatters and discovers. Solomon's proverb carries an experienced truth in it both ways. And we may argue from it, That if an earthly King or Magistrate, sitting on the Throne, scattereth all evil with his eyes, how much more doth God? neither any evil matter, nor any evil man can stand before him. And seeing the Lord discovers all the evil that is in the hearts and ways of men, what can give perfect boldness in coming to the Throne of God, but only an Interest in Jesus Christ, in whom the throne of God is become a Throne of grace to sinners? Were it only a Throne of Judgement and Justice, no flesh could stand before it, but being a Throne of grace, the worst of sinners, who wait for grace, may come near, and the nearer they come the welcomer they are. A godly man is never better than when he is near God, and then thinks himself best when he is nearest unto God; all his happiness in this life and his glory in that which is to come, doth consist in his nearness unto God.  
Secondly, Whereas Job saith; O that I might come even to his Seat. Observe.  A Godly man is willing that God should Judge both his Person and his Cause. 
That's the design of Job, he had appealed from the Judgement of his friends, and begged the Judgement of God; He was resolute in it, to stand or fall according to his sentence. But why was Job so desirerous of the Judgement of God? why would he go to his Throne, and appeal to him? When men make appeals from one Throne to another, they have their reasons for it; When Paul said, I appeal to Caesar (Act. 25.11.) doubtless he was fully persuaded that he should find better terms with Caesar then among the Jews; So when Job saith, I appeal to God (which is the highest appeal, and beyond which there lies no appeal) doubtless Job was fully persuaded that he should find better terms at God's tribunal, than he had found among his friends. And Job might have many grounds of better terms from God. For  
First, God is wise, even a God of Judgement, who would not receive Judgement from a wise and understanding Judge, especially from him who is wisdom and understanding.  
Secondly, God is Omniscient; there are many wise Judges, but no Omniscient Judges in the world. Princes are said to have long hands, and very clear eyes, they can reach fare, and see fare, but they cannot see all; but God is able to Judge the secrets of all hearts, for he sees all secrets, and knows what man cannot. For that reason a godly man loves the Judgement of God, because he knows his heart; And for the same reason wicked men, hypocrites especially, are afraid of the Judgement of God: they know if their outward actons should come to be scanned, much more if their hearts should be turned outward, it must needs go ill with them. Most hypocrites carry it fair only for a while before the world, they at last discover themselves, the disease breaks out at their finger's ends, or at their tongue's end; Their words or works discover the rottenness of their hearts, and the formality of their profession. But some hypocrites carry it fair to the world all their days, and fear not the Judgement of men, yet even then a thought of the Judgement of God is dreadful to them, whereas the Saints, even all who are sincere, desire God to Judge them; for indeed their hearts are better than their ways, and their affections then their actions, and they know that God discerns with what heart and spirit every thing is done, as well as what is done. He doth not Judge by appearances (as we ought not, Joh. 7.24.) and therefore his is a righteous Judgement. God doth not judge things as they appear, but as they are, unless they are as they appear, and whatsoever their appearance is, he can judge them as they are. He can judge by discerning what is in the deep, and follow a matter to the very spring of it; therefore I'll go to God (saith the upright heart) my desire is that he should Judge my cause.  
Thirdly, The Lord is a gracious and a merciful Judge; he is as full of pity as he is of wisdom, and as ready to relieve as he is quicksighted to discern.  
Fourthly, The Lord is very patiented; First, patiented to hear; and secondly, patiented to bear. Patience to hear is a great encouragement; many Judges are weary of the work, they will not hear a poor man out, but God will; and God is patiented also to bear with and pass by the failings of his people, whose uprightness he knows.  
Lastly, A Godly man knows that God his Judge hath received an atonement, that he is made for him, and upon grounds of Justice and righteousness is become his friend. Some who have bad Causes, yet come up to the Throne of man boldly, because they know the Judge is made for them by a bride, and so will give sentence on their side, be it right or wrong. Saints know that the Judge is made for them, but made in a holy manner, not with base bribery to blind his eyes to pervert justice, but he hath received an atonement, he is appeased and satisfied by a Mediator at his own appointment. If God should search the best of Saints narrowly, they must needs fall in judgement, yet they know they shall stand in judgement, because the Judge is reconciled to them by Christ; yea Christ who made the Atonement, and is the reconciler, is the Judge, this encourageth Saints to come to God; For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life (Rom. 5.10.) The case standing thus with believers, who seethe not ground for their appeal from the judgement, either of open enemies, or (as Job did) mistaken Friends; O that I might come even to his Seat.  
In the two next verses, Job tells us what he would do if his appeal were granted and himself admitted to the seat of God.   

Vers. 4. I would order my Cause before him, and fill my mouth with arguments.  
Vers. 5. I would know the words which he would answer me, and understand what he would say unto me.  
Thus he describes his intended behaviour before his Judge, in allusion to legal proceed, where the Plaintiff brings in his bill, and the Defendant his answer.  I would order my Cause before him. 
The Hebrew word which we translate to order, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est militare verbum atque dicitur de aciebus quae certa ratione ac ordine disponuntur.  is a military term, properly used for the ordering of an Army, or the putting of them into a Posture for a battle, we call it Marshalling an Army. And hence it is applied to the ordering of any other thing (Psal. 23.5.) Thou wilt prepare a Table for me in the midst of mine enemies, to order a Table is to set dish by dish, there is a kind of method in setting dishes at great feasts; Thou wilt prepare a Table for me. Again (Ps. 50.21.) God speaks to the hypocrite about his sinful do; I will set them in order before thee; that is, those sins, and confused practices of which thou hast said in thy heart, I shall never hear more of them, shall be brought forth and set like a terrible Army in rank and file before thee. Job speaks to this sense, I would order my cause before him, or, to his face, as the Hebrew Text hath it, that is, in his presence.  And fill my mouth with Arguments. 

Pleno ore fidentèr, constanter pro me dicam. Bold.  I would have arguments enough or good store to prove that your proceeding hath been unequal toward me; And when he saith; I would fill my mouth with arguments, it shows that his heart was full of arguments Christ teacheth us to argue so (Luk. 6.45.) Out of the abundance of the heart the mouth speaketh; Jobs heart was full, therefore he would fill his mouth. David prayeth (Psal. 71.8.) Let my mouth be filled with thy praise. And the Church speaks of her joy when God had turned their captivity, (Psal. 126.2.) Then was our mouth filled with laughter. In this language God bespeaks his people (Psal. 81.10.) Open thy mouth wide, and I will fill it. Open it by faith, and I will fill it, with what? fill it with mercy, and with blessings. So here; I would fill my mouth with arguments; that is, I would not want matter to speak for myself, 
Os meum replebo increpationibus. Vulg.  or in my own cause. The vulgar reads it, I will fill my mouth with Chide, or, with reproofs. The word properly signifies, Conviction; and then we are to understand it in reference to his friends; I would abound with convincing, reproving, or chiding arguments against you, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non redargutiones intelligit, quibus deum injustitiae accusaret sed rationes quibus se tueretur. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecie sumitur. Merc.  who, have thus long reproached me; I would bring such arguments as should not only be a proof of mine own integrity, but a reproof of my friend's severity. Some arguments have only a proof in them; others have a reproof too. Job would fill his mouth with arguments, which should be both proofs for himself, and reproofs to his opposers. Job had not a word to say against God, but he had much to say against his friends. I would fill my mouth with Arguments.  
Note from it.  Troubled spirits have many things to say, and usually abound much in their own sense. 

Furor arma ministrat.  As the passion of anger will administer weapons to a man though he be no great fighter, so those passions of grief and sorrow will administer arguments to him though he be no great disputer. A troubled soul will hardly be put to a stand or nonplus. They who suffer much will always have somewhat to say; If nature deny (said one of old) yet Indignation will make a man a Poet; And if nature deny, yet sorrow will make a man a Logician; and trouble will make a man an Advocate in his own cause. The tongues of many are tipped with Oratory, they have excellent words and strong reasons too from the pressures that are upon their spirits: trouble of spirit fills the mouth with Arguments two ways.  
First, Against themselves, how strongly will some in that case dispute against their own peace? what arguments will they bring against any comfort that is offered them? and how nimbly will they reply to any one that goes about to answer them? how will they find out new mediums, when those are foiled by which they have formerly nourished their unbelief, and discouraged themselves from taking hold on mercy. 'Tis wonderful to hear the plead of a troubled spirit; and 'tis one of the hardest tasks in the world to answer the doubts which such a man will make against himself.  
Secondly, The troubles of many fills their mouths with arguments for themselves; that's the meaning of Job here in this place; I would fill my mouth with arguments to maintain my Cause; I should not want either matter or words, to plead this busienes, were I before the Throne of God, and yet I would not be so free and forward to speak, as to neglect or slight what is spoken to me, as it follows.  Vers. 5. I would know the words that he would answer me, and understand what he would say unto me. 
Some are so hasty to speak, that they will not hear, they are so forward to plead their own Cause, that they will not receive the opinion of another. Job discovers an equal spirit to both; As I would order my Cause, and fill my mouth with arguments, so I would know the words that he would answer me too, I would have the good manners, or the grace rather, to heed and understand what God would say to me.  

Cogn●scam sanationes quas loquetur mihi. Sep. Quam mihi laboranti curationem adhibiturus esset intellige●em. Chrysost.  The Septuagint render it thus; I would know the healings which he would speak to me; or as another, What medicine or way of cure he would prescribe and administer to me; and this might respect either the quieting of his Spirit, or the repairing of his credit and good name, which had been sorely and deeply wounded by his friends, not only suspecting but charging him as an hypocrite or wicked man. This is a fair sense, only it straitens the Text; For we may suppose Job in this address and application to God ready to hear whatsoever God should say unto him, whether his were words of approbation or reproof, whether for him or against him. Though Job had (doubtless) a strong confidence, that God would approve of him and give sentence on his side, yet considering his own weaknesses and distempers of mind, he might well conceive that some things had fallen from him or been done by him which might deserve and call for chide and rebukes, as the issue indeed was. And therefore it was most congruous that he should present himself before the Lord in a frame of heart to receive reprehensions as well as consolations. I would know the words that he would answer me and understand etc.  
Knowing, and understanding, may be taken here two ways; First, for Considering and weighing what God would say, or what Award he would make; In which he seems closely to check his friends, who thought him so dull and incapable, that surely he did not apprehend nor understand their answers. Well (saith Job) whatsoever you think of my dulness to understand your answers, or what you have said, yet I doubt not but I shall understand the answers of God, or what he shall say unto me.  
Secondly, They note a reverence and respect to the word of God; I would know the words that he would answer; that is, submit to them, I would not oppose the Judgement or Opinion of God concerning me. Though Job did not sit down or acquiesse in the judgement of his friends, yet he would reverence and sit down quietly in the judgement of God, & in the answer which he should please to give. In either of these interpretations, the sense is good. I would know; that is, I would study to find out the mind of God, and understand what he saith to me, and then reverently submit thereunto.  
Further, This form of speaking, I would know the words, and I would understand etc. seemeth to imply a vehement desire in Job to know the mind of God concerning him. As a man that is accused longs to hear the mind of the Judge, as for others 'tis not much to him what they say for him or against him. As Paul spoke in a like case (1 Cor. 4.3.) With me it is a very small thing to be judged of you, or of man's judgement etc. he that judgeth me is the Lord; that is, to his judgement I must stand; He is above all.  
Hence note.  First, That a godly man is careful to understand the answer and determinations of God concerning him. 
I would know the words that he would answer me, and this not only (according to the supposition which Job makes here) if God should speak to him personally, or mouth to mouth; but in what way soever God should speak to him. It is the great care of a Godly man to know the word of God written and delivered over to us, as the rule of our life and faith; for indeed therein we have our judgement, and our answer: as Christ saith, the words that I speak, they shall judge you at the last day; that is, by the word you shall be judged. Likewise it is the care of a Godly man to understand what God speaks to him by his works and providences, by his rods and chastenings. In these the Lord speaks to us and gives us answers. They who are wise, will study to know and understand them. We may conceive that Job had respect to two things especially, about which he desired that he might understand the answer, and words of God to him.  
First, That God would show him the true Cause of his affliction; for he did not take that to be the Cause which his friends had so often suggested, and so disputed upon that Fallacy all along, which Logicians call, The putting of that for a Cause which is not the Cause. Therefore Job hoped to know of God what he would say, as to the reason why he did Contend with him.  
Secondly, What God would say to him by way of Direction and Council, by way of remedy and redress, he was solicitous to understand the mind of God, and what God expected from him under this dispensation. So that Jobs scope was not at all (as Eliphaz suspected) to plead his own righteousness and holy walkings before God, as if God had been beholding to him for them, and so must needs grant him (as having deserved it) whatsoever he should ask. But that he might be acquainted with the holy will and purpose of God concerning himself, and to be instructed by him about the grounds and ends of his long and sharp affliction, that so he might bear it more cheerfully, and more fruitfully. As also (and that principally) that he might hear from his Majesty which was the great point in controversy between him and his friends) whether he did correct and chasten him as a son, or punish and take vengeance on him, as on a rebel; and so set him among the examples of caution for sinners in time to come.  
Secondly, Note.  A Godly man rests in the Judgement of God. 

Si me nisontem pronunciaret, cum gaudio, si sontem cum patientia s●sciperem sententiam ejus. Scult.  Job would not rest in his friend's judgement, but in God's judgement he would rest, and inquire no further; I (saith he) freely yield up myself to that; if the Lord should pronounce me Innocent, I would rest in his sentence, and be thankful; if the Lord should pronounce me faulty, yet I would rest in his sentence, and be patiented; yea than I would ask mercy and beg his grace for the pardon of my failings. God is an Infallible Judge, and therefore no man ought to question his determinations; Indeed, Every mouth shall be stopped, and all the world become guilty before God (Rom. 3.19.) that is, acknowledge themselves guilty before him when he judgeth. And as there is no avoiding the judgement of God, so a godly man desires to rejoice in it. Good is the word of the Lord, said Hezekiah (2 King. 20 19) When a very sore sentence was passed against him, and he said, is it not Good? if peace and truth be in my days? By good in the former part of the verse, he means just and equal; as if he had said, though this word be full of gall and wormwood, yet it is no other than I and my people have deserved and drawn upon ourselves: By good in the latter part of the verse, he means Gracious and merciful; as if he had said, God in this sentence hath mixed the good of justice and equity, with the good of graciousness and mercy, or in the midst of Judgement he hath remembered mercy. Thus also when God gave sentence by fire against the two sons of Aaron; Moses said to Aaron; This is that the Lord spoke, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified (Leu. 10.3.) Now, when Aaron heard this, the text saith; And Aaron held his peace. He murmured not, he contradicted not, but rested patiently in the judgement of God. And thus Job was resolved to give himself up to the judgement of God whatsoever it should be. And we shall find him (in the next words) hoping strongly to find God very sweet and gracious to him, could he but obtain a hearing at his Judgement seat.    
JOB, CHAP. 23. Vers. 6, & 7. 
Will he plead against me with his great power? No, but he would put strength in me.  
There the righteous might dispute with him: so should I be delivered for ever from my Judge.  
JOb still prosecutes the proof of his integrity from his willingness to appear before God, and plead his case at his throne; and as in the two former verses he told us what he would do upon supposition that he could find God, and have access unto him, even that he would state his case, and then fill his mouth with arguments; he would also seriously attend and strive to understand the answer which God should give him. So in these two verses, he holds out what entertainment he assured himself of, in this his address to God, as also what confidence he had of a fair hearing and of a good issue; As if he had said, O Eliphaz, you have often deterred and overawed me with the Majesty of God, as if he would certainly crush such a worm as I am, and that I could not at at all stand or abide a trial before him in Judgement (Eliphaz hath spoken to that sense at the 4th verse of the former Chapter) Will he reprove thee for fear of thee? will he enter with thee into judgement? dost thou think that God will condescend so fare, as to treat with thee) but know, O Eliphaz, that I am not afraid of the presence of God; for, though I confess, if God should put forth his power, I were not able to hold up my head before him, and that he could easily overthrow me with a breath, yet I am persuaded he will take a more favourable course, and deal with me in mercy, not with rigour or severity.  
Vers. 6. Will he plead against me with his great power? 
I know he is clothed with Majesty, and that the greatness of power is his; but will he plead against me with it? The Hebrew text is, will he plead with me; to plead with and to plead against are the same. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conten●et quasi de jure suo ut illud exigat.  To plead is a Law term; He that pleadeth against another, discovers either the faultiness of his person when accused, or the weakness of his Title when controverted. This word is used by the Prophet (Isa. 57.16.) I will not contend (or plead) for ever, I will not argue my own prerogative, nor will I argue thy sinfulness always, or without end; why not? if I should, the spirit would fail before me, and the souls which I have made; where, though spirit and soul are put synechdochically for the whole man, that is, for flesh and spirit, for soul and body together, yet the Lord mentions only spirit and soul, because of their strength to bear divine contendings beyond the body or the flesh. As if he had said, even that which is strongest in man would fail, if God should always contend.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num copia sui roboris etc.  Will he plead against me with his great power? or strictly to the Letter, with the multitude of his power, with the forces of his power. The power of God is great, yea the power of God is greatest, all his power is almighty power, yet God doth not always put forth the greatness of his power; He is a most free agent, and so can restrain and hold in his own power, when he pleaseth, and not use it to the terror of a poor creature, or plead against him with it.  
Again, The power of God may be taken two ways; First, for his strength, or his power of doing and executing; secondly, for his prerogative authority, or his power of commanding and ruling; we may interpret it here of the latter; will God deal with me by his prerogative power, think you? will he oppress me with his mere authority? 
Per multā dei fortìtudinem potentiam ejus absolutam (summum jus dici solet) intelligunt multi. Bold.  I have another opinion of God; surely he will not do so; For he is good and gracious, and he will attemper his prerogative with pity, & his great power with much mercy. Will he plead against me with this great power? Jobs question is a confident negation (such negative interrogations are frequent in Scripture) will he? is, he will not plead against me with his great power; but Job is not satisfied that his speech carrieth a negation in it, and therefore lest any should not fully enough understand him so, he expresseth his negative; will he plead with me with his great power; no, His power is not, nor ever will it be against me. He will take some other course with me, he will deal with me upon the account of goodness and mercy, not upon the account of power; He will not break me a bruised reed, nor quench me who am but smoking flax, he will rather bind me up and cherish the least spark which he perceiveth alive in me. Will he plead against me with his great power?  
Hence observe; First, God hath great power, much power, All power is his.  
The power of men and Angels is his; What power soever, whether for kind or degree, is in the hand of any creature, that power belongs to God. Thus David, a man of Great power states it, God hath spoken once, twice have I heard this, That power belongeth unto God. The power that is scattered and divided all the world over is centred and united in him. God hath a greatness of power, in commanding and disposing what and how things shall be done, he also hath a greatness of power in doing and executing what he hath commanded. The commands of men are often unperformed, either because they to whom their commands are sent have no power to perform them, or because they want power to bacl their own commands. We may consider the Greatness of the power of God several ways.  
First, As he can do all things, and is omnipotent, there is nothing too hard for him, his hand is not shortened in reference to the longest or the greatest works, and difficulties. And as he can do whatsoever he hath a will to do, so he will do whatsoever he pleaseth to have done, whatsoever he purposeth to do, whatsoever is upon his heart to do: none of his counsels ever failed, nor have any of the thoughts of his heart been frustrated. Men often purpose to do, but they seldom have power to do what they have purposed; they are big with the conceptions of many great matters, but when the children come to the birth, they have no strength to bring forth. God never fails in his power to do whatsoever he hath a purpose or a mind to do, God hath power enough to bacl his commands, and he can supply power to those whom he calleth to execute them.  
Secondly, The greatness of God's power is seen in this; that He hath a right to do all that he doth. As he hath a fullness of strength, so a fullness of Authority; he doth not usurp or entrench upon any other power in what he doth, nor upon any man's property in what he hath; it is his due to do what he doth, and to have what he hath. God is supreme, giving the Law to all, receiving the Law from none; his is not a tyrannical, but a just and a righteous power; his is not a might without right, but a might with right. What the Prophet speaks of the Chaldeans (Hab. 1.7.) is true of God in every sense, in the strictest sense; His judgement and his dignity proceedeth of himself; he is a law unto himself, his rule is internal, and his power intrinsecall. All derive power from him, therefore his power is altogether underived. Power underived must needs be great power, yea the Greatness of power.  
Thirdly, The greatness of his power appeareth further in this, that no man may presume to question him for what he doth. He hath great power in what he doth, whom none may so much as ask what dost thou? Nebucadnezzar (a heathen in highest earthly power) confesseth as much of the power of God, as soon as he regained the reason of a man (Dan. 4.34, 35.) At the end of the days (that is, after the term of seven years was accomplished, when for the heart of a beast a man's heart was restored to him) I Nabuchadnezzar lift up mine eyes to heaven, and mine understanding returned unto me, and I blessed the most high, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation; and all the inhabitants of the earth are reputed as nothing, and he doth according to his will in the army of heaven, and among the inhabitants of the earth, and none can stay his hand, or say unto him, what dost thou? that is, none may so much as question, much less reprove him for any thing that he doth. Though there are many who in the pride of their hearts, and through the forgetfulness of their duty, will presume to question God about what he hath done, and even control his do; yet of right or according to rule, none can. Hence the Apostle having asserted the sovereignty of God, he hath mercy on whom he will have mercy, and whom he will he hardeneth, brings in some questioning his proceed; but he checks them sound for their boldness in questioning, and instructs them by many upbraiding questions, that they ought not to put that or any such question. Thou wilt say then (ver. 18, 19, 20.) why doth he yet find fault, for who hath resisted his will? nay but who art thou o man, that repliest against God, shall the thing form say to him that form it, why hast thou made me thus? hath not the potter power over the clay, of the same lump to make one vessel of honour, and another of dishonour? what if God were willing to show his wrath in some, as well as his grace & mercy in others, what have you or I to do with it? who gave you or I leave to examine God upon intergatoryes about it? Thus he pleads the power or prerogative of God, this must silence all our queries, and satisfy all our doubts; none may ask him a reason of what he doth; the reason is in himself. The will of God is his reason; and there is all the reason in the world it should; for his is not only a sovereign will, but a just and a holy will. Solomon saith (Eccl. 8.4. Where the word of a king is, there is power, and who may say unto him, what dost thou? In all lawful administrations, it is true of kings and supreme earthly powers, in what form soever, none may say unto them what do ye? their word must stand: much more is this true of him who is King of Kings, and Lord of Lords, who is the supreme power of heaven and earth; all whose ways are equal, and his dispensations righteous, though we see not the equity and righteousness of them. That, is not only great, but the greatest power, which none may question.  
Fourthly, This also demonstrates the greatness of God's power, that none can stop or hinder him in what it hath a mind to do: what he appoints he executes, and none can stop it, or as (Nabuchadnezzar speaks in the place before mentioned, Dan. 4.35.) stay his hand. The hand of the strongest power upon the earth may be, and hath been stayed; kings have had a check, their hands have been stayed, but none can stay the hand of God; I will work (saith he) and none shall let it (Isa. 43.17.) God should do but little work in the world, if men could let it. Wicked men would let or hinder God in all his works, and the godly (through their mistakes) would hinder him in some of his works; but none can; He speaks to the Sun and it shineth not, yea he speaks to the Sun and it moveth not. This is the greatness and the muchnes of the power of God.  
But, saith Job, Will he plead against me with this great power? All this power God hath (and this power he can put forth) but he will not put it forth against me (saith Job 1.) And what was Job that he should be thus confident, and rise up to such a strong assurance that God would not use his strength against him? Job was a godly man, a man fearing God, a man perfect and upright, a man full of faith, even full of faith (though he lived in dark times, and under dark dispensations, yet, I say, he was a man full of faith) in the Redeemer. Now it is no wonder if a man of this character, a man thus qualified and privileged had this confidence, and was much assured that he should prosper and speed in it, That God would not plead against him with his great power.  
Hence Observe; A godly man may be confident that God will deal gently and graciously with him. or,  
That God will deal with him according to the greatness of his mercy, not according to the greatness of his power; The greatness of the power of God is an exceeding great comfort to the sincere, because they know it is acted towards them in the greatness of his mercy. It is comfortable to hear that the Lord, who (as the Prophet describes him, Nah: 1.3.) is great in power, is also slow to anger (the greatness of man's power doth usually quicken not clog his passions) but it is more comfortable to know, that God who is great in power, is quick and speedy to show mercy. And hence it is that a true believer rejoiceth in the power o● God as well as in his mercy, because he knoweth that God hath declared himself powerful for him, as well as merciful. He knoweth God will not put forth power alone, or nothing but power towards him. God doth exercise all his refreshing attributes, and divine perfections, in dealing with Saints Whereas upon the wicked he exerciseth his power chiefly, though not only. What if God to make his power known endured with much long-suffering the vessels of wrath fitted for destruction, saith the Apostle (Rom. 9.22.) God pleads with the wicked according to the tenor of the Covenant of works, but with Believers according to the Covenant of grace, in which he doth as it were unclothe himself of his power, and  himself with love, mercy, goodness, and tenderness to his people. The Lord (as the Psalmist speaks, Psal. 93.1.) is clothed with strength, wherewith he hath girded himself, he is clothed also with mercy, and with that he hath girded himself; he pleads with his people (I grant) in righteousness, as well as in mercy (as the Apostle speaks (Rom. 3.25, 26.) God hath set forth Jesus Christ, to be a propitiation through faith in his blood, to declare his rightness, for the remission (or passing over) of sins that are passed through the forbearance of God, to declare I say at this time his righteousness; and the justifyer of him that believeth in Jesus. The justice or righteousness of God was never so fully declared as in Christ; for God did not spare him at all, but he having taken our debt upon him, discharged it to the utmost farthing. God pleaded against Christ with his great power, and with his perfect righteousness; To which plea Christ made answer with as Great a power (his being the power of God) and with as perfect a righteousness, his being also the righteousness of God. And hence it is, that when God comes to plead with Believers, he pleads not against them with his power and righteousness, seeing Christ with both pleads for them; He pleads for them not only as he is Jesus Christ the righteous, but as he is the mighty, the All-powerfull God. This is the chiefest ground of a believers confidence, that God (as Job here saith) will not plead against him with his great power. What then did Job believe would God do with him? the next words inform us what his faith was in that particular.  But he would put strength in me. 
(So we render) the Hebrew is only thus; He will put in me; 
Veruntatem ille pones in me. Heb.  what he would put is not expressed in the Original; which hath caused some variety of opinion what it should be that the Lord would put into him; and I find a threefold conjecture in the point.  
First, The supplement is made thus; He would produce arguments or reasons against me; and this is conceived most suitable to the context, and scope of the place, as also to the action of pleading before spoken of; 
Poneret & afferret in me suas rationes. Merc. Ipse poneret contentionem in me, id est non robore mecum ageret sed verborum contentione. Ch  would he plead with or against me with his great power, no, but he would show me the reason of his deal with me; he would not proceed against me in a martial but in a legal way, not in a prerogative but in a discursive argumentative way: he would show me the cause why he thus contendeth with me, and hath so sorely afflicted me. God would condescend so fare to my weakness as to give me an account, though I dare not presume to call him to an account; and though he hath both power and right to deal with me as he pleaseth, yet I am much assured that he would be pleased to tell me why he deals thus with me. This interpretation is clear to the general scope of the context, and argues nothing unbecoming that holy confidence which the Grace of the Gospel, alloweth, a believer in, yea encourageth him unto, when in any distress he approacheth unto God for the relief and comfort of his troubled Spirit.  
Secondly, Another thus; Will he plead against me with his great power, 
Fonet in me, sc. cor suum, i e. comple●eretur me favour. Pisc:  no, but he would put his heart upon me; that is, he would embrace me with his favour and lay me in his bosom. Though his hand hath been exceeding heavy upon me, yet I believe his heart is towards me; though he hath smitten me with the wound of an enemy, yet he will receive me as a friend; and give me signal testimonies of his love. I should not feel the weight of his hand, but see the tenderness of his bowels and his heart moving towards me. This also is an interpretation full of truth, and as full of comfort to a wearied soul.  
Thirdly, The supplement made in our translation reacheth both the former, and suits also to the former branch of the Text, with much elegancy; 
Alij sub audiunt & repetunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me robur poneret ad consistendum coram s●, ●e infi●mum fulciens & roborans. Merc.  Would he plead against me with his great power, no, but he would put power, or strength into me, he will be so fare from putting out his strength against me, that he will put his strength into me, he knoweth my weakness, how unable I am to contend with or bear up against his power, and therefore he would put power into me. Mr Broughton renders clearly to this sense, Would he by his great power plead against me, no, but he would help me; help is power, and he that helpeth another, administers power to him; he either puts new strength into him, or joins his strength with him. So then, Job was assured that God would put strength into him, or be his strength to help and carry him through all the difficulties that lay before him.  
Hence Observe.  First, A beleiver hath no opinion of his own strength, or that he can do any thing in his own strength. 
He trusts no more to his own strength or power, then to his own righteousness or worthiness. As our Justification before God is purely founded in the righteousness of Christ, so all the actings of our sanctification are maintained by the strength of Christ. Holy Job spoke nothing of his own strength, yea he spoke as having no strength of his own. A Godly man knows his own strength is but weakness, and that when he prevails with God it is with a power which he hath from God. Paul useth a form of speech which we may call a divine riddle (2 Cor. 12.10.) When I am weak than I am strong, he predicates or affirms one contrary of another, weakness is contrary to strength, how a weak man should be strong, and then especially strong when he is weak, is hard to conceive by those who are spiritual, and is unconceivable by those who are carnal. This assertion is enough to pose and puzzle nature; He that is weak is strong, or the readiest way to get strength is to be weak. The truth and the Apostle Paul's meaning is plainly this; When I am weak in my own sense and opinion, when I am convinced that I have no power of my own, than I feel power coming in, than Christ strengthens me, and I am strong, than I experience that word, My grace is sufficient for thee. When I find the waters of my own cistern low and failing, than I have a supply from the Spirit. So the Apostle spoke, (Phil. 1.19.) I know that this also shall turn to my salvation through your prayers, and the supply of the Spirit of Jesus Christ. The first Adam received all his strength at once, we now receive our strength by daily fresh supplies from the second Adam. The word there used by the Apostle, which we render supply, signifieth an under-supply, implying thus much, that as the natural body and each particular member of it, is supplied with sense and motion, together with a suitable strength and ability from the head, so believers who are altogether the mystical body of Christ, and each of them members in particular, are supplied from Christ their head by the Spirit, with spiritual life, motion, and strength of Grace for every duty to which they are called, or which is required of them. And because as this is so in its self, so believers are instructed in it; therefore they disclaim and go out of their own strength, that the power of Christ may rest upon them. Christ fills none but the hungry, nor doth he strengthen any but the weak. They who think they have any thing of their own, shall receive nothing from him; unless Christ be all in all to us, he will not be any thing at all to us.  
Secondly, Observe; God himself puts strength into humbled sinners, that they may stand before him. As he knows what strength such need, so he gives them the strength they need; He will put strength in me, maybe the confidence of any soul in Jobs case. We are not able to stand before God under the burden of our corruptions, nor yet are we able to walk before him under the burden of our duties, unless himself be pleased to administer strength to us. And surely if we have cause even to glory in our infirmities, that the power of Christ may rest upon us (2 Cor. 12.9.) then much more have we cause to glory in the power of Christ, when we find so many infirmities resting in us. The Prophet saw this fully while he said (Isa. 45.24.) Surely shall one say in the Lord have I righteousness and strength, even to him shall men come, in the Lord shall all the seed of Israel be justified and shall glory. That we have strength in and from the Lord, is to us a ground of holy Glorying as well as that we have righteousness in him. For though to be justified be a higher favour then to be strengthened, yet unless we were strengthened, as we could not take in the comfort of our Justification freely, so neither could we give God the glory of it so fully as we ought. And as it is the joy of believers that God will put strength into them when they are humbled under the greatest weaknesses, so that their strength is still in him. For God doth not so put it into us, as to put that strength out of himself. The strength which God puts into us is a strength still residing in himself. The strength which we have received, as well as that which we have not yet received, is still in the hand of God. And from his hand we shall receive renewalls of strength for all our needs and purposes. Take five instances in special.  
First, A Believer shall receive strength to do, or an acting power from Christ; Though Christ hath done all for us, yet we have much to do for Christ, and (such is the mystery of Godliness) that the same Christ who hath done all for us, will also do all in us. Christ layeth a yoke upon the necks of his people, and a burden upon their shoulders, but he puts power and strength into their shoulders to carry his yoke and bear his burden; and that's the reason why he calls his yoke easy, and his burden light, it is not so considered in itself, as if we could make light work of the work of Christ; but his burden is light, because he hath promised to give his at least a sufficient strength to bear it. A heavy burden is not grievous to equal strength, & it is light to a superior or greater strength. As all our sins (the least whereof is a burden too heavy for us to bear) are light to us through the righteousness of Christ, so all the commandments of God (the least of which is too hard for us alone) are light to us through the strength of Christ. This was the Apostle Paul's profession, I can do all things through Christ that strengtheneth me, (Phil. 4.13.) A little is too much for us, all is but little for Christ; as we have the anointing of the Spirit, whereby we know all things, (1 Joh. 2.20.) so we have the strengthening of the Spirit, whereby we do all things It is a high privilege, that Saints who receive their work from heaven, receive their strength from heaven too. And that as God puts his commands upon them, so he puts this power into them. The Lord is so fare from requiring work of us, without giving us wages for what we have done, that he doth not require work of us without giving us strength to do it. When we look upon our reward it might seem that we have done all ourselves, but when we look upon his assistance, it is as evident that we have done nothing of ourselves. The Lord is not like those Egyptian taskmasters who called for brick, but would not give straw; no, the Lord who calls for brick, doth not only give us straw, but strength, even hands, and hearts to do our work. Gospel-grace or new-Covenant-grace promiseth us strength to do what we are commanded to do.  
Secondly, The Lord gives us, as strength to do, so to suffer, strength to bear his cross as well as his yoke: so the Apostle comforts the Corinthians (1 Ep: 10.13.) No temptation (that is, no affliction, for as every temptation hath trouble in it, and is therefore justly called an affliction, so every affliction hath a trial in it, and is therefore justly called a temptation, in which sense the Apostle there saith, no temptation) hath taken hold of you, but that which is common to man, but God is faithful that will not suffer you to be tempted above what ye are able, but with the temptation will make a way of escape, that ye may be able to bear it. As if he had said; be not afraid that you shall be oppressed with the burden of any affliction or temptation which ye endure in my cause or for my name sake; for ye shall receive an ability commensarable to your affliction, whatsoever it is; you shall be supported in those afflictions which are immediately from the hand of God, much more in those which are from the hand of man, even in the extremest and hottest persecutions. Paul had experience of this (2 Tim. 4.17.) There he tells a sad story of the fearfulness if not of the unfaithfullnes of men, even of good men to him in an evil day, and he tells as comfortable a story of the presence and faithfulness of God to him in an evil day, even in the worst and blackest day that this world could lower upon him in. At my first answer, no man stood with me (that is, no man appeared to strengthen, to comfort me) all men forsook me, I pray God it be not laid to their charge, (What then? was he left of all, because left of all men, no such matter, All men left him, but God who is but one One-most God, and who alone is more than all men abode by him, as it follows in the Text) notwithstanding the Lord stood with me and strengthened me, that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the Lion; that is, out of the danger of my deadly persecuters, even out of the danger of Nero himself, by whose power so many had been destroyed. The Lord always stands by his in time of affliction and trial, either to strengthen them in it, or to strengthen them out of it, that is, to escape it; either to deliver them from the danger of it, or to encourage them in the dangers of it.  
Thirdly, The Lord puts strength into his people to mortify corruption, he gives us not only power against, but power over our lusts. Fleshly lusts and corruptions are strong, and if we have not strength from Christ to subdue and conquer them, they will be too hard for us, and foil us. We are easily and presently foiled, by pride, by covetousness, by wrath, by envy, all these passions and lusts will trample us under their feet in the dirt of all sinfulness and pollution both of flesh and spirit, unless we receive power from on high to subdue and mortify them. (Rom. 8.13.) If ye through the Spirit mortify the deeds of the body, ye shall live; that is, ye shall live comfortably, holily, and eternally. The deeds of the body, that is, sinful deeds, and the root of them sinful lusts, count all weapons (as Leviathan doth spears and swords) but straw and stubble, rather to be laughed at then feared, except only the weapons or power of the Spirit. And when once we take our lusts to task with the weapons of the Spirit, they presently fall and die before us. The Spirit is the strength of God in us for the mortification of Corruption.  
Fourthly, We are strengthened, or God puts strength into us for the resisting and conquering of the temptations of Satan; we meet with many assaults from the devil, and from the world, who are confederate with our lusts. These we must resist steadfast in the faith; and that not only in the faith as the faith imports soundness of doctrine or divine truth, but as The faith imports dependence upon Christ for strength and assistance. Peter, being a chief, a grandee in the train of Christ, or among the Disciples of Christ, was Satan's eyesore, and the fairer mark for his fiery darts; Satan's fingers itched to be doing with him, he (saith our Saviour) desired to have him that he might sift him as wheat (Luk. 22.31.) that is, to sift him throughly, not to fetch out his chaff from him, but indeed to make him chaff. How was Peter upheld? I have prayed for thee (saith Christ) that thy faith fail not; that is, I have prayed that God would put strength into thee, that thy faith fail not; if once faith fail we are overcome. But is faith our strength? No; but faith goes to and takes hold of him who is our strength, or who puts strength into us that we fall not in temptation. But you will say, Peter fell, and he fell grievously, his fall was great; he denied his Master. 'Tis true, Peter fell, but he did not fall away, his faith did not fail, that is, it was not totally lost, and therefore when Christ looked upon him, and by that look renewed his strength, he got up again: even when he denied Christ there was a seed of faith remaining in him, though like a tree in the winter, his fruit was gone, yea and his leaves too, and he looked dead and withered, yet there was sap in the root; his faith failed not; whence was this? he had an invisible supply of strength from God; I have prayed (saith Christ) that thy faith fail not. The prayer of Christ failed not, and therefore his faith did not; Christ prayed that he might have strength by believing, and though he had not so much faith as to preserve him standing, yet he had so much faith as to raise him from his fall. And what Christ prayed for Peter, he prayed for all that should believe on his name, that in all their resistings of, and contendings with temptation, their faith also may not fail. As faith is one principal piece of our spiritual armour whereby we overcome temptation, so it fetches in that which is the whole of the whole Armour of God, even the strength of God. When the Apostle exhorts Saints (Eph. 6.11.) To put on the whole armour of God; He premises another most needful exhortation, or exhorts them first (v. 10.) to be strong in the Lord, and in the power of his might; implying, that it is not any one piece, no nor the whole armour of God abstractly or precisely taken, which is our strength, but that the God of this Armour is our strength in the spiritual combat. Though our loins were girt about with truth, and we have on the breastplate of righteousness, though our feet were shod with the preparation of the Gospel of peace, and we have the shield of faith in our hand; though we should take the helmet of salvation, and the sword of the Spirit which is the word of God, yet, if thus arrayed, it were possible for us to neglect or forget the God of the Word, it were not possible for us to conquer, the footmen, lesser, much less the horsemen, Greater, lest of all, The Charets of iron, the greatest temptations of the Prince of darkness. As no carnal weapon hath any thing at all to do, so no spiritual weapon can do any thing at all in this war without the strength of God; or rather (to conclude this point) all these spiritual weapons and Armour are nothing else but the strength of God, or the various puttings forth of the strength of God in weak man.  
Fifthly and lastly, God gives us strength to pray to and plead our cause before him; he will not dazzle us with his glory, nor confound us with his Majesty when we come to plead with him, but he will put strength into us. In prayer we prevail with God, but the strength whereby we prevail with God, comes from God; yea he doth not only give us strength in prayer to act by, but he acts that strength in prayer. (Rom. 8.26.) Likewise the Spirit helpeth our infirmities: for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groan which cannot be uttered. Prayer is strong work, it calls forth the whole strength of the soul, nor doth the soul in any thing show its strength more than in prayer; praying is wrestling, and how can we wrestle without strength? Even the king of Ninevy gave this direction at his fast (Jon. 3.8.) Let them cry mightily. And our Lord Jesus Christ in the days of his flesh offered up prayers and supplications with strong crying and tears (Heb. 5.7.) Now, the Spirit is the strength of God in us, for prayer: he helpeth our infirmities, and we are only a bundle of infirmities without his help. There is a threefold strength needful in prayer, and God by the Spirit puts these three strengths into us.  
First, The Spirit helps us with strength of argument to plead with God.  
Secondly, The Spirit helps us with strength of faith in taking hold upon God.  
Thirdly, The Spirit helps us with strength of patience in waiting upon God till we receive what we have prayed for. Jacob by this threefold strength had power with God in prayer (Hos. 12.3.) and it was the power or Spirit of God by which he had this threefold strength to prevail with God. Thus we are strengthened with might by the Spirit in the inner man (Eph. 3.16.) We are strong to do, and strong to suffer, we are strong to mortify corruptions, and strong to conquer temptations, we are strong to pray and strong to plead our cause at the throne of Grace, when God puts strength into us. Job who had received great strength from God in all the former cases, was assured that he should receive strength also in the last, were he admitted to the seat of God. Would he (there) plead against me with his great power? No, but he would put strength in me, to plead with him. And as he was thus assured that God would put strength into him to plead his cause, so also liberty and freedom to do it; as appears more fully in the next verse.   
Verse 7th. There the righteous might dispute with him; so should I be delivered for ever from my Judge. 
There; where? he means at the seat of God, as if he had said; Can I but once come to the throne or seat of God, I should have free leave and liberty enough to open and argue, to state and debate my case, my long controverted and yet unresolved case with him. He would not plead against me with his great power of Authority, but he would give me the power of liberty to dispute, and reason out that matter with him. Several passages in the former part of this Book, clearly hold out this sense. (Chap. 9.34, 35.) Let him take his rod away from me, and let not his fear terrify me; then would I speak and not fear him, but it is not so with me; as yet God pleadeth against me with his great power. Again, (Chap. 13.21, 22.) Withdraw thy hand fare from me, and let not thy dread make me afraid (as if he had said, Plead not against me with thy great power) then call thou and I will answer, or let me speak, and answer thou me. Those Texts already opened are of the fame general scope and tendency with this underhand; There (that is, All things being put into such a posture) the righteous might dispute with him.  
Some read the text in the first person; There, I, being righteous might dispute with him. Others, thus; I should be found righteous if I did dispute with him; As if he had said; I make no doubt of proving myself righteous or innocent in this controversy with my friends; There I should not be found a falsehearted hypocrite, God who knows both my thoughts and my ways, would judge otherwise of me, than men have done.  
We read the text indefinitely, not restraining it to his person, but as taking in any that are righteous; The righteous, that is, any righteous man might dispute with him there; his Court, his tribunal is free, and open for all that are upright or righteous. In what sense the word righteous is used in this Book hath been opened more than once. In a word, the righteous man is not he that is legally righteous, but righteous in a redeemer, or righteous as opposed to an hypocrite. In both these senses, we may take the word here; The righteous may dispute with him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est apud alium ita argumentari ut petas responsio nem qua vicissim si quid erraveris redarguaris. Merc.  The word is properly applied to scholastic exercises; where questions being put, arguments are brought by the opponent, which the respondent takes away, and the Moderator states between them both. This is the nature and manner of a strict dispute. But in a large or vulgar sense, every discoursing and reasoning about a doubtful point is called disputing. There the righteous may dispute with him.  
Hence note.  God is free, and ready to hear, the plead, and reasonings of those who are upright and righteous. 
As the prayer of the upright is the delight of God, so their modest and humble dispute are not displeasing to him. A righteous man may plead with God freely, but he must not plead with God proudly, either crying up and boasting in his own righteousness, or laying the least imputation of unrighteousness upon the ways of God in dealing with him. The righteous dispute with God, yet they know and keep their distance, and while they do so, God is willing they should, and welcomes them when they do draw nigh to him, disputing as well as praying. In opposition to which 'tis said (Psal. 5.5.) The foolish shall not stand in thy sight, thou hatest all workers of iniquity. The foolish, that is, the wicked man, the hypocrite with his falsehearted and flattering tongue, are an abomination to God. The foolish man that the Psalmist means, is not the man low in parts, but unsound in spirit. This foolish man shall not stand in the sight of God, nor will God hear him either disputing or praying, but reject him with his disputes and prayers. Thou hatest all the workers of iniquity, and to the wicked God saith, what hast thou to do to declare my statutes, or that thou shouldest take my Covenant in thy mouth (Psal. 50.16.) God will not endure it, that wicked men should speak of him, much less will he endure, that a wicked man should dispute with him. God will have nothing to do in way of arguing, and reasoning, either with a person or with a people, while he or they continue in their sins. (Isa. 1.15, 16.) When ye spread forth your hands, I will hid my eyes from you; yea when ye make many prayers, I will not hear; your hands are full of blood; that is, either of bloody sins in special, as murder and oppression, or of sins in general; for every sin is blood and bloody, every sin may be called blood: and while the hands are full of blood in either sense, God will not hear, that is, he will not graciously hear or accept so much as one of many prayers. But are the wicked and their prayers and their dispute excluded for ever? while they continue such, or to do such things they are; and therefore in the next words, the Lord by his Prophet gives them this counsel; Wash ye, make ye clean, put away the evil of your do from before my eyes, cease to do evil, learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow; here's a description of a righteous person, righteous in his way, upright with God and men; and with such God will speak, such may dispute with him, as it follows (v. 18.) Come now, and let us reason together. We know (saith the blind man after he was healed) (Joh. 9.31.) that God heareth not sinners (that is, such as plead for or please themselves in any sin) but if any man be a worshipper of God, and doth his will, him he heareth; him he heareth praying, and him he heareth disputing. Whereas of the prayings of the wicked he saith, they are but mere babble, and of their dispute, they are but vain fanglings. If (saith David, Ps. 66. 18.) I regard iniquity in my heart, God will not hear me; God will not regard his prayers, therefore not his disputes, who regards iniquity; but to the righteous and to such as repent of and turn from their unrighteousness, the Lord saith, Come let us reason together, let us dispute the point; Though your sins be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wool. Where take notice, by the way, that while God saith, your sins which were as scarlet shall be as white as snow, we are not to think that sin shall ever change colour, or be other than it is in the eyes of God: so that your sin shall be as snow, is you sinners shall be so. It is a very hard thing, and next to an impossibility to change the nature of a sinner, yea or the custom of a sinner (Jer. 13.23.) but it is altogether impossible to change the nature and constitution, yea or the complexion and colour of a sin, that looks ever red, but the reddest sinner may turn white as snow. And when once the sinner is turned white, God is ready to hear both his prayers, and disputes. God loves to hear such penitents confessing their sin, unburdening their conscience, pleading the promise. And he loves to hear the righteous holding out and maintaining the righteousness of their ways (against all the clamours and calumnies of men) before him. There the righteous may dispute with him.  
Secondly, Note; The righteous are willing and have privilege to dispute or argue their cause with God.  
The righteous have access to God, and boldness with him in the blood of Christ; So that they dare not only, first, tell him of their own wants, or secondly, of their wrongs from others, or third-of their integrity, and the uprightness of their hearts with him, and that he knows it is so, but fourthly (which argues the greatest height of holy boldness) they dare tell him of all the sins which they have committed against him, and dispute with him for mercy as their right upon the account of his own promise and covenant made with Christ in their behalf, while respecting and reflecting upon themselves they can justify God in condemning them for ever under wrath. Here is the right Gospel-Logicke; These are the holy subtleties which the Spirit teacheth; These are none of the disputers of this world, whose wisdom (as the Apostle saith, 1 Cor. 1.20.) God hath made foolish and will destroy; but these are Divine Disputants indeed, or disputers for another world, whose wisdom is of God, and who are wise unto salvation. These righteous ones may dispute with him.  So should I be for ever delivered from my Judge. 
Job proceeds from the thesis to the hypothesis, from the third person to the first; The righteous man pleads with him, but he doth not say, so should the righteous be delivered for ever from his judge; but so shall I be delivered for ever from my judge; thus he puts himself expressly into the number of the righteous or upright, and his argument stands thus;  
He that is righteous, or upright, may dispute and be acquitted or delivered when he disputes with his Judge.  
But I am righteous, or upright.  
Therefore I shall be delivered from my judge when I dispute with him.  
The Major proposition is laid down in the former part of this verse; The Assumption in v. 11th, 12th. The conclusion appears in the latter part of this 7th verse, and in the 10th.  
So should I be delivered for ever from my Judge; That is, 
L●berarer evaderem semper a judice meo, i. e. absolverer, vitarem ejus con●emnationem. Merc: Probata causa impetrarem ab eo liberationem. Jun.  I should escape the severity of his sentence. The Judge hath him that comes before him in hold, he hath him in his hand or power when his case is pleading, but when a man is acquitted, than he is delivered from his Judge, that is, from the condemning sentence of his Judge, than he is pronounced free, or (as we say) acquitted by Proclamation; no man may then meddle with him, or charge his crime upon him. Job was assured that he should come off well at his trial, and that there could be no bringing of the matter about again. I should be delivered for ever; that is, I should never be questioned more, I should see an end, or final dermination of my cause. 
Vindicabor ad victoriam vel eternitatem utrum enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat. Hoc supremo judicem decidentes, a vobis iniquis judicibus vestrisque suspicionibus quovis alio Aristarcho liberabor victor totalitèr. Scult.   
The word which we translate for ever, signifies both victory, and eternity; I should be delivered victoriously and eternally, or unto victory or eternity from my Judge. The same word signifies victory and eternity in the Original, because eternity gets the victory over all. Time is a great Conqueror, that eats out all things here below, whose pedigree is from below; but eternity will eat it out, and conquer time itself; eternity is the greatest Conqueror. For ever is the saddest and sweetest word (upon different accounts) in the whole Bible; to be condemned had not so much sadness in it, were it not for ever, and to be justified, had not so much sweetness in it, were it not for ever. This word for ever weighs most both in refence to mercy and to judgement. Job said the utmost to his own comfort, when he said, I shall be delivered, or (as M. Broughton translates) be quit for ever by my Judge.  
There is yet a question concerning the Judge, or who the Judge is from whom he should be delivered. Our reading seems to intent it of God himself. Others by the Judge understand his friends or others who charged him so hardly. There is yet a third opinion which supposeth the Judge to be some third person, 
Judicem intelligit apud quem ipse suam causam ageret adversus deum; facit enim deum velut litigatorem; quasi coram tertio quodam judice causa disceptetur. Merc.  who should umpire the busienes between God and him. I rather conceive that by his Judge he means God himself, to whose righteous and merciful tribunal he appealed from the hard sentence and judgement of his friends. And who having once declared his judgement, not only the censures but even the suspicions of all men, whether friends or enemies, would be silenced for ever. And so lastly, we may take the word Judge, which is here indefinitely proposed, universally. As if he had said; when once God hath had the hearing of my cause I shall not need to fear any, what they can say, or do against me, in the capacity of a Judge. So should I be delivered for ever from my Judge.  
Hence observe; God will for ever acquit the righteous, nor shall any have power to condemn those whom he hath once acquitted.  
There is no condemnation to them that are in Christ (Rom. 8.1.) as much as to say, such shall be for ever delivered from their judge. Who shall lay any thing to the charge of God's Elect? It is God who Justifieth (Rom. 8.33.) Though some will presume to lay many and grievous things to the charge of God's Elect, yet God having Justified them, 
Hac ratione liber evaderem ab iniquis vitae meae Judicibus & calumniatoribus, ut ultra mihi disceptatione & contentione opus non erit.  all their charges shall be reprobated and rejected. God who hath once Justified a person, will never lay any thing to his charge, and what charge soever others bring against him, God's justification will take it off. The Apostles challenge is universal, Who shall lay any thing & c? It is universal two ways. First, in regard of persons accusing, he excepts none in earth, heaven, or hell. Secondly, in regard of crimes, he excepts no sort of sin, let them seek and find what they can, be they sins against God or man, be they sins of omission or commission, be they sins never so much aggravated, or sadly circumstantiated, though against both light and love, yet they will not do against a person Elect and Justified. Who shall lay any thing to the charge of God's Elect? wipes away all charges. Accused they may be, though justified, but condemned they cannot be, because justified. The best of Saints on earth have much in them, and much is done by them, which might be matter of charge against them (for he that saith he hath no sin in him, hath indeed no truth in him, 1 Joh. 1.8.) but Justifying Grace is their full discharge.  
Again, As the word Judge, is expounded universally, for all those that did or might accuse Job.  
Observe; The best and most righteous on earth, meet with many harsh accusers and hard Judges.  
David had those who laid to his charge things that he knew not (Psal. 35.11.) The Jews returned from Babylon to build their City and Temple, were charged with sedition; Jeremy was charged with treason; Paul was called, a pestilent fellow; and the primitive Christians were generally loaded with slanders by the Heathen. Misreport and reproach are the portion of Saints from the world. And how sadly Job was charged all along by his friends, and how severely censured, hath appeared every where in this Book, especially in the former Chapter (ver. 5, 6, 7.) Is not thy wickedness great, and thine iniquities infinite? for thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing etc. Had not Job reason to look upon it as a great mercy to be delivered from such a Judge. And hath not every Godly man reason to make David's choice (2 Sam. 24.14.) Let me fall into the hand of the Lord (for his mercies are great) and let me not fall into the hand of men. Now as men are for the most part over-severe executioners of God's sentence, so they are usually over-severe Judges in giving their own whether sense or sentence concerning others. And therefore Jobs faith did prophesy this good to himself, That God having heard him, and judged him, he should be delivered for ever from (man) his Judge. And let this be the comfort of the righteous who are oppressed with the hard opinions of men, That, God will at last deliver them for ever from every rigorous and unrighteous Judge. In that Great day (as the Apostle Judas calls it) the cause of every righteous man shall be disputed before God, and then they shall be delivered for ever from their Judge. And this did exceedingly bear up the spirit of the Apostle Paul in the midst of the various censures and judgements of men concerning him; he knew their judgement should be taken off at last, (1 Cor. 4.3, 4.) With me it is a very small thing that I should be judged of you, or of man's judgement, yea I judge not my own self; But he that judgeth me is the Lord, therefore judge nothing before the time till the Lord come, who both will bring to light the hidden things of darkness, and make manifest the counsels of the hearts, and then shall every man have praise of God; That is, every righteous man, though dispraised, and despised, though judged and condemned by men, though blacked over with false reports and reproaches, yet then every righteous man shall have praise from the most righteous God. He will then do all his people right who have been wronged, and pass a just sentence upon those who have suffered much and long under unjust censures. And so shall they be for ever delivered from their Judge.    
JOB, CHAP. 23. Vers. 8, 9, 10. 
Behold I go forward but he is not there, and backward but I cannot perceive him.  
On the left hand where he doth work, but I cannot behold him, he hideth himself on the right hand that I cannot see him.  
But he knoweth the way that I take, when he hath tried me, I shall come forth as gold.  
IN the two former verses, Job expressed much Confidence of a good issue in his Cause, could he but find God and come to trial. And he reneweth this again at the 10th verse, Expressing the same Confidence; When he hath tried me I shall come forth as gold. But though he was thus Confident of a fair coming off in Case he could find God, yet he seems in these words to cast off all Confidence of finding him; forasmuch as yet he could not, or had not. Expressing himself here as a man that had traveled into all parts and quarters of the world, East, West, North, and South, to find a friend, yet could not meet with him. Behold I go forward but he is not there, and backward but I cannot perceive him. On the left hand where he doth work, but I cannot behold him, he hideth himself on the right hand that I cannot see him.  
There is a threefold scope held forth about these words.  
First, As if Job did here deplore his fruitless pains, in wishing for his appearing before God, and in appealing to his Tribunal; for as yet he saw himself unanswered and frustrated in his expectation; God did not appear to him in his troubles, nor declare his purpose towards him. 
Declarat Job se non posse ratione humana, per res naturales (quas per quatuor mundi plagas significat) cognoscere certò & clare rationes divinorum judiciorum. Pined.   
Secondly, His scope may be to assert the hiddennes of the ways of God, or that the ways of God are not to be found out, nor understood by all the pains and industry, by all the endeavours and disquisitions of man; let him turn himself which way he will, East or West, North or South, yet he must say, I cannot behold him.  
Thirdly, Some conceive that Jobs intent is to declare his own understanding or meaning in that earnest wish which he lately made, 
Haec subjungit ad declarandū dei immensita tem, ne quis putaret eum ex istimasse, deum corporeum esse aut corporali loco circumscribi cum de illius tribunali locutus est. Id:  about his admittance to the Throne of God; O that I knew where I might find him, that I might come even to his seat (v. 3d) He was not so gross as to think that God was Confined to any place, or that he had a Seat on which he sat, as the Princes of the Earth have; and therefore he affirms, that God is every where, and no where; that he is every where indeed, though he could not find him appearing to him any where; as if he had said, I do not circumscribe God in my apprehensions to this or that place; I inquire after him East, West, North, and South, that is, all the world over, yet I miss of him and have not attained my purpose to this hour; for he hath not yet manifested himself unto me. This seems to be the general scope of these three verses, which have two things especially Considerable in them.  
First, Jobs solicitous Complaint of the Lords hideing himself from him after all his search.  
Secondly, The Comfort which Job took in the Integrity of his own heart, and in the clearness of his Conscience, that if once he came to trial, all would be well with him.  
The 8th and 9th verses are all of one Importance, which I shall briefly open, and then give some notes from them.  
Vers. 8. Behold! 
He speaks here as of some strange thing, that God who is every where, should be no where found by him; I go forward, and backward, to the right hand, to the left, and find him not.  Behold, I go forward. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquando temporis aliquando vero loci principium & prioritatem significat.  The word is applied in Scripture to signify both a priority in time, and a priority in place. Some Interpret it here of time, I look to the times which were before, and now are past. In which sense the word is used (2 King. 19.25.) Hast thou not heard long ago? That is, hast thou not heard of the times which are forward, or which have been before. So (Prov. 8.23.) Wisdom thus speaks, I was set up from everlasting, from the beginning, ere ever the earth was. So we translate it; the Hebrew is, I was set up from everlasting, from the head of time, before the earth was. Christ was before the head of time, or the beginning of time; we translate it here as referring to a place; Behold, I go forward, that is, as some render, I go Eastward, or toward the East. The world Considered in itself hath neither forward nor backward, but man being considered as setting himself to the Sunrising (for that's the natural posture of man) then forward is Eastward, the Sun riseth in the East. And then backward is Westward. The left hand is the North, and the right hand is the South; Such is the position of every man standing with his face to the East. Thus here, Behold, I go forward, that is, to the East, or I go Eastward; for a man may go forward, in a large sense, though he go to the North, or to the South, towards East or West, which way soever he goes, he goes forward. But to go forward, 
In Scriptura pars antica, Orientalis, postica occidentalis, Australis dextra: Aquilonaris sinistra.  according to this strict notion is to go Eastward, not only because the Jews and Arabians were wont to worship toward the East, but especially because man doth naturally turn himself toward the East, or the Sunrising. So the word is used (Gen. 2.8.) The Lord planted a garden Eastward in Eden, or forward in Eden. Behold I go forward, but he is not there.  
And not he, saith the Original, that is, he is not to be found, 
Ante ibo, & non ipse. Heb.  or he is not to be had; not that Job did think the Eastern part of the world empty of God, for he was acquainted with the doctrine of God's Omnipresence, he knew that God is every where; but his meaning is only this, he doth not manifest himself to me, nor appear according to my appeal to him, that I might argue my case, and reason my matters with him. I obtain no discovery of God, but continue still in darkness and dissatisfaction; Behold I go forward, but he is not there, And backward, but I cannot perceive him.  
The same word in Scripture (as was noted of the word Forward) signifieth that which is behind both in time, and in place. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunc ad tempus nunc ad locum respectum habet.  It is applied to that which is behind in time (Esa. 41.23.) where the Lord Challengeth the Idols to give a proof of their Deity, or that they were gods; Show the things that are to come hereafter, or the things that are backward, and behind in time, things that are to be done or to come to pass hereafter, and we shall have some testimony of your Godhead, or that ye are Gods. And as it signifies that which is behind in time, so that which is behind in place. Thus we render it, I go backward, and then (according to the former notion, forward being Eastward) backward is Westward. The Western parts of the world are called the back parts of the world; not as some (grossly enough) give the reason, because the west parts of the world are the worst parts of the world, or were fit only to be cast behind the back and be forgotten, as a more ignoble part of the world; but because according to the position of a man looking toward the Sunrising which is Eastward, the West is backward, or upon his back.  
And backward, but I cannot perceive, or (as the Original word strictly bears) understand him; That is, I cannot find any mark or print of God's special presence with me there. God is as much hidden or secrets himself from me as much in the West, as in the East, both here and there my pursuits after him are fruitless. I go backward, but I cannot perceive him, nor do I yet give over my enquiry; For as it follows;   
Vers. 9 I go on the left hand where he doth work, but I cannot behold him. 
These words are a description of the Northern part of the world, for that is on the left hand, (as was said) according to the most natural position of man's body. And he addeth, where he doth work; which addition gives a peculiar character or description of the place, and is variously translated.  

Quando operatur. Pagn. In faciendo ipsum. Pagn. Dum operatur. Vatabl. Vbi facit opus suum. Isidor:  First, On the left hand when he doth work. Secondly, On the left hand, in his work, or working; thirdly, On the left hand while he worketh; we render, On the left hand where he doth work, or where he doth his work. Here a question is raised, why is this description given of the left hand, or of the Northern part of the world? doth not God work on the right hand, or in the South as well as on the left hand, or in the North.  
I answer; Though God worketh all the world over, yet God worketh in some parts of the world in a more eminent manner. God worketh so in some places, as if he did work no where else: All places are the work of God by Creation, and God worketh in all places by his providence. The works of creation would run to ruin, if God did not sustain, and as it were keep them in reparation by the works of providence, yet as God worketh in some men, and by some men, more than in, nnd by others, some persons are to him as his right hand, he calls them forth to be greatly instrumental to him. So he worketh in some places, and nations, and by some places and nations more than he doth in or by others. God is a free Agent, he worketh where he will, and he pitcheth upon some special places, and persons, (according to the pleasure of his own will) to work in, and by, more than many others. And seeing according to this Interpretation, The left hand where he is said to work so eminently, is the North.  
We may observe; First, That God worketh more in the Northern parts of the world than he doth in the South.  
And the reason of this may be, because the Northern parts of the world are more inhabited and peopled then the Southrens are. And which may be a second reason of it, The Inhabitants of the Northern parts of the world are more civilised and better instructed then the Southern: Now the providences of God are most remarkable where there are most people, and they best taught and instructed, where the natural faculties of man are most raised and sublimated by art and regular education, there or by them God doth his greatest works; those places are (as it were) the stages whereon he acts and brings to issue the secret purposes and counsels of his heart, both in ways of judgement and in ways of mercy.  
Besides, we find that the Northern Nations have in all ages been the most active and warlike.  
The Fourth Monarchy, That of the Romans whose seat was more Northerly than any of the former three, was the most active and warlike of the Four, and extended its Dominion by extreme and unwearyed industry further than any had done before. And those eruptions of enemies and Armies which gave the greatest check to the Roman Greatness, and often plumed or pulled off the Feathers of that mighty Eagle, were still made by those people who lived and were bred up in climates more cold and Northerly than they; as all Histories do with one consent make good. Insomuch that it grew into a Famous Proverb; 
Omne malum ab aquilone.  All evil comes from the North, that is, all troubles, invasions, and devastations are brought upon the Nations by some hardy people or other coming out of the North. And the holy Scriptures of the Prophets are full of this observation (Jer. 1.14, 15.) Then the Lord said unto me, out of the North an evil shall break forth upon all the Inhabitants of the land. For lo I will call all the families of the kingdom of the North, saith the Lord, and they shall come, and they shall set every one his throne at the entrance of the gates of Jerusalem, etc. By The North in this prophecy, he means Chaldea and Babylon, which are situate North from Jerusalem. And by all the families of the kingdoms of the North, he means all the Northern parts under the obedience of the King of Babylon, who should readily follow and serve him in his wars against Judea. Again in the same Prophet (Changed 4.6.) I will bring evil out of the North (Ch. 6.1.) Evil appeareth out of the North (ver. 22) A people comes forth from the North (Chap. 10.22.) Behold a great commotion out of the North. And when the Lord promised to remove far away from his people the Northern Army, (Joel 2.20.) he therein promised them the removal of all Armies and troubles, because the North had most of all, if not alone troubled and harrazed them with Armies. Again, In the North, the Gospel (which is the highest teaching and instruction) hath been more generally and more clearly published then in the Southern parts of the world; so that in allusion to that of the Prophet (Isa. 30.26.) we may say, That the light of our Northern Moon hath been as the light of the Southern Sun, and that the light of our Sun hath been sevenfold to theirs, even as the light of seven days. And according to the greatness of Gospel light, the dispensations, and changes, which we have been under, have been very great; we especially in this Northern Nation, with those adjoining to us and united with us under one Government, have had full Experience of, and may therefore (giving glory to God) seal to the truth of Jobs position; That God worketh on the left hand, or in the North. Have not we found God working in the North? What changes, what variety of action have our Northern parts both seen and felt? What wonders of mercy and salvation? what terrible things in righteousness hath God wrought of late among us? The heavens and the earth, States of all sorts, The heavenly and the earthly, and of all degrees, the higher and the lower have been terribly shaken in these Nations. Providence hath wrought to amazement in our days; The Nations round about have heard the report of it, and wondered. Many have and will have cause to say of us, what hath God wrought! on the left hand, in our North, God hath been at work indeed!  
Moreover, we find that Mount Zion (which was not only an eminent part of the literal Jerusalem, but a figure also of the mystical Jerusalem, or whole Church of God under the Gospel (Heb. 12.22.) This Mount Zion (I say) is Geographically described in our Northerly situation (Psal. 48.2, 3. Beautiful for situation, the joy of the whole earth is Mount Zion; on the sides of the North, the City of the Great King. God is known in her palaces for a refuge. As if he had said, in Zion, on the sides of the North God worketh wonderfully, as it follows expressly (v. 4, 5.) for lo the kings were assembled, they passed by together, they saw it and so they marveiled, they were troubled and hasted away: that is, Kings conspiring against the Church were so terrified with the evidences of God's power working mightily there, that they fled away, or as another Scripture phraseth it, They came one way and returned seven. And in this form of speech is both the then Jerusalem, and the Church ever since expressed, in that boast which the king of Babylon (who was a type of all the enemies of the Church clothed with mighty power and sovereignty) makes against her, (Isa. 14.13.) I will sit also (that is, erect my throne) upon the Mount of the Congregation on the sides of the North. Mount Zion was called the Mount of the Congregation, because there the people of God the Jews were famously known to congregate often together, and this (saith that proud boaster) on the sides of the North. And to complete this notion of the workings of God in and from the North, Christ himself is said to be raised out of the North; For so some expound that Scripture (Isa. 41.25.) I have raised up one out of the North, and he shall come, from the rising of the Sun shall ●e call upon my name, etc. This prophecy (I say) some expound of Christ, who shall gather his dispersed and despised one's from all quarters of the world. The greatest works of God that ever were done, Christ did them; and therefore the North, may justly be called the place where he worketh, seeing he raised Christ from thence.  
Secondly, As the words are read thus; On the left hand while he worketh; as if Job had said, I look after God on the left hand, or in the North, even in the time while he is working, or doing great things, and yet I cannot behold him.  
Observe; That God may be, and often is, working great things, and we not able to apprehend or behold him at his work.  
The invisible thengs of God, even his eternal power and Godhead are seen in the things that are made, and that not only in the things that he made while he created the world, but also in the things which he makes while he governs the world, and yet himself is not seen in making them; and that not only because he is invisible in his nature, but because (which is the point in hand) the manner of his working is invisible. In some things God works so evidently, that the natural man cannot but say, The finger of God is here. But in other things he works so secretly, that the spiritual man is not able to see where the finger of God is, unless upon that general acknowledgement that the finger of God is every where. Solomon (Prov. 30.18.) saith, There be three things which are too wonderful for me; yea, four which I know not; the way of an Eagle in the air, the way of a Serpent upon a rock, and the way of a Ship in the midst of the Sea; even such are the motions of God, the ways and workings of God among the sons of men; A ship in the Sea leaves no tract, no path, you cannot see where the Ship hath sailed; The ship ploughs the Ocean, but the furrows are unseen as soon as made. A Serpent upon a rock, makes no dint, leaves no footsteps behind him; the flying Eagle parts the air, but there's no discerning where she hath past.  
And thus Job seems to speak here; Though I go to the North while God worketh, yet I can see no more of him, then of the way of an Eagle in the air, or of a Serpent upon a rock, or of a Ship in the Sea, I cannot behold him while he worketh, nor the way of his working. And further, He hideth himself on the right hand that I cannot see him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cooperire, involvere seu occultare significat. Quasi deus meridionali parte velut operimento sese circumtegat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est mare at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dextra unde etiam meridies dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theman Nomini Ja●in pra●●sitio Thou. Exo. 26.18. unde Theman si appellatiuè sumatur dextrum Australe sive meridionale significat si autem proprie est no●men regionis Australis. Hieron.  The word which we render hideth, signifieth, to wrap up with a covering, implying that God doth cover himself from the eye of man, in or with the right hand part of the world. Some render it thus; He hideth his right hand, or his working hand, that I cannot see him. We render it well, he hideth himself on the right hand that I cannot see him. The right hand, is put in opposition to the left, mentioned in the former part of the verse. There, in the South, God doth (as it were) purposely and artificially hid, and cast a veil over himself (saith Job) lest I should see him there, he keeps himself yet more out of my view and reach then elsewhere. The word which we translate, the right hand, signifies the Southern parts of the world (Cant. 4.16.) Awake O Northwind, and come thou South, blow upon my Garden. (Exod. 26.18.) On the South (or right) side Southward. The word is also rendered, the right side, (2 Sam. 24.5.) On the right side of the City. Further the word signifies, as the right hand, so also strength, because the right hand is strongest in most men and readyest for use. And so he hides himself on the right hand may import (as was touched before) that God hideth himself even there, where he puts forth his strength and power.  
From all these expositions laid together, in that Job here saith, he went forward and backward, or East and West, on the right hand, and on the left, or North and South (from all I say) it appears that Job was a great traveller, that he travelled all the world over; yet where was Job when he spoke all this? Was he not upon his bed? was he not God's Prisoner, shut up in his Chamber, when he said, I go forward and backward, Northward and Southward, and yet I find him not, perceive him not, see him not.  
Hence learn.  
First, That God is every where.  
Job knew there was a presence of God forward and backward, Northward and Southward, He knew that God fills heaven and earth with his presence. There is a presence of God from which the worst of men cannot go, and there is a presence of God into which, many times, the best of men cannot get; there was a presence of God out of which Job could not get, while (according to his desires) he could not get into the presence of God.  
Secondly, From those various negatives here used, I cannot perceive him, I cannot behold him, I cannot see him.  
Observe; God is a spirit, not visible at all in himself, and he only appears, as and to whom himself pleaseth to appear to and among men.  
The appearances of God are not natural but voluntary, when his will is to be seen he gives man the privilege to see him. It is altogether impossible to see him with a bodily eye, (1 Tim. 6.16.) God only hath Immortality, dwelling in the light that no man can approach unto, whom no man hath seen, nor can see, that is, with bodily eyes, and as it is impossible to see him at any time with an eye of sense, so he will not always be seen by the eye of our understanding, no nor always by the eye of faith. Faith shall hereafter be perfected in the vision of God, but here faith is sometime quite deprived of the vision of God, He hideth himself from the house of Jacob. Faith is opposed to all bodily sight (2 Cor. 5.7.) We walk by faith not by sight; and faith hath not always a spiritual sight. It is said (Heb. 11.27.) that Moses saw him that is Invisible, he saw him with a spiritual eye, the eye of faith; we have reason to believe, that Job at that time, saw God with an eye of faith, but he saw him not with an eye of understanding, to discern the way of his working with him. They who are most spiritual and of the largest understanding in spirituals, can no more comprehend God then a cockle-shel can contain the Ocean; and many who are spiritual, are so dark in their understandings, or God is so dark to their understandings, that they cannot so much as apprehend or discern him, see or perceive him.  
Thirdly, When Job saith, God hideth himself on the right hand, or in the South, so that I cannot see him.  
This teacheth us; That God doth sometimes purposely withdraw and reserve himself from his most precious servants.  
The Prophet hath a strange description of God (Isa. 45.15.) Verily thou art a God that hidest thyself (as if he had said) it is thy use and custom to do so) O God of Israel the Saviour; he was the God and Saviour of Israel, yet Israel could not see him, for he hid himself; When God will conceal himself, his Israel cannot see him. And hence we find in Scripture so many earnest Deprecations, that God would not hid himself, and so many vehement Expostulations when he did. Wherefore hidest thou thy face (saith the Church, Psal. 44.24.) and forgettest our affliction and oppression? God hides himself five ways, or in five things from his people.  
First, He hides his favour and the light of his Countenance from his people. And (when this is hid God is hid) he will not let them see the love which he hath in his heart towards them, yea (possibly) he lets them see anger, wrath, displeasure; he puts on the habit of an enemy, and deals with them as with enemies. Job complains more than once that God hide his favour from him, and shown him nothing but his dread and terror.  
Secondly, God hides his works from his people, he will not let them be seen, nor be seen in them; O how unsearchable are thy Judgements, and thy ways past finding out! God hath ways and Judgements which man cannot reach unto. Some of his works are acted (as we say) above board, they are done in a clear light, he that runs may see and read them, and God in them; he that runs may read love written upon some of them in letters of Gold, or with beams of light. And he that runs may read wrath written upon others of them in letters of blood, or with streams of darkness, and the very shadows of death; but some works of God are so curtaynd about and vailed, so hidden and obscured, that we cannot perceive them. Though all the works of God are works of light, yet many of them are in the dark to man; While judgement and righteousness are the habitation of God's Throne, clouds and darkness are round about him, (Psal. 97.2.)  
Thirdly, God hideth the reason of his working. His works are often hid, but the reason of his working is oftener hid. Jeremy complains, Why doth the way of the wicked prosper? He would know a reason of it; he saw that God let the wicked prosper, but the reason he saw not.  
Fourthly, The design, or end of the work of God is a hidden thing; as God doth not let men see the reason why he doth this or that, so not his aim, and end, what he would have, or what he drives at in doing it. When God afflicts a Godly man, whether it be for the trial of his graces, or to chasten him for his failings, or for the purging out of his corruptions, is often his doubt: and as 'tis thus in personal workings, so also in public workings; Whether God hath to do with a Nation, or with a man only, he hath his secrets.  
Fifthly, As God hides what himself doth, so he hides from us what he would have us do, he hides his own will from us in some things; we have indeed his Letters Patents, his proclaimed laws before us in all things needful to salvation; but there are some things which concern particular actings in our lives, wherein a godly man may be very ignorant of the will of God, & much puzzled in his Spirit what to do, whether this or that be the course which God would have him take. God hides himself from us in the hidings of his will from us. For as when the Apostle saith (Ephes. 4.20.) Ye have not so learned Christ, we are not to understand Christ personally, but Christ according to the Revelation of himself in the Gospel, Christ there is the will or mind of Christ; so when God hideth himself from or doth not discover himself to us, the meaning may be this; he doth not discover his mind and will to us, what he would have us do, as to our particular case and condition. God keeps some long in suspense, long in the dark about this point; so that they often cry out with that good King in his dangerous strait, We know not what to do, but our eyes are towards thee. (2 Chron. 20.12.) Many a man is in as great a strait what to do in regard of the darkness of his condition, as Jehosaphat was, in regard of the dangerousness of it.  
Fourthly, Note; That, a Gracious soul useth all means to attain what he desires, especially to find out the mind and will of God in his workings.  
What else is the meaning of all this? why else went Job forward and backward? why went he on the right hand, and on the left? why did he thus traverse his ground, and represent himself in these busy inquiries after God, travelling in the multitude of his thoughts upon his bed from sea to sea, and from the river to the ends of the earth, leaving no stone unturned (as we say) nor path untrodden, that he might get his cause determined, and his heart settled. Obadiah tells Eliah after he had met him (see how industrious the malice of Ahab, against that holy man, made him to to find him out whom his soul hated, 1 King. 18.10.) As the Lord thy God liveth, there is no nation or kingdom whether my Lord hath not sent to seek thee etc. Not that Ahab had sent Messengers into every quarter of the world, but the meaning is, that he had been very diligent and industrious to find out Elijah. And so saith Job, there is not any Corner under heaven, where I have not been seeking to find him whom my soul loveth and longeth for. Thereby importing his exceeding diligence to find God. They who have a desire after God indeed, will take pains for him, they will seek him, East, West, North, and South, and never complain of the length of their journey. They will not stay till God comes home to their doors, but out they will go to seek him. For though it be a truth that no man can seek or look after God, till God hath first looked after and found him, yet they whom God hath once found, have such an impression left upon their hearts, that when God seems to leave them, and to be as lost to them, they will more than seem to look after and seek him while he is absent from them; that is, while he hides himself from them. Surely God hath never touched the hearts of those lazy professors that would feign be saved, but will go neither forward nor backward, neither North nor South after Jesus Christ; whereas if their desires were true and genuine, they would use all means, go all due ways, leave nothing unassayed that might probably bring them to the knowledge and enjoyment of him; O how busy was Job's spirit to find out God? And so busy should our spirits be to find him out, both for comfort and for counsel in all the turn of our lives.  
Lastly, Observe; That after the use of much means to find God, yet possibly God may not be found by us as to our apprehension.  
Job spared no pains to find out God, and yet he could not speed at that time, after all his search he found him not, he perceived him not, he did not behold him; you may pray, and seek, and advise, and wait, follow this means and that means to find out God, or to recover the sense of his gracious presence with your souls, and yet (for a long time) miss of him. This is one of the exercises which God is pleased to put his people to, he therefore hides that we may seek him; he doth not hid himself because he will not be found, but he hides himself because he will be sought; and yet when he is sought, and sought in a right way too, he will not presently be found. For though none that seek him in sincerity, but shall find him at last (He hath not said to the seed of Jacob, seek ye my face in vain; that is, seek me and never find me, the Scripture speaks no such thing) nor did Job always seek and not find; yet, as he in his time, so we in ours may seek him long and not find him, and yet still we must continue seeking, because God hides himself that we may seek him more, not that he would have us give over seeking. And therefore in times of desertion, in hideing, and withdrawing times, do not give over seeking; for the reason why God doth withdraw, is, that we may seek him more, and follow harder after him; that we may seek him (as Job did) East, West, North, and South; that is, in all means, duties, ordinances, he will not always hid himself; that's the sum and scope of the 8th and 9th verses.   
Vers. 10. But he knoweth the way that I take, when he hath tried me I shall come forth as gold. 

Connecto hunc versum cum 70. obtinerem a judice nam is novit. Est igitur aetiologia spei; caetera autem quasi per parenthesin interseruntur illo loco. Coc:  Job could not find the ways of God, well (saith he) though I cannot find out God's ways, yet God hath found out my ways; though he is pleased to veil his own ways, yet mine are open, He hideth himself from me, but I am not hid from him. He knoweth the way that I take.  
Further, In this verse Job seems to give a reason of his hope to speed well at the seat or throne of God whether he had appealed (v. 3.7.) As if he had said,  my heart tells me, my way is good, and my Judge knows it to be so, how can it be but that my judgement from him should be Good? He knoweth the way that I take.  

Quamvis illum non possit homo perspicere, a● ille perspectas habet omnium mortalium actiones.  To know, may be taken here two ways; first, as an act of the Understanding only, he knoweth, that is, he fully perceiveth and apprehendeth what my way is.  
Secondly, As it takes in an act of the affection too, He knoweth, that is, he approveth the way that I take; my way is pleasing to him. When God is said to know the way of the righteous (Ps. 1.6.) the meaning of it is, he is wel-pleased with their way, and will prosper them in it, they shall have good success in what they go about.  
Again, whereas we translate, He knows the way that I take, that is, my course of life, or conversation among men. The Hebrew is, He knoweth the way that is in me, he doth not only know my outward way, or the way that is without me, but he knows my inward way, the way that is within me. We have a way within us, and that is the way of our thoughts, and we have a way without us, and that is the way of our works. He (saith Job) knows the way that is in me, therefore much more the way without me, he knows me through and through; As if he had said, what though I cannot find him, yet I will leave my cause with him; for he needs no information of mine, to lead him into the understanding of it; He himself knows all things by himself; He knoweth the way that I take, or that is in me.  
There are three things which Job might aim at in this sentence.  
First, an account why he was sure of a right judgement from God, because he was not only a Judge, but an eyewitness of all the ways that he had ever gone.  
Secondly, A confutation of his friend's opinion of him, as if he were a man that did not fear God; whereas he did acknowledge that both himself and all his ways were visible and manifest unto God.  
Thirdly, A strong assertion of his own innocency, seeing he could speak thus rejoicingly, that God knew all his ways.  
Hence observe; First, The way of man, even his most secret way, or the way within him, is known to God.  
God wraps up himself often in the darkness of secrecy as to man, but man is never in that darkness as to God; the very children of darkness, and the ways of darkness are in the light to him. And as the ways of evil men, and the evil of their ways, so the ways of good men, and the goodness of their ways, are known to God. We need not fear that the good we do or have done (though no eye of man see it) shall be lost in the dark. We scarce know our own ways, and we cannot know our own hearts, but God doth. (Jerem. 17.9.) The heart of man is deceitful above all things, and desperately wicked, who can know it? No man can know all the ways of his heart; he cannot come to the bottom of his own heart, though he may know the bent of it; but (saith God) I search the heart; much of our heart is a secret to ourselves, but to God nothing of it is; he knows our inside fully. As he knows our actions, so the grounds upon which we act, and the ends for which we act, and the heart with which we act; thus God knows the way that every man takes. And thus none but God can know the ways of man. We can trade no farther then upon the borders of men's ways, their outward acts, as for the spirit and principle of them, whence they flow, as for the aims and ends of them, whether they are flowing, with these God alone is intimate. And with these God is more intimate than man can be with that which is wholly outward.  
And seeing God knows all the ways which man takes; let no man go about to hid his ways from God; 'Tis vain to hid any thing from him, who sees all that is hidden. He that comes before a Judge that knows what he hath done, and is able to prove it, why should he deny it? The heart of a natural man is not more busied about any thing then in making veils for his sin; the first thing that man did after he had sinned was, to make such a veil. As all men have sinned after the similitude of Adam's transgression, so they cover their transgressions according to the similitude of his covering. The Holy Ghost (Psal. 32.1.) calleth them blessed whose sins are covered, but it is with a covering of Gods provideing, not of their own; woe to those whose sins are hid by a covering of their own provideing; God hath given us his Son our Lord Jesus Christ in his righteousness, for our covering; while our sins are so covered blessed are we, but if we cover them with a covering of our own, God will lay them open for ever to our shame. woe to the rebellious children, saith the Lord, (Isa. 30.1.) that take counsel but not of me, and that cover with a covering, but not of my Spirit, that they may add sin unto sin; if we cover our sins with any thing but the righteousness of Christ, we cover them with a sin, not only because all our righteousness (which is the best thing of our own that we have to cover them with) is sinful, but because the very act of covering them so is a sin; and therefore in so doing, what do we but add sin unto sin? And if to cover our sins with our own righteousness be a sin, how do we heap sin upon sin while we cover it (as many endeavour to do) with our denials, dissemble and excuses?  
Secondly, Consider with what Confidence Job speaks; he had discoursed of his fruitless labour and travel in the use of all means to find God; well (saith he) yet it is a Comfort that God knows my ways, though I cannot find out his.  
Hence Note.  It is the Joy of the upright, that God knows them and their ways, yea the ways that are in them. 
Thus Jeremy (Chap. 12.3.) having complained of the prosperity of evil men before the Lord, concludes, But thou O Lord knowest me, thou hast seen me and tried my heart toward thee; this was the Prophet's joy, and so it was the Apostles, when he said; But we are made manifest unto God (2 Cor. 5.11.) That's the thing that pleaseth us. David (1 Chron. 29.17.) speaks in the same frame of spiritual contentment; I know also o my God that thou tryest my heart, and hast pleasure in uprightness; This was a pleasure to David, this was his Joy and crown of Rejoicing, that God knew him; and a godly man hath much Cause of rejoicing in this, that God knows him perfectly, considering how much he is mistaken and misunderstood by men. When our ways are mistaken by men, 'tis great content to remember, that God knows the way that we take without the least mistake. For this assures a godly man of three things.  
First, That God will reckon his ways such as they are, and him such a one as he is. He is much assured that God will never put a false gloss, or an unjust construction (which men are apt to do) upon the text of his life.  
Secondly, This assures him that his works of righteousness shall not want a reward; for God is not unrighteous to forget our work and labour of love (Heb. 6.10.) that is, he will not let us go without a reward for such works; for as then we are said not to forget the word of God, when we obey it; so God is said not to forget our works when he doth reward them.  
Thirdly, This assures him that God will give testimony to his integrity, and bear his witness (when most seasonable) to his righteous works. Though men will not give him Testimony, yet God who knows his ways will; God will not do less for a good man then a good Conscience will; For as an evil Conscience will accuse, so a good Conscience will excuse. (Rom. 2.15.) Their Consciences in the mean time accusing or excusing one another. Conscience knows our ways, and therefore Conscience gives Testimony against them that do evil, and Conscience will give Testimony with those that do well: let all the world clamour against them, Conscience will not, because Conscience knows the way that a man takes. Much more than will God Testify for that man whose way is good; and how sweet is this! 'Tis sweet and satisfying to a gracious soul to do good, but when God himself shall testify for a gracious soul, that he hath done good, this is much more sweet and satisfying. (1 Joh. 3.20, 21.) If our heart (or Conscience) condemn us, he is greater than our heart (or Conscience) and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God: even this confidence, that God will not only not condemn us, but acquit us, yea and testify for us; And as it is worse to be condemned by God then by Conscience, so it is better and sweete● to be acquitted by God then by our own Conscience, when once our Consciences are acquainted with his acquittal of us and testimony for us. Yea, there is this further Comfort in it, that for as much as our ways are known to God, he will give testimony of them to others, as well as to our own Consciences. The world shall know what our ways are one time or other, as well as God knows them now: they who are most prejudiced against them, and draw the blackest lines over them, shall one day be made to know, that they did not know the beauty of them. And this God will do; either  
First, In this world by some extraordinary providence; as David speaks (Psal. 37.6.) He shall bring forth thy righteousness as the light, and thy judgement as the noon day. A man's righteousness may lie in obscurity, or in the dark, no man knowing it, and most men judging him unrighteous, and wicked, but Providence some time or other will bring forth this man's righteousness as the light, and his just dealing as the noon day.  
Or, Secondly, If a good man's ways lie hid from the world all the days of his life in this world, yet the Apostle assures him, that in the great day God will proclaim them in the ears of all the world. (1 Cor. 4.5.) Judge nothing before the time, till the Lord come, who will both bring to light the hidden things of darkness, and will make manifest the Counsels of the heart. So then a day is coming which will make through lights in the world, and bring to light the most hidden things of the darkest darkness. And by these hidden things of darkness, and Counsels of the heart, we are to understand not only evil things, and wicked counsels (sure enough God will bring them to light) but even those righteous things, and good Counsels of the heart, which have laid in the dark, or unrevealed: God will bring to light all the hidden things of darkness, the good as well as the bad, and then shall every man, that is, every good man, every godly man, have praise of God. The praise of man is very pleasing unto man, but O how unspeakeably pleasing is the praise of God And this opens a vast difference, between the hypocrite and the sincere; Can a hypocrite rejoice in secret, saying thus; God knoweth the way that I take? He cannot say thus; and I may say three things of the hypocrite in opposition to this.  
First, The hypocrite endeavours to hid and put his ways out of the sight of God, as much as he can; As he hath not the light of God's countenance, or of his favour shining upon him, so he desires not to have the light of his knowledge shining into him. (Isa. 29.15.) the Prophet describes some seeking deep to hid their Counsels from the Lord, and their works are in the dark (both in natural and moral darkness) and they say, who seethe us, and who knoweth us? The endeavour of the hypocrite is that he may be hid. And  
Secondly, He cries alls hid; as it is his endeavour, that God should not, so it is his hope that God doth not know his ways, much less his heart; He is often sure that men do neither see nor know, & he always presumes that God doth not; and therefore as one out of doubt he puts his doubts, who seethe? and who knoweth? Though flashes of fear come in upon him, sometimes, yet he flatters himself with presumptuous hopes and false persuasions, that God knows him not, sees him not, and that his dark way shall never be discovered; and as in that place of the Prophet, they speak indefinitely, thereby inferring that God doth not see them; so we have them in the Psalm speaking directly that God shall not. (Psal. 94.5, 6, 7.) They break in pieces thy people O Lord, and slay the widow and stranger, and murder the fatherless; yet they say, the Lord shall not see, neither shall the God of Jacob regard it; As if they had said, though God should set himself to search us out, and would never so feign see what we are doing, yet he shall not. We will carry it so closely and cunningly, that the eye of God shall not reach us. Their works were so foul and bloody, that the Sun might be ashamed to look upon them, and they were so close that they believed God could not look upon them, or bring them to shame for them.  
Thirdly, 'Tis a terror to an hypocrite to remember, that God knoweth his ways. That which Job saith of the wicked in general, is most proper to hypocrites (Chap. 24.17.) 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. The Hebrew is very concise, if know; we make up the sense thus, if one know them, that is, if God or man know them and their ways, if they be apprehended and discovered, any way, in their abominable ways, they are in the terrors of the shadow of death; that is, they are ready to die with the fright and terror of it. Hypocrites are so fare from rejoicing in this, that God knows the way which they take, that to be known either of God or man is their torment.  
Thirdly, Consider why doth Job appeal to God in this Cause depending between him and his friends? The reason was, because he knew his friend's mis-judged him through their ignorance; Therefore he desired to be heard by a Judge, that perfectly knew his ways, and so was able to make a righteous judgement of him.  
Hence Observe; God is every way fitted to be a righteous Judge.  
There are two things especially that fit a man, to be a Judge.  
First, That he hath a principle of righteousness in him, that he be not biased and turned aside from doing right indifferently without respect of persons.  
Secondly, That he hath a principle of light in him, that he be (as Jethro adviseth Moses) a man of knowledge. Both these meet perfectly in God; He is just and righteous in all his ways, and he knows all our ways. Some Earthly Judges err for want of a Principle of righteousness; and so in things which they plainly know and see as clear as the light, are ready to be drawn and wrought off by respects and interests. Again, there are other Earthly Judges, who are right and honest enough in their Principles, nothing can take them off, or misled them to the right hand or to the left, but they want knowledge and understanding to discern between good and evil, right & wrong, they cannot see into the merit of the Cause, or the integrity of the person before them, and thereupon stumble in Judgement. Indeed the best of Earthly Judges cannot always (when they have done their best) find out who hath the good Cause, and who hath the bad; and many times they that plead blind them with their Rhetoric, setting a fair gloss upon a foul Cause, or making a fair Cause look foul, and so the Judge is deluded; seeing he judgeth of things as witnessed and represented, as alleged and legally proved, and so it may fall out that while he judgeth righteously, his judgement may not be right. But we (as Job here) have cause to rejoice that we have to do with a Judge, who as he is both righteous and knowing, so he knows all things and persons in themselves, and not from others. He needs not that any should testify of man, for he knoweth what is in man (Joh. 2.25.) He knows the way that is in me, or the way that I take: and as it follows; When he hath tried me I shall come forth as gold.  
Mr. Broughton reads thus; Tried he me I should come forth Gold; that is, if God (as I desire) would vouchsafe to try me, I should appear what I am indeed, not what I now appear.  When he hath tried me. 
There are divers ways of trial, three especially; God tries, first, by prosperity, that's a trial; a full estate discovers a man, as well as a low and empty estate doth. To know how to abound is as high a point of grace as how to want (Phil. 4.12.) to have power in our hands, discovers us as well as to be oppressed by power. Magistracy shows the man, and it shows many to be but men. 
Magistratus indicat virum.  Great power over men is a great temptation to man, and so likewise is the praise of men. (2 Cor. 6.4.) But in all things approving ourselves as the Ministers of God in much patience, in afflictions, in necessities, in distresses, etc. and by what else? by the Armour of righteousness on the right hand, and on the left, by honour and dishonour, by evil report and good report. We approve ourselves, and trial is taken of us as well by things on the right hand, as by those upon the left, as well by honour, as by dishonour. The good report or praise which a man meets with in the world is as great a trial as the ill report or dispraise which he meets with in the world; 'tis a great trial to be dispraised, to have dirt thrown in our faces, and it is a great trial to be praised, to be commended, and applauded, to be lifted up in the thoughts & upon the tongues of men. Solomon hath an excellent passage (Prov. 27.21.) As the fineing pot for silver, and the furnace for gold, so is a man to his praise; that is, a man is tried by his praise, as the silver is tried in the fineing pot, and as the gold is tried in the furnace. Whenever you are praised, you are tried; Then your humility and self-denial are tried; Then you are tried whether when you are praised by men, you can give the whole glory to God. Herod's praise was the fineing pot, and the furnace wherein he was tried, it made him appear to be but dross indeed. His hearers Cried the voice of God and not of man; When you cry up such a Preacher, such a Magistrate, such a Soldier, such an Orator, you put him into the fineing pot, & he that is but dross consumes. The worms eat up Herod, because he gave not Glory to God (Act. 12.23.) As it was a most dreadful, so it was a most righteous judgement, that he should be eaten up of worms, who forgot that he was one, and forgot it so fare that he was pleased with their applauses, who cried him up for a God. Worldly prosperity, power and praise are the right hand, way, by which God tryeth the sons of men.  
Secondly, God doth usually try by affliction, and that's the left hand way. (James 1 12.) Blessed is the man that endureth temptation (meaning affliction) for when he is tried he shall receive the crown of life, etc. That is, when those temptations and afflictions have tried him, and he hath approved himself in the trial; then, he shall receive the crown of life, etc. (1 Pet. 1.6.) Though now for a season (if need be) ye are in heaviness through manifold temptations, that the trial of your faith being much more precious then of gold that perisheth, 
Cos aurum probat rectam tentamina mentem. Natura vexata p●edit seipsam.  though it be tried with fire, might be found to praise, etc. Affliction is the trial of our faith in God, and of our patience under the hand of God. When nature is vexed it shows itself, and so doth grace. Affliction discovereth both what our virtues and what our corruptions are.  
Thirdly, God tryeth man by a kind of examination; David speaks of that (Psal. 17.3.) Thou hast proved mine heart, thou hast visited me in the night, thou hast tried me and shalt find nothing. In the night the soul is free from business with the world, and therefore freest for business with God, & then did God prove and visit David, that is, examine and sift him, by calling to his mind all his ways and works in former passages; And the issue of this trial was, he found nothing, not that his soul was empty of good things, or that there was nothing evil in him, but God upon examination found nothing of that evil in him, which some men suspected him of, Namely, either any ill will or evil design against Saul, in reference to whom he called his cause a righteous cause, or the right (ver. 1.) Hear the right, O Lord, etc. Thus God tried David; And thus earthly Judges try men; They examine them, and their case, that's called a trial; in this third sense we are chief to understand the meaning of Job in this place. Job had long before undergone a trial by prosperity and praise, Job was at that time under trial by affliction, he had past the former and was under the latter, yea, he was deep in it, 
Intelligitur de stricto dei examine in suo judicio ad quod Job provocaverat. Merc:  but as yet he had not come to this trial of Examination, or to a judiciary trial, which he earnestly begged of God. All men shall come to such a trial in the Great day. We must all appear before the Judgement seat of Christ, that every one may receive the thingt done in his body, accordeng to that he hath done, whether it be good or bad (2 Cor. 5.10.) Some expound Job appealing here to that Judgement. But I conceive that the whole tendency of his discourse aims at an earlyer Judgement or day of trial then that. And though (possibly) his expectation was not great, if any at all, that God would grant him a private Session (as we may call it) for his personal trial, yet (to show that he had not the least suspicion of being acquitted in that day whensoever it should be, he importunately professeth he could wish it might be the next day, and that he would refuse no pains nor travel, for the procuring of such a day, were it to be obtained; being fully satisfied from the light and dictates of his own Conscience, that when the Lord had so tried him, he (as David spoke in the place lately opened) should find nothing, no such fault or guilt as was charged upon him. Christ writing to the Angel of the Church of Ephesus, gives him this among other commendations, (Rev. 2.2.) Thou hast tried them which say they are Apostles and are not, and hast found them liars. Many appear fair in holiness, and boast highly of their privileges, (even as high as an infallible Spirit and immediate mission) who yet being tried and throughly examined by the Church, or by those who are spiritual, and have senses exercised to discern both good and evil, will be found liars, counterfeit stuff, and lighter than vanity. But Job was persuaded that though God should try him, not only should nothing be found against him, nor he found a liar, but that much would be found for him, and himself be found in the truth, as he plainly expresseth in the close of the verse; when he hath tried me, whut then?  I shall come forth as gold. 
Egrediar ex hoc igne probationis meae expurgatissimus Coruscabi●● innocentia mea. Pined.  
Here's the issue of the trial. There are seven words used in the Original for gold; That in the text notes the colour or yellowness of it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generale vocabulum est a colore sulvo seu flavo, & transfertur ad aliarum rerum munditiem significandum, sic ab aura & aurora aurum derivat Isidor: Plenus vino aureo, i. e. splendido velut aurum.  and is applied to signify any thing that is bright, or shineing, pure and splendid, as Gold is. (Zach. 4.12.) we read of golden pipes which did empty the golden oil (or, according to the letter of the Hebrew, the Gold) out of themselves. That spiritual oil was called golden or gold, because, like gold, shineing, pure and precious. The gifts and graces of the Spirit are golden oil indeed. So (Jer. 51.7.) Babylon hath been a golden Cup in the hand of the Lord; Which some expound tropically; taking the Continent for the thing contained; The cup for the wine, Called golden wine, because of the splendidnes and beauty of it (as Solomon speaks, Pro. 23.31.) When it giveth his colour in the cup. Or Babylon is called a Golden cup; first, because of the great glory, wealth, and illustrious pomp of that Empire, described in Daniel (Chap. 2.32.38.) by a head of Gold, and marked out in Isaiah, by the name of the Golden City (Isa. 14.4) and secondly, because God had caused other Nations to drink deep of his wrath by the power of the Babylonian Empire. Upon which account Mystical Babylon is said to have a Golden cup in her hand (Rev. 17.4.) Gold, is the King, the chief of metals; gold is among metals as the Sun is among the Stars and Planets of Heaven, the glory and Prince of them all. So that when Job saith, I shall come forth as gold, his meaning is, I shall come forth pure and in much perfection. Gold is first the most precious metal; secondly, the most honourable metal; thirdly, the most weighty metal; fourthly, the most durable metal; fifthly, the most desirerable metal: Every one is for gold; 
Aurum per ignem probatum symbolum est j●storum nam ill● minime laedit examen ●gnis, per ista igitur verba vir sanctus candorem suae innocentiae & conscientiae puritatem maximam cir●umloquitur. Bold.  So that when Job saith, I shall come forth gold, his meaning is, as if he had said, my trial will not diminish, but rather add unto me; I shall be precious, honourable, weighty, durable,  after I have been in the furnace or fineing pot of my sorest and severest Trials. And he speaks thus in opposition to his friends, who had an opinion of him as if he were but dross or the off-scoureing of all things (as the Apostles were reckoned in their time) I shall come forth not dross and trash, but gold, as if he had said, Were I once tried, I should be for ever quit of those Charges brought in against me, and of those scandals cast upon me, I should shine in reputation and honour like pure gold coming out of the fire. I should recover my good name, and be found a man loyal to God and righteous towards men.  
Hence note.  Grace renders man excellent and precious. 
Every godly man is gold, yea he is more precious than fine gold; The finest gold is but dross to Grace; the wicked of the world are reprobate silver, or refuse silver (Jer. 6.30.) the Saints are finer than Gold refined in the fire, for they are precious, they are honourable, they are useful, they are durable and lasting, they shall endure everlastingly, they are weighty in their worth, and their portion is an eternal weight of glory.  
Secondly, Whereas Job saith, when I am tried I shall come forth as gold.  
Observe.  A godly man is no loser by being tried, yea he gains by it. 
He who before was reputed but as dross, and had much dross in him, comes out of the trial as gold, and loseth nothing of his weight, worth, or beauty by being tried, he only loseth (a good loss) his dross and the rubbish of his corruptions. Grace is not only grace still, but more gracious even glorious after trial. Some speak of grace as if it were but dross, consumeable in the fire; as if every temptation and trial endangered it to an utter consumption, or as if, like lead, it would quite evaporate, and spend to nothing in the fire. They stick not to affirm, that a true believer may lose all his graces, and how much soever enriched before by the Spirit, yet prove a bankrupt in spirituals. Job was Confident that his gold would hold the trial, both of the hottest afflictions, and of the strictest examinations. He had been tried long in the furnace of affliction heated seven times more than ordinary, and yet held his integrity, and though he should come to trial at the Judgement-seate of God, which is more than seventy-times seven times stricter than the Judgement-seate of man (according to truth) can be, yet he nothing doubted, that nothing (as to the general bend of his heart and frame of life) should be found or appear but integrity still. That is but drossy grace, natural grace, if not hypocritical grace, or a counterfeit only of grace, which a●ides not in the day of trial. They who lose the grace which they have showed, had only a show of grace. Hypocrites shall ●o●e all at their trial, their paint, their varnish will not endure the fire, either of a lasting affliction, or of that last examination; when once a hypocrite is tried, than he is shamed. He may go currant for pure gold a great while, but at last he appears but as a gilded sepulchre or dross of gold. (Psal 119.119.) Thou puttest away all the wicked of the earth like dross. And the Lord speaking of the degenerate house of Israel (Ezek. 22.18.) saith, The house of Israel is to me become dross, all they are brass, and tin, and iron, and lead, in the midst of the furnace, they are even the dross (or drosses) of silver; That is, though they are a professing people, and hold out my name, yet I having tried and examined them throughly, find them to have nothing but a name of profession; They being tried are come forth like dross. The Apostle (1 Cor. 3.13,) Allegorically shadowing out all sorts of superstructive doctrine, by Gold, silver, precious stones, wood, hay, stubble, saith, If any man build upon this foundation (that is, Christ) Gold, silver, precious stones, wood, hay, stubble, every man's work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, 
Dum p●obantur toti in fumum abeunt.  and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward; if any man's work shall be burnt, he shall suffer loss, etc. The wood, hay, stubble, shall be burnt, but the gold, silver, precious stones, will abide the trial of fire. Whether it be the fire of persecution, tribulation, and temptation (nothing but holy truth can abide these fires) or the fire of the holy Spirit (who in Scripture is often compared to fire, and) who together with the light of the Word revealeth the soundness or falseness of all doctrines delivered by men, and like fire consumes what is false, but gives a further brightness and lustre to the truth. Even truth untried may be counted dross, but being tried it comes forth like gold. Now, as the truth of doctrines, so the truth of persons, in their works and graces will abide when they come to the Test or trial; God who puts away all the wicked of the earth as dross, will gather up all the godly of the earth as Gold, when he hath tried them, and try them he will. We read (Dan. 7.9, 10.) how dreadfully God comes to Judgement; I beheld till the thrones were cast down, and the ancient of days did sit; his Throne was like the fiery flame, and his wheels as burning fire; a fiery stream issued and came forth from before him, the judgement was set, and the books were opened. Which whether it be meant of the last Judgement, or of some special Judgement upon a particular state or oppressing power, comes all to one as to the point in hand; while it shows that God in the trial of men will examine their persons, and their actions, as by fire. Of every such trial it may be said (as Mala. 3.2, 3.) Who may abide the day of his coming? and who shall stand when he appeareth? (The Prophet speaks of the coming of Christ in the flesh, at which time he was also mighty in Spirit) for he is like a refiners fire, and like fullers soap, and he shall sit as a refiner and purifier of silver. When Christ came in the flesh to redeem us, he came with fire also to purge and sanctify us, and he comes with fire whensoever he comes in the Spirit to comfort and enlighten us, and at last when he comes in glory, he will come with fire to try, examine, and judge us. When he comes to try us thus, All the faithful shall come forth as Gold, but the wicked and their works will burn and be consumed. When Saints come to trial at last they will stand, and when they are tried here, they will mend; first, their Corruptions will be the more outed, and, secondly, their graces will be the more acted. We may read this issue of their trial (Zech. 13.9.) And it shall come to pass that in all the Land, saith the Lord, two parts therein shall be cut off and die, but the third shall be left therein. Whether we take the Land in particular for Israel and the people of the Jews, or typically, for all professors throughout the world, two parts shall be cut off and die, but the third shall be left therein. And what will God do with them? or how will he deal with them? We may see what at the 9th verse. And I will bring the third part thorough the fire (of affliction and examination) and I will refine them as silver is refined, and try them as gold is tried (and what will be the issue of this?) And they shall call on my name, and I will hear them. Here faith and prayer (in which all graces are exercised) are put for all graces. When they are in this fire they shall call on my name, 
In igne deum amantèr invocant & candido & germano sunt erga illum study. Theod.  and I will hear them, and I will say (when they are in the fire) it is my people, and they shall say, the Lord is my God. They who pray in the fire of trial, or in the fiery trial, declare evidently, that they are Gold in the fire; but they to whom God saith in the fire of their trials, ye are my people, and they who (being still in the same fire) can say, the Lord is our God, are declared both by God and themselves eminently, that they are gold in the fire. They are as the choicest gold, as the Gold of Ophir, of whom the Lord saith, (by an act of distinguishing love) ye are my people, and who can say to God (by an act of appropriating faith) the Lord is our God. Surely then Saints lose nothing in the fire (but what is not worth the holding) while God finds and owns them, and they find and own God in the fire.  
Further, Some read this latter part of the verse as an offer; Let him try me, 
Probat me.  and I shall come forth as gold; as if Job had said, I do not refuse, but desire a trial; God knows my way, the way that is in me, let him come and try me, yea I am ready to come to him for my trial.  
Hence note.  A sincere heart is willing to be tried. 
'Tis a great part of the work of a godly man to try himself and his works, and it is one of his greatest wishes, that God would try him, and his works. They who are sincere are much in trying themselves; Let us search and try our ways (say they) and turn again unto the Lord. And they who are much in self trial and Examination, are willing to be tried and examined both by God and man; sure enough, They that try themselves much, are not afraid of the trial of man, no nor of the trial of God. If we compare the first verse of the 139th Psalm with the 23●, we shall see what an answer there is in them as to this point. At the first verse David saith, O Lord, thou hast searched me and known me: at the 23 verse he prays; Search me O God, and know my heart; why did David pray thus to God; Search me and know my heart? having said before, Thou hast searched me and known me.  David knew that God had searched him, what needed he to pray that God would search him? why did he beg God to do that which he had done already? The answer is at hand. David was a diligent selfe-searcher, and therefore he was so willing to be searched, yea he delighted to be searched, by God; and that not (as was said) because himself had done it already, but also because he knew God could do it better. He knew by his own search, that he did not live in any way of wickedness against his knowledge, and yet he knew there might be some way of wickedness in him that he knew not of. And therefore he doth not only say, Search me, O God, and know my heart: try me, and know my thoughts; but he adds (ver. 24.) see if there be any wicked way (or any way of pain and grief) in me. (The same word signifies both, because wicked ways lead in the end to pain and grief) and lead me in the way everlasting. As if he had said; Lord, I have searched myself, and can see no wicked way in me, but Lord thy sight is infinitely clearer than mine, and if thou wilt but search me, thou mayest see some wicked way in me which I could not see, and I would feign see and know the worst of myself, that I might amend it and grow better, therefore Lord, if there be any such way in me, cause me to know it also; O take that way out of me, and take me out of that way, lead me in the way everlasting. David had tried himself, and he would again be tried by God, that he being better tried, might become yet better. He found himself Gold upon his own trial, and yet he feared there might be some dross in him that he had not found, And now he would be re-tryed that he might come forth purest gold. Pure gold fears neither the furnace nor the fire, neither the Test nor the Touchstone, nor is weighty gold afraid of the Balance; He that is weight will be weight, how often soever he is weighed: he that is gold will be gold, how often soever he is tried, and the oftener he is tried the purer Gold he will be; what he is he will be, and he would be better than he is. Every man of Jobs metal saith or may say, Let him try me, and I shall come forth as gold.    
JOB, CHAP. 23. Vers. 11, 12. 
My foot hath held his steps, his way have I kept, and not declined.  
Neither have I gone back from the commandment of his lips, I have esteemed the words of his mouth more than my necessary food.  
AT the 21th and 22th verses of the former Chapter, Eliphaz having sharply rebuked Job, gave him very wholesome and holy counsel. Acquaint thyself now with him, and be at peace, receive the law from his mouth, and lay up his words in thy heart. In these two verses Job professeth that he had done so; that he had kept close to God, followed him step by step, that he had not declined, or turned back, and that he had done all this out of pure love to the word. So that each member of this context seems to carry a direct answer to every member of that counsel which Eliphaz had there given him; As first, to that of Eliphaz, Acquaint thyself with God, (he saith) I have held his steps. That man takes and holds near acquaintance with another, of whom it may be affirmed, that he treads in or holds his very steps. Again, Eliphaz advised Job thus; Receive the Law at his mouth; Job answers, I have not gone back from the commandment of his lips, etc.  
Or thus;  
First, He that takes hold of the steps of God, acquaints himself with God.  
Secondly, He that keeps the way of God and declines not from it, is at peace with God.  
Thirdly, He that goeth not back from the commandment of his lips, receives the Law at his mouth.  
Fourthly, He that esteemeth the word of God more than his necessary food, hath surely laid up the word of God in his heart.  
Job professeth in these two verses that he had done all this, and therefore he had already done what Eliphaz presseth him to do. His whole conversation had exactly hit the counsel given him.  
Vers. 11. My foot hath held his steps. 
My foot] We are not to take the word foot, strictly, 
Cum dicit, pes meus, pro eo habendum ac si dixisset, ego apprehendi gressum ejus. Drus: Verbum significat aliquid violentèr detinere, ne labatur, aut fugiat, aut fluat. Bold. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for that special member of the body so called; but by the foot we are to understand the whole man; my foot, that is, I myself have held his steps, I have held them; And he means such a holding as hath a kind of honest pertinaciousness in it, or a resolvedness not to let go what is held, a resolute holding, a cleaveing fast to, a holding with a kind of violence, such as Jacob expressed to the Angel (Gen. 32.26.) I will not let thee go except thou bless me.  My foot hath held. 
To lay hold is the proper action of the hand, not of the foot; and it is used here only as it signifies the keeping of a thing close and fast any way, so as not to part with it; or as it imports, a constant walking with God.  My foot hath held his steps, or upon his steps. 
The word which signifies to go, signifies also to be happy or blessed, and the reason is, because our way or motion showeth what our end and rest shall be; our happiness in the end lieth virtually in our way.  
But what were those steps that his foot took hold of? Steps in the Text may be taken two ways.  
First, For those steps which God hath appointed man to take, 
Vestigia dei idem significare, poterunt quod via dei, sc. illius precepta & legem, quam nobis tenendam commonstrat. Pined. Gressum ejus accipe passiuè id est ab eo definitum & monstratum. Jun. Vestigia dei sunt divinae actiones quibus ille preit; vel sunt ejus effectus ad extra, sc. Charitatis, clementiae, justitiae veritatis. Pined.  walking as and where God would have him; so these steps are the same with the law or way of God: not actively for the steps which God takes, but passively for the steps which he directs and appoints us to take.  
Secondly, We may expound these steps for Gods own steps, not for the steps which he shows us in his word that we should take, but for the steps which he shows in his practice, or in his example that himself hath taken. My foot hath held his steps; so to follow the steps of another is to imitate him, and to follow the steps of God is to imitate him; the steps of God are those holy actings wherein he goeth before us, and sets us an example. Some of the works of God are a rule, his actions are directions to us. Then Jobs meaning is, I have imitated God, and followed his example in all things that are imitable by man, I have so much acquainted myself with God, and have been so familiar with him that I have as it were copied out his way in my life and conversation. Thus he speaks of God as leading the way, and going before us; and (saith he) I have not satisfied myself to follow him at large, or in the same common path, but I have set my feet in his very steps, or I have followed him step by step.  
Hence note.  That a godly man doth example himself by God. 
He followeth the way of God in his works, as well as in his word, or he obeyeth God doing as well as commanding. Many of the works of God are infinitely beyond our imitation, yet he works so in other things that he hath descended to our imitation. And though we cannot follow God in any thing as to an equality, yet we may follow him in many things as to the similitude of his workings; we may go the same way that he goeth, and take the same steps that he hath taken, though we cannot take them in that perfection, nor go with such exactness as he hath gone before us. A child may write the same letters, the same words and lines, which the most accurate penman or artist in writing hath prescribed him for a copy, and so the child may be said to hold the steps of his Master, letter for letter, word for word, line for line, though there be a wide difference discernible between their writings. To follow God is our duty, Godliness is Godlikenesse, or, an imitation of God, And practical Christianity is nothing else but our imitation of Christ, and that not only in doing but in suffering (1 Pet. 2.21.) For even hereunto are we called; because Christ also suffered for us, leaving us an example that we should follow his steps. 
requere deum. Epict.  Christ is not only a principle of holiness in us, or our spiritual life, but he is also a pattern of holiness according to which we ought to live. And the same Apostle represents the holiness of God, both as a rule, and as a motive of that holiness which should be acted by us (1 Ep: 1.15, 16.) As he that hath called you is holy, so be ye holy in all manner of conversation, because it is written (Lev: 11.14.) Be ye holy for I am holy. To be holy as God is in all manner of conversation, is steadfastly to hold the steps of God. And when (as Christ exhorts Math. 5.55.) We are merciful as our father which is in heaven is merciful. When as the Apostle exhorts (Eph. 4.32.) We forgive as God for Christ's sake hath forgiven us; when we are patiented and long-suffering one towards another, as God is towards us all, than we take hold of his steps; this should be our business every day, to follow God in his word, and in his works, to follow him fully. It is said of Caleb (Num. 14.24.) My servant Caleb hath another spirit, he hath followed me fully. Here some may object, to follow the counsel of God fully, is the duty of all, but to follow the example of God is surely beyond the attainment of any. This seems to be a height of holiness too high for man; For if Solomon said (Eccl: 2.12.) What can the man do that cometh after the King? even that which hath been already done, or (more close to the Original) in those things which have been already done. How much more may we say, What can the man do that comes after God the King of Kings? can he do that which hath been done already? I answer, no man can parallel the works of God, but all men are called to imitate him in his works; though we cannot follow him with equal steps, yet we may follow the equity and holiness of his steps. This Job did and we (through grace) may do. My foot hath held his steps, His way have I kept, and not declined.  
The way of God is his Law, in that he will have us to walk, and that is called his way, because he hath prescribed it, and is the author of it; as that is man's way wherein he walks, so that is God's way wherein he will have man to walk; Blessed is the undefiled in the way (Psal. 119.1.) What the way is, he tells us in the next words, Blessed are they that keep his testimonies, and who walk in the Law of the Lord. His law and testimonies are his way: now saith Job, As I have held his steps, or followed his example, so I have kept his way, that is, I have done that which he hath commanded. The way of God is put sometimes in Scripture for that which himself hath done (Ezek. 18.25. 
Via del & hominis sumitur; 1 Pro itinere & gressibus. 2 P●o ipsa via strata. ) Hear O house of Israel, is not my way equal, that is, the way wherein I myself have gone, the way of my dispensations to you, both in rewarding and punishing. And as the works of providence, so the work of Creation is called the way of God (Pro. 8.22.) The Lord possessed me in the beginning of his way, (that is, before he came forth in the work of Creation) before his works of old; his way and his works are the same, or his works are his way. But in this Text (as I touched before) we may rather take way for that which God would have us do, or for the way in which we ought to walk. And so we have the completeness of Jobs obedience, he imitated the example and he obeyed the command of God.  His way have I kept. 
Yet further, There is a twofold keeping of the way of God;  
First, by practice and obedience, thus we keep the way of God by submitting to it.  
Secondly, There is a keeping the way of God by protection and defence; Thus we keep the way of God, when we stand up to maintain it. We may take it here in both senses; and in both, doubtless, Jobs Spirit was led out to keep the way of God.  
Hence note.  A godly man keeps close to the word of God. 
He keeps close to it by obeying it, and he keeps it close by defending it; and this he doth as Job did it universally (for so this indefinite proposition, His way have I kept, is to be understood) it was not this or that way, but any or every way of God which he kept. And thus a godly man keeps the way of God, though it be a difficult and (to the flesh) an uneasy way, though it be (among men) a reproachful, and ignominious way, though it be (as to his outward concernements) a disadvantageous and dangerous way, yet he keeps it: he that is through with God, doth not only keep those ways which suit with his own pleasure and credit, with the safety of his own interests and accommodations in the world, but if the way of God lie through difficulties, through dangers and disgraces, he will yet keep it. And if we thus keep the way of God, we may be sure, that the way of God, or rather the God of this way will keep us, and keep us in perfect peace, in spiritual freedom, safety, and honour, though we have trouble in and from the world. His way have I kept, and which doth heighten his obedience, care, and zeal in keeping it.  
He adds, And not declined.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word signifies, to be unsteady, or to move every way; As if he had said, I have kept his ways steadfastly and unmovably. Job speaks both in the affirmative, I have kept, and in the negative, I have not declined. Some keep the ways of God a while, but they keep not on, much less do they keep up in keeping them. There is a twofold declining. First, a declining from the way of God to evil and sinful ways; and these are of two sorts, first, erroneous opinions; secondly, wicked practices; secondly, there is a declining in the way of God, when though we keep the good way, yet we are not so good in the way as we were, but slack our pace & cool in our zeal to the good ways of God. We may expound Jobs negative in reference to both these; as if he had said, I have neither gone out of the way of God, nor have I been slothful in it. 'Tis the highest commendation of man, thus to keep the way of God, and not decline.  
Hence note.  A godly man is, or aught to be, and 'tis his honour to be steady in a good way. 
Perfeverance is our Crown. The Apostle (1 Cor. 15.58.) Exhorts to be steady and unmoveable, always abounding in the work of the Lord. We should be always moving in the work of the Lord, but never moving out of the work of the Lord: we should be as a rock in regard of steadfastness, and as fire in regard of activeness. The Author to the Hebrews (Chap. 10.23.) gives this admonition to beleivers, Let us hold fast the profession of our faith, without wavering, or without declining. There are some of whom we may say, they hold nothing, they hold no profession, they dare not make a profession lest they should be bound to stand to it, or they stand not to that which they have made; and as they hold no profession, so they hold no position, but as to the doctrine of faith are mere sceptics, they are always querying, but never concluding. The Apostle speaks of some (2 Tim. 3.7.) who are ever learning, but never able to come to the knowledge of the truth; and there are others ever learning, but never willing to declare their knowledge of the truth; and they who hold nothing in doctrine, will not hold long in practice. Therefore saith the Apostle; Let us hold fast our profession, let us be steady in it, and that without wavering. And this is the great argument which the Apostle carries through that whole Epistle, to establish the Saints, that so they might hold fast, without wavering, and declining in the profession of the faith. Let us take heed of either of those waver and declineings, before explained. First, Let us not decline in the way, but keep up in the same degree of holiness and love to Christ. The Church of Ephesus is charged with this sort of declineing; and therefore after Christ had given that Church a great and a deserved commendation (Rev. 2.2.) I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil, and hast tried them that say they are Apostles, and are not, and hast found them liars; yet Christ comes with a rebuking, nevertheless (at the 4th verse) I have somewhat against thee, because thou hast left thy first love; that is, thou hast declined from, or abated in thy first heat of love. Ephesus did not totally forsake, nor cast off Christ out of her love; Ephesus did not choose other lovers, nor say, she would have no more to do with Christ: The chief object of her love was the same, but her actings were not the same. The streams of her affection did not run into another channel, but they were fallen and ebbed in their former channel. 'Tis sad, when Saints decline thus; we should keep up to the same height, to the same heat, to the same degree of love without declineing, we should not only run at first setting out, but continue running, or as the Apostle speaks (Heb. 12.1.) Run with patience, that is, run constantly, or with perseverance, the race that is set before us. They that run in a worldly race, the nearer they come to the Goal, the faster they run, and the more they strive; so should we in our holy race; we should still be growing and increasing with the increase of God. A Saint should be thankful for the least degree, but he should not sit down in the greatest degree he hath already attained unto. And though some who have grace do not actually reach after more, yet they who say they have enough, or need no more, give too clear an evidence against themselves, that they have none at all. As the higher degrees of grace (under a temptation or desertion) may be unthriving and unstriving after perfection, so the lowest degree of saving grace is (in its own nature) thriving and striving after more perfection. He that believes, truly, would believe more, and he that loves truly, would love more and more, till his love become a vehement flame, so vehement a flame that many waters shall not be able to quench it, nor the floods (of trouble and persecution from the world) drown it.  
Secondly, as we should thus take heed of declining in the way of grace, so we should much more take heed, that we decline not from the way of grace, or as the Apostle Peter expresseth it (2 Ep: 2.31.) that we turn not from the holy commandment delivered unto us. This declining or turning from the commandments, is twofold; first, to the right hand; secondly, and to the left. The Scripture gives warning against both (Josh. 1.7.) Be thou strong and very courageous, that thou mightest observe, and do according to all the Law which Moses commanded, turn not from it to the right hand, or to the left. Again (Pro. 4.25, 26, 27.) Let thine eye look right on, and let thine eyelids look straight before thee; ponder the path of thy feet, and let all thy ways be established, turn not to the right hand, nor to the left, remove thy foot from evil; As if he had said, there is evil both on the right hand, and on the left, therefore turn neither to the one, nor to the other, that thou mayest remove thy foot from evil. But some may say, What is here meant by the right hand, and what by the left? and what are these declineings, or turn? I answer; To turn to the right hand, notes excess, when we will take upon us to do more than God hath commanded, when we will needs overdo, this is to decline to the right hand; for though, when man hath done his utmost through grace in this life (considering his in dwelling corruption) he always falls short of that exactness which the Law requires, and so cannot possibly exceed the Law in holiness; yet all they may be said to act beyond the command, or to outact the Law of God, as to the matter of their obedience, who do that which God never commanded, nor ever came into his heart (as the Prophet speaks, Jer. 7.31.) to command them. They who thus do what God requires not, and as if God had been too scant in his rules, will needs give a new rule either to themselves or others, and as if God had not given them laws enough, will (in this sense) be a law to themselves or others, either in matters of practice or worship (And so indeed make void the Law of God by their tradition) these exceeders are the men who turn to the right hand, though indeed (except they repent this rashness) themselves are likely to be set upon the left hand. Men never act more left-handedly then when they thus turn to the right hand, nor do they ever wrong God more, than when they do that which is right in their own eyes: men never show themselves so foolish, as when they will be wiser than God.  
Again, Declining or turning to the left hand, implieth a sin in defect, when we do less than God commands, when we shorten, and straighten the will of God in our obedience to it. Every natural man thinks a little much, yea he thinks much to do a little; and may therefore be said to turn to the left hand, because that is the unworking hand, or the hand which doth the least work. A natural man either makes the Law of God void by doing that which is against it, or he lets it lie void by not doing it, and would be glad that this talon committed to him might for ever be wrapped up in a napkin, or be buried in the earth. Both these turn, whether to the right hand, or to the left, are evil. The way of holiness, the good way lieth straight forward, right on; It hath no turning either to the right hand, nor to the left. All the ways of sin are called crooked ways, and they are our own ways. (Psal. 125.5.) As for such as turn aside to their crooked ways, the Lord shall lead them forth with the workers of iniquity. The Psalmist calls them, Their crooked ways; that is, ways of their own devising; whereas the way of holiness is the Lords way. To exceed or to do more, to be deficient or to do less than God requires, both these are crooked ways; the way of the Lord lies straight forward, right before us. (Pro. 28.18.) Who so walketh uprightly shall be saved, but he that is perverse (or crooked) in his ways shall fall at once. The motion of a godly man is like that of the kine that carried the Ark (1 Sam. 6.12.) Who took the straight way to the way of Bethshemesh, and went along the high way, lowing as they went, and they turned not aside to the right hand, or to the left.  
But you will say, Do not good men, even the best of good men, decline sometimes, and go aside? or doth it argue every man to be wicked who declines at any time? I answer; Job speaks of what he had not done, not of what it was impossible for him to do; he had not declined, yet he might have declined. We find many declinings among the godly; how many are there that decline in degrees, who are godly in the main; They love still, but they have not the same warmth of love, the same heat of affection; They obey still, but they have not the same strength of obedience. There may be a declineing also not only in the way, but from the way, to the right hand sometimes, and sometimes to the left; there may be an exceeding, and there may be a coming short in those, as to actions, who, as to their state, are come home to God; these things are possible, yea common, but we speak of what many godly men do, and what should be the aim, and design of every godly man, that is, to keep the way of God, and not to decline, to keep himself up in spiritual strength, and to keep himself onne in a spiritual course; yea every godly man may, and can say as David did (Psal. 18.21,) I have kept the ways of the Lord, and have not wickedly departed from my God. Though every godly man cannot say as godly Job did, I have kept his way, and not declined, yet every godly man may say as David, I have kept his ways, and have not wickedly departed from my God; we should be afraid of declineing and decaying, we should strive to be always advancing and increasing. And as Saints are under a command to be such, so they are under a promise to be such, (Psal. 92.12, 13, 14.) The righteous shall flourish like a Palm tree: he shall grow like a Cedar in Libanon. Those that be planted in the house of the Lord, shall flourish in the Courts of our God, they shall still bring forth fruit in old age: they shall be fat and flourishing. Here is not only a mention of growing, but of flourishing, and here's flourishing three times mentioned, and 'tis growing and flourishing not only like a tree, but like a Palmtree, (which flourisheth under opression) and like a Cedar (not growing in ordinary places, but) in Lebanon, where were the goodliest Cedars. Nor doth the Spirit promise here a flourishing in boughs ane leaves only (as some trees do, and do no more) but in fruit; And this not only fruit for once in a year, or one year, but they still bring forth fruit, and that not only in the years of their youth, or beginnings in grace, but in old age, and that not only in the entrance of that state which is called old age, threescore years, but that which the Scripture calls the perfection of old age, threescore years and ten, as the learned Hebrews observe upon the word used in the Psalm. What a divine climax doth the Spirit of God make in this Scripture, to show that the godly man, as to his state, is so fare from declining, that he is still climbing higher and higher? And if any shall ask how comes it to pass then, that some godly men are observed not only by themselves, but by others, to decline often in and sometimes from the ways of God?  
I answer, these declinings may be assigned to several Causes.  
First, To the power of some Corruption remaining much unmortified in them; as in a garden when the weeds grow high, the good herbs decline; And as in a field, when the weeds are strong, the corn is weak; so it is here; the prevailing or growing of Corruption, is the declining of Grace in degree, and by reason of it, some (for a time) decline from the way.  
Secondly, Declinings are from the prevalency of temptation; while Satan plieth some with temptation, he turneth them out of the way, or causeth them to walk but slowly in it. As temptation is a trial of, so a hindrance unto grace, yea though corruption be kept much down, yet some through a violent gust of temptation have been over-borne.  
Thirdly, Declinings are caused in the good by the example of those that are evil, therefore the Apostle gives that Caution (Rom. 12.2.) Not to be conformable to the world. A godly man is apt enough to write by a false copy, and to do as he sees the world doth. What was all their way, or their only way before conversion, they after conversion (through neglect of their watch) may be found stepping into, or taking a step or two in. Before conversion our whole course, saith the Apostle (Ephe. 2.2.) is according to the course of this world; And the examples of the world have drawn many aside, after they have come out from the world. The fashions and vanities of the world, in pride and pleasure, are very drawing. All examples, especially evil examples (like the Loadstone) have an attractive virtue in them; and many of the godly have been drawn aside thus, and have declined, with much scandal, for a while from the way of God.  
Fourthly, Declinings are sometimes from afflictions; and those we may consider of two sorts, personal, or public: both or either of these have caused many to decline. The cold frost of affliction hath nipped the graces of some, and made them to turn aside from the way of God. Therefore the Church (having reported her great troubles) speaks it as an argument of much sincerity towards God, and strength of Grace received from him. (Psal 44.17, 18.) All this is come upon us (that is, all these common calamities and afflictions) yet have we not forgotten thee, nor dealt falsely in thy Covenant; our hearts are not turned back, neither are our steps declined from thy way; As if she had said, These afflictions have been strong temptations upon us to cause us to decline from thy ways, but through grace we have kept our ground, and remained constant in thy Covenant, yea though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. As, many, yea most of the Saints have improved under the cross, so there have been some who either through their present unbelief, or forgetfulness of the exhortation which (as the Apostle saith, Heb. 12.5.) speaketh unto them as unto children, have had their faintings and declinings under it.  
Fifthly, Others decline through prosperity, and worldly enjoyments; when they grow rich in temporals, they grow poorer in spirituals. As their outward man increaseth, so their inner man decayeth; and as they flourish in the flesh, so hay whither in spirit. Hence holy Agur prayed (Pro. 30.8, 9) Give me not poverty, lest I be poor and steal, and take the name of God in vain, (that would be a sad declining) give me not riches, lest I be full and deny thee, and say who is the Lord? That's a sadder declining then the former. Poverty endangers grace much, but riches more. To be rich or great in the world, is a great temptation; Food convenient is the most sweet and most untemptationlesse condition. As hypocrites fall quite off from God, when they come onne much in the world; so the sincere may be much hindered in their way. And as many godly men have declined through their own prosperity, so some have declined, or at least have been in great danger of declining by the prosperity of others. David was ready to decline from God, when he saw the prosperity of ungodly men. (Psal. 73.2.) As for me my feet were almost gone, my steps had well nigh slipped, when I saw the prosperity of the wicked. David was almost down, when he saw the wicked up Their standing had almost given him a fall; My steps (saith h●● had well nigh slipped; now if it put David, a man eminent in godliness, so hard to it to keep his standing (all the grace in his heart, and assistance from God could scarce hold him up) how much more may they who come fare short of David, decline by seeing the prosperity of wicked men? are not they ready to conclude, surely we shall thrive, and do well enough, though we do as others do, who do not trouble themselves in a strictness about matters of religion as we have done, Verily (as it follows at the 13th verse) we have cleansed our heart in vain, and washed our hands in innocency. If we had spared our pains of labour, we could not have endured more pain of trouble; for all the day long have we been plagued, and chastened every morning. Such arguings as these show great declinings. Yet they who are sincere will soon recover themselves again, and say as David after he had reviewed this Temptation (ver. 15.) If we say we will speak thus, we should offend against the Generation of the righteous.  
Now seeing the Godly are so many ways endangered to declining, let us be warned of it, and beware of it. These are declining times, many professors have shamed themselves, and the profession of the Gospel. He is a Christian indeed that can say in truth as Job did, I have kept his words and not declined; they that knew me many years ago may find me in as good, yea in a better plight than I was then. Hypocrites & true believers may look & act very like one another, but as the nature of their estates have always a vast difference to the understanding, so the event gives a vast difference between them to the eye. Hypocrites keep the word of God a while, but they ever decline in the end finally from it, and sometims throw it off in the way totally. When they are in the way they grow weary of it, & a small matter working either upon their hopes or fears, will put them quite out of it. Every difficulty, every danger is to them a Lion in the way, causing them to decline from it; whereas to those that are sincere, difficulties are not stops, but incitements and spurs, they do but provoke their zeal, they cannot quench it. And hence the holy Apostle sends a challenge (Rom. 8.35.) to all the troubles, afflictions, and evils in the world: he bids them do their worst, and when they have done it, they shall not be able to separate him from the love of God, neither from the love wherewith Go●●oved him, or from that love wherewith he loved God.  I have kept his ways and not declined. 
Secondly, Observe.  That sin is a declining from the way of God. 
That's the Apostles definition (1 Joh. 3.4.) Sin is the transgression of the Law; And transgression is a going aside, or a going over the line by which God hath chaulked us out our way. God hath not left us at our liberty, though he hath left us (as the Apostle James calls it, Chap. 1.25.) a perfect law of liberty. He hath not left us to travel over hedge and ditch, but hath showed us our way, a high way and a way (as the Prophet speaks, Isa. 35.8.) And it shall be called the way of holiness, the way-faring men, though fools, shall not err therein. Yet fools are always erring from it, all their walkings are wander, and their go are go astray who walk and go on in a sinful way. The word which signifies sin in the Hebrew, imports most properly the missing of a mark; because sinning is a missing of the mark, and a declining from the way; I have kept his way, and not declined.   
Vers. 12. Neither have I gone bacl from the commandment of his lips, etc. 
Job proceeds with his negative profession, having said before, I have not declined, he saith the same thing again in other words; I have not gone bacl from the commandment of his lips. See, how often he repeats, and inculcates this point, both that he might be believed, and that he might show how confident he was in the uprightness of his own heart; I have not declined, neither have I gone bacl. By these various expressions, and often repetitions, Job sets forth in general the exactness of his care in keeping close to God; neither have I gone bacl. The word signifies both to departed, and to touch; and some put both significations together here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recessit, decessit, palparit, tetegit; Ita recedere a re aliqua, ut tangi aut contrectari nequeat.  implying such a departure from a thing or person, as not at all to touch or come near it again; which is a total apostasy, or desertion from it; As if Job had said, I have not apostatised from the ways of God. But this seems less than what he spoke before; for having said, I did not decline, what need he say, I did not apostatise, for he that doth not so much as decline, is fare from apostatising. I answer, that in this negative there is that ordinary figure extenuation, speaking less than is intended, or intending more than is expressed, and so, not to go bacl from, is to go forward in, or to proceed on in the commandments of God; and so the sense riseth higher; I have kept his way, and have not declined, 
Non recedere a mandatis est illa opere complere tenere, non dimittere de manu aut actione. Pined.  neither have I gone bacl from his commandment; I have kept close to it without the least willing declension. I have not laid the commandment out of my hand, much less have I put it out of my heart. And then we are to interpret this negative, I have not gone bacl, by this affirmative, I have stood to thy commandments constantly and resolvedly. The Scripture is full of such negatives. Thus when the Lord makes that promise (Joel 2.26.) My people shall never be ashamed; It seems to be but a small matter, that the people of God shall not be ashamed, but the meaning is, they shall be highly honoured, they shall have a name and reputation in the world, they shall make their boast in & of me their God all the day long. So when the Apostle gives that negative counsel; (1 Thes. 5.18.) Despise not prophesy, his purpose is to exhort the Thessalonians, and us in them to the readiest embraces and highest estimations of it. Not to despise, is to honour prophecy, that is, the preaching of the word in a due exposition and application of it to exhortation, and edification and comfort. So then, there is much more in these words, I have not gone bacl from the commandment; then thus, I have not turned, or apostatised from the commandment, I have not thrown up, nor abjured my profession; Jobs meaning is, I have kept strictly and firmly to it, I have asserted it, and affirmed it, and will maintain it to the end: as I have hitherto lived, so I am purposed to die in the obedience of it. I have not gone bacl from the commandment of his lips. We find the word used in such a signification (Prov. 17.13.) Who so rewardeth evil for good, evil shall not departed from his house, 
Semper familiariter in illius domo versabitur.  or, evil shall not go bacl from his house. As evil shall come, so evil shall not go bacl, he shall not be able to dismiss it when it cometh; evil shall keep close to his house, dwell and abide in his house, or hang upon him like an unwelcome guest, he shall not get it out for ever. Again, (Isa. 54.10.) The mountains shall departed, and the hills shall be removed, but my kindness shall not departed from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee. Thus the Lord assures his people of the grace and good of the new Covenant; The mountains shall departed, that is, though the mountains departed, or let them departed, and the hills remove, yet my kindness shall not departed, or, it shall not go back from you; that is, my kindness shall embrace you, stick close to you, and abide with you for ever; so here, I have not gone bacl, that is, I have embraced, and stuck to the commandment of his lips. We also find such a sense of the word, (Mich. 2.3.) Therefore thus saith the Lord, Behold, against this family do I devise an evil, from which you shall not remove (or withdraw) your necks; that is, the evil which I devise against you shall remain upon you, and stick by you, ye shall not get this yoke off your necks, nor your necks out of this collar; it shall be an abiding evil, which will not go bacl; as ye have not gone bacl from the evil of sin, so ye shall not go bacl from the evil of punishment, it will not remove from you, nor shall ye remove from it. So here, I have not gone bacl, or removed my neck from the commandment of God, I have not stirred a foot from it.  
Yet further, that which before, he called the way of God, here he calls the commandment of his lips; lips are the instruments of speech. God is a spirit, and hath no corporeal parts: the Scripture speaks thus of God after the manner of men; because men speak with their lips (their lips being a principal instrument of speech) therefore the commandment which God hath made known, and spoken (in a way peculiar to himself) is called the commandment of his lips. 
Praeceptum labiorum, i. e. praeceptum labijs ejus pronounciatum. Genitivus adjuncti vel efficientis. Pisc.  Mr Broughton translates strictly to the letter; His lips laws I cast not off. And when Job calleth the commandments of God, the commandments of his lips, it hath a great force in it, to oblige man to reverence, and obey them. They are not commandments which he hath published by others only, he hath also published them himself. They are the commandments of his lips, that is, those commandments which as he made and others speak in his name, so he hath spoken them too. 
Emphaticus est iste Hebraismus ad majorem praeceptorum dei commendationem reverentiam & observantiam, sc. quod ab ipso dei ore prolata. Bold.  He is both the Author and the publisher of them. (Exod. 20.1.) And God spoke all these words and said. David (Psal. 66.13, 14.) puts that imphatically upon his holy vows, to show how he was engaged to perform them; I will go into thy house with  offerings, and I will pay thee my vows that my lips have uttered, and my mouth hath spoken when I was in trouble: As if he had said, my vows are not only such as I have conceived in my heart, and resolved in my own thoughts, but I have spoken them out and declared them openly, therefore it lies upon me not only in conscience, but in honour to pay and perform them. If we must do what our lips have uttered, much more wust we do what God hath uttered with his lips. Lip-labour will not answer those commandments which are the labour of God's lips. Therefore saith Job, I have not turned back from the commandment of his lips.  
Hence Observe; First, A godly man's way is forward, he doth not turn bacl.  
He doth not decline, either to the right hand or to the left, much less doth he go bacl; he doth not only stay where he was, but he is better than he was, his course is onward and forward. (Job 17.9.) The righteous shall hold on his way. It is bad enough not to go forward, but to go backward is fare worse. If any draw bacl (saith God, Heb. 10.38.) my soul shall have no pleasure in them. And what pleasure can their souls take, in whom the soul of God takes no pleasure? To draw bacl is perdition: as they who draw bacl are the most forward to destroy others (Hos. 5.2.) The revoulters are profound to make slaughter) so they shall be sure to be destroyed themselves. The people of Israel in their travels through the wilderness to Canaan, did often discover this spirit of Apostasy (Psal. 78.41.) They turned bacl and tempted God; We find them at a consultation about it (Numb. 14.4.) They said one to another, let us make us a Captain, and let us return into Egypt. Our Lord Jesus had such a sort of men, who followed him in person (Joh. 6.66.) From that time many of his Disciples went bacl from him, and walked no more with him. They were Disciples who went bacl, and there were many of them, so many that Christ (in the next verse) said to the twelve, Will ye also go away? Then Peter answered, Lord, whether shall we go? thou hast the words of eternal life: As if he had said, we cannot mend ourselves whether soever we go; why then should we go from thee? As a Godly man goeth on, so he seethe reason why he should. 'Tis as irrational as sinful, to go bacl from him who hath the words of eternal life, or from the commandment of his lips, who hath given the promise of life. The Apostle Paul had a reaching spirit, and he was always reaching forward (Phil. 3.12, 13.) Not as though I had already attained, or were already perfect, but I follow after, if that I may apprehend that, for which also I am apprehended of Christ Jesus; As if he had said, I would to the utmost answer the design which Christ had upon me, when he first took hold of me effectually by his grace. Paul was so fare from going bacl, that he forgot what was backward. Some remember what is past, or what they have done so much, that they forget what is to be done But (saith Paul) this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark; for the price of the high calling of God in Christ Jesus. The mark and the price are always before us, there is no coming at the mark, nor winning of the price by turning bacl. (Prov. 4.18.) The path of the just is like the shining (or morning) light, which shineth more and more unto the perfect day. The path of the unjust (if it have any light in it) is but like the evening light, which shines less and less, which declines and goeth downward, till the perfect night, and till himself be wrapped up in everlasting darkness. The Sun in the firmament went bacl by miracle for a sign to Hezekiah that he should recover the health of his body. But if we see any go back who have heretofore shined like the Sun in a Gospel pofession, we have just cause to look upon it as a sad symtome, that their souls are in a dangerous, if not in an irrecoverable condition. I have not gone bacl (saith Job) from the commandment of his lips.  
Again, from all these expressions, in that Job speaking of the same thing, calls it, the way of God, the commandment of his lips, and (in the latter part of this verse) the word of his mouth, to which he had cleaved and wholly devoted himself for the guiding of his whole man in the duty which he owed and had been careful to pay both to God and man.  
Observe.  The word of God is the only rule of life. 
And in this point the word or commandment of God is to be taken in a double opposition; first, to our own devises and rules; secondly, to the devises and rules of other men; man must not prescribe to himself, nor may we receive the prescriptions of men, to order our practice by. God is the only Lawgiver, and we must receive the Law from his mouth. He that will please God, must shut all his own imaginations out of doors, and have nothing to do with them; 'Tis not what man hath a mind to do, but what the mind of God is he should do, that pleaseth him, or is either a worship or a service acceptable to him. We never dishonour God more than when we take upon us to serve him our own way, and leaving his rule make a rule for ourselves. Such a serving of God is rebellion against him; as was told Saul by the Prophet (1 Sam. 15.22.) Hath the Lord as great delight in  offerings, and sacrifices, as in obeying the voice of the Lord. Saul thought he had done very well when he saved the sheep and oxen for sacrifice; But he was told, that to obey is better than sacrifice, and to hearken then the fat of Rams. God had commanded burnt offerings, and sacrifice, but he had no delight in them when his own voice was not obeyed, or when they were offered, either beside or against his command. (Luk. 16.15.) That which is highly esteemed among men, is an abomination to the Lord: His thoughts are not our thoughts, either in the doing of what is good, or in the pardoning of what is sinful. As man is apt to think, that God will not pardon what he hath done sinfully, so that he will accept of what he thinks he hath done holily, though he hath no rule for the doing of it, but what himself hath devised. We always fail in our measure, while we measure God by ourselves. And it is as dangerous to take the rule of our actions from men, as not to take the rule of God. In this sense we must call no man Master, nor may we be the servants of the wisest men. And as we must not be the servants of men, because (which is the Apostles reason, 1 Cor. 7.23.) We are bought with a price; that is, dear redeemed by Christ; so neither may we be the servants of men, in following their dictates, because we have received a word from God, whom alone we ought to follow, and none else, but in subordination to or compliance with his word and the commandment of his lips, or as it follows in the conclusion of this verse, the words of his mouth.  I have esteemed the words of his mouth more than my necessary food. 
Job having given us two negatives, I have not declined, I have not turned bacl, as proofs of his integrity and holiness, now gives us an affirmative to make up the fullness of his proof. Not to do evil is commendable, but to do good is a higher commendation. I have esteemed the words of his mouth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew word signifies two things; first, to hid or conceal; secondly, to prize, value, or esteem. Some render this Text by the former, not as we, I have esteemed the words of his mouth, 
In sinu meo abscondi verba oris ejus. Vul●. Graecos secetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legit non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at ventit ac si scriptum esset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sinu meo abscondi. Merc.  but I have hid or laid up the words of his mouth, that's a good reading, and so M● Broughton translates; More than my daily bread have I laid up the words of his mouth. The Vulgar gives another reading, In my bosom have I hid the words of his mouth: in this, following the Septuagint, who by the change of a letter in the Original, translate the word which we render, More than my necessary or statute food in my bosom; But I pass that as a mistake of the text in that word, yet in the former part it consents with Mr Broughton; I have hid, or laid up the words of his mouth more than my daily bread. And as this translation holds out a truth in itself, so the sense meets with ours; for as the Original word doth as properly signify to hid, or lay up, as to esteem, so those things are laid up or hidden by us, which are of most esteem. And this action of hiding or laying up the word, is often spoken of in Scripture, both as the practice, and as the duty of the Saints. (Psal. 119.11.) I have hid thy commandments in my heart. And the rule is given by wisdom (Prov. 2.1.) My son, if thou wilt receive my words, and hid my commandments with thee. Wisdom counselleth us not only to receive, but to hid the commandments. And (Pro. 4.20, 21.) Wisdom goeth yet further; My son, attend to my words, incline thine ear to my say, let them not departed from thine eyes, keep them in the midst of thy heart. The heart (as Naturalists say) is in the midst or centre of the body. Holy truths must be kept in the midst of the heart, in the midst of the middle, that is, in the safest place, in that most retired chamber, the midst of the heart. But why should these words be hidden in the heart, which are and aught to be proclaimed in the ear and upon the housetop? I answer; we hid things, first, that we may know where to have them; what is thrown at our heels, we know not where to have. Secondly, We hid things for safety, or from danger as well as to have them ready at hand for use. There are enemies who watch their opportunity to steal the word away from us, and therefore, it is our wisdom as well as our duty to hid it or lay it up safe. So that in both notions we ought to hid the word of God; first, that we may have it at hand for use: as it is said of the Good householder in the Gospel, that he layeth up, and hath in his treasure, things both new and old. Secondly, that it may be kept out of the hand of the thief, who would rob us of that precious treasure. Satan and the world, are Word-stealers, and they steal away the Word, not because they desire to make any use of it, but lest we should; therefore as Gideon (Judg. 6.11.) threshed wheat by the winepress to hid it from the Midianites, so, seeing there are mystical Midianites, who daily steal away the Word (that most necessary and precious wheat) from thousands who have heard and received it, we should (in a holy jealousy and suspicion of them) hid it out of their reach. In conversion God puts the Law in our mind, and writes it in our heart; And through that grace received and daily renewed, we also are enabled to lay it up there. 
Pectus meum feci Bibliothe cam dei. Hieron: de Nepotiano.  A Good man (as one of the ancients speaketh) makes his heart God's library, there he layeth up whole volumes of holy precepts, and of precious promises. And look what precepts or promises he finds in the Bible, or written book of the Word of God, the same he finds transcribed into his own heart, and so into his life. But I will not insist upon that reading, I have laid up the words of his mouth, more than my necessary food.  
We render, I have esteemed the words of his mouth, etc. These two renderings of the word give light to each other. That which we esteem we hid, and the more we esteem a thing, the more carefully we hid it. No man will lay up that which is worth nothing; what we hid is of value, at least we judge it to be so. children's pockets are often full of Babbles, but to them they are no Babbles; they esteem them as men do gold and silver, else they would not take them up, much less lay them up.  I have esteemed the words of his mouth. 
Before it was the commandment of his lips; some make a distinction between these, expounding the commandment of his lips, for the preceptive part of the word, and the word of his mouth, for the promissive part of the word, or for the promises, which are gracious declarations and manifestations of the love and good will of God to sinful man. 
Dicta oris distinguo a praeceptis. dictum oris est verbum gratiosae nunciationis et promissionis, q. d. gratiam annunciatam libentè● accepi animi fide. Coc:  As if Job in the former words had a respect chiefly to the Law, or rule of doing, and in this latter to the Gospel or ground of believing. But though I see not well how these seems can bear that distinction, yet the matter doth, yea and seems to require it; for though a godly man esteems the precepts of God as well as the promises, and the commandments are the words of God's mouth as well as the promises, yet the promises are the most feeding, fattening, and refreshing part of the word, and if so, surely they were not left out, yea possibly were principally intended by Job in this place, that he might show how his Spirit was carried out to the full latitude and compass of the mind of God, both in the Law and in the Gospel. And because the promises have so much soule-food in them, he doth therefore elegantly prefer them before his necessary food.  I have esteemed the word of his mouth. 
But how much, or at what rate did he esteem them? it follows in the next words.  More than my necessary food. 
There is yet some variety observable in the reading of these latter words. Some give it thus; 
A statuto meo abscondi eloquia oris ejus. Mont: Ex statuto meo vel more meo, ut ab ●nevute aetate assuevi praetermittere, quae deus odio habet. i e. plena electione & deliberatione fixa apud se, non externè tantum et levitèr divinam legem custodire apud se decreverit. Cajet: Aliqui ad actiones hominis consuetas quas de more facit referunt; ut antiquius habuerit legem domini animo recondere & ei operam dare quam solita & constitua sibi ac usitata facere. Merc: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie statutum et decretum sonat, & hinc certam & decretam cibi rationem. Quicquid advictum & vitam fovendam ac tuendam est necessarium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatur. Merc:  I have esteemed or hid the word of his mouth, according to my former manner, or as I was wont to do: As if he had said; what I now profess is no new thing with me, I have not taken up this estimation of the word now on the sudden, upon my sickbed, I have done so long before now, and so I do still. As it was said of Timothy, that from a child he had learned the Scripture.  
Again, Taking the same reading, the sense may be given thus; Upon election and deliberation, I esteem the word of his mouth; As if he had said, I do not esteem the word of God for nothing, or as not having considered it, and judged of the excellency of it, but upon long debate, consultation, and trial, I have pitched my election upon it.  
Further, Some in these words conceive Job alluding to those things which men do out of long custom, or according to their ancient course of life. As if he had said; There is nothing more fixed and settled, either in my heart, or in my practice, than the Law of God; Obedience to it is now become to me as another nature. I slight in comparison of that, all humane Laws and Constitutions; as also all my own most practised forms and customs.  
We render, I have esteemed the words of his mouth more than my necessary food. The Original word signifies a statute, or a law, and so any thing which is established or appointed for our use, as a law, or statute is. And because our food, our necessary food, is that which is cut out or apppointed to us, either by God or man, therefore this word is applied to signify daily bread, or necessary food. Banquets, and great feasts, are without all measure, and bounds, they know no law, but are usually full of excess, both as to what is prepared, and to what is consumed, 'tis seldom that either providers or eaters keep the rule in feasting. But a due necessary food, which is for the maintaining of our lives, and the renewing of our strength, to go on in our callings, this food hath a bound, and we eat (as it were) by measure, or by statute; therefore we translate necessary food, others appointed food, or a portion. So the word is used (Gen. 47.22.) Only the Land of the Priests bought he not, for the Priests had a portion assigned them of Pharaoh, and they eat the portion which he gave them; their assigned portion is expressed by this word; a portion it was to live upon; such as Scholars have in Colleges, and Almes-men in Hospitals by the Statute of their Founders. And in the book of the Proverbs, we have it twice used in such a sense (Pro. 30.8.) Remove from me vanity, and lies, give me neither poverty nor riches, feed me with food convenient for me, or with my statute bread; that is, give me so much only as the law of nature, or the law of my necessity and conveniency calls for, to fit me for duty; with this statute bread let me be fed, let others have their full tables, this shall serve my turn. Again (Pro. 31.15.) She ariseth also while it is yet night (speaking of the good housewife) and she giveth meat to her household, and a portion to her maidens; she doth not throw the house out at windows, or make havoc of all, as not caring which end went forward. And as she is no prodigal waster, so she is neither niggardly nor scraping, neither pineing nor pinching, but giveth a meet portion to her maidens. So here, I have esteemed the word of thy mouth more than my necessary food. This small proportion of food greatens the sense of the Text, and heightens Jobs holiness and piety very much; for when we come to full tables, where there is excess, our stomaches loathe the meat, and the more meat there is, the less some are able to eat, because the stomach is overcharged with the sight of it. Appetite may be dulled with abundance; but when we find only a convenient, necessary statute portion, as it were, so much as is needful to satisfy hunger, and give some moderate delight, this pleaseth most, and is more esteemed by temperate persons than the greatest feast in the world. A man doth not nautiate his necessary food, or loathe what hunger craves; a crust of bread, and that which is course is pleasant then; necessary food is the sweetest food, and we are best satisfied with that which breeds no satiety. We live most comfortably with that food, without which we cannot live at all comfortably. So then, when Job saith here, I esteemed the word of his mouth more than my necessary food, it is as if he had plainly said, I took more care for, and had a higher esteem of the food of my soul, then for that food of my body, which necessity forceth every man to esteem.  
Hence note.  
First, That, a godly man hath a high estimation of the word of God.  
First, He doth not only esteem it, but he esteems it as food.  
Secondly, He esteems it as necessary food.  
Thirdly, He esteems it more than necessary food.  
Here are three steps, by which his estimation of the word of God is to be taken. David saith of a godly man (Psal. 1.2.) His delight is in the law of the Lord. The word there used signifies both will, and delight. Some render it (voluntas) will, and others (voluptas) delight. We may take in both, his will, and his delight is in the law of the Lord, or he delightfully wills it. Would you know where the delight and joy of a Godly man is; it is in the law of the Lord, there 'tis fixed, and no where else comparatively, but in the Lord of the Law. These two are inseparable, he that delights in the Law hath first delighted in the Lord, and he that delights in the Lord, cannot but delight in the Law. There are two metaphors used in Scriptute, which show the estimation and delight which Saints have in the law of God, or in the word of his mouth.  
First, As the word is compared to food; secondly, as the word is compared to treasure: the word is often compared to food, and the most delicious food (Psal. 119.103.) How sweet are thy words unto my taste, yea sweeter than honey to my mouth. And (Psal. 19.10.) They are sweeter than the honey and the honeycomb: He doth not mean the honeycomb barely, as the vessel wherein the honey is kept, but by the honeycomb he means the honey that flows or drops immediately and (as I may say) naturally without any art, or pressing out of the comb, which is esteemed the purest honey; such is the law of God to the spiritual palate of a Godly man. That feast (Math. 22.2. Luke 14.16.) to which sinners are invited, is only the declaration of the word, and mind of God in the Gospel. The word of Grace is the greatest feast which God makes his people. Again, the word is as often compared to treasure: what the esteem, and desire of man is to treasure, I need not stay to tell you. The Judgements of God (saith David, Psal. 19.10.) are more to be desired then Gold, yea then much fine gold. And again (Psal. 119.72.127.) The law of thy mouth is better to me then thousands of Gold and silver. And (ver. 127.) when he saw how some made void the Law of God, he saith, Therefore I love thy commandments above Gold, yea above fine Gold. As if he had said, because I see some men esteem and reckon thy law as if it were dross, and throw it up as void and antiquated, or taking the boldness, as it were, to repeal and make it void, that they may set up their own lusts and vain imaginations, because I see both profane and superstitious men, thus out of love with thy Law, therefore my love is more inflamed to it, I love it above gold, which leads the most of men away captives in the love of it; and I esteem it more than that which is most esteemed by men, and gains men most esteem in this world, Fine Gold; yea as he said (Psal. 19) more than much fine Gold.  
Secondly, Observe.  A high and reverential esteem of the word of God, works the heart and keeps it close to the obedience of the word. 
Job having said before, I have kept the commandments of his mouth, I have kept his ways, and not declined, I have not gone back, now comes to the spring of all this constancy in obedience, I have esteemed the words of his mouth, etc. Love is the spring of action, and esteem is the top of love; we love nothing which we do not esteem, and what we love much we think we can never esteem enough; And what we thus love and esteem, we strive to keep close unto. They that receive the truth, and do not receive the love of it, quickly turn from it to believe a lie, yea God therefore sends them strong delusion to believe a lie, because they received not the love of the truth. As not to love, the truth is a sin, so it is punished with another sin, the love of error. Though we have taken much truth into our understandings, yet unless we take it into our affections also, we cannot hold it long. 'Tis love which holds the heart and the word together. No man willingly obeys that Law which he doth not love. Before David could say, The Law is my meditation all the day, he saith, O how I love thy law (Ps. 119.97.) The hypocrite, who hates instruction, and casts the word of God behind his back; that is, slights and vilifies it to the utmost (for so much to cast behind the back imports, the hypocrite, I say, who thus casts the word of God behind his back) will be talking of the word, and have it much in his mouth, yea he will mouth it so, or be so talkative about it, that God reproves or checks him for it (Psal. 50.16.) Unto the wicked saith God, What hast thou to do to declare my statutes, or that thou shouldest take my Covenant in thy mouth. So then, the hypocrite was very busy with his tongue, and he could speak much of that which he loved never a whit. But was the hypocrite a man of his hands also? was he busy in obeying the word which he had cast behind his back? The next words of the Psalm (ver. 18, 19, 20, 21.) tell us what he was busy about, even this, he was breaking the Law as fast as he could; When thou sawest a thief, than thou consentest with him, and hast been partaker with Adulterers, etc. The indictment is large, and upon many heads, yet all true, and is therefore closed with, These things hast thou done (ver. 21.) I the Lord am witness, and so is thy own Conscience. That Scripture is a clear glass, wherein we may see how all they will use the Law of God, who do not highly esteem the words of his mouth. We may read Jobs text backward for their character; Their feet have not held his steps, his way have they not kept, but declined, they have gone back from the commandment of his lips. And why so? for they have esteemed the words of his mouth no more than their un-necessary food, no more than the scraps that fall from their Table, no more than (as the Proverb saith) their old shoes. I have esteemed the word of his mouth more than my necessary food.  
When Job saith, I have esteemed the word of his mouth, etc. It is, as if he had said, this is enough for me that God hath said it, to make me esteem it.  
Hence observe.  Thirdly, Whatsoever God saith, is to be esteemed for his own sake, or because he hath said it. 
As God needs not borrow light from any what to speak, so he needs not borrow testimony or Authority from any to ratify what he hath spoken. He is to be believed for himself. His words need no sanction, but (ipse dixit) I the Lord have said it, or thus saith the Lord; that is enough to silence all queries and disputes both about the truth of what is delivered, and the necessity of our obedience to it. As the word of God's mouth is to be obeyed, so it is therefore to be obeyed, because it is the word of his mouth. That he hath said it must command our faith; As he is the true God, so he is the God of truth. Every word of his mouth is precious. As what God hath spoken must be the rule of our faith, so that he hath spoken it must be the reason of our faith. I have esteemed the words of his mouth, etc.  
Lastly, From both these verses, we may take notice of the several steps, by which Jobs piety did arise to so eminent a height.  
First, He strongly took hold of the steps of God.  
Secondly, He diligently kept his way.  
Thirdly, He declined not, either to the right hand, or to the left.  
Fourthly, He went not bacl from the Holy commandment, both which negatives may be resolved into this affirmative, He walked very closely and exactly with God, in utmost perseverance.  
Fifthly, He took a delightful care about all those things, which the word of God called him unto, even beyond all the care which he took for those things which are most conducible to and necessary for the comforts of his body or natural life.    
JOB, CHAP. 23. Vers. 13. 
But he is in one mind, and who can turn hinc? and what his soul desireth, even that he doth.  
IN this verse, Job is conceived by some, at once making discovery of his own infirmity, and of the sovereignty of God; But though all agree that they carry a full discovery of the sovereignty of God, yet many are so fare from judging them a discovery of Jobs infirmity, that they rather discover the strength and height of his Grace and holiness. To clear the whole matter, we may take notice, That there are three apprehensions about the scope and sense of these words.  
First, As if in them Job rendered a reason of what he spoke in the verse immediately foregoing, here giving an account, why he had kept so close to God, and to his ways; My foot hath held his steps, his way have I kept, and not declined, neither have I gone bacl from the commandments of his lips, etc. And why all this? for he is of one mind. That is, God will have his way, there's no resisting, his commandments must be observed; that which he once made a law, and rule for me to walk by, continueth so still: He is of one mind. Therefore I must keep close to his mind. It were a vain thing, for me to turn any other way, when God holds the same way. It were folly for me to change my practice, when I find no change at all in his precepts; they being still one and the same in themselves, and having the same obligation upon me.  
Secondly, These words may give an account, or a reason of his afflictions; As if he had thus expressed himself; Though my conscience beareth me witness, that I have not gone onne in any such sinful way, as ye tax me with, nor defiled myself with such gross iniquities, as usually draw down the visible Judgements of God upon men; Yet I find God going on still to afflict me, he keeps his rod upon my back, and his burden upon my shoulders, his terrors still incamp about me, and his arrows drink up my spirit. Nor will he be moved by any entreaty of mine to withdraw his hand from me; What ever pleaseth him, he will do, how unpleasant soever it is to me. And what's the reason of all this? He is in one mind: God is unalterable: therefore do not think, that because he continueth these afflictions and burdens upon me, that therefore all must be resolved into my sin. No, we may resolve all this into the sovereignty, and unchangeableness of God, he is in one mind, and he will do what his mind is, and none shall turn him.  

Egregie tuetur divinam providentiam nam cum amici illa tantum ratione pro divina providentia pugnent, quod scelera puniat, at Job illam agnoscit cum aerumnas ille immittit propter praeclaros fines nobis occultos soli deo notos. Pined: Juri & libertati dei assignat afflictiones, quas amici peccatis. Coc:  Thirdly, (which suits the former) That Job here shows his friends, the true way of reconciling his own innocency, with the sharp afflictions and troubles which were upon him, Job felt and saw (and others either did or might) that he was sorely afflicted, And Job knew (though others did not) that he was innocent, as to the charge brought against him. Then how shall he reconcile the justice of divine providence, with his own innocence? His friends knew not how to reconcile, the innocency of an afflicted man, and the Justice of an afflicting God. This was a riddle which they could not unfold. And therefore when they saw God thus afflicting him, they concluded as strongly as if they had seen it, that Job had greatly offended God. But Job knew how to unlock this secret, and expound this riddle; He knew how to maintain and assert his own integrity while he suffered, and yet acquit the Justice of God in laying those sufferings upon him. He could say, God is supreme; He is in one mind; And what he doth, he may do because he hath a mind to do it. He hath deep purposes and designs, which I am not able to reach or fathom: Therefore though I complain, I do not complain as if God had done me wrong, but because I smart, because I feel such pains, and so heavy a pressure upon me. I am far from saying that he hath injured me, though he hath thus afflicted me; nor can any thing which he hath done or shall further do, be an injury to me, for I confess that he hath a right to do whatsoever he pleaseth to do. Thus we have an excellent defence made by Job in these words, to vindicate the Lords sharp deal with him from the least suspicion of injustice, and to accord the assertion of his own afflicted innocence, with a believing reverence of the righteousness of God; and so these words of his are the breathe of a very gracious spirit: teaching us far better than his friends had done, how to answer for God in his saddest dispensations towards man. They knew no other way to do it, but by rendering Job a notorious hypocrite, an heinous offender, and these his sufferings to be the punishments of his hypocrisy and offences. But Job resolves all into the unchangeableness of God's will, and the sovereignty of his power. Thus much for the general scope of these words.  
Vers. 13. But he is of one mind. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
These words undergo variety of readings, I will name four.  
First, Some translate thus; For he is alone. That is, 
Ipse enim solus est. Vulg.  he is the only Judge, there is none above him, to whom I might appeal from him, nor hath he any equal to balance him. There's none to be found upon the earth, no nor in heaven, that can alter and control his decrees, or supersede and check any of his proceed; He is alone. 
Ipse unus est. Pagn: Aliqui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redundare putant. Merc: Cum nemo absolutè sit nisi deus & nemo sit absolute bonus nisi deus; ita nemo unus est nisi deus. Deus est unissimus. Sed si ipse contra unum agit, quis revocet eum. Jun: Et ipse in uno. Mont: In uno, supple, fixus, ipse perpetuò sui similis est. i e. non mutatur ut homo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et quis averiet eum. Mont: Et quis redire faciet eum retrorsum. Pagn. i. e: ab instituto vel a semel statuta sententia.   
Secondly, Others conceive there is a redundancy in the affix (beth,) in. And so in stead of He is in one, the words are thus given, He is one; As if Jobs meaning were this, There is none One but He, or none One as Herald As Christ saith, There is none good but God, or there is but one good, that is, absolutely good; so there is none one but God, that is, absolutely One, God is suherlatively one, the one-most-one.  
Thirdly, Thus; But if he act against one, who can turn him? And so M. Broughton; Yet when he is against me, who can stay him? This hath a clear truth in it, and fully hits the scope of the place.  
But I conceive a fourth reading, (which leads to ours) to be yet more clear, and that is, He is in one, and who can turn him? In one; what one? we answer, in one mind; noting the stability of the thoughts, and purposes of God, his mind is one, his purpose is one, his decree is one, he is always like himself in all these. He doth not change his mind, as man doth; He is constant and fixed to his own purposes, to the dictates of his own will and wisdom; He is one And who can turn him?  
Or, Who can turn him away? Or, as another renders, Who can make him return backwards? that is, who can make him go back from what he hath determined and once resolved upon. True repentance or conversion is the change of the mind in man. Every man that is converted from his sinful state & course by the power of God, becomes another man (as to his morals and spirituals) than he was before, but man cannot turn God, and make him any other than he is. God can cause man to change his mind; but man cannot make God change his mind, nor turn him backward. The Prophet saith of God (Isa. 44.25.) That he turneth wise men backward, and maketh their knowledge foolish. The turning of the wise backward, is the altering of their counsels. When they will not alter them, God can. He saith, Their counsels shall not stand, nor shall they reach the end to which they were apppointed. And it is so. 
Sed quid ego? similis cum sit sibi semper & idem. Quis rationem ab eo facti dictiuè reposcat.  But can the wisest of men, or all wise men plotting and laying their heads together, turn the most wise God backward? They cannot. So that these words hold forth the efficacy, and stability of the purposes, counsels, and decrees of God. Who can turn him?  And what his soul desireth, even that he doth. 
God is not like man, consisting of a soul and body; Man is the result of soul and body united together. A soul is not a man, nor is a body a man; man is a third thing rising out of both; But God is a spirit. 
Animam alicujus sumi pro eo cujus est anima res est nota, quare anima dei, deus est. Sanct:  And when Job saith, What his soul desireth; The meaning is, what himself desireth. The soul of a man, is indeed the man, because the choicest part of man; though man hath another part, namely, a body, yet the soul is he. The soul of man, being his best part, is often put for the whole man. But the soul of God is not put here for God, because it is the best part of Him; His soul is himself.  
Further, This phrase or manner of speaking, what his soul desireth, notes only the intensnes and strength of his desires, or what he desireth strongly. The Lord sometimes makes offers to do that which is not in his heart or desire to do: But what ever his soul goes out upon indeed, or would have done, that shall be done. Thus the word is used frequently, to set forth the full purpose of God to do a thing (Levit. 26.30.) And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. That is, extremely abhor you, I will abhor you with the utmost abhorrence. And again (Isai. 1.14.) Your new moons, and your appointed feasts, my soul hateth. That is, I hate them with a perfect hatred, to show how deep his hatred was of those things (as done by them) he saith, my soul hateth them; As if he had said, I hate your formality in my worship, from the bottom of my heart. We have the same sense (Jer. 6.8.) Be thou instructed O Jerusalem, lest my soul departed from thee. That is, lest I totally departed. I will departed not only by withdrawing some of your outward comforts, but even those which are the more intimate and immediate discoveries of my love, my soul shall departed from thee, or, be loosed and disjointed from thee (as we put in the Margin) that is, I will be of no more use to thee, or a help to thee, than a member of the body is to the body, when it is dislocated or removed from its proper joint. Once more (Jer. 32.41.) I will rejoice over them to do them good, and will plant them in this land assuredly, with my whole heart, and with my whole soul; That is, I will do it for them entirely and affectionately, or with entirest affection.  What his soul desireth. 
That is, What he desireth, or whatsoever pleaseth him; 
Velle est hoc loco aliquid peculiarius expetere, concupiscere, solet ad rem quam piam delectabilem referri.  We desire only those things which are very pleasing, And those things which are most pleasing to us, are, to us, very desirable. The desire of man is love in motion, as his joy is love at rest. But in God desire and joy are not distinguishable, in him there is no motion, all is rest. What his soul desireth, Even that he doth.  
The Hebrew is very concise, His soul desireth, and doth. That is, he no sooner desireth a thing, but he doth it, 
Optat tantam & protinus fectum est. Merc:  or when he desireth, it is done. The will of God is execution; though he willeth many things, which (as to man) are not presently, no nor till a long time after executed, yet as to himself whatsoever God willeth is executed, and whensoever he pleaseth, his will is actually executed among men. He desireth, and it is done.  
From the words thus opened, we may observe according to the first reading of the former part of the verse. That God is one.  
There is one God, and but one. Thus the Lord speaks of himself by the Prophet (Isa. 44.8.) Is there a God besides me? Yea there is no God. I know not any. (Isai. 45.5.) I am the Lord, and there is none else, there is no God besides me. He is one himself, and he hath not a second. The Heathens having many gods, when they were oppressed by any one god, 
Saepe prement deo dat deus alter opem.  they sought relief from another. As Sorcerers and Witches go to a stronger spirit, for help against what a weaker spirit hath done. Heathen gods were devill-gods, and they are many. The Jews degenerating into Idolatry, multiplied their Gods according to the number of their Cities (Jer. 2.28.) But Jehovah, The living God, The Lord, is one God. We affirm from Scripture that there are three Hees or subsistences in the Godhead (commonly called persons) Father, Son, and Spirit; but these three are one, not only by consent, but by nature and essence. Hear O Israel (said Moses, Deut. 6.4.) The Lord our God is one Lord.  
Secondly, From our reading; He is in one, or (as we supply) He is In one mind. Observe that great truth.  God is unchangeable. 
I the Lord change not (Mal. 3.6.) The unchangeableness of God may be considered in divers things.  
First, In his essence or nature; God knoweth no decay. He is a spirit, an eternal spirit; He hath nothing mingled or mixed in him which should work or tend to alteration. God is simple, He is most simple, even simplicity itself. There is no composition in him, no diversity of qualities in him. Man changeth in his natural constitution, because compounded and made up of different elements, qualities, and humours, which contending and fight one with another, necessitate his change. Every day brings some, though insensible, changes upon us; And in a few years our changes are very visible, and sensible. The Psalmist speaking of the heavens, which of all visible creatures are in nature most unchangeable, yet calls them changeable in comparison of God (Psal. 102.26.) The heavens are the work of thy hands; They shall perish, but thou shalt endure; yea all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed. The heavens are the purest part of the creation, and freest from elementary mixtures, yet they shall wax old, they shall be changed. In opposition to which the Psalmist adds (ver. 27.) But thou art the same, and thy years shall have no end. Nor are the years of God only without end, but himself is without change. Indeed there is no change of time to God; past, present, and to come, are all the same to him, and he is the same in all; Thou art the same, or more emphatically according to the strictness of the Hebrew phrase, Thou art thyself, always thyself. As thou art thou wast, and as thou art and wast thou wilt be for ever. When Moses desired to know the name of God, (Exod. 3.13.) we find it at the 14th verse; and God said unto Moses, I am That I am; And he said, thus shalt thou say to the children of Israel, I AM hath sent me unto you.  
Secondly, As God is unchangeable in his essence, so in all his divine perfections and attributes; all which are essential unto him. God is as powerful and strong as ever he was (Isa. 26.4. Isa. 59.1. As high and sovereign as ever he was, Psal. 92.8. as wise and omniscient as ever he was, 1 Tim. 1.17.) As gracious and merciful as ever he was, his mercy endureth for ever. (Psal. 100.5.) As faithful and true as ever he was (Rom. 3.3, 4.) And as just and righteous as ever he was, he doth and will reward every man according to his works.  
Thirdly, God is unchangeable in his purposes, decrees, and counsels. The Medes and Persians boasted of their decrees, that they altered not (Dan. 6.18.) But the very unalterablenes of humane Decrees is alteration itself compared with the unalterablenes of divine decrees. We have the Lord thus speaking in the Prophet (Isai. 46.16.) I am God, and there is none like me, declaring the end from the beginning, and from ancient times, the things that are not yet done, saying my counsel shall stand, and I will do all my pleasure. And as the Lord establisheth his own counsel, so he can unsettle the best laid counsels of the sons of men (Psal. 33.10, 11.) The Lord bringeth the counsel of the Heathen to nought: he maketh the devices of the people of none effect: The counsel of the Lord standeth for ever, the thoughts of his heart to all generations. And hence the Lord, by his Prophet, challengeth the deepest politicians, the Oracles for counsel, the Achitophel's of this world 〈◊〉 strain their wits to the utmost, for securing of their own counsels from disappointment (Isai. 8.10.) Gird yourselves, and ye shall be broken in pieces, take counsel together, and it shall come to nought; speak the word, and it shall not stand; for God is with us; he is with us as to protect us against your open opposition, so to blast your most secret consultations against us. And as the Lords counsels are immutable in themselves, so he hath condescended to assure us of their immutability (Heb. 6.17, 18.) Wherein God willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation etc. Oaths are sacred and the strongest confirmations between man and man, and therefore though the counsel of God be immutable without an oath, yet that we might have the greatest assurance that it is so, God hath confirmed it by an oath. That so the heirs of salvation having two immutable things to rest their souls and build their faith upon, might not only have consolation, strong consolation; such consolation as might master and overcome all the fear and unbelief of their own hearts, and the gainesaying of Satan.  
Fourthly, God is also unchangeable in his promises; what ever he hath said he will do for his people, (He is in one mind) it shall be done. A promise from God is the best security; half a promise, an it may be (as he speaks to the meek of the earth (Zeph. 2.3.) Seek righteousness, seek meekness, it may be ye shall be hid in the day of the Lords anger; this half promise (I say) is better security than the hand or seal, yea then the oath of the faithfullest man on earth. (2 Cor. 1.20.) All the promises of God in him (that is, in Christ) are yea and in him amen; That is, they shall certainly be performed and accomplished. God doth not give promises (as many men do) to raise and then disappoint and abuse our Hopes; He doth not make promises rather for snares to catch others, then for bonds to tie himself, as some men do, (which is not only a great unworthiness, and disingenuity in them, but a great iniquity and sin) the Lords promises are our richest inheritances; and that not only because he hath promised greater and better things than are in the compass of any man's power to make good, or in the compass of any man's understanding to make, but because h● will certainly be as good to us in performance as he hath been in promise. For He is in one mind concerning all that he hath promised. He will be merciful as he hath promised, and pardon sin as he hath promised, He will deliver us from trouble as he hath promised, and sanctify all our troubles to us, as he hath promised. He will give us his Spirit, as he hath promised, and save us eternally, as he hath promised.  
Fifthly, He is also in one mind, concerning his threaten. He will be as good as his word in the evil which he hath spoken against sinners, as well as in the good which he hath spoken concerning his servants (Zech. 1.5.) Your fathers where are they? and the Prophets do they live for ever? But my words and my statutes, which I commanded my servants the Prophets, did they not take hold of your fathers? And they returned and said, like as the Lord of hosts thought to do unto us, according to our ways, and according to our do, so hath he dealt with us. That is, his threaten have arrested us as Sergeants do a malefactor, or a debtor, and carried us away their prisoners. As if the Lord had said, Your fathers are dead, and my Prophets are dead also, but the words which my Prophets spoke to your father's concerning the sword, famine, and captivity which should shortly come upon them, these dreadful prophecies died not, yea these are not yet dead but alive and in force against you. If we do not take hold of the preceptive part of the Law by obedience, the penal part of the Law will take hold of us for our disobedience. Thus the Lord professeth (Mal. 3.5.) And I will come near to you to Judgement, and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me saith the Lord of hosts, for I am the Lord, I change not. I will certainly be not only a Judge but a witness, and that a swift one, against such wicked ones. There is no evading my Judgement, seeing I am both witness and Judge; as a witness I know all that ye have done, and as a Judge I have power not only to condemn you, but also to give you up into the hand of the executioner; for I am the Lord of hosts; I have all the Armies of heaven and earth at my command and bidding. Thus I will do, and be ye assured of it, that I will do so; for I am the Lord, I change not.  
Sixthly, God is unchangeable, or of one mind in his gifts. (Rom. 11.29.) The gifts, and calling of God are without repentance; That is, The gifts of his effectual calling shall never be repent of; As they who receive them, will have no cause to repent (yea they will have cause to rejoice in them for ever) so God who gives them will not repent. He is in one mind, he will not alter his gifts. As Pilate when he was moved to alter his writing upon the Cross of Christ, answered, What I have written I have written; that is, what I have written shall stand; so what motion soever should be made to God to recall the gifts of effectual calling, he would surely answer, What I have given I have given, my gift shall stand. There are gifts of a mere outward calling, which God takes away again. His gifts do not stand with such, because they stand still with his gifts. That was the doom of the idle servant who had one talon given him; Take the talon from him, and give it to him that hath ten Talents (Math. 25.15.28.) But the gifts of effectual calling shall not be taken away. (Jam. 1.17.) Every good gift, and every perfect gift (such is the gift of effectual calling) is from above, and cometh down from the father of lights, with whom is no variableness, nor shadow of turning. And as there is no variableness in God, as to the matter or general nature of the gifts which he bestoweth (they are all good and perfect gifts in their kind, though they are not all in the same degree of goodness and perfection; God doth not give his people, sometimes bread, and sometime a stone, now an egg and anon a scorpon, now, I say, as there is no variableness in God, as to the nature of the gifts which he bestoweth) so there is no variableness in him as to the act of giving or bestowing. As the Lord giveth liberally, and upbraideth not (Jam. 1.5.) so he giveth liberally and repenteth not. Thus we see he is not only one, but in one mind; He is unchangeable; And that not only in his essence and glorious attributes or perfections, but in his counsels, and decrees, in his promises, and threaten, in his gifts and bounties to all his people; He giveth and repenteth not.  
Before I pass from this point, it will be needful to answer some Objections which are raised against it from those Scriptures, which seem to say, that God is not of one mind, or that his mind doth alter and change.  
First, That report which Moses makes of God, seems to say so, (Gen. 6.6.) And it repent the Lord, that he had made man on the earth, and it grieved him at his heart: What is repentance, but the change of the mind? therefore he that reputes is not in one mind. Seeing then God reputes, how is he unchangeably in one mind? A like appearance of contradiction, we find (1 Sam. 15.) not only with this text in Job, but between the 11th verse compared with the 29th of the same Chapter. The 11 ●h verse speaks thus; Then came the word of the Lord unto Samuel, saying, it repenteth me that I have set up Saul to be King etc. (ver. 29.) And also the strength of Israel will not lie, nor repent; for he is not a man that he should repent. The strength or victory of Israel, is God, for it was by his strength that Israel had all his victories; and of him Samuel saith, He will not repent, when as himself had said a little before, It repenteth me etc. To these Scriptures we may add 2 Kings 20th, which in words holds out a great change in the mind of God concerning Hezekiah, if we compare the first and the fift verses of that Chapter together (ver. 1.) In those days Hezekiah was sick unto death, and the Prophet Isaiah, the son of Amos, came to him and said unto him, thus saith the Lord, set thine house in order, for thou shalt die and not live. Here is a strong affirmation that Hezekiah should die; And to the affirmative the negative is also added; Thou shalt die, and not live. 'Tis the strongest manner of asserting any thing, when the contrary is denied. As it is said of John the Baptist (John 1.20.) And he confessed, and denied not; but confessed, I am not the Christ etc. So here, Thou shalt die, and not live. Yet we read (vers. 5.) And it came to pass before Isaiah was gone out of the middle Court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the Captain of my people, thus saith the Lord, the God of David thy father, I have heard thy prayers, I have seen thy tears: behold I will heal thee; on the third day thou shalt go up unto the house of the Lord, and I will add unto thy days fifeene years. Doth not this import an evident change in the mind of God? Having dispatched the Prophet to tell Hezekiah, that he shall die, and not live, He presently after, even before he was got out of the Court, sends the same Prophet bacl to tell him that he shall live and not die. We have the same difficulty in that known place in the Prophecy of Jonah (Chap. 3.4.) Jonah is sent to Nineveh with a direct message; Yet forty days and Nineveh shall be overthrown. Notwithstanding as soon as the fast was proclaimed and kept, and the Ninevites had repent and turned from their evil ways, The Lord also repent of the evil denounced against them; (ver. 10.) And God saw their works, that they turned from their evil way, and God repent of the evil that he had said, that he would do unto them, and he did it not. Here God repent of his threatening. He had said Nineveh should be overthrown, yet when they turned from what they had done, God turned from what he said he would do. And did he not change his mind, in reference to his promise to Zion, as there in reference to his threatening against Nineveh? The promise to Zion runs in this tenor; This is my rest for ever; here will I dwell, for I have desired it (Psal. 132 14.) Yet the Lord removed out of Zion, he departed from Jerusalem, and gave it into the enemy's hands. How many miseries, and captivities did that people undergo, long ago? and how are they scattered from Jerusalem into all Lands unto this very day? How then shall we reconcile the Text, and point in hand, with these quoted Scriptures, and many others of a like interpretation?  
How is God unchangeable, or, in one mind, when we read of his repenting what he had done, of his saying what he would do, and yet not doing what he had said, both in his promises & in his threaten? How can these changes and the Lords unchangeableness stand together? or how is he but in one mind, the tenor of whose do doth so often vary, both from what he hath formerly done, and from what he hath professed he would do. In a word, How is the Lord constant to what he saith he will do, when either he doth it not, or doth the quite contrary to it? He that repenteth is not in one mind, seeing repentance is a change of the mind.  
First, I answer; Repentance properly taken notes a change of the mind; But in an improper or allusive sense, there may be repentance without any the least change of the mind. When God is said to repent (as in those texts alleged) we are to understand it improperly, or only in allusion unto man. The Scripture in many other things speaks of God, either as condescending to man's understanding, or as alluding to the common actions of man. God doth not act as man doth, yet by such expressions as hold out, what and how man acts, we may come the more easily to understand what God doth. As in the present instance, when man reputes, he doth these two things.  
First, He ceaseth to do, what he began to do, he breaks the thread of his former motions.  
Secondly, When man reputes that he hath done, or made such a thing, he is ready to deface and destroy that which he hath made or done: When man reputes that he hath set up such or such a thing, he removes and takes it down. Thus God is said to repent, not because his mind is changed, but because (as a man that repenteth) he ceaseth to do what he did, or he destroyeth that which he had made. Thus the Lord is said to repent his making of Saul king, because he meant to remove him from being king; And to repent that he had made the world, because his purpose was, for the sin of man to deface and destroy the present beauty and excellency of the world which he had made. God often puts forth the effects of repentance toward man, but the repentance of a man never put forth any effect upon God.  
Secondly, We may answer thus; God often minds a change: 
Aliud est mutare voluntatem, aliud velle mutationem. Aquin: par: 1. q. 19 art. 7.  But he never changes his mind. And so all those Scriptures before mentioned, note only that God did mind a change, or make a change: But not that he did change his mind. There is a vast difference between these two, to mind or determine a change, and to change the mind or determination. As for instance, a man that is resolved to wear garments suitable to the season of the year, and temperature of the weather; in the heat of summer it is his mind to wear light and thin garments that he may be cool, and in the cold of winter, his mind is to wear heavier and thicker garments that he may be warm. Now if this man when winter comes leaves off his light thin garments, & puts on those that are heavier and thicker, he cannot be said to change his mind, for his mind was always to wear change of garments according to the season of the year, and temper of the weather. And thus the Lord according to the changes which he finds among men for the better or for the worse, doth both mind and make eminent changes among them, as to his providential administrations, whether in ways of Judgement or of mercy, but in these he never changes his own mind, forasmuch as his mind was everlastingly fixed, in case of such emergencies, to make those changes in his administrations and deal with the sons of men.  
Thirdly, For further answer, We are to distinguish between the outward sentence, and declaration of God, and his secret purpose or decree. God doth often change his sentence, or the declaration: But he never changeth his purpose, decree, or counfell.  
Quaest: But is not that external declaration, the mind of God also?  
Answ: I answer; These denounced sentences or declarations are the mind of God, yet they are not the same with the counsels and purposes of God, but serve for the fullfilling and bringing of them about; for by the change which the sentence revealed worketh in man, the counsel of God not revealed is effected. The frustrating of the one, fulfils the other; And the Lords design in such declarations of his mind, is to bring about or accomplish his purposes and counsels. God did purposely declare or pronounce a sentence of death against Hezekiah by the Prophet Isaiah, to the intent that his counsel concerning the continuance of Hezekiahs' life might be fulfilled. And he sent the Prophet Jonah to publish a sentence of utter destruction against Nineveh, purposely that his counsel concerning the preservation of Nineveh might be accomplished. The Lord's counsel and purpose was that Hezekiah should live, and recover out of that disease. But how did he fulfil this? even by sending him a message of death, which caused him to weep sore, and pray and cry earnestly to the Lord for life. Thus saith the Lord, set thine house in order, for thou shalt die and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, etc. But than it may be questioned, was that word of the Lord true which he sent to Hezekiah by the Prophet, saying, thou shalt die. The sentence published was true, and would certainly have come to pass according to the order and working of second causes, for looking to them, Hezekiah must die, his sickness was unto death; In those days was Hezekiah sick unto death. Doubtless his Physicians and all that were about him gave him over for a dead man. Only God could restore him, and the way wherein he would restore him was by prayer. So for Nineveh, if we consider the desert of their sin, the sentence was true, Nineveh shall be destroyed. But the Lord sent his Prophet to tell them of their approaching destruction, that they might fast and turn from their evil ways, and so his purpose for their preservation might be accomplished. Thus the outward sentence is changed, but the mind of God is not changed. And these changeable sentences were decreed by God, to bring about his unchangeable decree.  
Fourthly, I answer; When God is said to repent, the change is not in God, but in us, God is always the same, but we are not. God is so much the same, that he never altars, and man is so little the same, that he is always altering; and, when he hath done evil, it is good for him that he is so. God did not change, but Noneveh changed by turning from sin, and Hezekiah changed by improving more in prayer, and therefore he died not at that time, nor were they then destroyed. The change is in the creature, not in God, when that is changed which God speaks concerning the creature. He is still unmoveable in the same mind; all the motion is in the mind of man. It is in this case as with a ship putting out to Sea. When a ship sets out from the harbour, and sails by the shore, the unexperienced passenger thinks the shore moves from the ship, whereas indeed the ship only moves from or by the shore. So when we think God changeth, or is moved, the change or motion is only in ourselves In one dispensation we take notice of the love of God, and in another of his wrath, in a third of his justice, and in a fourth of his mercy. These are changes upon us, but not in God. And these show that God changeth his course towards us, but they are no proofs of a change in God. For the love of God, and the wrath of God, the justice of God, and the mercy of God are still the same, but we changing are cast sometime under the effects of his love, and sometimes of his wrath, we are sometimes under the saddest droppings of his justice, and sometimes under the sweetest influences of his mercy. As when a man changeth his aspect, and turns about his body to another point, That part of the heaven which was before at his right hand, is now at his left; yet the heavens are as they were, they do not change either their position, or their motion, but the man hath changed his. Thus the wrath, and love, the Justice, and the mercy of God stand always at the same point; but man turneth sometimes Justice-ward, and sometimes mercy-ward; now he faces the wrath, and anon the love of God. And doing so, he meets with many changes in the dispensations of God toward him, but there is no change in the mind of God toward him.  
And seeing God is unchangeable, or, in one mind, take this by way of deduction from it.  'Tis the duty of man to submit himself unto and acquiesce in the mind of God. 
Seeing the mind of God rests, we ought to rest in the mind of God; that is, we ought to resign up ourselves, and to resolve our minds into the mind, and our wills into the will of God. What ever pleaseth God, should please us. He is in one mind, and that one mind of his hath nothing in it but justice, and righteousness toward all, nothing but goodness, and mercy, nothing but loving kindness, and faithfulness toward his peculiar people. As the mind of God revealed in his word, should be the rule of our actions, so the mind of God revealed by his works, should be the rest or ease of all our passions. The mind of God is that by which we are to guide ourselves in all we do, and to that we must yield in all we suffer. While we see some sorely discomposed in their spirits, yea vexed beyond all reason at the dispensations of God, have we not reason to believe, that they have never heard, or at least not well learned and digested this great truth, That God is in one mind. When the mind of God is done, himself is pleased, and should not whatsoever pleaseth God, please us also, yea though it be in itself, bitter and unpleasant to us? A gracious heart tastes sweetness in Gall and Wormwood, considered under this notion, as it is the will and mind of God he should drink it, or feed upon it. It was a strange power that David had over the people of Israel, or it shows that they had a very strong opinion of his justice and integrity, when it is said (2 Sam. 3.36.) Whatsoever the King did, pleased all the people. What was said of him, we should say in the highest sense of God, whatsoever he doth should be pleasing to all his people. It was once the saying of a Court-flatterer; That which pleaseth the King, 
Placet mihi quod regi placet; dixit Harpalus, Apud Herod: lib. 1.  pleaseth me. We cannot flatter God in saying so. It is but our duty to say so; we sin if we say not, and say not with our hearts, Whatsoever pleaseth God, pleaseth us. He acts below both the duty and privilege of a man, who resolves himself into the will of any man, how high soever, or though he be King-High, and he acts above both the state and proportion of a man (though much below the duty of a Christian) who doth not resolve himself into the will of the most high God, who is higher than the highest of the Kings of the earth. He vainly supposeth himself God-High, who submits not to the will of the most High God. Whatsoever God doth or will have done, man should say, Even so be it, as God will have it.  
But some may say, if it be so, than it seems we may not endeavour to extricate ourselves from, or to get a removal of any of those evils, troubles, or afflictions, which at any time press and grieve us.  
For answer to this scruple, I say.  
First, It is our duty in every trouble that God layeth upon us, to seek unto God, and to use all good means for the taking of it off from us. But  
Secondly, We must not seek unto God for the removing of any evil from us, as being displeased with his laying it upon us: we must be quiet under our troubles, and yet we may both desire and endeavour to be quit of them. Though God be in one mind, yet that doth not necessitate man to one condition, nor hinder him from seeking a better than that wherein he is.  
I have insisted the longer upon this point, because Job gives it as a general answer to all his friends queries about him, and as the best expedient for reconciling the difference between them and him. He is in one mind, And who can turn him?  
Hence learn.  That as God is unchangeable in himself, so none can alter or change him. 
Some men are of a very steady spirit, they are not in and out, as we say, forward and backward: let them alone, and they are true to their own principles, and they will be true to others according to their promises. Yet, possibly, these men may be turned aside, and led out of the way, by the persuasion of others. A subtle head and a smooth oily tongue, may work them off from their own resolutions. It hath been a question disputed among moral Philosophers, Whether a wise man may be an uncertain or a various man; And they resolve it Negatively; Wisdom is as ballast, which keeps the mind from floating. And it hath been said of a wise man among the Heathen, that the Sun might as soon be thrust out of his line, as he from the line of Justice; yet let no man glory in man, no not in wise men. The wisest, and most constant among men may do unwisely and prove unconstant. The most resolved among the children of men, may be wrought upon, and brought over to what they purposed not. But this is the glory of God, that as he is in one mind, so none can turn him, or make him in two. None can turn him out of the way, either of his intended Judgements, or promised mercies; what he hath a mind to do, he will not be put by the doing it.  
We may affirm three things concerning the works of God, or concerning God in his workings.  
First, The works of God are so full of mystery, that none can fully comprehend them; there is much in his ordinary works beyond man, and his extraordinary works are all beyond man. We (by reason of our indiligence) see but little of any of his works, and some of his works are such, as we can see but a little way into them with all our diligence.  
Secondly, The works of God are so full of righteousness, that no man can justly reprove, or find fault with them. They who come with the most curious & critical eyes to examine the works of God, shall not find any flaw or defect in them. There have been many, who (through their presumptuous folly) have found fault with the works of God, but there was never any (who with his most refined wit) could find a fault in them. The Jews of old complained of, and quarrelled at the ways of God as unequal (Ezek. 18.25.) but when it came to trial, they could prove nothing but the inequality of their own.  
Thirdly, The works of God are so full of power, that none can put a stop to, or hinder the accomplishment of them. These are three excellent perfections of the works of God; And the last is that which is here under hand. Hezekiah, though a great King, was not able to bring a work about which he had a mind to, The rescue of Jerusalem out of the hand of the Assyrians, and therefore he sends this pitiful cry to the Prophet Isaiah (2 King. 19.3.) The children are come to the birth (that is, the business is ripe for execution) and there is no strength to bring forth. The works of the strongest men may stick in the birth for want of strength to bring them forth. But the works of God never stick in the birth upon that or any other account. He is in one mind, and who can turn him? There are four ways by which men are usually turned off from or stopped in their works, but by none of them will God be turned, when he hath a mind to work.  
First, Men are often stopped by outward power; they do not either that good or that evil which they would, because they cannot, and their cannot, possibly, doth not lie in this, that they have not a power in themselves proportionable to the work, or because they have meddled with a matter too great for them, and for which they are no match; but they therefore only cannot do what they would, because they are hindered from doing it. A man may have ability to master the work he is about to do, yet not to master the impediments that stand in the way of it. But all the power of the creature cannot hinder God; If he will work, none can let him (Isa. 43.13.) The power of men is weakness unto God. And that which looks like weakness in God, is stronger than the united strength of all men (1 Cor. 1.25.) The foolishness of God, is wiser than men; and the weakness of God is stronger than men.  
Secondly, Men are, or may be turned by counsel or advice: and some who could not be stopped by power, have yet been stopped by persuasion. An eloquent tongue hath prevailed, where a violent hand could not. We read how Abigail prevailed upon David, a mighty warrior, and mightily resolved to destroy Nabal, and all his house (1 Sam. 25.22.) So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light, any that pisseth against the wall. David spoke not only peremptorily, but with a kind of adjuration; And he was upon his march with four hundred armed men at his heels to put his purpose into Execution: Yet a discreet woman goes out to meet and turn him from his course, and turn him she did; she did it effectually. But what could Abigail a woman do, to prevail with David and his Soldiers? What she did, she did by persuasion, she laid arguments before him, and managed them with so much pathetical rhetoric, and clearness, that he could not withstand her (ver. 32.33.) And David said unto Abigail, Blessed be the Lord God of Israel, which sent thee this day to meet me; and blessed be thy advice, and blessed be thou which hast kept me this day from coming to shed blood, and to avenge myself with mine own hand. Thus men may be turned from what they have resolved, especially when they do not well deliberate before they resolve. But God cannot be turned by any counsel or advice, seeing whatsoever he purposeth to do, he doth it upon the unerring advice and counsel of his own will. Those passions of anger and jealousy, in which (as he is set forth to us in Scripture) God is said to act, are yet the issues of infinite deliberation. He that doth all things by the best counsel, can never be turned by any.  
Thirdly, Men are often turned by petition, when they will not by argument, and you may entreat them to desist from what they were about to do, though you cannot advise them out of it. And we know that of all things prayer is the most prevailing with God. Nothing hath ever turned God so much as prayer hath; and yet prayer itself (in the sense here intended) cannot turn God. We must not think that we change God by our prayers, though when we pray, God often makes a gracious change for us. Whatsoever his mind is to do, he doth it, yea though prayer stand in his way. We may say that the greatest providential changes that were ever made in the world, God hath made them upon the prayers of his people; yet he never changed his own mind in the least at the prayer of his people. The Lord calls his people earnestly to call upon him so, and meeting him by prayer to stop him when he is preparing to do some great thing against them, or to bring some great evil upon them. (Amos 4.12.) Therefore thus will I do unto thee O Israel, and because I will do this unto thee, prepare to meet thy God O Israel. We may take those words prepare to meet thy God O Israel, not so much for a challenge as for a direction. But how shall Israel prepare to meet God? Not with weapons of war, not with sword, and spear, these will make no defence against God. No: but with tears and prayers, these are the arms and ammunition of a Saint, there's no contending with God, but only by humbling ourselves before him.  
But you say, prayer cannot turn God.  
I answer; prayer hath caused and may cause God to turn from his outward actings and dispensations, only, it cannot turn God from any of his counsels or resolutions. And because prayer hath so great a power upon God, to turn him from his outward dispensations, therefore he sometimes hath forbidden prayer, when he was resolved not to turn from such threatened dispensations (Jer. 14.11.) Then said the Lord unto me, pray not for this people for their good. As if the Lord had said; if any thing could prevail with me, thy prayer would; But because I am fully purposed to visit their iniquities, therefore I will not have thy prayers run waste. As for them let them pray as long as they will, as their prayers come, only from their necessities, not from their hearts, so they shall not come near mine; nor do I care how long their prayers (which are but puddle water) run waste; let them pray and spare not; but let them be sure of this, that though they pray I will not spare; so it follows (ver. 12.) When they fast I will not hear their cry, and when they offer burnt offering, and an oblation, I will not accept them: but I will consume them, by the sword, and by the famine, and by the pestilence. Their own prayers had no power in them to turn God; and he who had a power to stop God by prayer, is himself stopped from prayer, as in the place last quoted, so once before (Jer. 7.16) Therefore pray not for this people, neither lift up cry nor prayer for them, neither make intercession to me, for I will not hear thee. And as the Lord stopped Jeremy from prayer for them, so he professeth that if they who in former ages had been most prevailing with him, should now again manage their suit before him, yet he would not be moved by it. (Jer. 15.1.) Then said the Lord unto me, though Moses and Samuel stood before me, yet my mind could not be toward this people. As if the Lord had said; Though they should get my chief favourites, to solicit their cause, and plead on their behalf, yet they should find me in one mind, and that even they could not turn me. Jesus Christ never solicited any cause but he sped in it, but the best of men may be earnest solicitors and not speed. For though good men will not solicit a bad cause before God, or pray against his revealed will, yet they do not always hit his secret will. And God who saith to his people generally (Ps. 50.15.) Call upon me in the day of trouble, I will deliver thee: yet in some particular cases he will not deliver them, though they call upon him. Prayer is not only an allowed, but a commanded means, and so the most probable means to obtain deliverance, yet that cannot always obtain or fetch it. Yea God who often brings his people into trouble, on purpose to provoke them to seek his help, yet, sometimes, will not help them though they seek him. And the reason is, because he is in one mind, and will not be turned from his purposes, no not by prayer. If once the Lord be resolved to destroy, prayer cannot save; Though Moses and Samuel stood before me, yet (saith the Lord) my mind could not be toward this people, cast them out of my sight, and let them go forth, such as are for the sword to the sword, etc.  
But if prayer cannot turn God, than you lay a temptation before us to turn away from prayer.  
I answer; first, as was showed before; prayer may turn God in reference to his outward dispensations, though it cannot turn him from any of his counsels and resolutions.  
But than it may be enquired; how shall I do to direct my prayer? For I know not what the purpose or resolution of God is, I only see what his dispensations are. And if so, I may pray against the mind or purpose of God; I may ask for the removing or taking away of that, which he is purposed shall continue; and I may ask the gift of that, which he is resolved not to bestow.  
To this I answer; First, That though the mind of God to give us such a mercy, or to withdraw such an affliction, be a secret to us; yet this is revealed, that it is our duty to pray about these things. What God will give or do for us when we pray is a secret; but this is revealed, that in all things we ought to pray. That's the Apostles rule (Phil. 4.6.) Be careful in nothing, but in every thing by prayer and supplication with thanksgiving make your requests known unto God.  
Secondly, Suppose the things we pray about, whether for the having, or removing of them, be such as it is not the mind of God either to give or to remove. Yet we may please God, in praying for the attainment of those things, which it is not his pleasure to give, and in praying for the taking away o● those things, which it is not his pleasure to remove. We do not offend God, by ask that which he will not give, if the thing be such, as is in the general nature of it according to his will. The Lord takes it well at our hands that we pray, and is well pleased to hear us pray, when he is not pleased to hear, (that is, to grant) our prayers.  
Thirdly, Be not turned from prayer, because prayer cannot turn God, for it is a great argument that the mind or purpose of God and his decree is to give such a mercy, or to remove such an evil, if we have an heart to pray much for or about it. For God who hath said, I will be sought unto, that I may do it for them (Ezek. 36.) hath not said unto the seed of Jacob, seek ye me in vain (Isa. 45.19.) And when God stirs up his people to pray, it is an argument he is ready to hear. Thou wilt prepare their heart, thou wilt cause thine ear to hear. (Psal. 10.17.) So that as God takes it well at our hands that we pray for many things which he hath no purpose to give us; so it is a good ground of faith that he hath a purpose to do such or such things for us, when he puts it into our hearts to pray for them.  
Lastly, Let not any stumble at the duty of prayer, because of God's unchangeableness; for we pray, not to change the mind of God, but to fulfil it; we pray for the fullfilling of his decrees, not for the altering of them, for the fullfilling of his counsels, not the voiding of them. And because God is in one mind, and none can turn him, we have the more encouragement to pray. For all the good things that are in the mind, counsel, and purpose of God to do for us, and bestow upon us, are borne, and brought into the world usually by the hand of prayer: Prayer is (as it were) the midwife, to bring our blessings to the birth. Therefore though prayer cannot turn God, yet we have no reason to turn from prayer.  
There is yet a fourth thing which may stop men, but cannot stop God; And that is nearnes of relation. Men are often turned out of the way when a near relation stands in their way. They purposed to do this or that, but that such a friend, or such a kinsman hath turned them from their purpose. 'Tis rare to find such a spirit as the Lord by Moses observed and highly commended in the Tribe of Levi (Deut. 33.9.) Who said unto his father, and to his mother, I have not seen him, neither did he acknowledge his Brethren, nor knew his own children. That is, he was not turned by the nearest relations from executing that terrible sentence of the Lord upon the children of Israel his Brethren after they had made the Golden Calf, of which you may read at large (Exod. 32.26, 27, 28, 29.) It is truly said, That relations have little entity in them, but they have the greatest efficacy in them: And their efficacy hath never appeared more in any thing then in this, The turning of man from his purpose or his duty. But relations have no efficacy in them to stop or turn the Lord from his purposes. (Isa. 27.11.) It is a people that have no understanding, therefore he that made them, will not have mercy on them, & he that form them will show them no favour. As if the Prophet had said; When the Lord threatens to bring evil upon you, possibly ye will say, we are the work of thy hands, he hath made us, surely than he will not destroy us. We find that argument pleaded (Isa. 64.8.) But now O Lord, thou art our father, we are the clay, and thou our potter, and we all are the work of thy hand: Be not wroth very sore O Lord, etc. To plead our relation to God by Christ is the strongest plea in prayer, and to plead any relation to God, hath a great strength in it. Yet while some urge these, they signify nothing, and have no force at all. They who are like that people in the Prophet, a people of no understanding, spiritual idiots, such as have no knowledge to do good, or no practical understanding in the things of God; such, I say, may urge their relation, and get nothing by it; He that made them, will not have mercy on them, and he that form them, will show them no favour. The Lord professeth strongly against any power which a relation shall have upon him to turn him, or take off the process of his Judgement under high provocations from the highest of men. (Jer. 22.24.) As I live, saith the Lord, though Coniah the son of Jehoiakim King of Judah were the signet upon my right hand, yet would I pluck thee thence, and give thee into the hand of them that seek thy life, etc. To be as the signet upon the right hand, notes the most intimate nearness of relation, yet the Lord breaks through this, and will not be turned away by it, from the severest actings of his own purposes. Thus it hath appeared that as the Lord is unchangeable in himself, so nothing can change him. He is in one mind, who can turn him?  And what his soul desireth, e●●● that he doth. 
Hence observe.  That God doth whatsoever he will, or whatsoever he desires to do. 
There is no bound to the power of God, but his own will. When the Heathen asked in scorn, Where is your God? The Psalmist tells them plainly both where he was, and what he had been doing, (Psal. 115.3.) But our God is in the heavens, he hath done whatsoever he pleased. The do of God know no bounds, but his own pleasure; He hath done whatsoever he pleased. He will not endure to have any articles put upon him, nor any circles or limit-lines drawn about him. The power of God is regulated and determined by nothing but his will. A great Prince once said, That he had indeed a circle about his head (meaning his Crown) but he would not bear it to have a circle about his feet; he must go which way himself pleased, and do whatsoever his soul desired. Yet there are circles drawn about all the powers of the world, only God hath none. His government is purely arbitrary. Nor is it fit that the government of any but his should be so; 'Tis neither fit nor safe that any should govern arbitrarily or purely at will, but he whose will is altogether pure, but he whose will is so fare from needing a rule, that it is one, yea the only unerring One. (Ezek. 24.14.) I the Lord have spoken it, it shall come to pass, and I will do it, I will not go bacl, neither will I spare, neither will I repent; according to thy ways, and according to thy do, shall they judge thee, saith the Lord God. As if the Lord had said, It is my will to have it thus, and therefore it shall be thus. That which is most sinful in man, is most holy in God, to act according to his own will. Man's will is to crooked a rule, for others to guide their actions by, or for himself to guide his actions by. He that saith, I will do this or that, because I will, doth nothing as he ought. There should be much willingness, but none of our own will in what we do. But as Gods will should be both the rule and reason of our actings, so it always is of his own. There is (as I may say) an holy wilfulness in God, He will have what he will, and he will do what he will. God will not do many things which he can, but he can do whatsoever he will, and whatsoever he will do, he is just and righteous in doing it. And this is the glory of God, to have such a power, and such a will. And there being such a power in God, with such a will, we need not fear his power. We leave men to their will as little as we can, whom we trust with much power. When men in power, have nothing but their will to guide them, we presently fear oppression and tyranny, and that we shall be fare from leading peaceable and quiet lives under them in all godliness and honesty, which is the most  and blessed fruit of Magistracy. Nor is this a panic or groundless fear, seeing the will of man is corrupt and sinful, selfeish and revengeful. And who can but fear to be under that power which hath no limits but a corrupt will? But who would fear to be under the power of God, acted by his will, seeing he willeth nothing but what is righteous, just, and good. What can we expect but right from him, who is righteousness? what but good from him (in a good cause) who is goodness itself, how great or how unlimited soever his power is? If some men might do what they would, what evil would they not do? There's nothing stands between some men, and the wronging of all men they have to do with, but the want either of power or of opportunity to do it. The Lord can do what he will, but he will do nothing but what is good. He is able to ruin all men, but he will wrong no man, no not the worst of men. What his soul desireth, even that he doth; but it is impossible his soul should desire to any thing but what is right.  
Lastly, When it is said, Whatsoever his soul desireth, even that he doth, or more close to the Original, He desireth, He doth. We learn, That, It is as easy with God to do a thing, as to desire to have it done.  
All men would do what their soul's desire, but most men desire that which they cannot do; yea though men have a desire to do a thing, and a power to do it also, yet it is not so soon done as desired; there must be a preparation and the use of means before man can do what he hath a power to do; so that though a man hath power proportionable to his desire, yet he is not presently a partaker of his desire. But God can make his power as speedy as his desire. He can make the declaration of his will, and the execution of it contiguous. For though many things lie long in the will of God before they are done, and what he willed from eternity is done in time, and the time of doing it be yet a great way off, yet he can do any thing as soon as will it, and whatsoever he willeth or desireth, is, to him, as done already. (Psal. 104.30.) Thou sendest forth thy Spirit, they are created. The creation there spoken of is providence, for that is a continued creation. The first creation was the production of all things out of nothing to that being which they had, but there is another work of creation which is the continuing or renewing of things in their being, and of this he saith; Thou sendest forth thy Spirit, that is, thy power, they are created, And thou renewest the face of the earth. Thou makest a new world; And thus God makes a new world every year, sending forth his Spirit, or quickening power in the rain, and Sun to renew the face of the earth. And as the Lord sends forth his power in providenciall mercies, so in providenciall Judgements. He looketh on the earth, and it trembleth; He toucheth the hills, and they smoke (ver. 32.) A man can soon give a cast with his eye, so soon can God shake the earth, that is, either the whole mass of the earth, or the inferior sort of men on the earth. When he looketh, or casts an angry eye upon the earth it trembleth. He toucheth the hills (that is, the powers and principalities of the world) and they smoke; If he do but touch them they smoke, that is, the dreadful effects of the power and judgement of God are visible upon them. As soon as the Lord calls, all creatures readily tender their service. (Psal. 105.31. & 34.) He spoke, and there came divers sorts of flies, and lice in all their coasts. (ver. 34.) He spoke, and the Locusts came; and caterpillars, and that without number. If the Lord speak the word, it is done. God spoke the world into this beauty, he did but say, Let there be light, and there was light. And he can speak the world into trouble and confusion; He doth but say, Let there be darkness, and there is darkness. It was an high speech of Caesar, who meeting with some opposition from that young noble Roman Metellus, said, Let me alone, lest I destroy thee. And presently added; It is easier for me to do this, then to speak it. Such was his power, that he could easier take away a man's life, then give sentence of death against him. This is most true concerning the great God of heaven and earth, there is no more difficulty in his doing of a thing, then in his desiring and willing it to be done.  
The general truth of this verse carrieth in it a twofold inference.  
First, Of terror to the wicked, God is in one mind, the same opinion which he had of their ways, and persons heretofore, the same he hath still. The same curses and Judgements which he hath denounced against them formerly, are in force still. Is it not a terrible thing to incorrigible wicked men, to remember that what the soul of God desireth, he doth, when his soul desireth nothing but vengeance and wrath for them. Therefore tremble before the Lord ye wicked, and be ye sore afraid at the remembrance of his unchangeableness.  
Secondly, Of abundant comfort to the faithful and righteous. The mind of God is mercy to them, and he is in this one mind towards them, none can turn him. His soul desireth to do them good; And whatsoever his soul desireth that he doth. What can Saints desire more, then that God should do all that for them which he desireth? and all that he will assuredly do. Therefore rejoice in the Lord ye righteous, and give thanks at the remembrance of his unchangeableness.    
JOB, CHAP. 23. Vers. 14, 15, 16, 17. 
For he performeth the thing that is apppointed for me: and many such things are with him.  
Therefore I am troubled at his presence: when I consider, I am afraid of him.  
For God maketh my heart soft, and the Almighty troubleth me:  
Because I was not cut off before the darkness, neither hath he covered the darkness from my face.  
IN the former verse Job exalteth God, first, in his unchangeableness, He is in one mind, who can turn him? Secondly, in his Almightiness, What his soul desireth, even that he doth. In the 14th ver. he speaks of God in reference to his personal experience, and brings down the general proposition to his own particular case. As if he had said; I indeed have found, that what his soul desireth, even that he doth, mine own sad experience proves and bears witness to this truth, my present state makes the Comment of this text; for he performeth the thing that is apppointed for me.  
Vers. 14. He performeth. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in primaria significatione, denotat, implere, finire, deinde in pace esse; etiam solvere, compensare. Pined.  The word hath various translations, but all are well summed up in this, He performeth.  
First, It signifies to pay; payment is performance, therefore the same word is used both for performing and paying.  
Secondly, The word signifies, to be at peace; and this agrees well with the former, because he that performeth and payeth according to his word, hath peace, both in himself and with other men. An honest paymaster sits down in peace, and prevents his own trouble. But to the matter; He (that is, God) performeth The thing that is apppointed for me.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia reddet statutum meum. Mont.  'Tis the same word which we had at the 12th verse of this Chapter, I have esteemed the words of his mouth more rhen my necessary, or my appointed food. Here we render it, the thing that is apppointed for me. The word is often used in the 119 Psalm, and signifieth any Ordinance, Law, Statute, or Decree, whether divine or humane, for all these are the appointments, either of God or man, about things to be done, or forborn. And as God makes appointments of things which he would have us do, so of such things as himself will do to, or concerning us.  
Master Broughton translates it here, as we do at the 12th verse, implying necessary food, or the provisions of this life. Because he furnished me with my daily bread. That which we render, the thing that is apppointed for me, he renders, my daily bread.  
Another, learned in that language, 
Perfecit necessaria mea. Vatab: i. e. perfecit quicquid mihi erat opus, ipse corporis mei artifex & omnium quae in me sunt.  agrees in the same sense and varyes very little in words; He hath performed, or accomplished those things which were necessary for me, or all those things which I stand in need of. He who set up this frame of my body, and hath given me this life, hath administered all things needful for the upholding of this body, and for the maintaining of this life. And so, the words carry Jobs sense or acknowledgement of the fatherly care and kindness of God towards him. What his soul desireth, even that he doth, for he furnisheth me with daily bread, and he performeth what is necessary for me, or supplieth all my wants. According to which sense Mr Broughton renders the second part of the verse also; And many such graces are with him. Thus Job spoke at the 10th Chapter, ver. 8.12. Thy hands have made me and fashioned me together round about. Thou hast granted me life and favour, and thy visitation hath preserved my spirit. So that the mind of these translators seems to be this, That Job would set forth the unchangeableness of God's decree in giving him his appointed comforts, as well as sorrows.  
Yet rather by this appointment (or the thing which God had apppointed him) we are to understand (as I conceive) his afflictions only and his sorrow; As if he had said; 
Quicquid deme decrevit absolvet, sive in bonum sive in malum. Merc: Non me missum faciet, donea impleverit, quae in statuit. Merc:  I find that God will do what he hath a mind to do, how grievous soever it be either to the mind or flesh of man: for he performeth the thing that he hath apppointed for me; he hath apppointed me to sorrow, and I have had sorrow and trouble store; And he will not dismiss me or let me go out of his hand, till he hath performed every title of what he hath apppointed for my portion of sorrow and suffering in this world. And to show how much he was assured of this, He speaks in the present tense; Not he will perform, but he performeth, etc. As if he had said; He will as surely do it, as if he were now a doing it.  
Hence observe.  First, That God will certainly perform all his appointments concerning man; He is able to do it, and he will do it. 
This point was largely insisted upon from those words of the former verse; He is in mind, who can turn him? God doth what he hath a mind to do, therefore I shall not here stay to show the certainty of Gods performing what he hath apppointed, but to show the appointment of all things which he performeth. Take the observation thus form.  Whatsoever God performeth, or doth to any man, was before apppointed, or decreed for, or concerning him. 
All the works of God in time, were his decrees before time, he performeth the thing that is apppointed, and apppointed by himself, and his appointments are as himself is from everlasting. Whatsoever God doth, we find it under an appointment.  
First, and especially, as to (the business in hand) the afflictions and suffering of his servants; All their sufferings are under an appointment. (Micah 6.9) The Lord's voice cryeth unto the City, and the man of wisdom shall see thy name, hear ye the rod, and who hath apppointed it. As if he had said; yourselves by your sins are the procurers of it; we the Prophets are only the reporters and publishers of it; But God himself is the appoynter of it. As public and national rods, so private or personal rods are apppointed; And as often as we feel their smart, we should consider their appointment. The Apostle (1 Thes. 3.3.) moves the Saints to a steadiness of spirit under affliction upon this ground, that no man should be moved by these afflictions (he doth not mean that we should be without sense of our afflictions, strokes, and sufferings, but his meaning is, that we should neither be moved by impatience under them, to murmur at them, nor be moved by undue fears to faint in them, why?) for yourselves know that we are apppointed thereunto. The afflictions are apppointed to us, and we are apppointed to them, and yourselves know it. This doctrine hath been published to you, that afflictions are under a divine appointment, that there is a decree of God about them. And that, First, as to the matter, of what sort the affliction shall be; secondly, as to the measure or degree; how great the affliction shall be. Thirdly, the appointment reaches the season, and that twofold. First, when the affliction shall begin, and secondly, how long it shall continue; every thing, in affliction, is under an appointment.  
Secondly, As our afflictions, so also our comforts are under an appointment. As the Lord hath apppointed the Gall, so the honey of our cup, as the cold and winter, so the warm and summer seasons of our lives. (Isa. 61.2, 3.) The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings to the meek etc. To proclaim the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn; to appoint unto them that mourn in Zion (and this appointment, in execution, is 〈◊〉 fullfilling of the first appointment by decree, to appoint unto them t●● mourn in Zion) to give unto them beauty for ashes, the oil of Joy fo● mourning, the garment of praise for the spirit of heaviness. And as our spiritual comforts, so our temporal, our outward salvations and protections are under an appointment. (Isa. 26.1.) Salvation shall God appoint for walls and bulwarks.  
Thirdly, As the wall of protection is set up, so the sword and all other instruments of destruction are sent out by appointment. (Jer. 15.3.) I will appoint over them four kinds, saith the Lord, the sword to slay, and the dogs to tear, and the fowls of heaven, and the Beasts of the Earth to devour and destroy. And as the destroying sword, so the place whether the sword shall go to destroy is under an appointment. When the question is put (Jer. 47.6.) O thou sword of the Lord, how long will it be ere thou be quiet? put up thyself into thy scabbard, rest and be still; The answer is made (ver. 7.) How can it be quiet, seeing the Lord hath given it a Charge against Askelon, and against the Seashore, there he hath apppointed it. He hath apppointed this place, this ground, this Country, this City, this shore for the sword; and the sword being under an appointment, must do as it is apppointed. If we look all the Scripture over, we shall find all things under an appointment; As first our children are apppointed; when Adam had another Son, his wife Eve said (Gen. 4.25.) God hath apppointed me another seed in stead of Abel, whom Cain slew. Secondly, our wives are apppointed. When Abraham's servant was sent by him to Mesopotamia for a wife for Isaac, he saith, If the woman come whom thou hast apppointed to be wife to my Master Son, etc. That this woman rather than any other should be his Master's sons wife, was (he knew) by the appointment of God (Gen. 24.14.44.) Thirdly, All our Times are apppointed by God. (Exod. 9.5.) My times are in thy hand (saith David, Psal. 31.15.) Fourthly, not only things that are or exist, but things that as yet are not, come under an appointment. What shall be is as certain to God, as what already is. (Isa. 44.7.) And who as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? And the things that are coming, and shall come? The ancient who have been long and still are, were apppointed by me, and the things which are not but shall be in a continued succession, like Links of a Chain holding one in another, are apppointed by me. The things that are coming (or that are near the birth) and shall come (things afar off) all that is to be done, as well as all that hath been done, is under an appointment. Fifthly, as all the passages of our lives, so death itself is under an appointment (Heb. 13.27.) It is apppointed for all men once to die. And as death is apppointed, so the season or the when of it is apppointed. (Job 7.1.) Is there not an appointed time to man? Again (Job 14.5.) Thou hast apppointed his bounds that he cannot pass. Sixthly, as the days of man, so The day of the Lord, the day of Judgement, is under an appointment. (Act. 17.31.). Because he hath apppointed a day wherein he will Judge the world in righteousness by that man whom he hath ordained; the time is fixed, he hath apppointed a day, a day of Judgement. When the appointed day shall be is a secret, but, that he hath apppointed a day is revealed, and that he hath apppointed all the motions and changes that are coming upon the world, till that day come. So then  
First, We are not governed by blind fortune. Nor  
Secondly, By a Stoical Fate.  
Thirdly, But by a divine appointment.  
Further, The appointment of God determineth, first, the end; secondly, the means leading to and promoting the attainment of the end. Lastly, as God appointeth Great things, so the least, A sparrow falls not to the ground without him, that is, without his appointment, or without an order from heaven, yea the hairs of our head are all numbered (Math. 10.29, 30.)  
This truth well digested is enough not only to supersede and stop all the undue fears, but to establish the comforts of all the people of God. What can be better for us, then that all things are in so good a hand, that they are apppointed and measured out by God, that he cuts out our condition for us, that he forms and frames our state for us. It hath been said, Every man is the fashioner of his own Condition, there is some truth in that, men's conditions are much according to their actings; but God is the supreme fashioner and orderer of every man's state and portion. The portion of the wicked is set out by God (Job 20.29.) This is the heritage of the wicked, and the portion apppointed to him of God. Theirs is indeed a sad portion, but it is a just and a deserved one. He also fashions and cuts out a portion for his own people; And though theirs is often for the present a bitter one, and so deserved by them, yet he always makes it a good one to them, and hath prepared a better for them, which they have not at all deserved. He performeth the thing that is apppointed for me: And many such things are with him.  
Some expound this of the parallel deal of God with other persons; He performeth the thing that is apppointed for me, 
Haec multitudo refertur ad similia exempla hominum quos deus similiter exercet sive exe●cere possit si velit. Non unicum (inquit) ego sum exemplum hujus liberae dei potesta●is.  and many such things are with him; That is, I am not the only Instance, or example of this; God doth the like also to others, my case is not singular, I am not alone in the thing, God hath not apppointed a portion for me only, and performed it accordingly to me; no, he doth many such like things; yea whatsoever he doth with, or concerning any else, it is by appointment and according to the determinate purpose of his own will: Many such things are with him.  
But, secondly, I conceive that we may rather expound these words (many such things) of such things as Job had already suffered; As if he had said, The Lord bathe performed the thing that he hath apppointed for me; hitherto (I have had my portion of trouble and sorrow unto this day) and I am like to have more; 
Cum jam me quibus voluerit tormentis affligerit, & alia ad huc quanta voluerit mihi infligere poterit. Hieron:  I do not yet perceive that God hath done with me; for as our comforts, and the provisions of this, so our afflictions and the sorrows of this life, are, or may be renewed or returned upon us every day. Our bread is called (in that prayer which Christ taught his Disciples) daily bread, that is, the bread that is brought out to us every day; And when we have received our bread for one day, we may say, 
Mulia jam passuis sum, ta●en si aliud voluerit anima ejus fiet. Phil: Videtur se patientissimè compara●e ad nova flagella.  many such things are with him, that is, he hath bread enough for us for to morrow, and for next day, for this year and for the next, for all the days and years of our lives, many such things are with him; So, when we have suffered and been troubled this day, we may say, he hath other sufferings and troubles for us against next day, when these are gone and blown over; this I suppose is the thing that Job aims at; so that he seems to prepare himself for new rods, and to say, in the sweetest and humblest composure of a meek and quiet spirit, It is the Lord, let him do with me, what seemeth good in his own eyes. All that God hath performed to me-wards he hath apppointed for me, yet I am not of opinion that God hath spent all his appointments upon me; surely he hath not drawn his quiver dry, he hath yet more arrows to shoot at my poor already wounded and bleeding breast. My heart misgives or rather gives me, that he hath not yet showed me all the troubles which he hath apppointed for the trial of my graces, for the exercise of my patience, and for the purging out of my corruptions. For many such things are with him. And this we may take two ways.  
First, In reference to the power of God; he can do many such things as these, he can do what he hath done, his arm is not shortened.  
Secondly, In reference to his own deservings; many sins are with me; and therefore I have reason enough to suspect, that many more sorrows are apppointed for me. I may need more humbling and refining, and therefore it is like I shall have it, and that another furnace is heating for me. In how holy a frame was the spirit of this good man! He justifieth God in all that he had done, and he was ready to submit (though it made his flesh fear and tremble at the thought of it, as he confesseth it did in the next verse; yet I say, he was ready to submit) to whatsoever God would yet do, knowing that he could, and being much persuaded that he would do much and many things more than he had done yet. For (saith he) Many such things are with him.  
Hence note.  
First, God hath variety of ways to exercise and chasten his in.  
As he hath more than one Blessing, so he hath more than one Chastening; as he hath many Comforts, so he hath many sorrow's ready at his hand; as he is the God of all Consolation, so he is the God also of all tribulation; and as he can make all Consolation to abound, so he can make all tribulation to abound; many such things are with him. When you have suffered one affliction, do not think that you have suffered all, there may be a second at hand. They are usually twin-born, and sometimes we may say (as Leah in another case, Gen. 30.11.) A troop cometh. Troubles come by Troops. We read the Lord threatening his ancient people the Jews after great sufferings, and Judgements had been upon them, with a succession of new Judgements. The whole twenty eight Chapter of Deuteronomie is but a continued description of that variety both of blessings and curses which God hath at hand stored up in his Treasures. Read how various his Judgements are (1 Kings 8.37. 2 Chron. 6.28.) I will punish you yet seven times more for your sins (Lev: 26.18.24.) And that seven times more may be understood; First, in reference to the variety of their punishments, you shall have seven kinds of punishments more than you had; secondly, in reference to the degrees of their punishment; I will make them seven times greater than they were. As Nebuchadnezar commanded the fiery furnace to be heated seven times hotter; so the Lord can command the furnace to be heated seven times hotter: And as the Lord can chasten and afflict his people seven times more both in kind and degree, so they may need seven sorts of afflictions more, and a furnace heated seven times more than formerly, either for the purging out of their sins, or for the exercise and proof of their Graces. For though the Lord hath a great variety of afflictions at his command, yet he never layeth any one of them upon us, but when there is need. The Apostle Peter gives us assurance of this from God (1 Ep: 1.6.) For having said, that Saints are kept by the power of God through faith unto salvation, wherein they greatly rejoice, he presently adds, though now for a season (if need be) ye are in heaviness through manifold temptations. We see the temptations wherewith the Lord exerciseth the heirs of heaven here on earth, are many, yet they never feel these but when need is; And many have as much need of the rod for their spiritual estate, as they have of bread for their natural. Many such things are with him.  
Secondly, Note.  We deserve more and sorer afflictions than God hath yet laid upon any of us. 
They who sin least suffer less than their sin, how much soever they suffer here. (Psal. 103.10.) He hath not dealt with us after our sins, nor rewarded us according to our iniquities, so great is his mercy to them that fear him. The Text is to be understood of them that fear God: He hath not dealt with us after our sins, that is, in proportion to our sins, nor rewarded us according to our iniquities, that is, we have not had that measure of trouble which answers the measure of our iniquities. Ezra made humble confession of this in the name of the Jewish Church (Ezra. 9.13.) And after all that is come upon us, (much is come upon us) for our evil deeds, 
Non sunt condignae passiones hujus vitae 1 ad praeteritam culpam quae remitti●ur. 2 ad praesentem consolationis gratiam quae immittitur. 3 ad futuram gloriam quae promittitur. Punit deus intra condignum, & retribuit bona ultra condignum.  and for our great trespass, seeing that thou our God hast punished us less than our sins deserve, etc. Their punishment was great, yet less than their iniquities. As all the afflictions and miseries of this life are less than the glory that is promised (Rom. 8.18.) I count that the sufferings of this present life are not worthy to be compared to the glory that shall be revealed; So all the sufferings of this life are not to be compared with the deserts of the least sin committed by us, nor with the least comfort of the Spirit which is given to us. As the good things which God bestows upon us are above and beyond any worthiness of ours, so the evils with which he chasteneth his children, yea or punisheth the worst of wicked men in this life, are below and on this side what they are worthy to receive.   
Vers. 15. Therefore am I troubled at his presence, when I consider him I am afraid of him, etc. 
This and the next verse express the state of Jobs spirit upon the former discovery, or how he was affected with this thing, that many such things were with God. I have often met with other passages in this book which have a neernes of signification with these words, and therefore I shall with the more speed pass thorough them, and part with them.  Therefore am I troubled at his presence. 
The words (probably) are an answer to an objection; for his friends had charged him with fear and trouble of spirit at the presence of God upon another account, even because of the guiltiness of his conscience, or because of his great wickedness. So (Chap. 22. v. 10.) Eliphaz having showed him his sin, thou hast sent the widow empty away, the arms of the fatherless have been broken, presently adds the sad effects which were upon him; therefore sudden fear troubleth thee, and snares are round about thee; As if he had said, thou hast been very wicked in thy actions, and therefore thou art so unquiet in thy spirit; Thou hast been uncharitable and injurious to men; therefore thou art troubled at the presence of God. No, saith Job, my trouble of spirit doth not arise from my guilt (though I have sin and iniquity enough about me, to deserve greater Chastenings than these which are upon me) but the cause of my trouble ariseth from the knowledge and apprehensions which I have of God, who is in one mind, 
Quia ita potens est, ut absolutè quicquid libet faciet, & hac potestate nunc in me utitur. Merc: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turbare accelerare.  and who can turn him? he performeth the thing that is apppointed for me; and many such things are with him. This is the spring and ground of my trouble: I am troubled both with the feeling of my present calamities, and with the fear of greater.  
The word signifies both to make haste, and to trouble, the reason is, because, as some say, trouble makes haste, ill news comes apace; or, secondly, because we are very hasty to get out of trouble; and usually overhasty; he that is in trouble would feign be out of it; no man loves to stick in such a condition: therefore the same word in the Hebrew elegantly signifies both to make haste, and to trouble. And hence one of the Ancients translates, Therefore have I hastened to his presence. Expounding it thus; 
Propterea ad eum festinavi. quod ipse exponit. Quia me tribulavit ideo relictis temporalibus ad eum festinavi. August.  Because he hath thus afflicted me, therefore leaving all the world, I make haste to him, I throw myself upon him, and leave my cause to him; that's a good sense, and very spiritual; For the Saints being afflicted, make haste to God, because he is their father, and because he alone is able to be their deliverer; who would not make haste to God upon such an interest? A wicked man turns from God by sinning against him, and he runs away from God afflicting him. He that delights in sin, cannot delight in God, who is the avenger of sin. But afflictions draw Saints nearer to God, therefore have I hastened (saith that translation) into his presence. But we have rendered it (as I conceive) better to the Intendment of this place.  Therefore am I troubled at his presence. 
The letter is, at his face, or because of him; that is, for fear of him.  Therefore am I troubled. 
Job was troubled upon a twofold account.  

Sensu flagellorum praesentium, mutu furorum. Jun.  First, With the pain and smart of his then present sufferings.  
Secondly, With fear of further or future sufferings. I am troubled at his presence.  
The presence of God is most ; what is it that Saints wish and rejoice in comparatively to the presence of God? My soul thirsteth for God; when shall I come and appear before God? saith David, (Psal. 42.2.) How greedy was he of the presence of God? how did he (as it were) tell the clocks, and count every hour a day, every day a year, till he was restored to it. And in another place, how earnestly doth he deprecate his banishment from the face of God, as the sorest punishment, (Psal. 51.11.) Cast me not away from thy presence. Yet here Job confesseth, I am troubled at his presence.  
Hence note.  God can easily vary the appearances of himself to us. 
He can discover himself so to us, as that his presence shall be better to us then life, better to us then ten thousand of these lower worlds, or as the heaven of this lower world, yea as the only felicity of that heaven which is above. What is heaven, but this presence of God. Thou wilt show me the path of life; In thy presence is fullness of Joy (Psal. 16.11.) Thus God can make himself known with a delightful presence, yet he can make himself known, and often doth, even to his own, with a dreadful and an amazing presence. God in whom there is no variableness, nor shadow of turning, can vary the demonstrations of himself to us, as much as light varieth from darkness, or life from the shadow of death. God hath a light side, and a dark side as to manifestation, though in himself he is light, and in him there is no darkness at all. Sometimes his presence is sweetness and joy, even joy unspeakable and glorious; at other times, his presence is bitterness and sorrow, even sorrow unspeakeably grievous. There is nothing so dreadful to wicked men at any time as the presence of God. As it hath been their wretched care to hid their sins from God as much as they could, so they would count it their happiness to have their persons hid for ever from the presence of God. That which is both the sin and trouble of the wicked at all times, is the trouble, if not the sin of some godly men at sometimes, namely, the presence of God, not in itself, but with respect to the manner of his manifesting himself to them, and dealing with them. As will appear further in the next clause of this verse. I am troubled at his presence, When I consider I am afraid.  
As if he had said, 
Cum diligentius considero ejus tantam potentiam, cujus nunc in me specimen vides, no possum quin expavescam, non quid in me, sit iniquitas, sed ne deinceps pergat sua potentia me affligere. Merc:  When I seriously weigh and have deep thoughts in my mind, when I set my understanding throughly on work to consider the severity of God's proceed with me, and when I remember the wormwood and the gall, those bitter tastes and sad experiences which I have had already of his dreadful power, than I am afraid. And this fear ariseth not from the guilt or accusations of my own conscience, but lest the Lord should again act and put forth that his terrible power upon me.  
But what fear is here meant? or how was Job afraid upon the taking up of this consideration? I answer,  
There is first, a pure filial or sonlike fear, when we are afraid to sin against and displease our father. This fear is a special grace promised in the new Covenant, and the beginning of wisdom.  
Secondly, There is a pure slavish fear, when we dread God as a Judge, and revenger. This fear is the issue of the Covenant of works, and the beginning of sorrow.  
Thirdly, There is a mixed fear, not a pure filial, nor a pure slavish fear, but with a mixture or ingrediency of both. Such I conceive the fear of Job was; his was a mixed fear; it had some tang of slavery in it, and it had some touch of Sonship in it; there was much of the spirit of Bondage in it; and something of the Spirit of Adoption in it. With the former fear many good men have been much exercised in all ages, especially before Christ came in the flesh, and the clearer breaking and beaming out of Gospel light, (Rom. 8.15.) Ye have not received the spirit of bondage to fear again. And (Job. 14.27.) Let not your hearts be troubled, nor be ye afraid; that is, be not burdened and oppressed with that servile and slavish fear which you are subject to Christ spoke it to his own Disciples, for even at that time deep impressions of that fear were upon them, doubting much what would become of them, when he should (of which he had told them) leave the world, and be gone from them. And besides that special reason which the Disciples than had to fear at that time. This fear usually ariseth from two reasons, in others, at all times.  
First, From the Consideration of their own weakness and failings.  
Secondly, From the Consideration of the Majesty and greatness of God; when they Consider these things they are afraid. And though Believers are freed from the praedominancy of slavish fear, and are endued with infusions of true filial fear, yet they are often taken with this mixed fear, as in reference to their own weakness, so respecting the Majesty of God, with whom they have to do. When I Consider I am afraid of him.  
Observe.  That the Majesty and power of God duly Considered, are terrible even to his own people. 
Many men have slight thoughts of the great God, they tremble not, they fear not; what's the reason? they Consider not; they are careless, and therefore they are fearless, they are ignorant, and therefore they are confident. There are none so bold as they who are thus blind. Who is the Lord (said Hardhearted Pharaoh) that I should obey his voice, to let Israel go? I know not the Lord, neither will I let Israel go. That's a sad Confidence that proceeds from ignorance, and a sad fearelesnes that hath no ground but carelessness. I remember what the answer was of a very Godly man upon his deathbed; who having much trembling upon his spirit at the apprehension of the greatness, Majesty, and glory of God, it was said to him by a Godly friend that came to visit him; Sir, you have known God, and been long acquainted with him, why are you thus full of fear and trembling? O, saith he, if I knew God more, I should tremble more. If we were but more acquainted with, and did more Consider of the Infinite greatness of God, and of our own distance from him as creatures, much more as sinners, how should we be swallowed up with divine amazements; so that we must charge it upon the want of Consideration, that so many have such undue and unbecoming thoughts of God, as also that their thoughts fall so much below both their duty, and their sins: if we did but Consider how sinful we are, and how holy God is, we should always serve him with fear, and rejoice with trembling; When I consider I am afraid of him. Job was afraid of him when he considered him; and so was Asaph (Psal. 77.3.) 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. I remembered God and was troubled, I complained and my spirit was overwhelmed. Such a remembering of God is not a bare act of the mind, in opposition to forgetfulness, as if Asaph had said, I remembered God, that is, I did not forget him, but I remembered God, that is, I fixed my heart upon him, I minded him fully, or set him fully before my mind: though the remembrance of God is the spring of Comfort to us, and that many ways, yet an Asaph, a holy man, The holiest among many men, may be troubled when he remembers God, when he Considers his glory, greatness, power, and Majesty, and himself a poor worm. When the holy Prophet Isaiah saw the Lord (in vision) sitting upon a throne high and lifted up, and saw the Seraphims covering their faces and their feet, and heard them crying one unto another, and saying, Holy, holy, holy, is the Lord of hosts, the whole earth is full of his glory. Then he said; Woe is me for I am undone, because I am a man of unclean lips, etc. What a concussion was there upon his spirit upon the meeting of these two visions; first, that of the holiness of God; secondly, that of his own uncleanness, (Isa. 6.1, 2, 3, 4, 5.) Moses who had such intimacy with and access unto God, is yet described trembling at his giving the Law (Heb. 12.21.) And so terrible was the sight, that Moses said, I am exceedingly afraid and tremble: Moses knew that God was his friend, a God in Covenant with him, yet Moses said, I exceedingly fear and quake; the sight and voice o● God is our Blessedness, yet there may be a troublesome and a terrible both sight and voice of God, even Moses was afraid: and so was Habakkuk (Chap. 3.16.) When I heard (that is, thy speech, v. 2.) my belly trembled, my lips quivered at the voice, rottenness entered into my bones, and I trembled in myself, etc. And at last wicked men (though now so unconsidering who God is) shall have such Considerations of him as shall for ever drown and swallow them up in a deluge of fear: the thoughts of the presence of God will be Eternal terror to them, who now are unmoved with the thoughts of his presence, or who have not God in all their thoughts. There is a presence of God which shall be death to them, who have not lived in a due and awful consideration of his presence. Thus the Apostle describes the punishment of wicked men (2 Thes. 1.9.) They shall be punished with everlasting destruction from the presence of the Lord. We may understand it two ways.  
First, They shall be punished by being put from the presence of the Lord; That's the punishment of loss, they shall be for ever excluded and banished from his presence. That which was their desire here, shall be their misery hereafter. They who care not for the presence of God in this world, shall be everlastingly cursed with the want of it, in the world which is to come.  
Secondly, I rather conceive the meaning of that Text to be this, there shall be a manifestation of the wrathful presence of God to them, and that shall be their punishment; the presence of the Lord is everlasting life, and light, and joy to his own people; but the presence of the Lord shall be terrible and dreadful, even everlasting destruction to wicked men; they shall at last Consider it so much, that they shall fear to purpose. God will pour out such a presence upon them as they shall be equally unable to hid themselves from or stand before, but must lie down and sink under it into the bottomless gulf of despair for evermore. If the Godly are sometimes afraid, where shall the wicked appear, when God appears. When I consider (with Job) I am afraid of him.   
Vers. 16. For God maketh my heart soft, and the Almighty troubleth me. 

Nihil opinor addit novi, sed tantum versiculum praecedentem exponit. Sanct:  This verse is near in sense with the former. Job herein further showing both a reason why he was afraid of God, as also the effect which Gods dealing with him had upon his own heart, or how he was affected with it. For God maketh my heart soft.  
The word rendered, to make soft, signifies the abateing of the strength of the heart.  
But it may be enquired, what was this soft heart which God made him?  
I answer; First, Negatively, by a soft heart here we are not to understand a penitent heart, or a heart broken with Godly sorrow at the sight, either of sin acted or wrath threatened. (2 Kings 22.19.) The Lord saith by the Prophet to Josiah, Because thy heart was tender (soft or melted) and thou hast humbled thyself before the Lord, when thou heardest what I spoke against this place, therefore etc. The heart of flesh promised and given in the new Covenant, is a relenting and repenting heart (Ezek. 36.26.) I will take away the heart of stone, and give you an heart of flesh; that is, I will make your heart soft, which before was hard. Job had such a heart, a soft heart in this notion, when he spoke thus, but that's not the heart here meant; God had given him that softness of heart before; for he is described (Chap. 1.1.) A man that feared God; and a man that feareth God, is a man of a soft heart. (Prov. 28.14.) Blessed is the man that feareth always, but he that hardeneth his heart shall fall into mischief. Where the hard heart and the fear of God are opposed; For wheresoever the true fear of God is in the heart, that is a soft heart.  
Secondly, By a soft heart, is not here meant the patiented heart; that's a soft heart in Scripture, a heart which is willing to submit to and bear the burden that God lays upon it: in this sense God makes the heart soft, when, as he accustomes his to sufferings, so he fits them to suffer. Man naturally is (like Ephraim, Jer. 31.18.) As a Bullock unaccustomed to the yoke, both of active and passive obedience. Only God makes man submit his stiff neck and hard heart to a suffering condition, and to answer the call of his sufferings. Pharaoh is said to have a hard heart, because he did not yield to what God called him to by Judgements, he had not a patiented but an unquiet spirit under the plagues sent upon him, nor did he obey what he was summoned to by the Lord's voice in those terrible plagues. Now, though I grant that an heart made soft in patience is an excellent frame of heart, yet we cannot understand it so here; for Job had a patiented heart, yea he had abundance of patience before, as he fully discovered at the very beginning and breaking out of his troubles; he did not flinch at the Cross, but did embrace it. The Apostle exhorts all Christians to Remember the patience of Job. And we must apply that Scripture to Job before he came to this point. Therefore the softness of heart intended in this text is somewhat besides this.  
Thirdly, Much less are we to understand by a soft heart, a fearful or a Cowardly heart; that's a soft heart indeed, but in a bad sense. We have it so expressed (Deut. 20.3.) Hear o Israel, you approach this day unto Battle against your Enemies, let not your hearts be faint, etc. The Hebrew is, let not your hearts be soft or tender: a soft heart is not for a sword, nor for a battle. How shall they stand in dangers, who are fallen below them? A penitent heart, and a patiented heart are proper in dangerous undertake, but a cowardly heart is the greatest disadvantage in the world; therefore the Lord commanded this to be proclaimed to his people, Let not your hearts be tender when ye go forth against your Enemies, or as it is expressed afterward; Fear not, neither tremble, neither be ye terrified because of them. Job had not such a soft heart, he was no coward when he complained before, that the terrors of the Almighty did encamp against him as a dreadful Army, nor while he said here, God hath made my heart soft.  
Fourthly, A soft heart, is an effeminate, delicate, wanton heart. There are too many who have such soft hearts. Men that are fit for nothing but what is worse than nothing, to wallow in the sinful delicacies and delights of this present world. The Apostle useth a word (1 Cor. 6.9.) which expresseth this fully. We render it effaeminate, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Molles.  but both the Greek and the Latin is soft; that is, persons wantonly and vainly given. And Moses applies the very word of Jobs text to this kind of softness (Deut. 28.56.) The tender (or soft) and delicate woman, that would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, (or softness) her eye shall be evil towards etc. This is not only a sinful softness of heart, 
Liquefecit afflictionibus & consumpsit. Merc: Haec mollitudo pertinet ad timorem vehementem quo quis cord & ment cedit divinae majestati & potestati, cum quis facile recipit cogitationem et metum supernae magnitudinis.  but the worst of sinful softnesses. Jobs heart was fare from this softness. As he was at that time a man of sorrows, so he had not been at any time a man of pleasure. But if Jobs soft heart were none of these, what was it then?  
I conceive the soft heart proper to this place is, a heart weakened and laid low through the burden of affliction. A heart so worn out and spent that it can hardly bear any more. God had softened and even consumed his heart with sorrow and affliction. As he abhorred a hardness of heart to resist the hand of God, so now he feared that his heart was not hard enough to bear it with that cheerfulness and constancy of courage which he desired. Hard things are firm, compact, and knit together; those that are soft, are weak and unable to bear any weight. So that Jobs softness of heart was his weakness to bear; 
Teneritatem & imbecillitatem affert animo meo attendenti ad omnipotentiam ejus. Jun:  And he gives this as an account why he was afraid of the power of God in any new sufferings. O (saith he) God hath made my heart soft; that is, I begin to faint, I find myself drooping, I have not that strength of spirit (and though I am not a coward, yet) I have not that courage, that hardness, or hardiness of spirit which I have had heretofore. He queried indeed (Ch. 6.12.) Is my strength the strength of stones, or is my flesh brass? He had much strength, but not the strength of stones, nor was he hard as brass. Now he saith plainly, my heart is made soft, it melteth like wax at the fire; I am so little like brass or stones in strength or hardness, that I am altogether like wax or water. I am so far from having a mind to strive with, or rise up against God, that I know not how to stand before him, if he (which he seems to intent) should still go on to afflict me. I am grown weak and unable to bear, yet my burden remains, and will probably be made yet more heavy. This interpretation carrieth a distinct sense in it, and that which is most genuine to the scope of the place. Mr Broughtons' translation of the latter clause of the verse, suits this exposition of the former with much clearness; For the Omnipotent hath softened my heart, and the Almighty hath made me shrink. Whereas we say the Almighty troubleth me, he saith, The Almighty hath made me shrink: For so a man commonly doth who either fears or feels that which he is not well able to bear.  
Hence Note.  The heart of a Godly man, even of the most Godly, may be so weakened under long continued sufferings, that he may find himself utterly unable to bear them any longer. 
Wicked men labour to strengthen and harden themselves all they can, to bear, in opposition to God, and Saints would strengthen and harden themselves all they can to bear in submission to God. Pharaoh hardened his heart to oppose God striking him; he had stroke after stroke, and Judgement after Judgement, yet he would not yield; but at last God made his heart soft in one sense, though he hardened it in another. God appeared at last too hard for Pharaoh, he could hold out no longer. And we find the Lord speaking thus by Ezekiel to his people, who (it seems by the language which God useth concerning them) had, as it were, set themselves with unholy resolutions to stand or rather stout it out with God, and bear the worst that he could do unto them; But (saith the Lord, Ezek. 22.14.) can thine heart endure? or can thine hands be strong in the day that I shall deal with thee? When I deal with thee in ways of Judgement, when I take thee in hand to punish and repay thee according to thy works, can thine heart endure? no! it cannot endure, it shall not be able to endure. The Lord doth not mean it of an endureing with submission and patience; So it is the honour of Saints to endure what ever God lays upon them, but to endure with stoutness and resistance; art thou able to stand it out, or can thine hand be strong? no, thy heart and hand will be soft and weak, thou wilt not be able to bear it when I come to deal with thee. It is said of Christ by David his type (Psal. 22.13.) when he was under those terrible sufferings for our sins, that his heart was made soft (and if it were so with the green tree, what must it be with the dry?) I am poured out like water, and all my bones are out of joint: my heart is like wax, it is melted in the midst of my bowels. Thus the sufferings of Christ our head (who was also the Captain of our salvation, and the mighty God) made his heart soft and melted him. His heart was not melted with sorrow for his own sin, (for he was without sin) but the sorrow that was upon him for our sins melted his heart. Whose heart will not melt & grow soft, (that is, unable to bear it) when God layeth his hand heavy and long upon him? Therefore we r●ad in the Prophet, how the Lord takes notice of this, and condescends to the weakness of man (Isa. 57.16.) I will not contend for ever, neither will I be always wroth. I will not go onne to do, as I have done. Why? What's the reason of it? not but that God is able to continue his Contending, and to carry on his war, whether with persons or with Nations for ever; but he hath respect to the poor Creature; for (saith he) I will not do it, lest the spirit should fail before me, and the souls which I have made. How can souls fail? the soul is an immortal substance, and shall not fail for ever. The souls of the damned shall be under everlasting Contending, and never fail, they shall bear wrath for ever and not fail, yea their bodies shall not fail, but through the power of God (sustaining them under his Justice) shall endure everlasting torments. The meaning of that expression in the Prophet, is the same with this in the Text, Their heart will be made soft; as yet they have strength, faith, and courage to bear these afflictions, but if I continue them longer, their spirit and strength, their faith and patience will fail, and be so worn out that they will not be able to abide it. God would not Contend for ever, lest (as Job here complains) he should make their hearts soft.  And the Almighty troubleth me. 
That is, his presence, or his dispensations trouble me, 
Deus, in cujus potentia sufficientiaque divitiarum, solatium meum esse debebat, is me privavit omni solatio, & animam meam plane dejecit, deserit me, terret me. Sanct:  we see how much the spirit of Job was carried out in the thing; And he useth a word here that signifieth the power of God to comfort and refresh, or God in his all-sufficiency to comfort, yet (saith he) this Almighty troubleth me; that is, the thoughts or remembrance of him troubleth me. He hath cast down and grieved my soul already, and I am much troubled with fearful apprehensions of like severities from him again. These words, the reader will easily perceive to be of the same mind and meaning with the 15th verse of this Chapter, lately opened, and therefore I shall not stay upon them, but proceed to the last verse.   
Vers. 17. Because I was not cut off before the darkness, neither hath he Covered the darkness from my face. 
Here Job gives another reason of his being thus troubled at the presence of the Almighty. It is (saith he) because I was not cut off before the darkness; or, because I died not by thick darkness (so Mr Broughton) we say, because I was not cut off, he, because I died not; both meet in the same meaning. For death is a cutting off, and death will cut off or mow down the strong, yea the strongest, as the sigh doth either corn or grass. Thus spoke Hezekiah in his sickness (Isa. 38.10.) I said in the cutting off of my days, that is, when I thought I lay a dying. Job was troubled because he was not cut off.  Before the darkness, or, from the face of darkness. 
Death itself is darkness, 
Quòd me non interemerit, auferens a conspectu non tantam hanc caliginem & tot mala. Merc:  and yet Job would feign have died before the darkness. There is a darkness of affliction and trouble spoken of often in this book and elsewhere, which is more bitter to man then death itself. Some had rather be taken out of the world, then endure the troubles of it. This is the first part of the reason, I am troubled, why? because I was not cut off before the darkness, or before this trouble came; As if he had said, I should have been glad, or it had been good for me, if death had prevented these troubles; this troubles me that I died not, that I went not to the grave before these troubles came upon me. Thus Job gives way again to his passion; he broke out much in this strain or language at the third Chapter, where at large he openeth his wish for death, either that he had died before, or presently after he was borne into this world, that he might have been at rest, and so out of the reach of those evils and calamities that did encamp against or beset him round about. The reader may consult what hath been done upon that Chapter, of which this verse is an Epitome, and there find the nature of this wish for death explained, as also what lively desires Job had of death, or as this text speaks, that, he had been cut off before the darkness. I shall here only take notice; That to some, the sorrows of this life are much more bitter than death itself; yea that God himself hath sometimes in a way of mercy and favour called some out of the world before he would let great troubles in. There was a promise made to Josiah King of Judah, that, God being resolved to bring trouble upon that people, yet he should be cut off before the darkness. (2 Kings 22.20.) Because thy heart was tender, etc. Behold therefore I will gather thee unto thy fathers, and thou shalt be gathered to thy grave in peace, and thine eyes shall not see all the evil, which I will bring upon this place. And when Ahab had humbled himself before the Lord, even he went not without a reward for it, and his reward was this (1 Kings 21.29.) I will not bring the evil in his days. He shall be cut off before the darkness. Jerom speaking of the troubles that came upon the Church, 
Foelix Nepotianus qui haec non vidit. Hier:  doth as it were applaud the death of Nepotian upon that Consideration, Happy he that died before these troubles lived. It hath somewhat of mercy in it, to go out of the world before extraordinary affliction comes in; yet in these things we must take heed of being our own Carvers; it is one thing to have a promise from God, that the Cloud shall not break in our time; and another thing for us to wish and desire to be out of the world before the Cloud breaks: The former argueth the tenderness and care of God towards us, but the latter must needs argue either our unwillingness to suffer either from or for God; Or our distrust of his assistance and presence with us to support us in our sufferings. If God will not cut us off by death before the darkness, we should be willing to live in the darkest darkness of outward calamity that ever fell upon this world. Job adds a second reason of his troubled spirit in the last words of this verse and Chapter.  Neither hath he Covered the darkness from my face. 
I am troubled because I have lived in troublesome days, but though I have, yet God could have hidden me from those troubles, or those troubles from me; but as he hath let me live in the darkness of trouble, so he hath not at all covered the darkness of ttouble from me. I do not only live in troubles, but I am always looking troubles in the face. Mr Broughton renders thus, Nor he yet hideth gloomines from my face; which he also paraphraseth in these words; Because I find neither death nor ease of sickness, that I should not feel these afflictions. So that as he complains because he died not before the darkness came; so because God did not hid the darkness from him when it came, but let him have such sad visions of it. This still imports that Job had not that fullness of submission to the dispensations of God, as duty called him to; and for this Elihu reproves him; yea God himself chid and rebuked him, because he took upon him so often to give the rule, and did not sit down more quietly under his appointment and portion for him. Though Jobs patience was great, yet he had not all patience, or all of patience. And though, I doubt not, but his patience had a perfect work, yet he did not attain to the perfection of patience. This (according to our translation) is the sense and sum of these words, concerning which many things have been spoken in the former part of the Book, whether I refer the reader: yet before I pass them quite out of my hands, I shall gather up some other Rendering of this verse, and leave them to the reader's Judgement and consideration.  
First, Thus; when I was only not Cut off by darkness, 
Nam ubi tantum non excisus sum propter tenebras a fancy mea se operit caligine. Coc:  he hath hid himself in darkness from my face. This translation the Original may bear with some little supplement, which is usual in like Cases, when there is no strain upon the general scope of the place, and the meaning is clearly this, Whereas I am only not cut off by darkness, that is, whereas my troubles are such as have only not extinguished my life, when I am in this pitiful miserable plight, He (that is, God) hath hid himself from me in darkness. So that here he speaks of a twofold darkness or evil that was upon him: first, affliction upon his body; secondly, desertion upon his spirit; and so the negative particle not, is rendered by some only not, it is only not death with me, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tantum non, q. d. hoc effecit in me absconsio ejus ut non quidam exscinderer, sed excisiom proximus essem. Coc:  yet the Lord is pleased to hid his face from me; whereas we say, He hath not Covered the darkness from my face; this translation saith, He hath Covered his own face with darkness, or, Covered himself with darkness from my face. First, thereby intimating that God doth often join spiritual troubles with corporal, the hidings of his face with the troubles of our flesh. Secondly, that outward troubles are then most grievous to us, when God hides or withdraws his presence from us.  

Quod non fuerim excisus a praesentibus tenebris, & quoth a fancy mea averterit caliginem. Bez:  Another reading gives it as an admiration; I am exceedingly troubled because I was not cut off by the present darkness, and that he hath turned away darkness from my face: As if Job had stood wondering that his life was thus prolonged; that his sickness and sorrows had not made an end of him; that ever he should continue so long in such a storm as he had done, and who or what power it was that in those his great pressures, both of mind and body, did hinder or stay him from being covered with the shadows and darkness of death.  
A third renders; Because he hath not cut me off through darkness, 
Calvin.  but hid darkness from my face; and he gives the meaning of it thus; the reason why I am so much troubled and afflicted, is because God hath not cut me off through darkness; that is, because I have not had some secret or private affliction, but all the world hath taken notice of what hath been done to me. God hath not chastened me in the dark; these things have not been done to me in a corner. Job might speak as the Apostle, I am made a spectacle to the world, to Angels and men, all beholding me in this pitiful condition. And this occasions me much trouble of mind, because as I see plainly, that the hand of God is gone out against me, so all others see it too, and they make several Interpretations of it. Had I been lost in the dark I should have borne it better, now I am made the common talk of the world, and how to answer their descants upon my condition, is more than a little trouble to me. This translation hath a fair sense as to the general truth; but the textual Construction (as they who are skilsull in the Grammar of the Hebrew know) will not bear it. And therefore I shall stay in our own translation, which is fair and clear as to the scope of the Chapter, showing this good man's passion, breaking forth into some kind of quarrel with the dispensations of God, because he was not carried out of the world before these troubles came in, or if he must needs stay, and be contemporary with them, because he found no cover, no shelter from either the beholding or feeling of them.  
Thus I have done with the first part of Jobs Answer to the third and last assault which Eliphaz made upon his Innocency; But as Eliphaz spoke much against him, so he could not be satisfied to speak but a little for himself; He had more to say, both for his own vindication, and the refutation of his opponent. What he said, the twenty-fourth Chapter will tell us, which comes next in order to be opened.    
JOB, CHAP. 24. Vers. 1. 
Why seeing times are not hidden from the Almighty, do they that know him, not see his days?  

Ad propositam questionem rectè pargit Jobus, rursum affirmans, deum eum in assertundis probis, tum in puniendis sceleratis, non palam semper, sed plerumque acculta quadam ratione, notis ipsi uni temproibus agere. Bez.  THis Chapter containeth the second part of Jobs answer, to Eliphaz: the general scope whereof, is to pull up the foundation of his friend's suspicion of him, and dispute against him, showing that many men do much evil in this life, who suffer none, and that many who are innocent, suffer much evil, and are not relieved: from both he concludeth, that the suffering of evil can be no concludeing argument that any man is so; for than it must be so with all men, which most men's experience contradicteth.  
So that here Job falls downright upon the point in debate, affirming what he had often affirmed before, that God both in asserting the innocency of the righteous, and in punishing the sins of the wicked, useth much variety; and that his proceed with the sons of men, are so fare from being always open, and plain, that usually they are very secret, concealed, and so much in the dark, that there is no print of his steps to be found. This seems to be the design and tendency of the whole Chapter; and the argument of it may be form thus;  
Ye, my friends have said, that God punisheth all evil doers in this life; seeing than he knoweth the length and continuance of their days in this world, why doth he yet suffer them to slip out of this world unpunished. And if they are so frequently punished in this world (as ye affirm) why do not they who know God see it, and take notice of it?  
But so it is, that many wicked men slip out of the world unpunished, and the godly who know him do not see judgement executed, therefore surely it is not the way of God presently in this life to punish every offendor; nor can ye conclude that they who are afflicted are wicked, seeing many of his people are not only afflicted by himself, but lie under the rod of the wicked a long time unrevenged and undelivered.  
In the whole Chapter we may observe these three parts.  
First, A questioning proposition in the first verse, Why seeing times are not hidden from the Almighty, do they that know him, not see his days?  
Secondly, We have the confirmation of this proposition, and that in two branches; First, of innocent persons not relieved; secondly, of wicked persons not punished; Thirdly, he concludes his whole discourse in the last verse of the Chapter by a stronger affirmation of what he had said before; And if it be not so now, who will make me a liar, and make my speech nothing worth?  
Again, More distinctly in this Chapter, we have the proposition in the first verse; secondly, the confirmation of it, made by an enumeration, of many gross sins, which wicked men commit, and feel no smart, but pass unpunished; and those sins are either, first, against man, or secondly, against God.  
Against man, first, by removing of the Landmarks in the second verse; secondly, violently taking away of cattles, in the third verse. Thirdly, turning the poor out of house and home, in the fourth verse; fourthly, lying in wait and watching their opportunities to rob & get their prey like wild beasts, at the fifth verse; fifthly, reaping and carrying away other men's corn out of the fields by violence, at the sixth verse; sixthly, using all manner of oppression upon the poor, 7, 8.9, 10, 11, 12 verses.  
Secondly, Job discovers their rebellion against God, & their ignorance of his ways: for though both these be included in the former acts (whosoever sins against man, sins against God too) yet there are sins that are more peculiar and immediate against God. And of these he speaks at the 13th verse, They rebel against the light; against the light of the knowledge of God shining with much evidence and clearness, both in his word and in his works; And then takes occasion more particularly to describe, first, the murderer, and his dark ways, ver. 14. Secondly, the adulterer and his dark ways, (ver. 15, 16, 17.)  
Thirdly, Job showeth, that though the wicked do all this, and are not presently punished, yet that they are under a secret curse, which shall surely overtake them (ver. 18, 19, 20.)  
Fourthly, Upon this, he again revives the mention of their sin; first, against the poor, ver. 21. Secondly, against the rich, ver. 22. Together with their punishment, though late, yet at last, ver. 23, 24.  
Fifthly, He re-asserts all that he had said, by challenging all men to disprove him (if they could) in what he had said, ver. 25. So much of the state and general scope of the whole Chapter.  
Vers. 1. Why seeing times are not hidden from the Almighty, do they that know him, not see his days? 

Locus subdifficilis & salebrosus. Merc:  This (as a learned interpreter gives his opinion of it) is a hard Text, and there are various renderings of it. I shall touch upon them, and then draw out that which may be suitable for observation.  
First, The whole verse may (as some conceive) be rather read thus; Why are not times hidden from the Almighty, seeing they that know him do not see his days? The meaning of which translation is this; it might make a man that is not well instructed in the ways and providences of God, to think that God takes no notice of the times that pass, nor of the things done here below, seeing the best of his servants could never yet make it out, that he punisheth ungodly men according to their deeds in this world. Surely then we may say, That times are hidden from God, for were it not so, godly men could not but see his days, his judgement-dayes upon the wicked, and things would not be in such confusion, and disorder as they are. So that Job either shows what men do ordinarily conclude from God's indulgence and patience towards the wicked, and his seeming slackness and slowness in avenging the wrongs of his own people, even that as God is in heaven, so thick clouds are a covering to him there, and that he seethe not what is acted on the earth. As if either the Lords eye did not reach this inferior world, or that he would not trouble himself about it. Surely times are hidden from the Almighty, or  
Secondly, that Job speaks his own passions, and temptations about this point; As if he had said, I am tempted to think that times are hidden from the Almighty, because he doth not send present relief to his people, nor present wrath upon his enemies. Such temptations are discovered in other Scriptures, (Psal. 73.2.) My feet (saith David) had almost slipped when I saw the prosperity of the wicked, when the wicked and unholy were not punished presently according to Justice, he was urged and tempted to think that God did not regard justice, nor declare himself in his holiness as he ought. And though the Prophet Jeremiah durst not question the righteousness of God, yet he knew not (in this case) how to give an account of it, as hath been noted heretofore from his questionings (Jer. 12.1, 2.) Why doth the way of the wicked prosper? etc. And with this the following parts of the Chapter seem to carry a fair correspondence, wherein he enumerates many gross practices & impieties of wicked men, notwithstanding which they pass out of this world in worldly peace.  
Thirdly, One of the ancient Rabbins reads the words as a wish, 
Quare non sunt abscondita, q. d. aequio●i animo ferrem si essent abscondita. Aben-Ezr:  or a desire, Why are not times hidden from the Almighty? As if he had said, I could wish they were hidden from the Almighty, and I could bear it better if God did take no notice of times, then that taking notice of them, he should not set them in order, and redress what is amiss; but I pass that.  
Fourthly, The Latin translation is positive, and direct; 
Ab omni potente non sunt abscondita tempora. Vulg: Latini videntes interrogationem blasphemam opinionem cont●nere; quasi aut abscondita esse dicat aut optet, i. e. dominum tempora & quae hic fiunt non curare aut non videre, sine interrogatione verterunt. Merc:  Times are not hidden from the Almighty, yet they that know him are ignorant of his days; and the reason why they leave out the interrogation is given thus; because they thought there was a kind of impiety, yea blasphemy in it to say or query, Why are not times hidden from the Almighty? As if Job must in saying so either affirm that times were indeed hidden from the Almighty, or that he wished they were. Therefore to avoid that inconveniency they turn it into a direct negative proposition; Times are not hidden from the Almighty. And many of the Jewish Writers stumbling at the same stone, have judged Job as denying the providence of God, or his care of times, and seasons here below; but (upon divers occasions) Job hath been vindicated concerning this point, therefore I shall not stay upon it.  
A fifth translation gives it thus; If times are not hid, by the Almighty, how comes it to pass that they that know him do not see his days? as if he had said, were it not for this, or were it not thus, that God doth hid times, or that times are hidden by God, that is, that God's providences are carried in secret, and run a great while (as some rivers do) as it were underground, it could not be, but that they that know him, that is, wise and holy men (as we shall see afterward) should see the effects, and issues of those judgements. The judgements of God (saith Job) are delayed in their execution or executed in so secret a way, that they are mostly and to the most of men undiscerned. Wherein he fully opposeth what Eliphaz said (Chap. 20.16.) They are cut down out of time; that is, they are presently cut down, no, says Job, God hideth their times, that is, he puts stops and delays upon the times of his revenge; or as he speaks (Chap. 21.19.) He layeth up wrath for his children, but themselves are not presently cut down.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cur quare. Cur a Saddai nan occultara sunt tempora.  Sixthly, Thus; Why are not, or why should not times be hidden by the Almighty? so Mr Broughton. As if he had said, What reason can be given of this, why times are not hidden by the Almighty? or why should it not be thought right, and just, that times should be hidden by the Almighty? who can question God if he will hid times and judgements, or who shall say, it is unequal? The Hebrew particle (Min) signifies as well by as from, we say, why seeing times are not hidden from the Almighty; they say, why should not times be hidden by the Almighty? This rendering bears a clear and a profitable sense, and therefore I shall give this observation from it.  God doth hid times from men. 
The providences of God and their seasons are not carried plain to every man's eye; and why should not times be thus hidden by the Almighty? God doth not hid that time from us wherein we ought to do our work (he showeth us plainly not only what we ought to do, but when we ought to do it, to every work there is an appointed time, and the present time, is our time for most works, yea for all those works which have a proper tendency to eternity) but though God doth not hid the times from us wherein we should do our work, yet he doth often hid the time from us wherein he will do his own work, and why should he not? he hides the time wherein he will punish the wicked, and break the power of his enemies, and he hides the time wherein he will revive his own people, and deliver the afflicted. There are sometimes which God keepeth, 
Insita est mortalibus incredibilis quaedam ea quae futura sunt praenoscendi cupiditas.  and will keep in his own power; as Christ told the Disciples (Act. 1.6, 7.) when they asked him, Lord, wilt thou at this time restore again the kingdom unto Israel? It is not for you to know the times or the seasons which God hath put in his own power. That is, which he hath not put forth or discovered to the sons of men. All times are in God's power, but those which he reserves from men, and keeps under lock and key, these he hath more especially put in his power. God will not let those times appear to men, wherein himself is purposed to appear. The time of those works of God are wrapped up in greatest darkness when they shall be done, which being done shine forth with greatest light and; God will have it so.  
First, To reprove and stop the curiosity of man; There is nothing more natural to man then a desire to know both what shall be hereafter, and when that hereafter shall be: we are very negligent, and careless in seeking out the season of that which we ourselves should do, 
Homo est animal curiosum.  but over-careful and curious in seeking out the season of what God will do. Man is given to vain curiosity, and he is in nothing more vainly curious, then in an itch to know the times which God hath hidden from him. Most men are great questionists, and their questions mostly are about times, and seasons, when shall this, and that be? The Disciples of Christ discovered this spirit more than once; When Christ had told his Disciples that of those Goodly buildings to which they admiringly pointed him, There should not be one stone left upon another, that should not be cast down (Math: 24.2.) They a while after came unto him privately, saying, tell us, when shall these things be, and shall be the sign of thy coming, and of the end of the world? It did not satisfy them that Christ had told them such should be, unless he also tell them the time and season when they should be. The Apostle found this humour stirring much in the Church of the Thessalonians, for having spoken of the resurrection of the body, and that then the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God (1 Thos. 4.15, 16.) He, to prevent their inquisitivenes about the time when this should be, gins the fifth Chapter thus; But of the times and seasons brethren▪ ye have no need that I writ unto you. Which implies, that either they had intimated such a query to him, desiring to be acquainted with the time and season of those things, or that he foresaw they would be enquiring and making it their next question, when shall these things be? when shall the deceased Saints be raised, and the living caught up, when shall Christ descend from heaven with a shout, & c? Some have made it their study to unveil the times which God hath hid, and to uncover his secrets. And it is no part either of the honour or ornament of these times, 
Mathematicorum & gene●hliacorum vesana temeritas.  that Astrologers and Mathematicians have been so bold in these studies. As if the stars of heaven were either betrusted with the secrets of the God of heaven, or being so would be unfaithful Secretaryes, bewraying his secrets, and putting those times and seasons into the power of man which God hath put into his own power. Ancient histories tell us that the Princes of the world have been very greedy after this forbidden, or at least unrevealed knowledge. Being more desirous to know what should come to pass in after times, then diligent in the duties of the present time; Whereas indeed, which is  
A second reason why it is so, God therefore hides the issues and events of future times, that we might be kept to present duties, to the work and business of the day. He conceals from man the precise day of his death, that he might every day be preparing to die. If men had all times in their hands, they would quickly lay the greatest and best part of their work out of their hands.  
Thirdly, God hideth times to try the faith of his own people, whether they can depend upon him in the dark; whether when they know not when the time shall be, or what a day may bring forth, they can yet freely trust him for all their days. He that lives by faith at all times, troubles not himself about what shall be next in time, nor what the next times may be.  
Fourthly, God hideth times, that we may be guided by rules, not by events; That we may steer our course through this world according to his divine appointments, not according to humane successes. Upon all these and many more accounts, why should not times be hidden by the Almighty?  
But I shall proceed with our reading, to open that, and give some notes from it.  Why seeing times, etc. 
As if Job had said, seeing the Lord knoweth all times, seeing times are not hidden from him, what is the reason why those who know him, and are nearest to him, do not know times also? or thus; God knoweth times, they are not hidden from him, why do not they know times that know him?  
We are not to take time here nakedly or naturally as it notes days, months, and years, measured out by the motion of the Sun, Moon, and Stars; but time is to be considered providentially as clothed with all the varieties of action and event, which are imaginable, as incident to the affairs of mankind in this life.  Why seeing times are not hidden from the Almighty, etc. 
When Job saith,  times are not hidden from the Almighty, his meaning is, that Times are clearly and fully known to the Almighty.  
The whole verse taken together seems to be a denial of what is in itself very probable; for seeing God knoweth times, 
Potest esse negata connexio causae probabilis cum effecto. Coc:  it is most probable that they who know him should know times too: for to whom should God communicate his secrets, but to those who are near to him, to those that are his: As if he had said; Give me a reason, if you can, why God, to whom all things and times are known from eternity, should not make known these times to those that know him? And so the argument may be form in this manner.  
Such as know God, should know his days, if any know them.  
But they that know God, do not know his days; therefore God keeps his days close to himself; so that whereas Eliphaz supposed Job as doubting the providence of God (Chap. 22. ver. 12, 13, 14.) and asks the question, ver. 15th, Hast thou marked the old way, which wicked men have trodden. Job answers here, I deny not the providence of God, but I deny that all the ways of Gods dealing with wicked men, are obvious to the eye of Godly men, and show me reason, if you can, seeing God knoweth all times, why the way of his judgements are so little visible to them which know him.  
But who are they that are described by this circumlocution, They (or the men) that know God? We may take them in a twofold notion.  
First, More Generally for all godly men, for all who are truly such know God.  
Secondly, More specially for those Godly men who know God more than others; there are some who have a peculiar knowledge of him, and daily intimacy with him, who live as it were in his bosom, and see what is in his breasts, comparatively to others.  
And further (because words of knowledge comprehend the affections in Scripture) by those that know him much, we are to understand those that love him much, that delight in him much, that fear him much, and obey him much. Now though we may expound this text of truly Godly men at large, yet the latter sort are chief meant: why seeing times are not hidden from the almighty, do not they that know him, godly men, yea his favourites, who know most of his mind, who as they are after his heart, so in his heart eminently, why do not they who know him thus, See his days?  

Diem domini appellamus cum judicium suum exercit in impios.  Whose days, and what days doth Job here intent? The former part of the verse answers the first question, They are the days of God. And to the second question I answer; The days of God are those days wherein he worketh, or brings forth some great work, whether it be a work of Judgement, or a work of mercy. For as Times in the former part of the verse, so days here include the things done in those days, and hence Mr Broughton renders, ways not days. None (saith he) that know him see his ways. Whensoever God doth somewhat among men, which declares him in an eminent manner to be God, that in Scripture is called the Day of God. Thus the Prophet speaks (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. And upon all the Cedars of Lebanon that are high and lifted up, etc. Thus the day of the Lord is the day of his judgement among men. I pass not for man's day, or for the judgement of man, saith Paul (1 Cor. 4.3. And when he saith, 1 Cor. 3.13.) The day shall discover it, He means a day of trial will discover every man's work, whether it be silver, gold, hay, wood, or stubble. The day of discovery, will be a Glorious day of God. The Civilians have an expression which reacheth this notion of a day; They say of a man that hath had judgement in the highest Court, from whence there is no appeal; 
Summum obijsse diem dicunt Jurisconsulti. vid: Bold:  He hath passed his last day; that is, his highest and greatest trial, because then there is no more meddling with him, or bringing the suit about again. Such are the days of God, of which Job here speaketh.  
Why seeing times are not hidden from the Almighty, do they that know him not see his days?  
From the former part of the verse, Note.  
First, That times are known, perfectly known to God.  
Yea not only are times perfectly known to God, but firmly fixed and most wisely disposed of by him; men may know that which they have no power to dispose of; but the knowledge of God and his power run parallel through all times and things. So that as when the text saith, Times are not hidden from the Almighty, it notes that they are fully known to him, so also that they are uncontrouleably disposed, and ordered by him. And as times are known to God, so he makes them known when and to whom he pleaseth. When Joseph had revealed to Pharaoh both the matter and the time concerned in his dreams, than (saith Moses, Gen. 41.45.) Pharaoh called joseph's name Zaphnath paaneah, which say some signifies in the Egyptian language, The Saviour of the world: Which name, say they, Pharaoh might give him, because by his advice in laying up stores of corn in the years of plenty, such a world of men, or so great a part of the world, was saved from perishing by famine in the years of scarcity. But, say others, deriving the word from an Hebrew root, it signifies a revealer of secrets. Which title of honour Joseph well deserved, and was most proper to him, seeing he had revealed that Great secret unto Pharaoh, both that there should be a famine, as also the time and season of it. But where had Joseph this secret? was it from any astrological skill of his own? He tells us plainly whence it was at the 15th and 16th verses of the same Chapter; for when Pharaoh had said to Joseph; I have heard say of thee that thou canst understand a dream to interpret it; He presently answers, first, Negatively, It is not in me; and then affirmatively, God shall give Pharaoh an answer of peace. See the like in that most remarkable passage (Den. 2.17, 18, 19, 20, 21.) From all which we learn that God knoweth times and changeth times, that is, makes great changes in times according to the counsel of his own will.  
First, If we take time, for the succession of days, weeks, months, years, and ages, thus the Lord knoweth times. The number of the days of man, the precise number of the years and ages wherein any worldly state or power shall continue, are not hidden from him.  
Secondly, Times are not hidden from God, as times are taken for the seasons and opportunities of action. The Lord knows what time will be as a wheel or as a socket fitted for the carrying on or establishing of every work. We are often troubled at this, and miss our season, but God knoweth every season, he knoweth the times, and therefore can time every work exactly. And the Hebrew word here used, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat congruum tempus.  properly signifies a fit or a convenient time, implying that time, in that notion, is not hidden from God. (Isa. 50.4.) God hath given me the tongue of the learned, that I might speak a word in season to him that is weary. Which some translate thus, That I might know the appointed time to the afflicted. An afflicted soul must be watched, and a season taken, these times are not hidden from the Almighty, he knoweth the opportunity, and therefore can direct him that speaks to a wearied soul, as to speak proper and taking matter, so to speak it in a proper and taking time, when it shall be as welcome to the soul as rain to the dry and thirsty ground. David saith to the Lord (Psal. 119.23.) It is time Lord for thee to work, for they have made void thy Law; that is, now is the season, and opportunity for thee to work, if ever thou wilt show thyself do it now. And when David confessed (Psal. 31.15.) My times are in thy hand. He means that the seasons of his comforts, 
Per tempora intelligit rerum vicissitudines, divitias et pauperiem pacem & bellum &c. Theodoret:  and of his sorrows, all the turn and changes of his life from one condition to another, were cast and ordered by the power and wisdom of God. Why seeing times are not hidden from the Almighty, Do they that know him, not see his days.  
Thus Job describes the persons that see not the days of God; they are such as know him. Which character, as was showed before, belongs to every Godly man, though it be more peculiar to some.  
Hence note.  
First, Every Godly man knoweth God.  
And none but the Godly know him indeed; many ungodly men profess they know God, and they may know him notionally, but no ungodly man knoweth him truly, experimentally, or practically. Many ungodly men have a form of knowledge, and of the truth in the Law (as the Apostle speaks of the Jews. Rom. 2.20.) but no ungodly man feeleth the power of knowledge, and of the truth in the Law. 
Pietas est cognitio scientiaque dei. Trismeg.  And therefore the wicked are spoken of in Scripture, as not knowing God (Jere. 10.25.) Pour out thy fury upon the heathen that know thee not. And when the Prophet describes the wickedness of the Jewish State, he saith (Hos. 4.1.) There is no knowledge of God in the Land. Which the Chalde Paraphrast renders thus; Neither are there any who walk in the fear of God in the land; where there is no knowledge of God, there is no fear of God. We neither love nor fear him of whom we have no knowledge; nor can we believe in or trust him, whom we know not. (Psal. 9.10.) They that know thy name, will put their trust in thee; That is, the truly godly will trust in thee, for they know thy name, but they that know thee not, how can they trust upon thee? and therefore the Prophet calls us to boast in, the knowledge of God. (Jere. 9.23.) Thus saith the Lord, let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches, but let him that glorieth, glory in this, that he understandeth, and knoweth me, that I am the Lord whech exercise loving kindness, judgement, and righteousness in the earth, for in these things I delight saith the Lord. There is nothing in this world worth the boasting in, but the holy knowledge of a holy God, or such a knowledge of God, the fruit whereof is a godly life here, and the end whereof is an eternal life hereafter. Joh. 17.3. This is eternal life, that they may know thee the only true God, and Jesus Christ whom thou hast sent. This knowledge of God doth not float in the brain, but sinks into the heart, and is rooted in the affections. Thus the Apostle John argues (1 Epist. Chap. 2. v. 3, 4, 5, 6.) Hereby we know that we know him, if we keep his Commandments, he that saith he knows him, and keepeth not his commandment is a liar, and the truth is not in him; As if he had said, The true knowledge of God is an obediential knowledge, so that if any man saith he knoweth God, while his life is not suitable to what he knoweth, this man's profession is vain, and himself is a liar; Whosoever keepeth his word, in him verily is the love of God perfected, that is, he loveth God with a perfect or sincere love, and the love of God is perfected towards him. The scope of his whole discourse there is to show that the true knowledge of God is the keeping of the word of God. Many are so ignorant of God, that they know not the word which they should keep, and all they who knowing the word keep it not, will at last be numbered among the ignorant, or among those that know not God: But their condition will be worse, and their punishment greater than theirs who never knew God according to the teachings of his word. Their estate will be bad enough, who perish for want of the knowledge of God, then, what will their end be, who perish in the neglect or abuse of plentiful knowledge!  
From the second notion of the words, they that know him, as they intimate a sort of Godly men, who have nearer acquaintance with, and freer access to God than others.  
Observe.  That as all godly men know God, which the wicked do not, so some godly men have such a knowledge of God as many who are godly have not. 
Though the knowledge of all godly men be of the same nature and kind, yet not of the same degree and height. We read of some who in old time were called Seers (1 Sam. 9.9.) as if they only had been endued with sight, and all others were blind in the things of God. They were the only seers, yea they were fore-seers, because God did often reveal himself, and declare to them what he was about to do in dreams and visions. Now as in those times there were some men called seers, so in these times some may be called knowers, as if none knew any thing of God comparatively to them, or as if other godly men were ignorant and understood nothing of him. When God (1 Sam. 3.) appeared to Samuel in a vision, and revealed the doom of Elies' house to him; the Text saith, at the 7th verse, Now Samuel did not yet know the Lord; surely Samuel did know the Lord as other godly did in those times, though he were but young; yea it is said, The child Samuel ministered before the Lord; and did not he know the Lord? no doubt he did. The meaning therefore is, Samuel did not yet know the Lord by any special intimacy with him, or particular revelation from him, as afterward he did; he became a knower of God at last, though then he did not know God, in this peculiar sense. But God having revealed to him the secret what he would do to Elies' house, than he knew God, he knew him as a favourite, that is trusted with secrets. So David speaks (Psal. 25.14.) The secret of the Lord is with them that fear him. There is a secret in the plainest truths and doctrines of Godliness, both in Law and Gospel; and many know the doctrine, who know not the secret; any common professor may know the doctrine, but the sincere only know the secret, that is, the power and efficacy, the sweetness of comfort of the doctrine. There is also a secret of God with his in blessing and prospering them in the world; of which Job speaks (Chap. 29.4.) as there is also a secret and imperceptible curse, which the Prophet calls the Lords blowing upon what men have in their possession, or for their use (Hag. 1.9.) But besides these there is a secret of favour, which is the sealing of the Spirit, the gift of the hidden Manna, and of the white stone, with a new name in it, which no man knoweth saving he that receiveth it (Rev. 2.17) This secret of the Lord is with them that fear him; and there is yet another secret of his with them, even the secret of his purpose and intendment concerning his own providential workings. Which while many or all see, yet they know not the meaning of them, I mean it not only of the wicked and carnal, but even of many who are holy and spiritual in the main. The secrets of providence are known only to some choice ones, to some of an excellent Spirit and high attainements, to some abraham's, etc. intimate friends, who are to God as his own soul. There is a secret of the Lord, which is with all them that fear him, yet some of his secrets are not with many of them who fear him. What Job spoke in the 12th Chapter of this Book, ver. 2. reproving the pride of his friends; Ye are the men, and wisdom shall die with you; you (I trow) have engrossed all wisdom, and others must borrow of you; The same we may speak soberly and approvingly of some humble Godly men, they have the knowledge of God, and it is but little that others have, though they have a saving knowledge. Some conceive the Prophet upbraiding the Jews (Isa. 58.2.) As if they affected to be looked upon, not only as such as know God, but as such as know him intimately, and were his bosom friends. They seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God, they ask of me the Ordinances of Justice, they take delight in approaching unto God. They who do indeed, as these Jews seemed to do, may be numbered among those of the highest form that know God. Why do they that know him, not see his days.  
Here Job hath found out somewhat knowable, which they who know God, do not always know; and that is, as hath been showed, the season of his judgements.  
Hence Note.  First, The judgements of God are often either deferred, carried so closely, and secretly, that the wisest and holiest men cannot always discern or see them. 
The judgements of God are often deferred in this life, and they are very often concealed, though presently executed. That is not always true which Eliphaz asserted (Chap. 22.19.) The righteous see it and are glad, the innocent laugh them to scorn. The righteous sometimes see the judgements of God upon wicked men, & his care watching over themselves, but they do not always see either; for as a wicked man may do evil a hundred times, that is, very often, and go unpunished, as is intimated (Eccl. 8.12.) So a wicked man may be punished a hundred times, and yet not one of his punishments seen. Some judgements of God are great and sore, which yet fall not under the observation of the best, of the wisest, of the holiest in the world; They that know him, do not see his days; God (for terror and warning to others) doth judgement upon some openly (Deut. 7.9, 10.) Know therefore the Lord thy God, he is God, the faithful God, who keepeth covenant and mercy with them that love him, and keep his commandments to a thousand generations, and repayeth them that hate him, to their face to destroy them; He will not be slack to him that hateth him, he will repay him to his face. Here are two things in this Text concerning the judgements of God; That they shall come, first, suddenly; secondly, openly; they shall come suddenly, God will not be slack, they shall come openly, God will repay them to their face; as they sinned openly, so they shall be punished openly. Thus God repaid the Sodomites, he paid them to their face; so he repaid Pharaoh, and so the rebelling Jews; and he was not slack, (for as the Psalmist saith) while the meat was in their mouth, the wrath of God fell upon them. Thus 'tis sometimes: yet judgements are often deferred, and hidden. What the Apostle speaks (Rom. 9.22.) is applicable here; God willing to show his wrath, and make his power known, endured with much long suffering the vessels of wrath fitted for destruction; there are vessels of wrath fitted for destruction, thrown to hell, not only to a temporal, but to an eternal destruction; yet God did endure them with much long suffering; that is, he did not presently pour out wrath upon them, he was so fare from casting them presently to hell, that he did not afflict them with any trouble in this life, but endured them with much long suffering, and patience. David was much astonished with this consideration (Psal. 36.6.) Thy righteousness is like the great mountains, thy judgements are a great deep. Take both together; Thy righteousness is like the great mountains, the mountains of God, that is, thy righteousness endures, and remains inviolable. But though it be so, yet the execution and actings of thy righteousness are not always decerneable, for thy judgements are a great deep; that is, when God doth execute, and put forth his righteousness, few see it, his judgements are a great deep, many deeps, who can go to the depth of them? how unsearchable are thy judgements? saith the Apostle, Rom. 11.33.) they are such and so deep that none can reach the bottom of them; and therefore no wonder if they are sometimes hidden from those that know God.  
Secondly, Whereas Job saith, Why seeing times are not hidden from the Almighty, do they that know him, not see his days?  
We may Note.  That, if any thing which God doth in this world be seen by any, Godly men are in the Greatest likelihood to see it. 
And that upon a twofold ground; first, because they have the best eyes, and senses most exercised to discern what God is doing. And as this is, because they have the best internal light, and purest principles to make this discovery with; So in the second ●lace, because they stand fairest in the eye of God, to have his providences manifested and expounded to them. For as God by the Spirit expounds his word, so his works to his choicest servants. Shall I hid from Abraham (said God, Gen. 18.17.) that thing which I do. And so the Lord saith to the spiritual children of Abraham unto this day, Shall I hid from them either what I am about to do, or the meaning and scope of what I have done? If any in the world see the days of God, Saints shall. So that we may conclude, if they see them not, that either they are not yet come, or that God purposely concealed their coming. Both or either of which may be the mind of Job in this place.  
Lastly, Consider the text as a question, Why, seeing times are not hidden from the Almighty, do they that know him not, see his days? What is the reason of this? Job here answers Eliphaz, who thought that the judgements of God were ever open, and obvious to all beholders; but as it is not so, so what is the reason of this? why is it not so? I have heretofore given an account of these why's and wherefores, of these questions about the dispensations of God. Yet here I answer further, God is pleased to cover or defer his Judgement days. First, because it is his pleasure to do so, that's answer enough for man, it is his pleasure. Times are not hidden from God, but must he needs make us acquainted with all times, or show us the way of his judgements presently; no, it is his pleasure to do otherwise, and it is his privilege to dispose of times, seasons, actions, and judgements as he pleaseth; who may say to him, what dost thou? or why dost thou so? he is supreme, and sovereign, if he will have it so, why should any one oppose it, or rise up against it?  
Secondly, If it be demanded, Why are not the wicked presently punished, seeing God knoweth times, and seasons, and how all things pass among the sons of men? I answer, God will leave wicked men more inexcusable, the more patience is exercised towards them, the more long suffering God is to them, the more evident will the justice of God be in their sufferings, and they will have the less, or rather nothing at all to plead for themselves. The least sin committed by man, may stop his mouth, how much soever he is punished by God; how much more may their mouths be stopped, who continued to sin greatly, while God continued to spare them long in their sin?  
Thirdly, The day of the wicked man's suffering comes no● suddenly, that the patience of the Saints may be tried, and exercised. There are three things which chiefly exercise the patience of the Saints. First, the Greatness of their own troubles; Secondly, the slowness of their deliverance out of trouble: Thirdly, the long prosperity of wicked men, or the long deferring of their punishment. These delays and stops in the vindicative administrations of God towards evil men, give the graces of his servants present work, and God often forbears purposely to put forth his power, that Saints may put forth their patience, or that it may be said of them as in the book of the Revelations, Here is the patience of the Saints, in this the patience of the Saints is visible. Faith and patience can never have so fit an opportunity to be seen, as when the Justice of God in avenging them, and in punishing the wicked is least seen. Yea therefore it is that they do not see those his days with an eye of sense, that they might see them with an eye of faith. While the Prophet saith (Hab: 2.4.) The just shall live by his faith; He speaks in reference to the deferring and delaying of judgements upon the enemies of the Church; as appears fully in the first Chapter (ver. 12, 13.) O Lord, thou hast ordained them (namely, the Chaldean Empire) for Judgement, (that is, to punish and afflict thy Church, the Jewish Nation) and O mighty God, thou hast established them for correction; As if he had said, Thou O Lord, didst not intent the ruin and destruction of thy people, by arming and sending this bitter and hasty Nation against them, but only their amendment and repentance; yea thou hast no pleasure at all in these Chaldeans, by whom thou hast poured out thy displeasure upon thine own people. For, as it follows; Thou art of purer eyes then to behold evil, and canst not look on iniquity, to approve of it, or to be pleased with it, and seeing thou canst not; wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man, that is more righteous than he? That is, why dost not thou O Lord, take vengeance speedily upon these evil and treacherous ones? The Prophet having proposed & urged this question to the Lord, What doth he next? you may see that at the first verse of the second Chapter; I will stand upon the watch and set me upon the tower, dnd I will watch to see what he will say unto me, and what I shall answer when I am reproved, or (as the Hebrew hath it) argued with, by carnal men, or the turbulent passions of my own spirit? The Lord giveth him his answer at large (ver. 2, 3.) which is summed up (v. 4.) in this brief direction or assertion, But the Just shall live by his faith. As if he had said, proud men will be querying, yea quarrelling, when they see my providences cross my promises, or my works carrying a present face of unsutablenes to my word. When things go thus, they are presently offended & nonplused, they know not what to make of it, unless it be to make me a liar, as speaking, what I meant not to do, or impotent, as speaking more than I had ability to do; But, my people know how to satisfy these doubts with a saving to my honour; The Just shall live by his faith. And they who live by faith will not have uncomely thoughts of me, whatsoever it is that appears to their sight: or though that which they hoped would appear be still kept out of their sight. Though, they that know him, see not his days, with an eye of sense, yet they see them by an eye of faith, and by that faith they live.  
So then the reason why they who know God, or the Godly, see not his days, is not because God is not able to bring a day of vengeance upon wicked men, it is not because he bears any good will to them, but to exercise the faith and patience of his people. That's the scope of this first verse, which layeth down the proposition by way of question, times are not unknown to God, yet they that know him do not see his days, his judgement days, as Eliphaz had before asserted. In the next part of the Chapter, Job goes on to prove by an enumeration of particulars, that many sorts of wicked men go on in all sorts of sin, who yet feel not the day of God upon them.    
JOB, CHAP. 24. Vers. 2, 3, 4. 
Some remove the Landmarks, they violently take away flocks, and feed thereof.  
They drive away the Ass of the fatherless, they take the widow's Ox for a pledge.  
They turn the needy out of the way, the poor of the earth hid themselves together.  
IN the first verse of this Chapter, it was showed that they who know God, that is godly men do not in this world see his days, that is, the days of his judgement, and vengeance upon the wicked. In the following part of this Chapter, Job proceeds to describe wicked men, in several acts of wickedness, and how they carry it on, and have many fair days in the world, while they are doing fowl, and filthy work. They do as much mischief as they can, and they enjoy as much outward prosperity, as they can desire to have, or tell what to do with it, when they have it: so that they seem equally to abound in the practice of evil, and in the possession of Good. See what havoc they make, in the words of this context.  
Vers. 2. Some remove the Landmarks, they violently take away flocks, and feed thereof. 
Some remove] Of whom Job spoke in particular, or of what particular time he spoke is uncertain. Some refer it to the days before the Flood, for that was a time wherein the world was filled with violence; and that was the special sin of that age, set forth (Gen. 6.11.) The earth also was corrupt before God; That is, men dwelling upon the earth, were corrupt, morally corrupt, corrupt in their manners. Thus, the earth was corrupt before God, and, he shows wherein that corruption did consist, and the earth was filled with violence. But as the character which Job gives of these men, may well suit those times: so what times have not produced such a sort of men? And though some times have been more tainted with, and notorious for those sins than others, yet all times have been tainted with them, and therefore we may take the words generally as applicable to any age of the world.  Some remove the Landmarks. 
That is, those marks which are set up for the distinction, or division of Lands, that every man may know his own, and not entrench upon his neighbour's inheritance. These landmarks, or bounds they remove. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retigit apprehendit vis verbi ea est ut ita res attingatur quò● apprehendatur, pe●tinet ad vim potentioris manum inijcientis.  The Hebrew is, they touch, so 'tis translated, some touch the landmarks; landmarks were sacred things; they ought not to be touched, nor meddled with. The Lord speaks of his holy people (Psal. 105.15.) Touch not mine anointed, and do my Prophets no harm. Another word is used in the Psalm, but we may give the same emphasis here, some touch the landmarks, as if it were a fault so much as to handdle, or meddle with them: yet the word here used signifies both to touch, and to take, and so to take, as violently to carry away. (Zech. 1.6.) Did not my word take hold of your fathers; that is, did it not apprehend, and seize upon them, yea remove them out of the land of the living. Where the word of God toucheth, it taketh away, either to destruction or salvation. And that word in the Prophet hath a double allusion, either to the hunting of beasts, or to fight, and contending with men; the word followed your fathers, it overtook them, it took them, it laid hold on them, as the hunter layeth hold upon his prey, or as an enemy follows, and over-takes a fleeing enemy, did not my word take hold of your fathers? yes, it did, and that to purpose. The word is used (Psal. 40.12.) Mine iniquities (saith David) take hold of me, so that I am not able to look up; they have dealt with me, as with a fugitive, that runneth away; They have taken hold of me, and they hold me fast, my sin hath apprehended me. So that, though this original word signifies to touch, yet it is so to touch as to offer violence, to take away, to remove, as is expressed in those instances (1 Sam. 30.8.) David inquired of the Lord, saying, shall I pursue after this troop, shall I overtake them; so (2 Sam. 15.14.) David said to all his servants that were with him at Jerusalem, arise let us flee, for we shall not escape from Absolom, make speed to departed, lest he overtake us suddenly. In which places as this word is used, so the use of it is about violent and forcible actings, so that this touching is taking or removing; they remove or pull up the landmarks, to set them in some other place for their own advantage. This was their first sin, the removing of landmarks; which was upon the matter to take away propriety, and to put all men out of possession. There can be no possession without distinction; 
Mira fuit in antiquis tum in constituendis tum in servandis limitibus fides atque religio.  natural riches consist in lands and cattle, & both bear their owner's mark. The care and industry of the ancients was exceeding great and accurate about their landmarks, both in setting them up, and in observing them, that every man might have his own; wherefore to remove the landmarks, was indeed to take away the land.  
Hence note.  That, God hath given unto man a proper, special, and personal right in his lands, and goods. 
If it were not so, then, first, it were no sin to remove landmarks, or a vain thing to set them up; if there be no distinction of inheritances by propriety, what needs there be any distinction, by marks, or limits, to show, this is such a man's land, and that another's. No man may set a special mark, where he hath not a special right. Secondly, if there were no propriety, there could not be such a sin as stealing, and thieving: that which is every man's, any man may take, and be blameless. Thirdly, if there were not propriety, there would be but little industry; If men's lands and goods were not their own, who would be found to take care of them, or pains about them. Fourthly, to make all things common, were to run all into confusion. There is nothing more unequal than this kind of equality. If all had a like right in the things of the world, all would think to have a like power in the government of the world. Propriety and Magistracy must stand and fall together.  
But some may object that practice of the primitive Church (Acts 2.44.) who had all things common. And if all things with them were in a community, where was propriety?  
I answer, First, This practice of theirs was purely voluntary, not at all imposed; as appears plainly from the words of Peter to Ananias (Acts 5.4.) While it remained, was it not thine own; or more close to the Greek, Remaining did it not remain to thee; that is, it was properly thine before thou soldest it, and thou mightest have kept thy interest in it. No man compelled thee to sell or give, and if thou hadst not sold it, thou mightest still have held communion with the Church for all that; But this is thy sin, to pretend the gift of all to God, and perform but in part.  
I answer, secondly, That community did not extend to the whole estate of all believers, but to what they did consecrate to relieve the public necessity; For if they had put themselves quite out of all propriety by one gift, they could not have exercised their charity any more. Whereas the Apostle directs them to a constant use of their charity in making collections for the poor (1 Cor. 16.1, 2.) And surely Paul had made a vain profession when he said; I have coveted no man's silver, or Gold, or apparel, (Act. 20.33.) if no man had any peculiar propriety in gold, silver, or apparel.  
Thirdly, It appears from the 44th verse, that even they who sold their goods retained some kind of right in them; for all did not come to the common bank, and take what they pleased; but they who sold their possessions parted the price to all men, allotting to every one a proportion as he had need. It was not share and share like, every man was not his own carver out of the public stock, but distribution was made, as necessity required. God doth to this day keep the eighth commandment in full force and strength, as a Fence or hedge about the worldly estates of men, and he that goes about to break this Hedge, a Serpent shall by't him, as Solomon speaks (Eccl. 10.8.) Hedges are Landmarks; And both are, not only arguments, but securers of propriety.  
Again, Seeing landmarks were set up to distinguish men's estates.  
We learn.  That we should use all due means to prevent contentions about worldly possessions. 
As every man hath a title and a right to his own, so every man should have a rule whereby to know his own; peace is a sacred and precious thing (even peace about civil things) and therefore whatsoever makes for peace should be accounted sacred and precious. Blessed are the peacemakers, but more blessed are the peace-preservers. It is good to heal breaches among Brethren, but it is better when there are none. Preventing physic is more desierable than restoring.  
Thirdly, Note.  To remove land-makes, which are the means of preserving the possessions of men distinct, and so of preserving their right and peace, is very sinful. 
This is a sin condemned by the light of nature, as well as by the light of Scripture; 
Numa pompilius statuit ut liceret eum tanquam sacrilegum occidere qui violare, jus termini ausus esset. Etiam qui terminum exarasset, ipsum & bovem sacros esse. i e. Ferro devotos. Festus. Numa lapides sacravit Jovi Terminali.  Histories report how strict the ancient Romans were against such offenders; as they were accurate in setting up bounds, so they were severe to punish those, who removed, and disturbed the bounds; it was lawful by their law to take away the life of him who took away his neighbours landmark. And if any man in tilling the ground, ploughed up the landmark, himself and his ox were both sacred, that is, both were to be slain or devoted to death; yea the Romans were so intent, and devout about this thing, that they had a special God of the bounds or limits stones. And as the old heathens, judging by the rule of common reason, and light of nature, did abhor this practice, so the holy Scripture in the Law of Moses provides directly and by name against it. (Deut. 19.14.) Thou shalt not remove thy neighbour's landmark which they of old times set, in thine inheritance, which thou shalt inherit, in the land that the Lord thy God giveth thee to possess it. And again (Deut. 27.17.) Cursed be he that removeth his neighbour's landmark, and all the people shall say Amen. A curse contains all penalties, and Amen seals them all upon the person of the offender. Solomon renewed these laws (Prov. 22.28.) Remove not thy neighbour's landmark, which thy fathers have set. And again (Prov. 23.10.) Remove not the old landmarks, and enter not into the field of the fatherless. Thus Solomon cautioned those times against this sin. And the Prophet (Hosea 5.10.) makes this sin as the Standard of all other sins, or as that by which we are to take the greatness and weight of any sin; if a sin comes near to this, or be like this, 'tis a great sin. The Princes of Judah were like them that remove the bound, therefore I will pour out my wrath upon them like water; As if he had said, the Princes of Judah are extremely wicked: how wicked? even as wicked as they which remove the bound. Now if high-growne wickedness be but such a thing as removing the bound, how high is their wickedness grown, who remove the bound? But it may be demanded what bound doth the Prophet mean? I answer, it may be understood of all sorts of bounds, of the bounds of laws, of the bounds of liberty, of the bounds of religion, as also of the bounds of lands. It is wickedness to meddle with or remove any of these bounds, though to remove some of them be a greater wickedness. To remove the bounds of the laws, and the liberties of a Nation, especially to remove the bounds of religion, are heinous abominations and though; to remove the bound of lands, be not so bad as these, yet that also may be numbered among the abominations which both God and man hate; and therefore when the Prophet would in one word speak all the abominable practices of the Princes of Judah, he chose to say, they are like those who remove the bound; implying that nothing could be said of them worse than that. The same Prophet useth an expression somewhat parallel to that (Hosea 4.4.) where describing the wickedness of those times, he tells them, that the Lord had a controversy with the land, because there was no truth, no mercy, no knowledge of God in the land, by swearing, and lying, and killing, and stealing, etc. then at the 4th verse, he concludes, Let no man strive, and reprove another. ('Tis the soarest judgement of God upon a people or a person to let them alone and be quiet in their sin, to say, Let no man strive, and reprove another) but why did God give up that people to such a judgement? The greatness of their sin was the cause of it; And what was that; the next words show us; For thy people are as they that strive with the Priest. It was so great a wickedness to contend or strive with the Priest, that the vilest of wickednesses was but an exemplification of it. God forbids that they should be reproved or striven with for good, who were once grown so evil as to strive with the Priest; and the greatest reproof that can possibly be gives any man, is to say, let no man reprove him. Thus we see that to strive with the Priest, and to remove the bound, are sins of the first magnitude, the one in spirituals, the other in civils.  
Fourthly, In as much as the word here used signifies not only quite to remove, but to touch or meddle with the landmarks.  
Observe.  That we ought to avoid all those acts, that are leading to sin, as well as the sin itself. 
It was not absolutely a sin, or a sin in itself, to touch or come near the landmarks, but because this had an appearance of evil in it, and because while men handled the bounds, either it might come into their minds to remove them, or they might possibly remove them a little against their minds, therefore even that act is forbidden, as having in it a tendency to that sin. It is good for us to keep at the furthest distance we can from that which is evil. The Apostles rule is, Abstain from all appearance of evil, (1 Thes. 5.22.) unless all the appearances of all the approaches unto evil be abstained from, we shall hardly abstain from the evil itself. Solomon gives a like caution (Pro. 23.31.) Look not upon the Wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. It is not a sin to look upon the wine, yet Solomon saith, look not upon it; why? because that act may occasion another; while you look upon the wine, you may be taken with the beauty and colour of it, and so drink intemperately; for he adds, it will by't like a Serpent; which implies that looking may ensnare a man, and cause him to drink more than he ought, and then the wine will by't indeed; wine will go down without chewing, but he that lets too much go down shall find it biting. And 'tis more dangerous and venomous to be wine-bitten, then to be serpent-bitten; therefore look not upon the wine. So here, touch not the landmarks, be not busy about them, stand off from them, lest you be enticed to remove or take them away; They that will always do the utmost of what is lawful, may soon be overcome to do that which is unlawful. It is our wisdom as well as our duty, not to touch that, which to take away will be our sin.  
Lastly, When Job saith, Some remove the landmarks; That is not the only thing intended, though it be only here expressed; for this removing had a further purpose: as touching comes to removing, so removing the landmarks goeth further, even to the taking away of the land. And they therefore took away the landmarks, that they might take away the land also; they took away that which distinguished their lands from other men's lands, that so other men's lands might be accounted theirs, and that they might enter upon the possession of them as their own. Thus, to colour and cover their covetousness and oppression in invading other men's lands, they removed the marks whereby they held and claimed their lands. It were not worth the while to remove landmarks, unless it were for the lands sake. The value of a stone, or of a piece of timber, or of a Turf of earth (any of which may be made a landmark) is not considerable, but the land marked by it, is. The heart of man is cunning and full of contrivance to compass sinful ends by such ways, as may keep the sin (as much as may be) unseen. Forceably to take away lands were gross, but first to take away landmarks, & so to rayfe a question, or make it a controversy to whom the land belongs, this is a piece of oppession spun with a finer thread. This is robbing without seeming to do wrong. Some remove the landmarks, They violently take away flocks, and feed thereof.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapuit, vehemens est o iginali illud diripiendi verbum, denotans violentèr capere et vi extorquere.  These wnrds contain the second act of their wickedness. Before we had land stolen, now , they violently take away. The word notes a fierce violence. As 'tis said of one of David's Worthies (2 Sam. 23.21.) He slew an Egyptian, a goodly man, and the Egyptian had a spear in his hand, but he went down to him with a staff, and plucked the spear out of the Egyptians hand. He plucked it from him by strength of hand, or by fine force. Thus here, They take or pluck away flocks. There are two ways of taking away what belongs to another. First, secretly, or by fraud; secondly, openly, or by violence. Both are forbidden (Leu. 19.13) Thou shalt not defraud thy neighbour, (that is, thou shalt not take away his goods secretly by deceit and cunning) neither shalt thou rob him; he that cousin's or deceives another, robs him; but in that law of Moses, by robing is meant violent taking away. There are some private thiefs, so are all they who defraud their brethren; others are bold and open thiefs, these properly are robbers. Might overcomes right. Of such Job speaks here.  They violently take away flocks. 
A flock is a collection of cattles, less, or great, sheep, or oxen, they make prey of all, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est collectio animalium, tum minorum, ut evium, caprarum, tum majorum ut boum vaccarum.  they take away flocks. See the greediness of these robbers. Any one flock contains many , these took away many flocks, or many a flock; and that violently; they had no law for it, and they asked no leave for it.  
Hence note.  Where the rule of what is done is the will of the doer, any thing is done which he hath a power to do, whether right or wrong, makes no matter. 
I will have it, saith he; and if he be strong enough have it he will. The Prophet Amos gives such a character of the Princes of those times (Chap. 3.10.) They know not to do right, saith the Lord, who store up violence and robbery in their palaces. 'Tis sad for a people when Princes or they who dwell in palaces, know not to do right, especially when their know not, is not, an Ignorance of the Law, but a wilful perversion of the Law; when their know not to do right, is they have no mind nor will to do right; when Princes are wise (enough, too wise) to do evil, but to do good they have no knowledge; such were they of whom the Prophet complained in that place, they know not to do right. And what are such like to do then? The Prophet tells us what; They store up violence and robbery in their palaces; that is, all the furniture and riches of their palaces, are but robbery, and violence, or such things as they have taken away by violence, and robbery. The Lord therefore threatens such, that they shall be scourged with violence, (Ezek. 7.11.) Violence is risen up into a rod of wickedness, none of them shall remain, nor of their multitude, nor any of theirs, neither shall there be wailing for them. Violence riseth up to a rod of wickedness two ways. First, as violence shoots or puts forth from wickedness, as a branch or rod shoots forth from the stock of a tree; all the violence and oppression that ever was committed in the world, is both branch and fruit growing or rising up from a wicked heart. Secondly, Violence riseth up into a rod of wickedness, when violence punisherh wickedness; they who have afflicted others by violence, often find violence turned into a rod to afflict themselves. And we may give that sense of Solomon's Proverbs, (Pro. 13.2.) The soul of the transgressor shall eat violence. The words are a threat. As wicked men eat violence, that is, what they have gotten by violence; so they shall have violence to eat, that is, they shall be violently dealt with; either violence shall compel them to do their duty, or violence shall punish them for not doing it, or, as they lived by violence, so they shall die by violence. The souls of transgressors shall eat violence, as a punishment, because (as it follows in the next clause) they eat violence as their portion. They violently take away flocks, And feed thereof.  
The Original words are rendered two ways. First, as we, They feed thereof; that is, they feed themselves with the flocks which they have taken away; Secondly, They fed them; that is, they feed the flocks which they have violently taken away. According to our translation the sense is this, when they have taken away flocks violently, they sit down quietly and feed themselves with these flocks, they and their families are maintained by the spoil. And I conceive Job adds this, not only to show another or a second act of their sin, but to show the resolvednes and settledness of these men in the ways of sin.  
Hence note.  Then a wicked man is hardened in sin, when he feeds, and filleth himself with what he hath sinfully gotten. 
They not only act evil, but delight in evil, who take away any thing by violence, and feed thereon. Solomon speaks of some (Pro. 4.17.) Who eat the bread of wickedness (that is, bread (by which is meant all the necessaries of this life) gotten by wickedness) and they drink the wine of violence; that is, the wine which they have gained by violence, or suppose what they have violently gained be not wine, in specie, or that liquor which we call wine, yet they drink it as wine, like sweet and pleasant wine. This is a sign of a heart settled in sin, when the sinner eats his sin as bread, and drinks it as wine. What stomaches have they who can digest such hard-meates; and though now they seem to make a good digestion of it, yet unless they vomit up such morsels and draughts by true repentance, they will lie heavy upon their stomaches, and make them heartsick to Eternity. The Prophet threatens (Isa. 3.14.) That the Lord will enter into judgement with the ancients of his people, and the Princes thereof, for (saith he) ye have eaten up the vineyard, the spoil of the poor is in your houses; that is, ye maintain your houses by that which is not yours, even by the spoils and vineyards of the poor. When Jezabel had got Naboth slain, she presently said to Ahab, Arise, take possession of the vineyard of Naboth, and Ahab did so (1 Kings 21.15, 16.) But the Lord sent Eliah to him with this Message (ver. 19) Hast thou killed and also taken possession? As if he had said, Art thou indeed so hardened in sin, that thou canst go down and please thyself in the use and possession of what thou hast gotten sinfully? how wicked art thou, who art so fare from having thy heart to smite thee with sorrow, for smiting a faithful subject of thine to death by thy Authority, that now thou canst delight thyself in eating up the vineyard of the dead man. Sometimes a godly man sins by inordinate desires after the creature, but 'tis very rare, that his stomach doth not turn before he comes to eat his sin. David (2 Sam. 23.16.) had a longing desire to the waters of Bethlem, and upon the making known of his desire, three mighty men broke through the host of the Philistims, and fetched him the water; but (ver. 16.) when the water was brought him his stomach turned, he would not drink because it was gotten by the hazard of three men's lives. For though David did not speak those words; O that one would give me drink of the water of the well of Bethlem; with an intent to put any of his Soldiers upon that dangerous enterprise in fetching it for him; yet that he might declare how fare he was from indulging himself in such inordinate desires, to engage any man's life for the pleasing of his appetite, or satisfying of his present (though probably a very urgent) thirst, therefore he would not drink it, but poured it out unto the Lord; saying, Fare be it from me O Lord, that I should do this, is not this the blood of the men that went in jeopardy of their lives? Thus it is with tender consciences, who though they sometimes speak and do rashly and sinfully, yet before they come to eat their sin, that is, what they have sinfully desired or attained, they repent and cannot make either meat or drink of it. Ungodly men can drink blood, not only that which (as in David's case) others have gotten for them with the danger of their lives, but even that which themselves have gotten with the unjust spoil, (sometimes) of other men's lives, but often of their livelyhoods. They violently take away flocks, and feed thereof.  
Again, I shall touch a little upon the second reading; They violently take away flocks, and feed them; that is, they do not only drive other men's flocks away, but keep them openly in their pastures, and feed them; so Mr Broughton, 
Vix vel Hebraeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel latinum pascere pro comedere usu pan●ur sed saepe pro, pastoris instar, pascere. Pined●.  They rob away herds, and feed them. The Original word in the Hebrew, as also the Latin is seldom used to signify man's feeding upon dead flesh, but often to signify man's feeding of living flesh or . A Shepherd is said to feed his flock. Thus first they play the thiefs, violently taking away their neighbour's flocks; next they turn Shepherds and Graziers and feed them openly.  
This implies three things concerning these oppressors, of whom Job speaks.  
First, That they were great men, not petty robbers, who when they have got cattle away, hid them, or sell them off as soon as they can, they dare not put them in their own pastures, and usually they have none to put them in. But these Nimrods', these mighty Hunters take them violently, and then own it broadly; they care not who sees what they have done. Thus the Prophet Isaiah reproves the Princes of Israel (Chap. 1.23.) Thy Princes are rebellious, and companions of thiefs; that is, they do like thiefs, they oppress, and vex, and violently take away. They are so fare (which is the duty of Princes) from repressing thiefs, that they encourage and countenance them, and not only so, but are actually Thiefs themselves. Thiefs in Authority and power are the vilest thiefs; who shall deliver from oppression, when Princes turn oppressors, and Great ones thiefs?  
Secondly, When it is said, that they take away flocks, and fed them, it shows, that these robbers persisted in their sin, and were not ashamed of it. They could spoil their neighbours and never blush. They declared their sin as Sodom, they hide it not.  
Thirdly, This imports that they had quiet possession of their ill gotten goods; What they got unjustly, they held securely and unmolested. Their stolen goods were neither recovered by law, nor forceably retaken from them; they fed them, and kept them as their own; wickedness prospered in their hand; no man saw the day of Gods reckoning with them. This their impunity, Job specially aimed at, when he said; They violently take away flocks, and feed them, or feed upon them.  
Hence note.  That God leaves some wicked men in a long, and quiet possession, of what they have unjustly gotten. 
To hold by injustice and oppression is the worst and most slippery title and tenure in the world; yet as unjust gain makes some rich, as they improve and thrive, as they trade in, and increase by ways of unrighteousness, so they live prosperously, and hold strongly what they have unrighteously gained. They both feed upon and feed the flocks which they have taken away by violence. Though some oppressors are so suddenly attached by pursuing vengeance, that they can neither feed nor feed upon their stolen flocks, but even before the meat is in their mouths the wrath of God and justice of man falls upon them & will not suffer them to roast what they have got in this kind of cruel hunting, yet others roast and eat to the full, though indeed, they do but fat themselves against a day of slaughter, which though it come slowly will surely come. Job still proceeds in describing their other acts of violence.   
Vers. 3. They drive away the Ass of the fatherless, they take the widow's Ox for a pledge. 
There is somewhat considerable in these words, though they are but a continued description of the same thing under variety of instances.  They drive away the Ass of the fatherless. 
Here is more violence still. Some conceive the singular is here put for the plural; The Ass for the Asses of the fatherless; 
Abigeus is propriè dicitur qui pecora ex pascuis vel ex armen●is subtrahit, & abigendi studium quasi artem exercet. Ulpian: Insigne est apud Jurisconsultos Abigeatus crimen.  that is, all the Asses that he had, they left not one, but swept all away. But if we take the word strictly for one single Ass, than it aggravates the sin, They drive away the Ass of the fatherless: Though he hath but one, they drive that away; this heightens the oppression, as (2 Sam. 12.3.) in the parable which Nathan put to David to convince him of his sin; He tells him of a rich man that had exceeding many flocks and herds, but the poor man had nothing save one little Ewe-lambe, which he had bought, and nourished up, and it grew up together with him, and with his children, it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter: Now, when the traveller came to the rich man, he spared to take of his own flock, and of his own herd to dress for the waifareing man, but took the poor man's lamb, etc. So here, they drive away the Ass of the fatherless; though he hath but one, they drive that away.  
Further, when he saith, They drive away the Ass, there are two things considerable in it. First, the Ass is a useful and serviceable beast for the bearing of burdens. Secondly, the Ass is a mean creature, a beast of no great value, though of some use. They drive away the very Ass, and that the Ass of the Fatherless.  
In the former verse, where it is said, They violently take away flocks, and feed thereof, there is no mention at all made, whose the flocks were, or from whom they took them. But here Job seems to lay the emphasis of their sin, not so much upon what they drove away, as upon the person whose it was, which they drove away; They drive away not the great or the rich man ass, but the ass of the Fatherless. The word fatherless may be taken two ways, either strictly, for a child that is left without a father to take care of him, & provide for him: or secondly, we may expound the word fatherless more largely for any that are poor, and in distress; as was showed (Chap. 22.9.) How cruel are they, and how covetous are they, who will not spare the poor, no not poor Orphans! To take from the fatherless in either sense, aggravates the sin. Which aggravation of their sin is further prosecuted in the next instance of their oppression.  They take away the widow's Ox for a pledge. 
What a pledge is hath been opened at the 22d Chap. ver. 6. It is not sinful to take a pledge; but there is a twofold sin employed in this place, while they are charged with taking the widow's ox for a pledge. First, in reference to the person of whom the pledge was taken, the widow; Secondly, in reference to the thing which was taken for a pledge; it was the widow's ox. For the ox being used for labour in tilling the ground (a most necessary use) should not be taken or at lest not detained as a pledge; 
Viduae & pupillae asinum & bovem certa vitae instrumenta averiunt. Nicet: Ipsarum viduarum facultates per vim eripiunt quasi jure quodam instar creditorum pignorarentur. Bez: Quasi sub quodam colore justitiae viduam gravantes. Aquin:  therefore we find that those things which were for necessary use and livelihood, were forbidden to be taken for pledge Exod. 22.26, 27.) or if they were taken they were presently to be restored before the Sun went down. But these cruel men took the widow's ox for a pledge, and restored him not. We may also understand it (as some) that they took the ox as if it were a pledge, doing it as of right, or under pretence and colour of Justice (as being her creditors) for a debt. And so the whole proceeding is expounded either of tyrants, that lay heavy taxes upon the poor people, and if they are not able to pay presently take all away by distrain: or of common extortioners, who lend money, or let leases, and upon every default of payment take the forfeiture, and carry all away as due to themselves.  
Further, we may observe in Scripture, that as we have these two usually put together, the fatherless, and the widow, so we have these two usually joined together, the ass, and the ox. Thus they are joined twice in the ten Commandments, in the fourth and tenth, and often elsewhere. But some may question, Hath the poor widow an ox? The ox seems rather to belong to rich men, then to the poor widow. To which we may answer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro bove foemina sumitur. Bold:  that the Hebrew word which we translate ox, signifies as well the female, as the male, and so it is rendered by some here, They take away the cow of the widow. The poor widow lives upon the milk of her cow. Take that from her, and you take away all her living. But whether we understand it of the one or of the other, the difference is not material as to the scope and purpose of Job, who puts the widow's ox or the widow's cow, either for the whole or chiefest part of her substance. They take the widow's ox for a pledge.  
Hence note.  Some care not from whom or what they take, so they may have it. 
They will take from the fatherless, they will take from the widow. The Prophet Amos (Chap. 2.7.) speaking of such oppressors, saith, They pant after the dust of the earth on the head of the poor, & turn aside the way of the needy. The former part of those words, hath variety of readings & expositions, I will not stay upon them: but only touch that which is most suitable to the point in hand, They pant after the dust of the earth; that is, they exceedingly desire, and long for it. As David describes his holy desires (Psal. 42.1.) As the hart panteth after the water brooks, so panteth my soul after thee, O God; that is, I extremely desire thy presence and communion with thee, even as the hart being hunted and heated desireth the waters. Thus they panted after the dust of the earth; That is, after those things which are but as the dust of the earth, or whose original and matter is but the dust of the earth, gold and silver. These are but the refined dust of the earth; but whose dust did they pant after? It was the dust on the head of the poor; if they did but see a poor man to have gotten a little about him, though only enough to keep life and soul together, to preserve himself and his family from starving or begging, they presently panted after it; They were passionately desirous of it, they cast about how to get it. They who are inflamed with covetousness are busy to find out, and having found out, are greedy to pursue all advantages and occasions to enrich themselves, though it be with the ruin of the poor. They are glad to get something even from them who (according to common speech) have nothing; they scrape from them, who have but scraps to live upon. Such was the grace of our Lord Jesus Christ, that (as the Apostle speaks, 2 Cor. 8.9.) though he was rich, yet for our sakes he became poor, that we through his poverty might be rich. And such is the covetousness of some men, that though they are rich enough, yet they care not to make many, who are poor enough already, poorer, that they by making them poorer, might make themselves richer.  
Secondly, Consider the matter, they drive away the ass of the fatherless, and take the widow's ox (or cow) for a pledge.  
Hence note.  
Some will sinne for a small matter, they will do much evil, though they get but little worldly good by it, only a silly ass, or a labouring ox from the fatherless or the widow. Who as they never have many of these, commonly, but one of each (for both words are of the singular number) so those that they have are usually none of the best, fattest, strongest, greatest, and so highest prized one's: As the fatherless, and the widow, are poor, so their ox and ass are but poor ones too; yet some will unjustly drive and take these poor things away; They will play at small game (as we say) rather than sit out; And act basely to get but an ass. The Prophet Amos (Chap. 2.6.) represents the Lord protesting against such, thus; For three transgressions of Israel, and for four, I will not turn away the punishment thereof, because they sold the righteous for silver, and the poor for a pair of shoes; that is, they sold the right of the poor, when they could get but a very small advantage by it, the worth of a pair of shoes. Some in sinning are like Eagles, they will not stoop at flies, if they break the rules of righteousness and faithfulness, it shall be for a Crown or a Kingdom. They who sin for the greatest profit, make a losing Bargain of it: What then do they who will sin for the lowest profit?  
Thirdly, They drive away the ass from the fatherless, and take the ox of the widow; From the consideration of the persons wronged. Note.  
It is sinful to wrong any, but much more to wrong the poor; 
Sordido lucro asservientes, ne calceos quidem pauperum lucrifacere recusant, qui extremum hominibus usum prebent. Theodoret:  having met with this point from other passages in this book, I only name it, and add, that there are two things which show the sinfulness of taking from the poor. First, because they are weak and unable either to resist injuries, or to right themselves; They cannot help themselves, nor can they easily procure help from others. The poor and him that hath no help, are put together (Psal. 72.12.) and usually they are the same. I returned (saith Solomon, Eccl. 4.1.) and considered all the oppressions that are done under the Sun, and behold 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. And they who have no comforter, surely have no helper. Now it is most sinful to hurt them who are least able to help themselves, or find help from others. And who so helpless, as the fatherless and the widow? Secondly, it is therefore extremely sinful to wrong the poor, and especially these poor, because God hath commended them to the care, and tuition of the rich; they are his charge, God hath taken them into his protection, and hath trusted them over to men of power, that they should look to them. Magistrates should be as a wall of defence, to the fatherless, and widow, they should provide for them, and nourish them. Therefore to spoil, and rob them of all, how great a wickedness is this? this is (as much as in them is) to make God a liar, and unfaithful to his word and promise. As than it should be a great encouragement to help the Godly poor, because in so doing we are a means to fulfil the promise of God to them. So we should therefore be afraid to wrong them, because in so doing we do what we can to make the promise of God to them void. No marvel then, if the Apostle James placeth all religion, as to practise, in the visitation of the widow, and the fatherless in their affliction; and if, in that sense, all religion be placed in it, what shall we judge of their religion, who afflict the widow, and the fatherless? And if to visit them in trouble, be an act not only of charity to them, but of honour and religion towards God, because God (who provides for all) hath taken upon him to provide for the fatherless, and the widow, by name (So that we discharge God's debt of promise to the fatherless, and widow, when we do them good. If, I say, it be thus) then how gross an act is it both of uncharitableness to them, and irreligion towards God, to visit with trouble, to afflict and vex the fatherless and the widow.  
Fourthly, From the matter about which they sinned; The ass of the fatherless, and the ox, or cow of the widow.  
Observe.  That the less any thing is for or about which we sin, the greater is that sin. 
It shows that we value God little, and that we set light by his commands, that we regard neither his favour nor his anger, when we can do evil upon such poor accounts. That, by which many excuse their sin, increaseth it. They will say, 'twas a small matter, a little thing they stole, or took away; but to sin in a small matter may be found a great sin. What? will you break through the holy commands of God, and venture his displeasure for a trifle? though no man should encourage himself to sin, because he sinneth for a matter of importance, yet there is not only more folly, but more sinfulness in sinning for a little. Woe to those who sin for the greatest advantages, but more woe to those who value their souls, and the laws of God so little, as to disobey the one, and endanger the other, when scarce any thing which the world calls advantage is to be had. It hath been said of old; If faith or an oath be to be broken, let it be broken for a kingdom; yet he will be found no gainer, who breaks his oath to get all the kingdoms of the world; what shall we say then of those poor low spirited persons, who sin (as we say) for six pence, and break the laws of God, for so poor a profit, as will hardly give them a breakfast. The sin of these oppressors is not yet full, see more and greater abominations than these.   
Vers. 4. They turn the needy out of the way, the poor of the earth hid themselves together. 
The word which we translate needy, signifies to desire; they who have many wants have many desires, and the sense of our wants, is the spring of our desires; And though many who have no want in outward things are full of desires, yet the needy are properly the desirers; and whosoever desires much, either hath many wants, or is not satisfied with his fullness.  They turn the needy out of the way. 
The Prophet (Amos, Chap. 2.7.) reproving the Princes of Israel, saith, They turn aside the way of the meek, or (as others render) of the poor and afflicted. That speech of the Prophet seems to be of near alliance if not altogether the same in sense with this of Job, They turn the needy out of the way.  
What way this should be is expounded four or five ways.  
First, Some take it metaphorically, for a moral way. 
Divertere fecerunt impotentes a via justa. Sept:  And that, first, the way of righteousness and equity. And the wicked turn the needy out of that way, either, first, by their evil examples, or secondly, by their threaten and persecutions. The sinful practices of men in power, lead the needy, or the inferior sort into the practice of the same sins. And the oppressions of the mighty do even compel the needy to turn aside from the right way of getting their live, 
Quasi cogerentur de via recta pietatis divertere ad furta & perjuria, & quaerimonias de divina providentia.  to stealing and living by spoil and rapine, as they themselves do. When rich men oppress the poor, they turn the poor either to begging, or thieving. When men are vexed and molested in honest ways, they lie under a great temptation to turn and betake themselves to those ways which are dishonest. Paul saith of himself being a persecuter, that he compelled the professors of the Gospel to blaspheme, (Act. 26.11.) and this he effected in one or both the ways above specified, either first, by his example, he being a blasphemer (as he confessed, 1 Tim. 1.13.) they imitated him in blaspheming or speaking evil of the ways of God, and of his people: or, secondly, he did it by his cruelty, vexing them so in the profession of Christ, that some who were unsettled fell away, and blasphemed the name of Christ, whom they had professed. But though this be a truth, yet I shall not give it as the intent of this place. Therefore  
Secondly, They turn the needy out of the way; that is, 
Dejecerunt impotentes de via justa. Ambr: Via pro jure & justitia.  out of the way of that justice or right which is due to them. And so it suits well with what he said before; they drive away the ass of the fatherless, etc. and they turn the needy out of the way; that is, from what is his right, or from all means of recovering his right.  
Thirdly, They turn the needy out of the way; that is, out of the way of their livelihood; we commonly inquire, how doth such a man live? and 'tis answered, he lives in a very good way, he hath such a way of living, such a trade, calling, or profession; that's his way. 
Via pauperum est facultus, sibi necessaria parundi. Aquin: Viam pauperum subvertit tyrannus, cum illa detrahit sine quibus ars cui vacatur pauper, exerceri non potest.  Thus, to turn the needy out of the way, is to put them besides the way of getting their bread, and maintaining their families with necessaries for this life. In a figurative sense, every man's profession and calling is his way, and he that molests him in it, turns him out of his way. As suppose a man live in the Country, where he keeps a farm, if his cattle be taken away, he is turned out of his way, he can live no longer in that way. He that takes away what is instrumental to a man in his calling, puts him out of his way; And he that disturbs a man in the work of his calling, turns him out of his way. Our ordinary work is our way, (Psal. 1.1.) Blessed is the man that hath not stood in the way of sinners, that is, who hath not taken the course which (as such) sinners take. Now as a Godly man turns out of, or will not stand in the way of sinners; so oppressing sinners turn many that are needy and Godly out of the way of their lawful callings, and will not suffer them to stand or abide in them.  
Secondly, We may understand this way properly for the way or road wherein men walk or travail upon their occasions, and then these words; They turn the needy out of the way, may be expounded, as an argument of the extreme pride of these Nimrods', or sons of violence. They caused the needy to turn aside out of the way to give them place, or they made the poor to keep out of their sight for fear of them, lest as they had already spoilt them of their estates, so they should also abuse their persons, 
Illis grassantibus, nullis ne tenuis quidem sortis, viatoribus tuta est via; adeo ut deflectere a via publica et latebras quaerere passim cogantur. Bez:  and make them slaves. Thus they turned the poor out of the way; that is, they durst not come in sight for fear; this suits well with the last clause of the verse.  The poor of the earth hid themselves together. 
The word needy, in the former part of the verse (as was touched before) signifies one full of desires; here the word which we render poor, notes one that is humble, meek, lowly, not only one low in estate, but lowly in mind, not only him that is poor in purse, but poor in spirit; so 'tis translated, (Zeph. 2.3.) Seek ye the Lord, ye meek of the earth, even these poor of the earth hid themselves together; 
Invisibiles fecerunt. Author Cat:  wicked proud men make the poor seek corners; the poor have often had experience of their cruelty, and rough dealing, and therefore run together into holes and corners to hid themselves, as desiring rather the society of wild beasts, then of such beastly men. Further, the word which we render together, may be translated, alike; They hid themselves alike; that is, one poor godly man as well as another, they all far alike, they deal no better with one then with another, none have hope to escape the hands of these unmerciful tyrants. Thus it was in the time of that great oppression which the Israelites were under by the Philistims; The Israelites hid themselves; When Jonathan and his Armour-bearer got up, and discovered themselves to the Garrison of the Philistims, the Philistims said, Behold the Hebrews come forth out of the holes where they had hid themselves, (1 Sam. 14.11.) The Author to the Hebrews gives us a description of the poor Saints thus hiding themselves together, (Heb. 11.37.) They wandered about in sheepskins, and goate-skins, being destitute, afflicted, and tormented, they wandered in deserts, and mountains, in dens, and caves of the earth. The poor and meek of the earth hide themselves together.  
Thus we have had a large enumeration of those violences which Job had observed among men, and men prospering in them. First, violence upon lands; secondly, upon cattle; thirdly, upon persons, the needy, and the poor are forced to run together into corners; While The sin of some increaseth, the affliction of others must needs increase.  
Hence note.  Sinners know no bounds. 
They who at first wrong men in their lands, will not stick to wrong them in their cattle, and within a while, they make no bones to fall upon their persons.  
Secondly, Note.  Those evils which are done to men immediately in their persons, are more sinful than those that are done to them in their goods, cattle, and estate. 
Job shows the worst of their do last. 'Tis bad enough to touch the goods of a poor man, but to trouble his person, or causelessely to make him hid his head, is fare worse.  
Thirdly, Note.  That the promotion, and exaltation of wicked men, is the oppression, and vexation of poor men, especially of all of poor godly men. 
It is a sad time with poor men, most of all with poor godly men, when the wicked are exalted. Solomon gives us this note in express terms (Prov. 28.28.) When the wicked rise (that is, when they rise in power and authority) men hid themselves, that is, good men hid themselves: poor men hid themselves when the wicked rise, but most of all such poor men as are godly. The reign of wicked men is the ruin of the godly. Which is more plain by the opposition made in the last clause of the verse; When the wicked rise, men hid themselves, but when they perish the righteous increase. In which Proverb, rising is opposed to perishing, but men and righteous are the same. When the wicked perish, those righteous men, who before hid themselves, appear, and show themselves again. Some poor men are turbulent, proud, untractable, seditious, men of unquiet spirits, if such be dealt with by justice, and made to hid themselves, they have their desert. But the poor who are also humble, meek, and of a quiet spirit, (as the word here imports) are the aim of the wicked. Such David found in his low estate, and against them he prayed (Psal. 35.19, 20.) Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye (that is, let them not have occasion to contemn and despise me, of which, winking with the eye was a token) that hate me without a cause. For they speak not peace, but they devise deceitful matters against them that are quiet in the land.  
Lastly Note.  The poor go by the worst, and the weakest to the wall, the needy are turned out of the way, and the poor hid themselves. 
And therefore saith God (Psal. 12.5.) For the oppression of the poor, and for the sighing of the needy, now will I arise and set him in safety from him that puffeth at him. Oppression may quickly empoverish the rich, but usually the poor fall under oppression; they that are full sigh when they are made needy and empty, when all is taken from them, but usually the needy and empty are made to sigh; for the oppression of the poor, will I arise saith the Lord. Rich and great men can defend themselves from oppression, but the poor have no shelter; rich men will purchase their right, but the poor who hath nothing to give, seldom finds a friend to deliver him, and get him his right. The storm falls upon the poor, and most upon God's poor, they are most subject, or lie most open to the evils of this world, of whom this present evil world is not worthy, and for whom the good of the next world is prepared. And therefore they should fly to shelter, while they are here, get under covert, run into the name of God for safety and protection; they who are most subject to oppression, need most protection. Some are so poor that they have nothing to lose, and so needy, that they need not fear oppression. They have neither bread to eat, nor  to put onne, These are no bait for covetousness; But, they also are to be reckoned among the poor, who have no more than will save them from poverty; and they are among the needy, who have only so much as serves to supply their own needs. These poor and needy ones are game for the oppressors, these the Wolves and Lions of the earth make their prey. The oppression and wickedness of these hath ascended three steps, in the context now opened, They are first Land-invaders; secondly, Cattel-takers; thirdly, men-troublers. Job carrieth on the description of their wickedness yet further, in the following parts of this Chapter.    
JOB, CHAP. 24. Vers. 5, 6, 7, 8. 
Behold as wild asses in the desert, go they forth to their work, rising betimes for a prey: the wilderness yieldeth food for them and for their Children.  
They reap every one his Corn in the field: and they gather the vintage of the wicked.  
They cause the naked to lodge without Clothing: that they have no Covering in the Cold.  
They are wet with the showers of the mountains, and embrace the rock for want of a shelter.  
JOb proceeds to enumerate the wickednesses of those men whom yet God spared, and bare with; he had set down many of their sinful ways before; they removed the landmarks, they violently took away flocks, they spared not the ass of the fatherless, nor the widow's ox; They turned the needy out of the way, so that the poor of the earth were forced to hid themselves together. See now the further progress of their wickedness, even to admiration, for so much the word, Behold, with which Job leads on his discovery of their vexatious practices, doth import.  
Vers. 5. Behold as wild asses in the desert, they go forth to their work. 
There is a difference in opinion among Interpreters about the subject of this verse, whom we are to understand under this description, As wild asses in the desert, going forth to their work. Some of Note conceive that the poor are the subject of these words, 
Exegesis praeordentis dicti, de intoleranda inproborum, sev●tia in pauperes, quorum opera contra legem abutuntur. Jun:  or the persons here intended. And then they hold forth the hardship and misery to which they were reduced by those merciless tyrants; Behold as wild asses in the desert, they go forth to their work. Oppressors did so vex them and strip them out of all, that they who heretofore had enough to live upon, were constrained to go forth to day-labour and work for their living, at the command, or under the cruel bondage of those inhuman Taskmasters.  
Yet I conceive that we may more clearly expound these words as carrying a continued series of the practices of wicked men, who are here compared to wild asses; and there is a word in the 5th verse which gives a special reason why this should not be understood of the poor or oppressed, but of the oppressor, where it is said, they rise betimes for a prey; now that word which we render a prey, cometh from a root which signifies to tear, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carpsit discarpsit, dilaceravit dentibus, pr●prium ferarum est.  to rend, to pull asunder after the manner of wild beasts; and is of the same sound as well as signification with our English word, tear, therefore it should rather be understood of oppressors, then of the oppressed; for a man that goes forth to labour, and work for his living, cannot properly be said to rise betimes for a prey, for he goes forth to get his bread honestly; now a prey is that which is got by violence; and the word is never applied to men, but in allusion to ravenous and devouring beasts. Jacob comparing his son Judah to a Lion's whelp (Gen. 49.9.) saith, From the prey, my son, thou art gone up. So Moses (Deut. 33.20.) And of Gad he said, Blessed be he that enlargeth Gad; he dwelleth as a Lion and teareth the Arm with the Crown of the head. And David praying to be delivered out of the hand of his enemy, gives this reason (Psal. 7.2.) Lest he tear my soul like a Lion, while there is none to deliver. So that the word noting properly the act of a ravenous beast who lives upon spoil and prey; It is very improper to apply it to the work of a labouring man, who lives and earns his bread with the sweat of his brows. Yet I find that word signifying food in general (Mal: 3.10.) Bring ye all the tithes into the storehouse, that there may be meat in mine house. Which the interlineral renders, that there may be a prey in mine house; 
 sit praeda in domo mea. Mont:  sit quod rapitis etc. P●gna.  and another thus, that there may be that, which ye snatch, in mine house Surely the Lord strikes at some misdemeanour while he expresseth the food of the Priests & Levites, by a word signifying that which is torn away by violence. And (I conceive) it may either reflect upon the people who parted so hardly with the tithes which did belong to the Temple at that time, that they were rather torn or pulled from them by a kind of violence, then freely paid or brought in according to the Law of God: or it might reflect upon the extreme greediness of the Priests that did administer in the Temple, as if they did look upon the tyths, & their portion in them, with as earnest desire as wild beasts hang over & wait for a prey. So that where this word is used to signify food, there is somewhat in the circumstance of the Text, which leaves a touch of rapine and violence upon it. And therefore it is not applicable to the earnings of honest labourers, but to the cruel get of thiefs and oppressors. The mountains of prey, spoken of (Psal. 76.4.) were either those places where conquering Armies divided the spoil after a victory obtained; or where robbers preyed upon passengers. And therefore I shall take the subject of this verse to be the oppressors of the poor, not the poor oppressed.  Behold, as wild asses in the desert they go forth. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The particle of likeness as, is not in the Hebrew, nor yet the word Asses, expressly. And therefore Mr Broughton reads strictly to the Original, Behold the wild in the wilderness go forth to their work. The word signifies wild at large; but because wild asses are extremely wild, therefore the word is specially applied to them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ferus homo.  Thus the Angel said of Ishmael (Gen. 16.12.) And he will be a wild man.  Behold as wild asses in the desert. 
The desert is the dwelling place of wild asses: Tame asses or asses brought to hand, are about the house, or in the enclosed pastures, but wild asses inhabit the desert. The word that we render desert, comes from a root that signifies to speak; and the desert is so called by the figure of Contrary speaking, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locutus est per antiphrasin quasi locus a sermone remotus.  because there is little or not speaking in deserts; many words are heard only in Cities or places where many people frequent. It signifies also to lay waist, because deserts are waste and barren places, in comparison of dressed and Enclosed grounds; such is the place whether these spoilers go forth as wild asses To their work.  
But wild asses work not, only tame asses are labouring asses; So that the similitude runs not upon that point; yet we may say, wild asses have a work, and 'tis much like that which wicked men do in the dererts; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in. i e. opere vel artificium suum vel artem unde victum quaerunt. Merc:  they work there, but 'tis wild work, such as wild asses are busyed about, the getting of prey. They go forth to their work; and that word signifies not only a work, but an art, or a Craft. These spoilers were their Crafts-Masters, and could do mischief cunningly, as having been brought up as apprentices to it, or studied it like Scholars, they had well learned and were versed in their work, and what their work was we may learn in the next words.  Rising betimes for a prey. 
Like workmen, like work. To take a purse, or spoil passengers, that's their work; And they get up and are out betimes about this work; For a prey, they rise betimes. The Hebrew is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mane, studiose quaerunt vel summo study. Drus:  They morning it; that is, they rise early in the morning; to do a thing in the morning, is in Scripture language, to do a thing diligently and with greatest Intention of spirit, because diligent active men are up early; so that to rise in the morning is not only an Expression of the time of their rising, but of their spirit and diligence at their work when they were risen, whensoever they risen. The whorish woman saith to the young man, (Pro. 7.15.) Therefore came I forth to meet thee diligently, to seek thy face. 
Verbum hebraicum delarat diluculare, unde significat praecipuo studio vel cura aliquid agere.  The Hebrew is, To seek thee in the morning, or, to morning thee, and yet it was in the twilight in the evening, when she came out to meet him, as is expressed at the 9th verse of the same Chapter. Here indeed in the text, To morning it, notes that they took the first of the morning for their work; rising betimes for a prey. And that not without success, as the last clause of the verse showeth.  The wilderness yieldeth food for them and for their Children. 
Where have they their prey? The text answers, they have it in the wilderness. In the former part of the verse he spoke of the desert, and in this latter of the wilderness, in both he means the same place, both import barrenness, wildness and wastness; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solitudo idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desertum hinc Arabia deserta.  Mr Broughton translates; The vast-Ground giveth him bread for his young. We say, the wilderness yields food for them, etc. It may seem strange that a wild wilderness, a wilderness untilled, unplanted, uninhabited, should yield them food.  
I answer; First, The Scripture speaks of many wildeernesses that were planted & inhabited. John the Baptist preached in the wilderness of Judea (Math. 3.1.) And the wilderness had many houses if not towns in it, such wildernesses yield food in plenty. Secondly, the wilderness may be said to yield them food, not because they did live upon that which grew in the wilderness, or in these waste places, but because in the wilderness they took occasion to spoil and rob those that through it travailed to other places. Many get their live there, where none live, and where nothing is to be had of the growth of the place to live upon. Outrages and robberies are usually committed in such places. And therefore in the Prophecy of that great Peace which Christ should give to his Church (Psal. 72.3.) It is said, The mountains shall bring peace to the people, and the little hills by righteousness; He names the mountains and the hills above other places, because in or upon them violence is often exercised; and to say, the mountains shall bring peace, is much more than to say the valleys and the Cities shall bring peace: when there is peace and safety upon hills and mountains, we may presume that there is peace every where. Therefore as when God promiseth (Isa. 60.17.) that in the latter days he will make the officers among his people peace, and their exactors righteousness, he means that he will make all sorts of men peaceful and righteous, because he will make them such who are usually most troublesome and unrighteous officers and exactors: so when he saith the mountains shall bring peace, the meaning is, every place shall, or that the peace shall be universal in all places, because mountains and wildernesses are the places where robbers and spoilers take their prey, and get their subsistence. And hence it may well be answered, why Job saith, that the wilderness yielded them food, even because that place was fittest for them so rob and spoil in, who made the spoil of others their daily food. Thus the wilderness yields food for them And for their Children.  
The word signifies any that are young, and is taken as well for servants as for Children (1 Sam. 21.5.) The vessels of the young men are holy, said David to the Priest concerning his followers. So (1 Sam. 25.9.) Thus here it comprehends all that are about them, even all their family and retinue. They and all theirs, all that belong to them have their food in the wilderness, that is, there they take opportunity by violence and oppression to maintain themselves and theirs.  
Here we may consider, first, that Job calls these spoilers wild asses, nor doth the Scripture speak this in vain.  
Hence note.  Wicked men are like Beasts or bestial in their dispositions and actions. 
David compares the best of that sort, men in honour, to beasts (Psal. 49.20.) Man (saith he) that is in honour and understandeth not, is like the beasts that perish. David's man that understandeth not, is not a man without natural, but a man without true spiritual capacity and understanding; A man who fears not God, (for to fear God that is wisdom) and who departs not from evil, for to departed from evil that is understanding (Job 28.28.) Now how great and large an understanding so ever any great and honourable man hath, yet if he hath not an understanding in these things, he is like the beasts that perish. It is not said he is like this or that beast, but he is like the beasts that perish. Take any beast, or all beasts, the worst of beasts, he is the picture of them all, and he daily exemplyfyes the vilest of their qualities in his own. The Prophet Michah (Chap. 3.1, 2, 3.) saith that of them, which speaks them rather beasts indeed then like beasts, Hear I pray you, O heads of Jacob, and ye Princes of the house of Israel, is it not for you to know Judgement? (as if he had said, who should if not you) who hate the good, and love the evil, who pluck off their skin from off them, & their flesh from off their bones, who also eat the flesh of my people, and flay off their skin, and break their bones, etc. How could the beast be more lively acted then by these men? Paul fought with beasts at Ephesus (1 Cor. 15.32.) which, I grant, may be expounded properly, and possibly best so, It being usual in those times of persecution under Heathenish power; to cast the Christians to the wild beasts, and for the common sort to cry out, Away with the Christians to the Lions; yet it is as true that Paul did fight or contend with beasts in the shape of men. And he speaks particularly concerning bloody Nero, A man in the highest honour of that age. (2 Tim. 4.17.) I was delivered out of the mouth of the Lyon. The Baptist called the Pharisees a generation of vipers, (Math. 3.7.) And Herod is called by Christ, that Fox, (Luk. 13.32.) And 'tis said of all ungodly men at once (Rev. 22.15.) Without are Dogs. Wolves, Lions, Foxes, Vipers, Serpents; Dogs, the worst of Creatures for rapine and spoil, do but express the inhumanity and cruelty of wicked men. And because they are compared to wild Asses in the text, I will give you some parallels between them and the wild Ass.  
First, In their lawlessness and unsubjection to command: carnal men are lawless. 
Libertatis symbolum est Onager.  The Apostle calls them so (1 Tim. 1.9.) Knowing this that the law is not made for a righteous man, but for the lawless and disobedient; not that they have no law, but they live as if they had none, they who love to disobey the law are lawless, and embrace libertinism in stead of liberty. Thus the wicked man is as the wild ass, for his licentiousness and lawlessness; for so the wild ass is described in the 39th Chapter of this book, verse the 5th; Who hath sent out the wild ass free? or loosed the bands of the wild ass? what's the freedom of the wild ass? not like that of men who have the privilege of freedom in an order, but to be free without order. The wicked would be where they will, and do what they list, this is the freedom of the wild ass. Now as God himself there puts the Question, Who hath sent out the wild ass free? who hath manu-mitted him? Surely no man hath done it, but God hath planted it in the nature of the wild ass to be free, and to live without bands or bounds. And if we should ask the Question, Who hath sent out wicked men free? and who hath loosed the bands of the wicked? The answer must be, Satan hath done it, and their own evil hearts have done it: they have broke the bands, and cast away all coards from them, they have set themselves free, in such a freedom as it is, which is indeed perfect thraldom to their own lusts, and the laws of the Prince of darkness; they are not free by being delivered from the bondage and condemnation of the law, but by casting off all obedience and submission to it.  
Secondly, Wild asses are extremely violent and Impetuous in their desires or lusts. Jeremy expostulating with the Jews about their revolting from, and rebellion against God, compares them (Chap. 2.24.) to A wild ass used to the wilderness, that snuffeth up the wind at her pleasure, in her occasion who can turn her away? all they that seek her, will not weary themselves, in her month they shall find her; there's no meddling, no dealing with the wild ass while lust is upon her, she will have the desire of her heart if she can. Thus wicked men are given up to and transported with their pleasures and inordinate affections, in their occasion, that is, when the heat of their intemperate desires or lusts, of any kind, are upon them, there is no turning of them; only, in their month, when sorrows and pains are upon them, they may be spoken with. We may also read both this sin and the reproof of that people in a like allusion (Hos. 8.9.)  
Thirdly, The wild ass is an Emblem of the wicked man, especially as he is an oppressor or tyrant in his unsociablenes; for as the ass refuseth society, so these are unfit for society, and are indeed enemies of mankind; They are unfit not only for spiritual, but also for Political, or Civil Society. God speaking of the wild Ass (in the 39th Chapter of this book, v. 6, 7.) saith, Whose house I have made the wilderness, and the barren land his dwellings. He scorneth the multitude of the City, neither regardeth he the crying of the driver; the range of the mountains is his pasture, and he searcheth after every green thing. Though the oppressor live in the City, yet he is like the wild ass in this, he cares not to maintain society as he ought; he cares for the society of others only for himself, he scorneth the multitude of the City, he is for the range of the mountains, where he may take all he can get, he searcheth after every green thing, whatsoever hath pleasure or profit in it, he pursues it for himself.  
This parallel might be drawn out further; wild asses (as Naturalists have observed) are fearful. 
Belocitas timiditalis subsidium.  Those Creatures that are most swift, are naturally most fearful; and their swiftness is a relief to their fearfulness. Thus, wicked men are fearful. They only have true Courage who fear God, and where the fear of God is not, 
Timida est omnis Nequitia.  every other fear is, or every other thing is feared. They who find not a friend in their own consciences, are ready to suspect every one for an enemy. So that though every wicked man would have all that he can get to himself alone, yet he dares not be alone in getting it. And upon those terms only he is willing that others should join with him in the profit, because he would have them join with him in the sin. (Pro. 1.11.14.) Come with us, let us lay wait for blood, etc. Cast in thy lot with us, we will all have one purse. Wicked men are not for society, unless it be in wickedness, and yet theirs is not so much a society as a conspiracy. A wicked man, let his sin be what it will, is glad when he hath partners in doing it, or that others do the same with him, not only because he hath a suscipition of the lawfulness of what he doth, but also because he suspects some sudden danger in doing it. And hence some have noted that the woman, who committed the first sin, did not like to be alone in it, and therefore having eaten herself she gave the fruit of the tree to her husband to eat also; she desired an associate both to countenance her in the act, and to help bear her out in the consequents of it. And when they had both sinned, they shown themselves like wild Asses indeed, running into the thickets at the approach of God, there to hid themselves both for shame and fear. Behold as wild asses They go forth to their work.  
Hence note.  To wrong men, to sin against God, is the work of wicked men. 
That's their busienes. Therefore in Scripture they are often called workers of Iniquity; Implying that to do iniquity is their trade of life, or that which they live by and daily set themselves about. The work of God is none of their work, nor do they count it so, being (as the Apostle speaks, Tit. 1.16.) abominable, disobedient, and unto every good work reprobate. Good work is put into the hand of man by the hand of God, but they have their work from another hand, the lusts of your father ye will do (saith Christ to the Pharisees, Joh. 8.44,) that is, ye will do the devil's work; That's their work, and they go forth to it as the honest labouring man goeth forth unto his work and to his labour until the Evening, (Psal. 104.23.) so the wicked man goeth forth to sin as to his work; And that he doth so is evident upon a fourfold account.  
First, Because he doth not stumble upon it, but intends it; a godly man falls into sin, but to sin is not his intendment, a godly man may sin when he goeth forth, but he doth not go forth to sin, he doth not make it his business. That is properly a man's work, which he proposeth to himself to do, and purposeth to do.  
Secondly, He goeth forth to it as to his work, for he delights in it; he is pleased with it. It is his meat and drink, yea his mirth and music to do evil. That is properly a man's work, which though it be painful to him to do it, yet he is pleased in doing it.  
Thirdly, He goes forth to it as to his work, for he spends his spirits, his strength and time in it; we do many things which are not our work, they are but by-works, or beside our work, we bestow little of our time and strength in such things: that which a man bestows his time and strength upon, that whereat he labours to sweat and weariness of body, that's his work; now the time of wicked men runs out, and their strength is consumed in sinning, and though they are not weary of committing iniquity, yet they weary themselves (as the Prophet speaks, Jer. 9.5.) to commit iniquity, therefore that's their work.  
Fourthly, Wicked men are skilful to sin, they sin with a kind of art, therefore that's their work; that which is a man's proper work, he hath knowledge about it, and is dextrous at; He doth not bungle, but makes clean work (as we say) of that which is his work. A Minister should preach the Gospel like a workman that needs not be ashamed (as the Apostle speaks.) The wicked sin like workmen, though the more they do so, the more cause they have to be ashamed. The Prophet (Jer. 9.5.) bewailing the extreme sinfulness of those times, saith, They have taught their tongues to speak lies. As if they had studied the art and language of lying: while they told or made gross lies, they would not make them grossly, but with a kind of fineness and neatness As though what a Godly man doth according to the mind of God, he doth by grace, yet he useth a kind of artificialnes in doing it; and is therefore exhorted to walk circumspectly or accurately; that is, to act all his duties with exactness; so, though what an ungodly man doth against the mind of God, he doth it by nature, or very naturally, yet he useth a kind of artificiallnes in doing it, and therefore he is said (Psal. 50.19, 20.) To give his mouth to evil, and to frame deceit with his tongue, to sit (as an artist at his work) and speak against his brother, and slander his own mother's son. Thus, they go forth to their work, Rising betimes for a prey.  
Whence observe.  A wicked man is very industrious and diligent in doing his work. 
To rise betimes, and to do a thing diligently, are the same in Scripture; ro rise betimes is to rise somewhat before the ordinary time of rising; Now, when a man breaks his sleep to go about his work, this shows that he is industrious at it. As some wicked men quickly throw off their sleep, that they may do mischief: So (which argues the same principle and spirit) Others sleep not unless they have done mischief, and their sleep is taken away, unless they cause some to fall. (Prov. 4.16.) Their own sleep is taken away, unless they take away somewhat which is not their own. They will defraud themselves of rest, rather than not defraud others of their right. They go not more unwillingly to prison after they have done evil, than they go to bed before they have done it. O how are they set upon mischief, whose sleep departs from them unless they do it, and who cannot rest unless they trouble others. The servants of God, when they are up in zeal cannot sleep unless they do good; as David speaks (Psal. 132.4, 5, 6.) Surely I will not come into the Tabernacle of my house, nor climb up to my bed; I will give no sleep to mine eyes, nor slumber to mine eyelids, till I have found a place for God, etc. he was so zealous for God that if he could he would not sleep, he would forbid his own rest, though he had never so much mind to it, till he had finished that work for God. So saith the wicked man, I will give mine eyes no sleep nor slumber to mine eyelids till I have done this or that mischief, and brought my device to pass. When the wicked lie waking on their beds, what are they about then? their waking thoughts in the night are to do mischief in the morning. (Michah 2.1, 2.) Woe to them that devise Iniquity, and work evil upon their beds. How do they work it upon their beds? they work it in their thoughts, in their inward shop, there they fashion it, and when the morning is light they practise it, because it is in the power of their hand; they hinder themselves from sleep, that they may forward themselves in sin; The night is spent in Imagineing, and plotting, and the day in accomplishing what they have imagined and plotted. Their morning light is spent in the works of darkness, and the text saith, They practise it, because it is in the power of their hand. They never consider what is Just for them to do, but what they have power to do, if they have ability they want no will for the vilest practices.  
Again, as they cannot sleep sometimes for devising evil, so when they have slept, their first waking thoughts are about evil; and this also is a further proof of their extreme industriousnes in doing evil. For as it is with a zealous Godly man, his first waking thoughts are with God, and Christ, or about his own soul, how God may be honoured, & how his soul may be saved. (Psal. 139.18.) O how precious are thy thoughts (that is, thoughts of thee) to me O God, how great is the sum of them! when I awake I am still with thee: that is, my thoughts and meditations are with thee as soon as ever I awake; here's the diligence of the soul after God: so the wicked man when he awakes he is still with sin; And if he cannot awake naturally soon enough to sin, he will force himself to awake: And so he may be said to awake to sin, before he is awake; for as some nurse up and feed their sleep when they are a little awakened, like the sluggard, yet a little slumber, yet a little sleep; so others offers violence to, or break their sleep, that is, as the text saith, they rise betimes, even before the usual time of rising, that they may get a prey. It is no wonder, if they who stick not at breaking the laws of God, break also the laws of their own rest.  
Diligence is good about that which is good; it is good to be zealously affected always in a good matter, but zeal and diligence misplaced, how evil are they! it is better to creep in a good way, then to run in a wrong way; Even idleness is better than such diligence; yet they who misplace their zeal and diligence, are commonly more in both than they who place them right; and they who are in a false way, make more haste than they who are in a true. The Scripture notes the extreme intenseness of the bvilders of Babel upon their work. And that's the strain of most men in such work as theirs was, the building of a Babel, or in doing that, which will be but a monument of their own pride and folly, or of their rebellion against and contempt of God. (Gen. 11.6.) This they begin to do, and now nothing will be restrained from them which they have Imagined to do; if they have but a mind to it they will do it, let it cost what it will, neither difficulty nor danger shall restrain them. See also how Industrious the ten Tribes were in their Idolatrous worship which Jeroboam had set up, (1 Kings 12.30.) And this thing became a sin; for the people went to worship before the one even unto Dan; that is, they went a great way to worship; for howsoever Jeroboam pretended the ease and accommodation of the people in setting up those Calves (ver. 28.) It is too much for you to go up to Jerusalem; Behold thy Gods O Israel, which brought thee up out of the land of Egypt (as if he had said, thy Gods are at hand, or in thine eye, thou needest not toil thyself in going so fare to serve them) yet Jerusalem was nearer unto most of the Israelites, than either Dan or Bethel were. For Bethel one of those places of worship was in the utmost bounds of the South (Josh. 18.22.) & Dan the other place of worship was in the utmost bounds of the North, (Josh. 19.47) so that they were willing to take more pains to follow the Idolatrous inventions of man, then to keep to the Institutions of God. Jerusalem was nearer to most of the ten Tribes then either Dan or Bethel; & yet thither they would go. All the way to sin, whether in ordinary practice or worship is downhill to Nature, we have both the wind and tide of the world with us, will we set our faces helward; and to be sure, Satan will never check their diligence who are doing his work, nor take them off from their pace, who are going or Galloping his way. We have a clear evidence of this in the case of the worshippers of those two Calves in Dan and Bethel; and, it is further observed by some, that the Israelites grew so zealous in a short time in that abomination, that they who dwelled near Bethel did even disdain to worship at Bethel, they disdained to serve their God at their own doors, and therefore they that dwelled at or near Bethel would go to Dan and worship; and they that dwelled at or near Dan would go to Bethel to worship. The heart of man is so mad upon Idolatry, that he is willing to be at any cost or pains for it; He scorns to serve a false God at an easy rate, nor is he pleased (which is the only thing which pleaseth some who pretend to the true religion) with a cheap religion. You may lay what tax you will upon him, either of pains or purse, and he is willing, yea even ambitious to pay or perform it. Thus the blind votaries among the Papists at this day will needs go a Pilgrimage to remotest places, they will travail to Jerusalem, and visit the Sepulchre, etc. these long Journeys they glory in, it is but a step to them; hard penances, not only fastings but whip they glory in. The nature of man will carry him two miles at his own bidding, rather than one at Gods. How may it shame Godly men for their sloth in doing the will of God, when they hear how industrious evil men are in doing their own? how may it shame them, that they should take less pains to keep a righteous law, than many do to satisfy a filthy lust? Who like wild Asses go forth to their work, rising betimes for a prey. And whereas it follows.  The wilderness yields food for them and for their Children. 
Note.  Wicked men will have it, if it be to be had above ground. 
They that live by rapine, will live any where; every man's estate is theirs, if they can but get it. They find a harvest in the wilderness, and riches in the desert.  
Again, Note.  Wicked men lay up for theirs, as well as for themselves by the spoil of others. 
The light of nature teacheth parents to lay up for their children, and they who get an estate by wronging others, yet think they are bound to provide for more than themselves (Nahum 11.12.) Where is the dwelling of the Lions, and the feeding place of the young Lions? where the Lion even the old Lion walked, and the Lion's whelp, and none made him afraid. The Lion did tear in pieces enough for his whelps, and struggled for his Lionesses. What did the Lion? the Lion did tear in pieces! and how much did he tear in pieces? not only enough to fill his own belly, but to feed his whelps, and his Lionesses; He filled his holes with prey, and his dens with ravine. Thus the Prophet describeth wicked men, providing not only for themselves, but for theirs, their young Lions and Lionesses; The wilderness yields food for them and for their Children.  
Further, Some note the Consent of the whole family in wickedness, from these words; The wilderness yields food for them and for their Children; that is, they all agree together, Master and Servants and Children, all agree together to do mischief, to spoil and oppress all they can. Where Parents and Masters are evil, Children and servants are seldom good. It is rare to see hearts united about that which is good, but they are often and easily united in that which is evil. Thus the Lord speaks to Jeremy (Chap. 7.18.) Seest thou not what they do in the Cities of Judah, and in the streets of Jerusalem; The Children gather wood, and the fathers kindle the fire, and the women knead their dough to make Cakes to the Queen of heaven, etc. All were at work, busy, very busy they were about an Idolatrous service, the Children, the fathers, and the women act their several parts. So here, either they robbed for their children, or their children were robbers as well as themselves. The wilderness yields food for them and their Children. Job proceeds in his narrative of their sin.   
Vers. 6. They reap every one his Corn in the field, and they gather the vintage of the wicked. 
In the former verse Job spoke of the oppression of persons, in this, he speaks of the spoiling of lands and fields; They, that is, the wicked, reap, every one his Corn, that is, by their servants whom they set a-work (They reap every one his Corn) in the field.  
But you will say, what hurt is there in that?  
The meaning is, they reap the Corn which doth not belong to them. 
Agrum non suum ante tempus demessiverunt. Sept: Agrum non suum demetunt.  The Septuagint give that sense of the text expressly: They mow, or reap the ground or field which is not theirs. And so Mr Broughton, They reap the field that is not their own; Or if we keep to our reading, They reap every one his Corn in the field; the sense is, wheresoever they find a field of Corn for their purpose, they pretend some title or other to it, they must have it as if it were their own. This is their sin, and the affliction of those who are their neighbours.  
Note from it.  That it is a great sin to reap the Corn which we have not sown, and a great affliction when the Corn which we have sown is reaped by others. 
Job imprecates this punishment upon himself, in case he had done, or were guilty, as his friends had charged him, then let me sow, and let another eat, (Chap. 31.8.) And this is threatened (Isa. 1.7.) Your land strangers devour in your presence; that is, they devour the fruits of it, the Corn which ye have sowed, and and the Cattle which ye have bred. (Micha 6.15.) Thou shalt sow, but not reap; thou shalt tread the Olives, but not anoint thyself with the oil, and sweet wine, but shalt not drink wine: others shall come and take it from thee. That Idle servant charged his Master (Math. 25.24.) Thou reapest where thou hast not sown. It is the misery of some, that what they have sown is reaped by others, and 'tis a wickedness to reap where we have not sown.  And they gather the vintage of the wicked. 
That is, the grapes that grow in their vineyards. Mr Broughton renders, The wicked snap off the vineyard grapes; they were in the Corne-fields before, now they are got into the vineyards.  
But how is it said, They gather the vintage of the wicked? it seems strange that they being wicked should gather the vintage of the wicked? Some take it plainly thus; they oppress those that are as bad as themselves. And so we may take this note from it.  One wicked man will oppress another. 
Wicked men spare neither good nor bad, 
Lupus lupum non edit.  neither friend nor foe; They spoil those that are as bad as themselves; we say a Wolf doth not prey upon a Wolf, nor a Lion upon a Lion, but it is otherwise with brutish men, they pray upon and devour one another.  
Secondly, They gather the vintage of the wicked; that is, of those whom they Count to be wicked, and so fit to have their goods taken from them; they accuse them of wickedness, and put their names in their black book, as if they were dishonest; that's a truth also.  Wicked men often oppress the Innocent under a pretence that they are wicked. 
We have a great Instance of this about the taking of a vineyard (1 Kings 21.13.15.) Naboth was Innocent and honest; 
Inter omnia simillimum videtur; vinean impij, ejus scilicet quem illi habent pro impio, & ideo opprimendum sibi Ju●icant. Merc: V●neam ejus quem oppresserunt. Vulg:  but Jezabel hired two men, to make Oath that he had blasphemed God and the King, and he was presently cast out and stoned: his was the vineyard of the wicked, because the wicked had a mind to it. Thus, under a pretence of some evil done, they really do evil: And having brought a false accusation against a man, they proceed to condemn his person and confiscate his estate, as if all were true.  
There is yet another reading, (which we put in the margin of our Bibles) so plain in the letter, that it needs none of these Interpretations to make it out; The wicked gather the vintage; As they took away the Corn, so the wine also. We need not wonder, that they were so injuriously busy to take that which was not their own, for they were wicked, and they that are so, make no bones of doing wickedly; a wicked man is ready for any sin, the vile person will speak villainy, and act villainously too.   
Vers. 7. They Cause the naked to lodge without Clothing, that they have no Covering in the Cold. 
Their progress in wickedness is further described by their incompassionatenes and Cruelty; when we see any naked we should  them; but they caused the naked to lodge without Clothing. And they might be said to do this two ways. First, by not giving them Clothing; secondly, by taking away their Clothing; for by naked, we may understand not only those that are quite naked, but (as was showed, Chap. 22.6.) those also that have but little Clothing; they took away even that little from them, and so Caused the naked to lodge without Clothing. We see by what steps of wickedness they proceeded, they not only spoilt them of their Corn and Wine, but pulled their very  from off their backs; 'tis bad enough not to  the naked, but to take away their clothing, and make them naked, that's worse. And (which they also did) to let them lodge without clothing is worst of all. To lodge without clothing, notes their continuance in that distressed state. The Prophet rebuking the Jews for their vain thoughts, puts them this question; How long shall vain thoughts lodge within thee? Why do ye (as it were) make ready a room, and a bed for them? So while the naked lodge without clothing, they continue in nakedness. It is a great injury to take away a man's day-cloaths from his back, but to take away his night-cloaths from his bed, is yet more afflictive and injuririous. If a man have not clothing for his body by day, yet if he have clothing for his bed he may help himself, but to cause the naked to lodge without clothing, what Cruelty is this? And therefore the Law of God provided against it (Deut. 24.12, 13.) Thou shalt not sleep with his pledge: In any Case thou shalt deliver him the pledge again, when the Sun goeth down, that he may sleep in his own raiment (that is, in his night-cloaths, or bed-cloaths) and bless thee, and it shall be righteousness to thee before the Lord thy God; That is, God will look upon this as a righteous act. The Lord was very tender in this point, he would not have the poor lodge without clothing; but some wicked men care not what the poor suffer, they neither regard whether they have any lodging, nor whether they have any  to lodge in. They cause the naked to lodge without Clothing; so That (as it followeth in the text) They have no Covering in the Cold.  
The word signifies to Cover as with a veil or with a garment. It is applied to the pardon of our sins, (Psal. 32.1.) Blessed is the man whose sin is Covered. Their condition is most sad, who have no covering for their souls, yet theirs also is very sad who have no covering for their bodies in the Cold. To have no covering in the Cold winter nights, is not only uncomfortable, but dangerous. Death is a great cold, and it endangers life to have no covering in the cold, or in the frost, which is the extremity of cold. The word is used to signify frost, (Gen. 31.40. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gelu. ) Jacob tells Laban; Thus I was, in the day the drought consumed me, and the frost by night.  
The Septuagint translate thus; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept:  They take away the Covering of their soul; what's that, you will say? in a spiritual sense, Christ is the only covering of the soul, But no tyrant can take away this. Therefore by the covering of the soul here, we are to understand that which is to a man as his life, take away that and you take away his life. The soul is often put for the body, and then the Covering here meant is the Covering of the body, or that covering that is nearest the soul, or nearest life, so that, there is a great elegancy and emphasis in it to say, They take away the Covering of their very soul; That is, they endanger their lives by it. Some translate to that sense, They take away the covering which is next their very skin, they would not leave them so much as a shirt, that's the Covering (in this sense) of the soul. And when we speak of the utmost rigour and cruelty of man towards man, we say (proverbially) He hath not left him so much as a shirt to his back. Yet the Prophet expresseth the rigorous cruelty of man to man, by taking away that which may much more be called the covering of their soul (Mich: 3.3.) They eat the flesh of my people, and flay their skin from off them. Skin and flesh are indeed the Covering of the soul. To strip the poor to their skin, is to take away the Covering of their soul; How much more to strip off the skin from their flesh, and the flesh from off their bones. But, to the words of the text; They have no Covering in the cold.  
This hath in it a double Inhumanity; First, to expose them to extreme pain, and then to extreme shame. Not to have a covering is to be exposed to shame, not to have a covering in the cold is to be exposed to pain. But what becomes of the poor when they are naked, and have no covering in the cold, The next verse informs us about that.   
Vers. 8. They are wet with the showers of the mountains, and embrace the rock for want of a shelter. 
Here's the shift these poor hearts are put to, they are wet with the showers of the mountains; that word which we render wet, is only found in this place in the old Testament; it notes not only to be dashed with rain, but to be soaked thorough with it. We use to say of those who are very wet, that they are wet to the skin, but these being naked had nothing to wet but their skin, and their skin was (if it might be) soaked through with the wet, or they were thorough-wet with the showers of the mountains, that is, with those showers which they meet with upon the mountains; showers gather about high mountains, there the Clouds engender rain, and there the showers are bred. Travellers observe by the eye, how Clouds gather about the tops of mountains, 
Est autem qualecunque nuditatis remedium si ille qui vestimentorum operimentum non habet, saltem operimento demus non careci. Aquin:  and that the rain brood's there. This is a further addition to the Cruelty of oppressors, and the misery of the oppressed; they took away their , and turned them out of their houses naked into the open air, and left them to contend with cold and hunger, with all varieties of weather and danger among the mountains. It is some help to a man, if he have no  to cover him, yet to have a house to cover him; but to have neither body-cloaths, nor bed-cloaths, nor house, nor harbour, how sad is this! And being thus helpless, the next words show us what a poor shift they made.  They embrace the rock for want of a shelter. 
When he saith, They embrace the rock, his meaning is, they make much of it, they are glad of it, for so we are of those things which we embrace; in stead of soft warm beds, they were glad of cold hard stones to secure and shelter them from the rain. Again, They embrace the rock; that is, they go into the holes and clefts of the rock, they had houses (possibly) Palaces before, but now they are forced to dwell in the holes of the rock.  
In as much as Job saith, they did not only go to the rock for shelter, and make a shift with it, but embrace and hug it, as being joyful they had it.  
Note.  Great afflictions make small comforts very welcome to us. 
He that is turned out naked and hath no  to Cover him, would be glad to have a thatched house, or the meanest Cottage to hid himself in; he that hath no house is glad if he can have but the hole of a rock. (Lam. 4.5.) They who were brought up in scarlet embrace dunghills; he doth not say, they are thrown upon dunghills, but they embrace them, they that were bred up in scarlet, are now glad of a dunghill to scape in, there to find a mouldy crust to eat, there to pick up an old dirty rag to cover their nakedness with, or old shoes to put upon their feet. So it was in the great famine and desolation of Jerusalem. And so it was during the late wars in Germany, and the later, in Ireland. Some have fought and contended for a piece of Carrion, for a piece of a dead Horse, nay for a piece of a dead man; that which stunk above ground, they contended for, and having won it, they embraced it and made dainty of it, as of the most pleasant meat. We that are in our fullness, and plenty, we that have abundance, slight and make light of many good things; but we may soon be so straitened and put to it, that we would be glad to embrace a rock, or a dunghill, that we would be glad of the crumbs that fall from our tables, and of the worst scraps we leave upon our trenchers. Thus the old Saints are described (Heb. 11.36.) glad they were of Caves and Dens, they wandered in deserts, and in mountains, and in dens, and Caves of the earth, being destitute, afflicted, and tormented; they were glad to live among the wild beasts, when they could not live quietly among men. When the wind and the Sun beat upon the head of Jonah, the text saith, Jonah was glad of his gourd, a thing of little value, very mean, and fadeing in it self; yet when the Sun shined hot, and the wind beat strongly upon him, than he was glad of a gourd. In times of plenty and peace, wre are scarce thankful for goodly houses, for full tables, and rich ; But a little and that course food will cause the hungry to be thankful. The naked will catch at old rags, and they who have no house will embrace a rock. There is a rock, a mystical rock, whom the Saints embrace for a shelter, and rejoice in above all the goodly houses in the world, yea above this whole world. Christ is a rock to be embraced in our best days as our best shelter, and in our bad days he is our only shelter. And while we are constrained by outward wants to embrace natural rocks for the shelter of our bodies, let us remember, how our inward and spiritual wants, do always constrain us to embrace that mystical rock, for the shelter of our souls.  
Lastly, Observe.  The Cruelty of man to man knows no bounds. 
We have seen in this context several steps of cruelty, men ravening for their prey like wild beasts, men invading the harvest and the vintage of their neighbours, men robbing both the fatherless and the widow, men pulling  from the backs of the poor, and exposing them naked to the cold, and to the rain, to the mercy of rocks and mountains. Thus, man who should be a God to man, kind, merciful, charitable, bountiful, courteous, proves himself a Devil to man, churlish, cruel, merciless, yea such that even his tender mercies are cruel. How cruel are their cruelties, whose mercies, whose tender mercies are cruel!    
JOB, CHAP. 24. Vers. 9, 10, 11, 12. 
They pluck the fatherless from the breast, and take a pledge of the poor.  
They cause him to go naked without Clothing, and they take away the sheaf from the hungry.  
Which make oil within their walls, and tread their wine-presses, and suffer thirst.  
Which groan from out of the City, and the soul of the wounded cryeth out; yet God layeth not folly to them.  
JOb still draws out the line of the oppressors wickedness, or discovers the several ways of his oppression; We have seen much of his bloody work before, here we have more, even highest oppression, oppression devoid not only of all justice, but of all humanity; such is that which is next instanced in.  
Vers. 9 They pluck the fatherless from the breast. 
They, that is, the oppressors before spoken of, do it, either with their own hands, or 'tis done at their command by their ministers and instruments.  They pluck the fatherless. 
The word notes an act of violence, they lay violent hands upon the fatherless. Who are meant by the fatherless, hath been opened more than once already. Here the fatherless are taken, not largely for any that are destitute of help and means, as the word is often used in Scripture, but strictly, for children whose fathers are lately dead, and they yet in their minority, yea in their infancy, and in the first of their infancy, sucking children, children hanging upon their mother's breasts; which exceedingly heightens the cruelty of these oppressors. To use any violence to the fatherless, though grown up, is (as hath been showed) a great wickedness, to use violence towards fatherless infants is much more wicked, but to pull fatherless infants from their mothers or nurse's breast (which is all the livelihood a child hath) this is utmost wickedness. And this is not only an affliction to the children, but to the mother, a disconsolate widow, who having lost her husband, is now bereft of her child also. Thus they add affliction to the afflicted, and sorrow to the sorrowful.  
'Tis here enquired, what should move them to pluck the fatherless from the breasts, or what their intent might be in this barbarous action?  
Some answer, That it was their covetousness which moved them to be cruel; They pulled the children from their mother's breasts, that so their mothers might be the fit to do them service; they would needs wean the children before they were fit, that the mother might be the more fit to labour, and toil for them; or they plucked the fatherless from the breast, to sell them and to make money of them; when they had murdered the father, and taken all from the widow, they made their markets of their children. So we may interpret that of the Prophet (Isa. 10.2.) Woe to them that decree unrighteous decrees, and that writ grievousness, which they have prescribed, to turn aside the needy from judgement, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless. So we read, implying that they took away the estate of the fatherless, and so rob them. Others give this sense of th●se words, that they took away the persons of the fatherless, or more plainly, thus, That they stole away fatherless children, and sold them into slavery. There is a generation among us, called spirits, who pull children from the breast, or inveigle away such as know not their right hand from the left, to make merchandise of them. The smell of gain is sweet to some from any thing, even from the sale of poor fatherless children.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mamma, etiam vastitas a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastavit. Rapiunt pupillo quod post vastationem relictum est. Tygur:  Secondly, Others read the text thus; They pluck from the fatherless that which was left after the prey or destruction; for the word which we translate breast, is derived from a root which signifies to destroy or lay waist; so the sense is given thus; They take away from the fatherless, even that poor pittance which was left after they had made havoc of all that was their fathers.  And take a pledge of the poor. 
What a pledge is hath been opened (Chap. 22.6.) The words may also bear this translation, They take that which is upon the poor for a pledge, namely, their raiment, not only the  which they have by them to spare, (a poor man may have a little change) but the  which they actually wear. How contrary this practice was to the Law, hath been showed before, which forbade to take a pledge of such things, as without which the poor cannot conveniently subsist.  
There is a third reading, which saith not as we, they take a pledge of the poor, but, they take the poor for a pledge. Of which cruelty we read (2 Kings 4.1.) where the poor widow complained to the Prophet, that her husband being dead, the creditors were come, and had taken her two sons to be bond men. Thus here when they had gotten their cattle (as was showed before) and their  from their backs, than they must have their bodies too, to be slaves and drudges. Here first, I might note, That the sin of oppression is aggravated in reference to the persons upon whom it is exercised. But because it hath been observed from other passages both of this and former Chapters, how sinful it is to oppress those, whom we are bound to relieve, and to vex those, whom we ought to comfort; I shall not insist upon it in this place. But  
Observe, Secondly.  That covetousness knows no bounds. 
As it hath been said of envy, so we may say of covetousness, Covetousness, whether wilt thou? whether wilt thou lead, or rather hurry and force worldly men? covetousness carries those who are under the power of it no man knows whether: who can tell where he shall stop or stay when he is once under the power of the spirit of covetousness? such will not spare either the fatherless, or the widow, not the  upon their backs, no nor their backs nor bodies. If a covetous eye can but discern any advantage to be made, it will have body and all. There is no sin so heinous, none so base, and sordid, but covetousness may be both the mother, and nurse of it. A covetous man will not forbear either for the cruelty of the sin, or for the sordidness of it; Covetousness is a sordid lust; Covetousness is earthy, and mudds our spirits in earthly things. When the spirit of a man is once embased by covetousness, he is ready to do any base thing. There is nothing here below, lower than that Spirit. And hence the Apostle concludes (1 Tim. 6.10.) That the love of money (which is covetousness) is the root of all evil, that is, any evil of sin may grow up from that root; and therefore the Apostle adds in the same place, That, while some have coveted it, they have erred from the faith. Covetousness is the root of heresy, which we may think fare removed from it. But (saith he) such have erred from the faith; which may be understood of erring from the faith, both in regard of practice, and of doctrine; They have both acted and believed against the rule of faith for filthy lucre; and so have pierced themselves through with many sorrows. Covetousness runneth us into all evil, and provokes many to do such things as pierce themselves through with many sorrows as well as others. Covetousness peirceth the poor and needy, the widow and the fatherless with many sorrows, nor doth it spare its own Master, or slave rather, but peirceth him likewise through with many more and much worse sorrows.   
Verse 10. They cause him to go naked without clothing. 
The 7th verse spoke the sense of this; They cause the naked to lodge without clothing, and they have no covering in the cold. Job toucheth upon their cruelty again and again. They cause him to go naked withoat clothing. They will not allow him so much as those things which are for necessity. The word him, is not expressly in the Hebrew, which runs only thus; They cause to go naked without clothing; as implying, that they were ready to exercise this inhumanity upon any one that came next to hand, or stood in their way. Our Translation seems to refer it to those poor taken for a pledge, and so the difference between this 10th and the 7th verse is this; in the 7th verse he spoke generally of the poor, whom they made to go naked; here at the 10th verse he speaks of those whom they had taken to be their slaves, and servants; they take the poor for a pledge, and cause him to go naked without clothing; they take his work, but they give him no clothing, they command his labour, but deny him relief. Which sense is carried further, both in the next verse, and in the next clause of this verse.  And take away the sheaf from the hungry. 
Some render, they take away the ears of corn, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non solum manipulum integrum sed pauculas spicas quae messoris manum effugere solent significat.  the gleaneings which the poor have picked up and gathered together; They take away the very gleaning from them, & that two ways, either, First, they will not suffer the poor to glean after their reapers; This is to take away the ears of corn from the hungry; such is the cruelty of some, that they will not suffer the poor to glean in their fields; or, secondly, when the hungry have gleaned a few ears of corn, they take all away from them. Against which cruelty to the poor the Law of Moses provided, Deut. 24.19, 20, 21. When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it, it shall be for the stranger, for thr fatherless, and the widow, that the Lord thy God may bless thee in all the work of thine hands. Now, if the forgotten sheaf must be left for the poor, surely the scattered ears must not be raked up from them. We have an eminent instance of the liberty of gleaning in the second Chapter of Ruth.  
Again, By the sheaf which is taken away, we may understand that little corn which the poor man hath of his own growing in his own field. And Job speaks in the singular number, the sheaf, implying that the poor man hath not many sheaves, his corn makes but a sheaf as it were; as the poor man in the parable (2 Sam. 11.11.) had but one lamb, he had not a flock, so the poor man hath but a sheaf, he hath not many sheaves, and shocks of corn, he hath not barns full, as the rich man is described▪ Luk. 12. he hath but a sheaf, yet they take that away.  
Thirdly, The word which we translate, sheaf, 
Est autem Gomer mensurae genus quod quotidianum dimensum & diurnum victum hominis cape●e potest, ergo necessarium victum abstulerunt famelicis quem fort & spicis minutatim collectis sibi sumo labore collegerunt. Pined:  signifies a measure which did contain a convenient quantity for a day's provifion; This measure the Jews call An Omer (Exod. 16.16.) This is the thing which the Lord hath commanded, gather of it every man to his eating an Omer for every man according to the number of your persons, take ye every man for them which are in his tents, ye shall have an Omer for every man; So that an Omer contains a convenient quantity for one man's provision for a day, and then the sense ariseth thus, they take away the Omer from the hungry; that is, they take away mere necessary food or daily bread from the hungry. The poor man hath but an Omer, just enough for a day, as our Saviour teacheth us to pray, Give us this day our daily bread, or the bread of our necessity, so much bread as will suffice us for a day, our Omer; how much soever we have we are to ask no more, and usually poor men have no more. The rich have food aforehand, or food for many days or years, as he said to his soul (Luk. 12.19.) soul thou hast goods laid up for many years, he was beforehand with the world; but the poor man hath only enough for a day, if he hath that, and that these oppressors took away; They take away the sheaf, or the Omer from the hungry.  
The hungry is put for the poor; and to aggravate the sin, 'tis said, they take away the sheaf from the hungry; That is, before the poor man hath eaten his belly full, yea before he hath broken his fast, they find the poor man hungry, and so they leave him; for they leave him nothing to appease his hunger with; They take away the sheaf (the Omer) from the hungry.  
There is yet a fourth reading, and those that carry their sheaves they make to go away a hungry. The meaning is, Their labourers in harvest, or their harvest-men have no provision made for them, they work all day, and are sent home hungry at night. Which sin is more expressly noted in the next verse, where Job taxeth the wickedness of those Masters who are forward enough to employ poor labourers, but are backward to give them a reward, or rather keep bacl their reward, altogether.   
Vers. 11. Which make Oil within their walls, and tread their wine-presses, and suffer thirst. 
The last reading of the 10th verse joins fitly with this verse; Those that carry their sheaves they make to go away hungry, and those that make oil within their walls, and tread their wine-presses suffer thirst, they are both hungry, and thirsty, who do their work.  Which make oil within their walls. 
The word which we translate, to make oil, signifies light or noon day in the noun, 
Meridiati sunt inter acervos. Vulg:  and in the verb to be abroad in the light or Sun about noonday. And hence the words are thus translated by the vulgar latin; They noon it among the heaps, or they are abroad among the heaps at noon. And there is a double exposition given of the words in this translation; first, they are expounded of the wicked themselves who oppress the poor; as if he had said, They come forth to please themselves, and take the air, or to Sun themselves among the heaps of those things which they have taken from others by oppression. But I conceive this very unsuitable to that which is joined with it in this verse. Their treading of their wine-presses and suffering thirst. And therefore I lay it by.  
Secondly, The words in this translation are expounded of the poor, They abide till noon day, or till the heat of the day among the heaps; that is, among the sheaves, or among the oile-fats, or among the wine-presses; poor men labour there unto the very heat of the day, and then are turned home hungry and thirsty, without meat or drink or any thing to procure either.  
We translate, which make oil, and the same word signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merediati sunt, vel oleum fecerunt tam meridies quam oleum a splendore & puritate dicitur Hebraice. Est enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 splendere. Vel quia oleum accensum lucem facit ut meridies. Aben-Ezra.  noonday, light, and oil, because of the light, and splendidnesse of oil. The eye informs us, that oil is a clear body which hath much light, and purity in it; and therefore the word is applicable unto either, which make oil Within their walls.  
There is a twofold exposition of these words, within their walls, that is, say some, within their own walls; the poor make oil within their walls, and tread their own wine-presses, yet they suffer thirst; that is, the poor are so oppressed by the rich, that all the wine, and oil they can make for themselves, will not satisfy their ordinary thirst or necessity, or when the poor have made wine and oil within their own walls they suffer thirst, that is, the rich come, and take all from them. Thus we may interpret it of the poor making wine, & oil for themselves; For in those Countries where Vines and Olive-trees abound, the poor have their quantity, and portion of wine and oil, as here they have of corn or any other commodity, which is of the growth of this Country.  
But I rather expound the whole verse of the poor making oil for, and treading the wine-presses of the rich. The poor labour for the rich, making oil within their walls, or within their ranks, that is, among their Olive trees they grow in ranks, and tread their wine-presses, yet they suffer thirst; that is, though they labour hard for them, yet they have nothing for their labour, they make oil but they have no oil to anoint themselves, they make wine, but they have no wine to quench their thirst; those cruel men neither gave them wine nor oil (in specie, or) in kind; but used them as Poets feign of Tantalus, who was set in a river of water up to his chin, but could not reach it, so the rich Tantalised the poor, calling them to work all day in their oil fatts, and wine presses, and yet sent them home hungry and thirsty; or they sent them home without that which is virtually or amounts to wine and oil, that is, their wages, or reward; they gave them not that which their service deserved. This is that special oppression, which, I conceive, Job intended in this place, both to discover and reprove, the unconsiderablenes and cruelty of the rich towards the poor labouring man.  
Hence observe.  That to detain the wages of the labouring man is a provoking oppression. 
When men carry sheaves, and yet are hungry, when they make oil, and tread the winepress, and yet suffer thirst, this is a crying sin. The Lord forbade this expressly (Deut. 24.14, 15.) Thou shalt not oppress an hired servant, that is poor, and needy, whether he be of thy brethren, or of the strangers which are in thy land, within thy gates, at his day, thou shalt give him his hire, neither shall the Sun go down upon it, for he is poor, and setteth his heart upon it, lest he cry against thee to the Lord, and it be sin unto thee. The Law also saith (Deut. 25.4.) Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Which though the Apostle applieth in two places (1 Cor. 9.9. 1 Tim. 5.18.) to show the equity of it, that they who labour in the word and doctrine, or preach the Gospel (which is spiritual food, the food of souls) should be comfortably supplied with temporal food, the food of their bodies (though, I say) the Apostle doth peculiarly apply it to this sort of labourers, yet it is extendible to all honest labourers in what kind or way soever; For if the mouth of the labouring ox should not be muzzled, then much more the mouth of a labouring man should not be muzzled, that reaps the corn, and treadeth the winepress, that is, such should not be sent away hungry and thirsty. The Prophet (Jer. 22.13.) thunders out a threatening against those who deal thus with the labourer; Woe to him that builds his house by unrighteousness, and his chambers by wrong, that useth his neighbour's service without wages, and giveth him not for his work. As some unrighteous men build chambers and houses with the gold and silver which they have wrongfully gotten from the rich, so some build their houses by getting the labour and pains of the poor wrongfully from them, that is, by denying them the wages which is due for their work; Woe to such saith the Lord. And again (James 5.4.) the Apostle chargeth this upon the rich, Behold (saith he) the hire of the labourers, that have reaped down your fields, which is of you kept bacl by fraud, cryeth and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth, or of the Lord of hosts; As if he had said, the Lord who hath all the Armies of heaven and earth in his power, even he hath taken notice how ye wrong the labourer, and he will put forth his power to avenge their quarrel; The Lord of hosts is the poor labourer's friend, and he will be his Avenger. It is a sin crying for vengeance, that when a poor man hath sweat out his strength to do service to the rich, he should not have his wages given him to renew his strength, and revive his spirits for further labour. The Apostle (2 Thes. 3.) gives a charge that they that will not labour should not eat; we hear (saith he) that there are some who walk among you disorderly, working not at all, now then, they that are such we command and exhort by our Lord Jesus Christ, that with quietness they work and eat their own bread; and (ver. 10.) If any will not work, neither should he eat. But as they that will not work have no right to eat; what they eat, they steal: so they who work should eat, else they are deprived of their right. Woe be to those who eat, and work not in some kind or other, and woe be to those who do not give them to eat who work; who compel or but call the poor to tread their wine-presses, and then let them suffer hunger and thirst.  
This sin is committed not only by the total denying of reward, and wages; that's the grossest way of it; But,  
First, This sin is committed, when the poor man receives not a reward proportionable to his labour, when he hath not what answers his work, but his wages is so scanty, and short, that he is not able to make a living of it for the comfortable (according to his degree) maintaining of his charge: many are apt in this case to oppress the labourer while they pay him. They will give him somewhat, but it shall be so short, and poor, that he is not able to subsist upon it. Hence that common speech among us, that there is nothing cheap but poor men's labour; men care not so their work be done, though the workman be undone. They care not though the sweat of his brows will scarce (as 'tis usually phrased) find him water to wash his hands.  
Secondly, This sin is committed when the labourer is defrauded of that which hath been agreed for, when cavils are raised and so the hire detained. This the Apostle James reproves, (Chap. 5.4.) speaking of the labourer's hire, which (saith he) is of you kept bacl by fraud; they did not tell them plainly they should have no wages, but they quarrelled with them about their work; ye have not done your work well, or not so soon as ye should, and therefore they will not pay them, or they pay them to halves. Thus some by fraud and cavils detain the labourer's hire, as others do it by open violence, or flat denial.  
Thirdly, This sin is committed by delaying to pay the labourer. We find in Moses Law (the equity whereof remains to this day) that not only the denying, or defrauding of the labourer concerning his hire, is charged as sinful, but the very delaying of it. Suppose you pay all, at last, yet if you cause the poor to wait long for what is their due, this will be reckoned an oppression: therefore saith the Law (Deut. 24.14, 15.) Thou shalt not oppress an hired servant that is poor, 
Minus solvit, qui minus tempore solvit.  and needy, at his day thou shalt give him his hire, (Thou shalt not oppress him so much as by deferring it for a day) neither shall the Sun go down upon it. Consider how strict the righteous Lord, and our great Master is in this point, That Masters should deal well with their servants, and day-labourers, The Sun must not go down upon it, Why, for he is poor, and sets his heart upon it. Which is not to be understood like that (Psal. 62.10.) If riches increase, set not thy heart upon them, that is, do not fix your affections upon your riches, think not yourselves happy because ye are rich: but when Moses saith, the poor labourer sets his heart upon it, the meaning is this, the poor labourer having wrought hard all day, thinks of his wife, and family, for whom he is to provide, and then remembers that at the evening he shall have his wages. I (saith he) shall have somewhat at night, though I work hard all day; therefore saith the Lord, give it him at his day, let not the Sun go down upon it; he reckons to have it when he goeth home, therefore disappoint him not. It may be a dangerous thing to be a labourer's purse-bearer for a night, if he desire to have his hire, and you able to pay it; to detain his wages upon those terms is sinful, for he hath set his heart upon it, and fully expects it; therefore disappoint him not, do not make him ashamed of his hopes. This is the sin which Job describes here, the wicked take, yea exact work of the poor, and then take or detain their wages also. They must make oil for them, and tread their wine-presses, and suffer thirst. This sin cryeth, and this oppression makes the poor groan, as it follows in the next verse.   
Vers. 12. Men groan out of the City, and the soul of the wounded cryeth out, yet God layeth not folly to them. 
This verse shows two things; first, the sad effects of oppression, it makes men groan and cry; secondly, the frequent and long impunity of oppressors; yet God layeth not folly to them.  Men groan out of the City. 
They vex not only the Country, but the City too; for as before he described Country-oppressors, so now City-oppressors; oppression is a sin that filleth both City and Country; 
Est velut epiphonema ad superiora. Merc: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamare non quoquo modo significat sed cum singultu ut solent moribundi. Merc:  and here we have, as it were, the conclusion, or a kind of acclamation upon the whole matter. Would you know what work these men make; they are so high in their cruelty, that men groan under it. The word which we translate to groan, doth not signify any kind of groan (for some cry before they are hurt) but that which is caused by the greatest hurt, and comes from the very bottom of the heart, even such a groan as they give forth who are about to die. Men groan from Out of the City.  
This shows the impudence of those men in sin as well as their impunity. We might reasonably suppose, they would not dare to do thus in the open City, though they had done it in a corner of the Country, where there were but few to take notice of them. To do thus in the City, in the eyes of all men, is an argument that they had lost their modesty, as well as their honesty, and were resolved not only to do evil, but to stand to it, or make it good.  And the soul of the wounded cryeth out. 
That is, the wounded cry out; the soul is put for the person, or the man; or the soul of the wounded is said to cry out, to show the greatness and dolefullnesse of the cry. As when Mary said; My soul doth magnify the Lord, it argues that she magnified the Lord with strong affections, as if she had been all soul. Su●h also is the force of that passage in Deborahs' Song (Judg. 5.21.) O my soul, thou hast trodden down strength; she trod down the strength of the enemy with all her strength. And her soul (which was her strength in God) was in it more than her body. So here, the soul of the wounded cryeth out, that is, the wounded cry out most lamentably, they pour out their own souls, while others were pouring out their blood. But what are these wounded? or how were they wounded? We may take it either of an outward or inward wounding. There is a wounded spirit as well as a wounded body, many are wounded whose flesh is whole, who have not so much as a scar made in their skin; yet here the wounded were such whose flesh or outward state was wounded first, and then their hearts or spirits were wounded, because of that, with grief and sorrow.  The soul of the wounded. 
The word which we translate wounded, signifies two things. First, that which is profane and polluted, and in the verb to pollute and profane a thing. Idol-worshippers are so called, because they are polluted as wounded men with blood. And hence also it is used as a word of abomination, The Lord forbidden, said David, (1 Sam. 24.6.) And again (2 Sam. 20.20.) Fare be it from me, fare be it from me, said Joab; in both which places, the actions abominated, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polluti prophani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absit, vox prohibitionis & abominationis res prophana s t mihi.  had the defilement or pollution of blood in them. And the Jews speaking this word, usually rend their garments, showing the abhorrence and indignation of their minds at blasphemy, or such like abominations. Now because wounded men are defiled in their blood, therefore this word signifieth the wounded. The soul of the wounded cryeth out, not only cryeth, but cryeth out; Which implieth the greatness of their wound, and the extreme painefullnes of it.  
Hence Note.  Oppression is a crying sin, and makes the oppressed cry. 
The blood of Abel, who was the first man that ever was outwardly wounded, cried when he was dead; how much more do they cry whose blood is pouring out, and themselves under present fear of death. The souls under the Altar cried how long Lord, how long, (Rev. 6.9.) Those souls had suffered, and were past suffering, yet they cried out for vengeance upon their adversaries, how much more will their souls cry who are under sufferings? The wounds of the wounded are as so many wide mouths crying out to God, though their own souls should be silent and say nothing. I have upon other passages in this book met with the sin of oppression, and the cry of the poor upon it, therefore I shall not further stay here, but a while insist upon the last clause of this context, which holds out the chief and most considerable matter of it. The oppressor doth all these wickednesses, but what doth God? Surely we might expect to hear of God in the next words, healing and helping the wounded who make this cry, and wounding the hairy scalp of those who made them cry; had not God a fit occasion put in his hand to show himself? first, for the relief of the oppressed; and, secondly, for the punishment of the oppressor. He that beholds such actings as these, the fatherless plucked from the breasts, the poor made slaves, the labourer denied his wages, the wounded crying, groaning, (he I say, that beholds all this) might say in his heart, surely now God will presently appear, and indeed God hath often appeared, when the wicked have been in the heat of such actings, and the poor in the heat of such sufferings. (Psal. 12.5.) For the oppression of the poor, for the sighing of the needy, now I will arise saith the Lord, I will set him in safety from him that puffeth at him. Yet here we find no such thing, nothing like the Lords arising for the saving of the poor from oppression, or for the breaking of oppressors. Job saw or had seen the poor oppressed, and the needy sighing, but did not see God coming either with deliverance or revenge? for he adds, though all this be done, Yet God layeth not folly to them.  
Master Broughton reads; And the puissant marketh not the unsavoury dealing. His meaning is not that God did not know that their deal were unsavoury, or that he did not observe and take notice of their deal, but he did not observe them, so as to appear presently against them. God layeth not, or God putteth not, the meaning is, God imputeth not, or God chargeth not folly, or (strictly to the letter of the Hebrew) that which is unsavoury to them or upon them. That word which signifies a thing unsavoury or without salt, in a natural and proper sense, may elegantly be rendered folly in a moral or metaphorical sense; for foolishness or folly is that, which hath no salt of reason, righteousness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoth fit praeter omnem rationem & aequitatem. Bez:  justice, or equity in it. Hence the word is often used to signify that which is done besides, without, or against all these. So it is said (Chap. 1.22.) In all this Job sinned not, neither did he charge God foolishly, or, neither did he charge folly upon God; it is this word. Job did not think that God dealt unjustly or unreasonably with him, though he had taken all worldly comforts from him, and heaped all those afflictions upon him. And here Job saith, God layeth not folly to wicked men, notwithstanding all the unjust and unreasonable things which they have done, in heaping troubles causelessely upon the poor. Though abundance of folly and madness was committed and acted by them, with a high and heavy hand, yet God did not lay folly to them.  
Some read the text thus; Notwithstanding all this, God doth nothing that is unsavoury; 
Non ponit infulsum. q. d. nihil sine maxima sapientia agit, vel permisit faciendum deas.  we supply those words, to them; the Hebrew text is only this, God putteth not folly, so the last mentioned translation may well stand; for when Job had reported all those things, it might well be questioned, how is it that God permits, and suffers such wickedness in the world? O, saith Job, God puts no folly, or he doth nothing which is unjust, or unreasonable in all these things; as if he had said, how unreasonable and unrighteous soever men are in these actings, yet God is not unrighteous, God doth nothing unbecoming himself, nothing unseemly or unsavoury in itself; Several of the Jewish Doctors fall in with this translation; 
Deus non facit hoc gratis & frustra. i e. non temere & absque ratione. Rab: Abr: Deus non ponet imminutionem. i e. rem deficientem aliqua vel justitiae vel aequitatis circumstantia. Rab: Kimhi: Deus nihil absurdum aut reprehensione dignum agit, dum haec omnia permittit. Pisc:  God doth not this (gratis or) without cause (saith one) He hath abundant reason to let that be done, which men do without either rule or reason. A second renders thus; God doth not that which is defective or wanting in any circumstance of Justice and equity. The sense of both which renderings or paraphrases of the text, are given in fully in the Annotations of a modern writer upon it. God (saith he) doth nothing uncomely or blame-worthy, while he suffers all these things to be done, which are not only uncomely and worthy of blame, but abominable, and worthy of the severest punishment.  
Hence observe.  Whatsoever God doth, he doth it wisely and justly. 
God who is wisdom and justice itself, and is to himself and all others, the rule of wisdom and justice, can no more do any thing unwisely, or unjustly, than he can cease to be wise or just; and he can no more cease to be wise or just, then cease to be, for his wisdom is himself, and his Justice is himself. There needs no more to be said, to acquit any action of weakness or unrighteousness, then to say, God hath done it. For (as the Apostle speaks, 1 Cor. 1.25.) The foolishness of God is wiser than men, and the weakness of God stronger than men; We may say also (and in saying so, we say no more than the Apostle said before) that, The injustice of God, is juster than men, that is, those things which God seems to do unjustly and unrighteously: As when he suffers wicked men to devour the man that is more righteous than they, this seems to be an act of unrighteousness, yet this is juster and more righteous, than the justice and righteousness of men. And if the very unrighteousness of God (that is, what appears to man as unrighteousness) be righteous; Then how righteous is the righteousness of God? That I mean which appears righteousness in the eyes of all men. This reading and sense of the words, is safe, and holds out an excellent point of truth.  That God doth nothing which is unsavoury or unjust. 
Yet our translation is both profitable and clearly suitable to the context, and therefore I shall a little insist upon that.  Yet God layeth not folly to them. 
As if he had said, These men do most unsavoury and foolish things, yet God doth not charge folly upon them. The sense of this translation riseth by four steps.  
First, God doth not presently call evil men to an account, or charge their sin upon them.  
Secondly, God doth not presently punish evil men for their sin. To lay folly to a man is not only to call him to answer for what he hath done, but to punish him as having done foolishly. He looks for a sentence next who hath already received his charge, and is not able to acquit himself, and wipe it off.  

Non posuit deus prohibitionem Vatabl: in Hebraeo est ins●ljū i e nihil adversi & in grati illis accidere patitur. Vatabl: Quasi in sulsum significet mala naturae palato malè gratas tribulationes quas deus impiorum conatibus opponere possit. Bold:  Thirdly, God doth not presently stop evil men in their work, or make their work like the work of a fool, which seldom prospers, or proves successful. The Prophet Jeremy complained of this to God (Chap. 12.1.) Why doth the way of the wicked prosper? Wherefore are all they happy, that deal very treacherously? As if he had said, Lord, why dost thou not send out a prohibition from thy Court above, and stop the proceed of wicked and treacherous men? they go on smoothly, they meet no rubs in their way, but carry all before them, they meet with nothing that doth disgust or distaste them. A stop in our way is to our spirits like hard and unsavoury meat to our stomaches, that which we cannot digest. Thus (saith Job) God doth not lay folly to them, he doth not make them like foolish bvilders that begin but are not able to carry on their work. God laid folly (in this sense) to the bvilders of Babel, he checked and confounded them in their work, so that they left off to build the City (Gen. 11.7, 8.) But many begin a Babel, a work of confusion to others, but are not confounded themselves, they not only begin to build, but finish; They set up the topstone of their work, while many cry, woe, woe to it, and yet God doth not lay folly to them.  
Fourthly, We may resolve this Negative, God layeth not folly to them, into an Affirmative, God lets them go on as if they had done wisely, discreetly, justly. And whereas it is said to Christ in that prophecy (Psal. 45.4.) Ride prosperously, because of truth, and meekness, and righteousness. God seems to say to them, ride prosperously, even in deceit, and wrath, and unrighteousness; They hate righteousness, and love wickedness, yet God seems to anoint them with the oil of Gladness and success above their fellows. God layeth not folly to them.  
Hence note.  First, The ways of unrighteousness are foolish, and unsavoury ways. 
Whatsoever hath sin in it, wanteth salt in it; Christ saith to his Disciples (Mark. 9.50.) Have salt in yourselves, and have peace one with another; that is, let there be a savour of Christ, a savour of grace, and holiness, and equity in your own spirits, and be ye sweetly, mildly, amiably, brotherly disposed one to another. They have no salt of wisdom in themselves, whose conversation is unsavoury and troublesome unto others. Sin and folly are more than like one another, for they are the same. They have no seasoning in them, who have no Goodness in them. Righteousness is the wisest and the most savoury thing in the world, in the account both of God and good men. The wisdom which is from above, (saith the Apostle James, Chap. 3.17.) is first pure, then peaceable, gentle, and easy to be entreated, full of mercy, and good fruits, without partiality (towards men) without hypocrisy (towards God) But the wisdom that is troublesome and vexatious, rough and harsh to others, is earthly, sensual, devilish indeed, downright madness, absurdness, folly. Solomon saith, Oppression makes a wise man mad; but it will appear at last, that the wisest oppressors have been mad, foolish, saltlesse, and brainless men. Such use to flatter themselves, and are often much flattered by others in their projects, and policies, for the only wise men in the world, but in the end they die like fools.  
Observe, Secondly.  God suffers oppressors to go on long before he punisheth them, and he suffers the oppressed to cry long before he relieves them. 
God is often pleased to wink, while the wicked sin, and he as often seems to be asleep while the righteous suffer. Hence that sad complaint of the Church (Psal. 44.23, 24.) Awake, why sleepest thou, O Lord, arise, cast us not off for ever; wherefore hidest thou thy face, and forgettest our affliction and our oppression. This also caused David to cry out (Psal. 13.1.) How long wilt thou forget me O Lord, for ever? how long wilt thou hid thy face from me? how long shall mine enemies be exalted over me? What, under the oppression of an enemy for ever! while God assures his people (in that parable of the importunate widow, and the unjust Judge, Luk. 18.) that he will deliver them, yet he more than intimates that it may be very long before he doth it, ver. 6, 7.) And the Lord said, hear what the unjust Judge saith; and shall not God avenge his own elect who cry to him night and day, though he bear long with them; that is, though he exercise much patience towards those tyrants who oppress his elect, yea and much patience also towards his elect, in regard of their doubts and despondencies of their fear and unbelief about his coming to avenge and help them against those Tyrants.  
Further, Folly imports not only sin, but the greatness of sin, so that when it is said, God layeth not folly to them, the sense (according to this notion of the word folly) is, that, though they sin greatly, yet God makes no great matter of it, or he doth not charge their sin upon them, nor punish them for their sin answerably or in proportion to the greatness of it, 
Non ponit stultitiam. i. e non imputat hoc iis tanquam graude peccatum, hoc enim stultitia vocatur.  but passeth it by, as if it were only some infirmity or small offence; he doth not lay folly to them, nor doth he let them feel what egregious fools they have been. The word folly is used often in Scripture in this sense, to note a notorious sin (Gen. 34.7.) when the sons of Jacob came out of the field and heard how their sister had been dealt with, they were exceedingly grieved, and they were very wrath, because he had wrought folly in Israel in lying with jacob's daughter; that is, because he had committed a great wickedness in Israel. We have the same sin so expressed again by folly (2 Sam. 13.12.) And she answered him, nay my brother, do not force me, for no such thing ought to be done in Israel, do not thou this folly; As if she had said; This is a grievous sin, therefore do it not. And when the Lord would show Jobs three friends, the Greatness of their error and mistake in their dispute with Job, he calls it folly (Job 42.9.) My servant Job shall pray for you, for him will I accept; lest I deal with you according to your folly, in that ye have not spoken of me the thing that is right like my servant Job. Thus we see that great sins whether in practice or opinion come under this censure in Scripture; only we may note that the three texts mentioned express folly in another original word than the present text doth. There is folly enough, great folly in every the least sin, but Great sins deserve more to bear the name of folly in their foreheads.  
Taking folly under this peculiar consideration;  
We may observe.  That, as The Lord in this life doth not punish any, no not the worst of sinners, according to the just demerit and dimension of their sins, so he punisheth some, whose sins are very great, but very little. 
Though he layeth their sin to them, yet he doth not lay it to them in the folly of it, or as it is their folly. He doth only touch them with his little finger, while it might be thought he would break them with his iron rod. He doth but chastise them with whips, while their sin calls for scorpions. The Time will come, when God will lay folly to every wicked man, and make their sin appear, in the punishment of it, what now it is in the nature of it, out of measure sinful. Every impenitent sinner shall then find that his sin is folly, that is, that his sin is very great.  
Yet a late learned Expositor upon this Book, conceives, that the sense is abated and diminished in the word folly, as if it were, 
Non ponit stultitam. i e. non dico scelera, sed ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem aut faecta illepida & insulsa iliis impatat. Coc:  a term of extenuation; God doth not lay folly, that is, the least sin to them; he doth not so much as charge them to have done irrationally, vainly, childishly, or unhandsomely; he doth not only not deal with them as if they had sinned heinous, but he doth not deal with them as if they had done foolishly. But whether we take the word Folly, as implying the Greatness or the littleness of their sin; whether we expound it as a term of diminution, or of aggravation, the sense of the text is not altered: in which Job intends only to show that though men have done very wickedly, yet God doth not presently render to them according to what they have done. This is true in the first sense of the word, if God do not lay folly to them, as it signifies a great sin, and this is much more true, if God do not lay folly to them in the second sense, as it signifies a little sin. And this sense of this latter clause of the verse corresponds fully, with the general scope of the Chapter, and of the whole Book. For Job argues with his friends thus; Ye charge me with folly and wickedness, because I suffer, yet God suffers the wicked and doth not charge them with folly.  
Lastly, 
Et tamen insulsitatem non designat deus Jun: i. e. pergere & confirmari non sinit tam pravā administrationem; quae ideo insuls●●acis nomine perstringitur, quia nec deo nec hominibus bonis humanum al●quid sapienabus probatur. id:  I shall only represent another translation of these words, which keeps strictly to the Hebrew; in which those words, To them (as we render it) are not found, but supplied. And then the text runs only thus; And yet God doth not lay folly; that is, such things as are uncomely, vain, and foolish: As if Job had said; Though I have made report to you of all these oppressive-wayes of wicked men, yet I assure you, God will not suffer these evil administrations to continue and be established; but will at last bear his witness against them, and eminently show his utter dislike of them, as of that which is most foolish and unsavoury, not only to himself, but to all men, who have any taste or sense of that which becometh man. Let men do as foolishly and unrighteously as they will, the purpose of God is to rule the world in righteousness, and in wisdom. The King's strength (as the Psalmist speaks (Psal. 99.4.) that is, the strength of Christ (who is called The King of Kings, (Rev. 19.16.) both because he excelleth all other Kings, and ruleth all other Kings, he I say) loveth judgement (or righteous deal with all his strength) and (as it followeth in the same verse) he establisheth equity; he establisheth the rule by which others may do equity, and he establisheth the acts of equity which others do; For seeing Christ loveth judgement, and also (as we have it in the close of the same verse) executeth judgement and righteousness in Jacob. He cannot but establish acts of equity, which are nothing else but the execution of judgement and righteousness. And therefore though he bear with unjust and unrighteous men a while in their vain projectings and vainer actings, yet he will not establish them in it. He will not lay folly, he will not lay it as a foundation for them to build and proceed upon. Weak and small things have often been established by God, but he will not long establish wicked and sinful things.    
JOB, CHAP. 24. Vers. 13, 14. 
They are of those that rebel against the light, they know not the ways thereof, nor abide in the paths thereof.  
The murderer rising with the light killeth the poor and needy, and in the night is as a Thief.  

JOb having given many particular Instances of the wicked practices of evil men, seems in this 13th verse to give us a general Character of them; They are of those that rebel against the light; As if he had said, Would you know what these men are who commit such horrid wickednesses, who oppress the poor, the fatherless, the widow; who detain the hire of the labourer, and send them away hungry and thirsty when they have done their work? would you know what sort or kind of men these are? I will tell you, They are of those that rebel against the light; that's their genius, or their strain. This general sense of the words doth very well agree with, and carry on the discourse which Job was upon.  
Yet others conceive, that in this 13th verse, and so forward, Job is describing another sort of wicked persons then those formerly mentioned. As if he had said, I have before spoken of those open sinners and sons of violence, such as sinned and cared not who saw them, impudent sinners; but now I will speak of a sort of close sinners, or sons of deceit, who do their work no whit more honestly, yet more modestly than the former; They are of those who rebel against the light, they know not the ways thereof, nor abide in the paths thereof; The murderer rising with the light killeth the poor and needy, etc. In which sense soever we take the context, the difference is not much, though I rather adhere unto the former.  They are of those that rebel against the light. 
He doth not say, they are of those who have not the light, or they are of those to whom the light hath not shined, he saith not they are of those who sit in darkness, and in the valley of the shadow of death, but they are of those that rebel against the light, as implying the presence of the light with them, and their contempt of it.  They rebel. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellavit defecit.  This word is often used in Scripture for rebellion against any lawful authority or power set over others to rule and govern them, and that's the Importance of it here, they rebel: and from this word Nimrod had his name, who was the first noted rebel that ever was in the world; Nimrod was a great Prince among men, but he became so by rebellion against God. Here Job discovers Nimrods' or rebels against the light. But what was the light, against which they rebelled?  
Light may be considered two ways; Either properly, or figuratively; we may understand the text of light in a proper sense, and some insist chiefly upon that. They rebel against the light; that is, against the very light of he Sun, or the ordinary daylight; as if he had said, If it were in the power of these men they would even pull the Sun out of the firmament of heaven, that they might sin unseen. I will not, as some Interpreters do, fix the Exposition here, though I grant, this sense may be taken in, wicked men love natural darkness, and hate even natural light, the light of the Sun, because it seldom serves but often hinders their occasions.  
Secondly, Take light figuratively for the light of knowledge, so it is more true, that wicked men rebel against it: and that light in this notion should be here meant, the words plainly imply; For though some wicked men would be willing to be shut of the day light, yet it is hard to say they rebel against it: and those other passages, not to know the ways of it, and not to abide in the paths of it, are not so proper and significant to set forth their desire and endeavour of avoiding natural light. So that the light rebelled against is rather an Internal light, that light which shines into the soul, then that which shines to the eye; and There is a twofold internal light, against which wicked men may be said to rebel.  
First, The light of nature, or natural internal light; There is a light of nature, or as some call it, a light of the natural conscience, which every man carrieth about him, concerning good and evil, or what is to be done, and what is to be left undone. The Apostle is direct for this (Rom. 2.14.) The Gentiles having not the Law, do by nature the things contained in the Law, these having not the Law (that is, the law of God formally published to and pressed upon them) are a law unto themselves (that is, they have the law of nature in common principles and notions of righteousness in themselves) and (therefore) show the work of the law written in their hearts. Against this internal light the wicked rebel.  
Secondly, There is a light of divine Revelation, which shines into the soul from the Scriptures, or written word of God. The word of God is so often called light in Scripture, that I need not give particular Instances. Divine truths inspired and directed by the Spirit of God are there written as with the beams of the Sun. Yet the wicked man rebels, as against the light of nature, so against the light of Scripture, against the clearest and fullest discoveries of the mind of God.  
Further; Some by the light against which they rebelled, understand God himself, who is light (as the Apostle John calls him, (1 Ep: 1.5.) and in him is no darkness at all. All that rebel against God, must needs rebel against light, seeing God is light. And the very reason why the light of nature, and the light of Scripture are rebelled against, is, because the former hath somewhat of God in it, and the latter much of God in it; For as God is light, so all light is of God. And that light which is of God must needs be rebelled against by wicked men, seeing they most of all rebel against God, who is light and the fountain of it; for as the Apostle John argues about love, 1 Ep: 5.1.) Every one (saith he) that loveth him that begat, loveth him also that is begotten of him. So we may argue about hatred and the effect of it, rebellion; He that hateth and rebelleth against him that begetteth light (so God doth, whence also he is called the Father of lights, (Jam: 1.17.) he, I say, that rebelleth against him that begetteth light) hateth and rebelleth against that light, which is begotten of him. They are of those that rebel against the light.  
Hence observe.  First, Divine truth is as light. 
As the Sun gives light to the eye, or outward man, so the Spirit of truth gives light by the word to the inner man. When God sends his word to a people, he sends light to a people: Christ is light, and the word is light; Christ in person, is the light of the world; the word in doctrine, is the light of the world: The truth of Divine Revelation is many ways answerable to the light.  
First, Light is pure, and beautiful, and the light is so pure, that you cannot impure, or defile it; so is truth: Though many have attempted to corrupt the truth and word of God, and shall at last be dealt with and judged, as they who have corrupted it; yet the truth remains incorruptible, and ever shall. The beauty of it fades not, nor is the purity of it stained, by all the filth of false doctrine which hath been cast into the face of it, from the beginning of the world unto this day.  
Secondly, Light is pleasant and delightful; Light is sweet (saith Solomon, Eccl. 11.7.) and a pleasant thing it is for the eyes to behold the Sun: So truth is sweet, and it is a pleasant thing to behold and receive the Sun-light of Divine Revelations, where truth is taken in, it doth even ravish the soul and fill it with unspeakable delights. Truth is as suitable and pleasant to the understanding, as good is or can be to the will and affections. David found not only delight, this or that single delight, but all sorts and degrees of delight in the Law of God; And therefore he speaks plurally (Psal. 119.92.) Unless my delights had been in thy law, I had perished in my trouble. And again (ver. 143.) Trouble and anguish have taken hold of me; yet thy commandments are my delights. All his troubles were overbalanced and conquered by his delights in the law, and all his delights and contentments were Centred in the Law. That light was so much his delight, that it overcame all worldly darkness, and did even extinguish all his worldly lights.  
Thirdly, Light hath heat in it, and light is accompanied with influences, or conveighes them with it. All living creatures here below are cherished and refreshed, yea and things without life, as Gems and minerals are concocted and refined with the warmth and virtue of it. And so hath truth; The light of the word carrieth heat and Influences with it, to warm the heart and comfort it, to concoct the grossness of man's mind and sublimate it into an heavenly purity. Did not our heart burn within us while he talked with us by the way? and while he opened to us the Scriptures, said the Disciples of Christ's discourse with them, Luk. 24.31.  
Fourthly, Light discovers and makes manifest; so doth truth, (Joh 3.20, 21.) Every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved, or (as we put in the Margin) discovered. Light makes manifest; the word of God (as the Apostle speaks, Heb. 4.12.) is a discerner of the thoughts and intents of the heart, it discovers that to us, not only in others but in ourselves, which we saw not before; we are much, if not altogether, unknown to ourselves, till we see ourselves in the Glass of the Word.  
Hence observe.  Secondly, The light of truth is Clothed with Authority, the truths of God have a Sovereignty over man. 
We cannot be said to rebel against any thing but that which hath power and authority over us; a man may oppose and contend with his equal, but he cannot be said to rebel against his equal; we rebel only against those that are above us. If a child opposeth his father, it is rebellion; if a servant opposeth his Master, it is rebellion, because fathers and masters have authority over their children and servants. All rebellion is the breaking of the bands of subjection. And all the bands of subjection are broken when the light is rebelled against, because the light of heavenly truth, is invested with all power and authority over us; it hath a power to lift up and a power to humble or cast down; It hath a power to convince, and a power to comfort; It hath a power to kill, and it hath a power to make alive; all these powers the light of the word hath. But it hath two powers more especially and eminently.  
First, It hath the power of a rule, or power to rule and govern both the hearts and lives of men; the light of the word doth not only offer advice, and give Council, but it gives out a Command, what the word speaketh we are not upon point of Indifferencies whether we Will receive it or no, but upon point of duty. Therefore not to receive it, especially to resist it is rebellion; the light of the word is as a King, and where the light of that word comes, there is power, and no man may say, What doth it?  
Secondly, It hath the power of a Judge; It gives both Law and Judgement. He that rejecteth me (saith Christ, Joh, 12.48.) and receaveth not my words (The not receiving of the word of Christ, is the rejecting of Christ himself, and he that rejecteth Christ) hath one that Judgeth him, the word that I have spoken, the same shall Judge him in the last day. The word is now the rule of living, and it shall be hereafter the rule of Judging; Now it is the rule by which we must live to Christ, and then it shall be the rule by which Christ will Judge us.  
Thirdly, Where it is said, They are of those who rebel against the light; Observe.  Wicked men cannot abide to be seen in what they do, nor do they love to see what they do. 
They would neither see their wicked practices, nor be seen in them. They are darkness, and they walk in darkness. As they walk in the darkness of sin, so they would walk in the darkness of secrecy, that others should not see what evil they do, and in the darkness of ignorance, that they might not see that what they do is evil. They are like those uncouth Creatures, Bats, and Owls, that come abroad only in the night, knowing that if they do but stir out in the day, all the birds in the air will gather about them, and hoot at them, because of their strangeness and deformity. And doubtless if wicked men did but see the misshapen and ugly visage of their own ways in the light of the word, they would abhor and run from themselves as the most abhorred monsters in the world, and so would all men (who see the uglynes of sin in the glass of the word) abhor them and point at them as monsters, did they but see them in their sinful works. And hence the Apostle (hinting the general disposition of sinners) saith (1 Thes. 5.7.) They that are drunken are drunken in the night. And again (Ephes. 5.12.) For it is a shame even to speak of those things which are done of them in secret, that is, when they are out of the sight of men, and, possibly, had it not been that they were out of sight, or in secret, themselves would not have done those things for shame; For though some wicked men, as they have cast off their honesty, so their modesty too, and act not only wickedly, but impudently, the show of their faces testifying against them, they declaring their sin as Sodom; yet as the most of sinners presume God doth not see them when they do evil, so they are unwilling that men should; for though their Conscience puts no bar to their sinning openly, yet their credit doth. So that as every wicked man would be glad he did not know that what he doth is evil, and doth what he can to hinder or extinguish the light of that knowledge in him, so most wicked men would be glad that no man knew of the evil which they do, and they do what they can to hinder others from knowing it; as hypocrites love to be seen in all the good they do, and would do no good, were it not (as Christ assures us, Math. 6.5.) to be seen of men; They fast, and pray, and give Alms, and all to be seen of men, that is, that men may applaud them, and point at them with a Behold (of admiration) There go the men, The charitable men, The humble men, The devout men; and if men see them not, or applaud them not, they are as in the shadow of death, they are dead-hearted to every good word and work. Now (I say) as all gross hypocrites love the light, or to be seen while they are doing good, so the most profane and wicked usually avoid the light, and love not to be seen when they are doing evil. For though they are not troubled at the dishonour they do to God by sinning, yet to be dishonoured among men is a trouble to them. They can easily venture their souls as to the life to come, but they are afraid to do wickedly in the sight of men, lest they endanger their ease and safety in this present life. That God seethe them not is their hope, that men may not see them is their care, and that they may not see themselves is their desire. They are unwilling to know their duty, lest their consciences should check them for not doing, or for doing that which is not their duty. Thus in every sense, They are of those who rebel against the light.  
Fourthly, As rebelling against the light, is an argument (as hath been showed) that wicked men desire not to know what they ought to do, so it teacheth us Further, That wicked men will do against that which they know.  
Men will have fellowship with the works of darkness, while their eyes are dazzled with light, if their hearts have not been changed by it. They would be glad if they might never be troubled with the light, but suppose the light do come (as many times it doth come whether they will or no) suppose the light darted upon them so clearly and convincingly, that they cannot but see and know what they ought, and what they ought not to do, yet they rebel against it; either they will not do what they know, or they will do contrary to their knowledge. When some of the Pharisees were offended at those words (Joh. 9.39.) For Judgement am I come into this world, that they which see not might see, and that they which see might be made blind: What, say they, are we also blind? Jesus said unto them, if ye were blind ye should have no sin, but now ye say we see, therefore your sin remaineth; that is, it remaineth in the guilt and aggravations of it. For as they eonfessed that they saw, so Christ would convince them that they acted against what they saw, or that though they had the light, and so knew their duty, yet they had done contrary to duty. Man breaks through all the light that stands in his way, he breaks through the light both of nature and Conscience, both of the Spirit and Scripture, till himself be made light. The Apostle demonstrates the former in the example of the old Gentiles, who though they were under a conviction of the power and presence of God by the works of Creation, and so were said to know God, yet they did not like to retain God in their knowledge, nor did they glorify him as God, (ver. 21.28.) but rebelled against that light which shone into their understandings from the creature. And in the second Chapter of the same Epistle to the Romans the Apostle demonstrates the latter in the example of the old Jews, who though they were under a conviction not only of the power and and presence of God, but of the mind and will of God also, by a divine Revelation, or by the light of the word, yet they rebelled against that word which they boasted of; and while they judged themselves only in the light, and all the rest of the world in darkness, they walked in darkness. Behold (saith he, v. 17, 18.) thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, etc. But how did the Jew answer this knowledge and this boast, read that (v. 21, 22, 23, 24.) Thou therefore which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal: Thou who makest thy boast of the law through breaking the law dishonourest thou God? for the name of God is blasphemed among the Gentiles through you. So that wicked men do not only rebel against the light to hinder the coming of it, or to keep it off as long as they can, that so they may not know what to do, but they rebel against it when it is come, and will do against what they know.  
Fifthly, When 'tis said, They rebel against the light.  
Observe.  Wicked men are not only no friends but professed resolved enemies of the light, they hate and oppose holy truths, or the discoveries of the mind and will of Christ. 
They are in open actual hostility, they take up arms and maintain a war against it; not that all wicked men do expressly send forth their defiance against God and his word, but all wicked men carry this defiance in their hearts, and it is to God as an openly professed defiance, though it be not so to man; God hears the language of their hearts, and he knows that the wisdom (or best) of the flesh is Enmity against himself, that it is not subject to the law of God, neither indeed can be (Rom. 8.7.) That is, while a man continues (as to his spiritual state) under the power & teachings of the wisdom of the flesh, and is unregenerate, as he is not so it is impossible he should (continuing in that state) be subject to the law of God. The law of God will ever continue as holy as it is, and if the heart of man continue as unholy as it is, how shall they agree? A wicked man stands not upon terms of neutrality with the law and light of God, but he is a direct opposite or enemy, he rebels against the light.  
Sixthly, Seeing Job when he had described all those wickednesses which he saw done, adds this description of the wicked who did them, they are of those that rebel against the light. This may be Considered two ways (as I intimated before) first, as the discovery of a new and a greater sin than any of those particular sins already instanced in; or as a reason why they did break out into those enormous sins; the former consideration yields this Note.  To resist or rebel against the light of truth the word of God, is wickedness in perfection, or wickedness wrought and boiled up to the very height. 
As God sometimes brings Judgements upon men in perfection, so men sin against God sometimes in perfection. And if any do so, surely they do so, who rebel against the light: That special sin against the Holy Ghost, of which Christ saith, It shall never be forgiven; what is it? but rebellion against the light, the highest and clearest light? and the more clear and high the light is, the more danger there is of falling into that sin. And hence some conceive that before Christ came in the flesh, though there were very high and presumptuous sins committed, that yet none of them did amount to that which the Gospel calls, The sin against the Holy Ghost. There was Gospel-light in those times, but it was under types and shadows, there was not that clear light, that clearest light which was shed abroad at the coming of Christ, and therefore there was not light enough to sin against, for the production of that sin against the holy Ghost, which is not only the greatest rebellion against light, but is also a rebellion against the greatest light. And here consider by what degrees, sinning against light riseth unto its full height of rebellion.  
First, It is very sinful and extremely dangerous, not to love the light. See how Christ thunders against such as do not (Joh. 3.19.) This is the condemnation that light is come into the world, and men loved darkness rather than light: He doth not say, men rebelled against the light, he only charges them with this crime, that they did not love it, but loved darkness rather. This, saith he, is the Condemnation; that is, this will certainly be matter of condemnation against sinners, that when light came to them, their hearts did not close with it, and embrace it. Now if it be so sinful not to love the light, what is it to rebel against it? It is very possible for a man not to love that thing or person against which yet he doth not rebel.  
Secondly, Not to obey, not to submit to the light, is exceedding sinful. Jesus Christ shall at last be revealed from heaven (personally) in flaming fire to take vengeance on them, that obey him not as revealed (doctrinally) that is, who obey not the Gospel (2 Thes. 1.7, 8.) yet it is possible not to obey the Gospel, that is, to forbear an active obedience to that which is Commanded in it, and not to rebel against it actively, these are distinct in themselves, though seldom, if at all, distinct in those that do them. Now than if there be abundance of wickedness in not obeying the light, in not doing every thing that the light directs us to; than it must needs be a more abounding wickedness, when the heart rises up and rebels against it. For though (as was even now intimated) we can hardly divide these in their existences, yet we may distinguish them in their natures, or at least in their degrees; for barely not to obey the light in doing the will of God, is a sin of a lower stature, than a professed rebelling against it; though in every not doing according to light, there is somewhat of rebelling, yet in that which is properly rebelling, there is more than not doing.  
Thirdly, It is a great sin not to set a great price upon the light, or not to value it according to its worth; that is, not to value it highly, not to have a high esteem of it, not to have a higher esteem of it then of all the Enjoyments and Comforts of this world, is a high provocation. What is it then to rebel against it? it is sinful not to let all go, not to suffer the loss of all for the light, not to suffer even the loss of life itself for the light, this is extremely sinful. Therefore saith Christ (Luk. 14.26.) He that will be my Disciple must forsake father and mother, etc. yea and his life too; that is, he must be ready to let all these go if called to it, rather than let go the light or truth of the Gospel. Now if it be so great a sin not to be willing to suffer any loss, or to endure any torment in standing up for the light; what is it for any soul to rise up against the light, or knowingly to withstand it?  
Fourthly, The Apostle saith, that our neglect of the light of the Gospel subjects us to outer darkness (Heb. 2.3.) How shall we Escape if we neglect so great salvation, which at the first began to be spoken by the Lord, etc. As if he had said, the wisest man in the whole world, cannot tell how a man should escape eternal darkness or damnation (there is no possible way, no door of hope to escape by) if he neglect that great salvation. But what's neglect? it is a light passing by of a thing, when offered; non-acceptance, is a neglect. Suppose you do no more, when light is offered to you, but only pass it by, because you have no mind to it, you are not taken with the beauty and worth of it; If you do nothing against it, only you do not embrace it, you cannot escape. And when the Apostle saith, you cannot escape, without saying from what; you may say the worst you can or can imagine, and that's it which he means you cannot escape, even the wrath of God and death eternal. Now if but to neglect salvation or the light, which is indeed, only not to elect it, or not to make it our choice, be so damnable a sin, what is it to rebel against the light? to do which is the worst that we can do, even the perfection of wickedness. Surely they who thus rebel against the light, shall (as the Psalmist speaks, Psal. 49.19.) Go to the generation of their fathers, where they shall never see light. They who rebel against the light of knowledge, shall not enjoy the light of comfort. As they have desired the absence of the former light, so they shall be punished with the absence of the latter.  
Lastly, As in these words Job shows who they were that acted those gross wickednesses, even they who rebelled against the light; We may observe.  They who rebel against the light, will close with, and embrace any sin whatsoever; or, They who are all for darkness, are for any wickedness. 
They who rebel against this beautiful thing light, are forward to embrace the foulest monster; Those things which 'tis a shame to speak of, or so much as to name, these rebels against light are ready to do. The Psalmist moves God in prayer to look to his Covenant by this argument (Psal. 74.20.) For the dark places of the earth are full of the habitations of cruelty; that is, of cruel men, or of men so full of cruelty, that they deserve rather to be called cruelty, then cruel, this sort of men inhabit and fill up all those places where the light of holy truth doth not shine. Now if they who want the light, or have no true knowledge of God among them, are hereby (as it were) prepared for and put onne to the acting of all manner of wickedness, how much more are they prepared for the acting of any wickedness who have thrust the light from them, and are in dark places of their own making. The Prophet Hosea shows (Chap. 4.1.) that where there is no knowledge of God in a land (for want of means) there is no truth nor mercy, (that is, there is none exercised) in that land, but oppression, deceit, and falsehood, bear down all; how much more must it be so where there is no knowledge of God in a land, because of the contempt of means, and rebellion against the light. What wickedness will not they do in the dark, who put out the Candle that they may not see what they do? These are they who rebel against the light, and as it followeth, They know not the way thereof, nor abide in the paths thereof.  
These latter words are an illustration of the former.  They know not the ways thereof. 
This not knowing may be taken either for a simple ignorance, when we know not, either because we have not an ability to know, or because we have wanted all opportunities and helps to get knowledge; or, secondly, not knowing may be expounded of a wilful affected ignorance; they know not, that is, they desire not to know: and so I conceive the meaning of they know not, is not that they were simply ignorant, or invincibly ignorant, as they are who sit in a land of darkness, and in the valley of the shadow of death, but that these rejected the land of light, and so were under an affected ignorance; They knew not the truth, because they would not.  
Again, We may be said not to know that, 
Non nosse vias lucis est non agere ea quae in luce agi solent. Illud nescire dicimur quod non probamus.  which we do not delight in, approve and practise. We know no more to purpose, than we presently do, or have a purpose to do when the season or opportunity calls us to it. How much light soever a wicked man hath, yet he knows not the ways of light, because he doth not rejoice or delight in the ways of light, as also because he doth not so much as approve the ways of light; and if he neither delight in nor approve of those ways, no marvel if he walk not in those ways, nor (as 'tis in the last clause of the verse) abide in the paths thereof.  
As if he had said; Suppose they come sometimes into the ways of light and truth, suppose they sometimes do that which the light directs them to, yet they abide not in it. This is a further Character of the disposition and temper of wicked men, who though possibly for a fit, or for a turn or two they walk in the ways of light, yet they abide not in the paths thereof. And this latter piece of their sinfulness ariseth from the former; why do they not abide in the paths of light? even because they know not the ways thereof; that is, because they do not approve or delight in the ways thereof. Whence note.  We cannot be constant in that which we do not affect. 
If a man doth not know, that is, love and affect the ways of light, he will never abide in the paths of light; what we love, with that we close, what we affect, in that we stick. The reason why the wicked abide in the paths of sin, is because they love and delight in them. All the paths of wickedness, are paths of pleasantness to the wicked, and therefore they abide in them. No man would be at all, much less would he be long in a way that he doth not like. And that's the reason why wicked men if ever they do this or that particular act of righteousness and holiness, yet they cannot persevere in such actings. A wicked man doth Good as a godly man doth evil, upon a temptation, not upon approbation; some carnal aim or interest of profit or credit tempts him to do good, but he doth not approve the good which he doth. And hence it is that as a good man abides not in the paths of darkness, so a wicked man abides not in the paths of light. True holiness doth not begin at action, but at affection. They begin at the wrong end with Religion, who begin with doing rather then with liking. Many do this, and they do that, whereas they should strive to approve, and pray for a love to the truths and ways of God which they practice; for want of this they often apostati●e and fall back, even from the practice of them. No bonds can hold us always to the duties of obedience, but those of love to God, and to the things wherein duty calls us to obey. And as want of this love is the reason why man is so apt to backslide, and is (so far as a Negative may be) the very seed and principle of backsliding, so it is the reason why God gives such up to the power and spirit of backsliding. (2 Thes. 2.10, 11.) Because they received not the love of the truth, that they might be saved, for this cause God shall send them strong delusion, that they should believe a lie. What is not begun in our affections, will not abide long in our actions.  
Secondly, Observe.  Not to abide in the paths of truth and holiness, is the mark of an ungodly man. 
They who are not what they appear in goodness, will not always so much as appear good. They that are (as Jacob spoke of his eldest Son Reuben (Gen. 49.4.) unstable as water, shall not excel, nor are they to be numbered among the excellent ones. The Apostle exhorts Saints (1 Cor. 15.58.) To be steadfast and unmoveable, always abounding in the work of the Lord. Saints move in the work of the Lord, but they must not move out of the work of the Lord, Be ye steadfast and unmoveable; but in what? in the work of the Lord; That is the sphere in which Saints move, the sphere of their activity and use; and out of that they dare not move. The Sun in the firmament is moving continually, but it is in his proper line, called by Astronomers, The Ecliptic line; So a godly man is always moving in the way of godliness, that's his proper line, and he never moves out of it wholly; He may have (through the power of corruption and temptation) his wander and go astray, but then he hath his repentings and returnings into the way again; he cannot abide long much less always in the paths of darkness; He comes to himself with the prodigal, and then he comes to his father, he bethinks himself where he is, and comes backs into the path where he ought to be; if at any time he walk in the counsel of the ungodly (the gradation is made in the first Psalm) which thing he ought not to do, yet surely he will not (as it follows) stand in the way of sinners, or if he stand a while in that way, yet, he will not sit down in the seat of the scornful; he will not rest nor stay there. Now as it is an argument and a mark of Godliness, when a man finds, that though he hath many failings and wander, yet he abideth not in the paths of darkness; so it is an argument of the naughtiness of a man's heart and state, when though he now and then hits upon the doing of a good thing, yet he abides not in the paths of light. Vain thoughts (as the Prophet Reproves the Jews) lodge in the wicked so long, that the Lord complains, How long shall vain thoughts lodge in you? But as good thoughts seldom come to an ungodly man, so they lodge not at all with him; they are great strangers to him, and he useth them as the worst of strangers, yea as enemies, he quickly turns them off, yea he thrusts them away from him, he abideth not in the paths of light.  
Job having thus set forth the Spirit of a wicked man, by his rebellion against the light, by his unaffectednes with and unstayednes in the ways and paths of it, proceeds to give us a further account of his wicked courses and works of darkness.   
Vers. 14. The murderer rising with the light killeth the poor and needy, and in the night is as a Thief. 
The murderer is he that killeth a man without warrant and authority; every slaying of a man is not murder, but to slay a man, or to take away the life of a man without warrant, that's murder: And that's the gross sin forbidden in the sixth Commandment, Thou shalt not kill, or thou shalt do no murder. And this is usually committed either in malice to the person, or in Covetousness after the spoil. Some take away the life of a man in malice to his person, they hate him deliberately, as Cain did Abel, and therefore they kill him. Others have no quarrel to the man, possibly they never saw him before, but they covet his goods, and that they may rob him of his goods, they rob him of his life. They are such as live upon the spoil, and they will spoil, though they cause the innocent to die for it, and themselves too in the end. In either of these ways, we may understand the murderer here. The former, because 'tis said in the next words, He slays the poor and needy, and there is little gain in their blood when they go down into the pit. The latter, because 'tis said in the latter part of the verse, That in the night he is as a thief. But Job first shows us that this murderer is a diligent man.  Rising with the light. 
That is, rising as early, or as soon as the light riseth. The murderer is no sluggard, the light doth not find him in bed; he takes the prime of the morning, he will lose no time. Men who love hunting rise early; So do these hunters of men. When the morning is light they practise it, saith the Prophet (Mich. 2.1.) Honest men rise early to go about the works of their Calling, and wicked men rise early to fulfil the lusts of their hearts. David saith, (Psal. 101.7.) I will early destroy all the wicked of the Earth; As if David had said, I will rise with the light to destroy the wicked; and here you see how the wicked are described rising Early to destroy the righteous, to murder the Innocent. So the next words express the design of his early rising; He riseth with the light; what to do? no good I warrant you, 'tis  
To kill the poor and needy. That's his busienes; He gins his morning's work with a work of cruelty; you hear of killing presently. The murderer's heart is full of blood, and it will not be long ere his hand be full too, for their feet are swift to shed blood (Rom. 3.15.) and they are skilful to destroy. But it may seem that they are not very wise for themselves, though they are very bloody against others; For Job doth not say, they slay the fat and full ones, but The poor and needy.  
There are some who distinguish between these two, and tell us that in these two words, two yea all sorts of poor are Included.  
The first word, they say, intends those poor who heretofore were rich, but now empoverished or fallen into poverty; and that by the second word are meant those who have been born and always bred up in a low condition; But we need not stand upon such niceties in distinguishing between the poor and needy. But it may be enquired, why doth the murderer kill the poor? what doth he get by that? where are the spoils which he brings home? There's nothing to be had from them who have nothing, The poor and needy. And it hath been anciently said, The empty traveller will sing before the Thief; why then should the Thief or the murderer meddle with, especially why should he kill the poor and needy? What have they? or what have they done?  
Two things may be said in answer to these queries; first, it is thus expressed to show the extreme wickedness of the murderer, who doth not care so much for booty as for blood. 'Tis for that he thirsts, his delight is in cruelty, therefore he kills the very poor and needy, the next man he meets with, let him be what he will. 'Tis the sin itself, or to do wickedly, which some men delight in, they care not whether any advantage or profit come in by it; when they have their will, when they have done what they would, that's reward enough for them.  
Hence Note.  Some will do wickedly, though they get nothing by it. 
All the true servants of God love the work which he sets them, better than the reward which he gives them, and so do some servants of the Devil. Even the Devil hath servants who scorn to be mercenary. The act of sin is sweeter to them then any profit that sin can bring in; They are exact and perfect sinners, who sin out of love to the very act of sinning: As the highest acting in holiness is to be pleased with pure acts of holiness; To do them though we should get nothing by doing them, though we make no earnings, though we see no present fruit in doing them. Thus (I say) to go onne in ways of holiness when the ways of holiness appear barren and unprofitable to us, yea when they are unsafe and dangerous to us, here's the perfection of holiness. So the perfection of wickedness is to be wicked when nothing is got by it; it shows a sincere love to sin (as I may say) to love sin for sins sake; as it shows a sincere love to Grace and goodness, to love them for their own or God's sake. Hypocrites love the ways of God for the spoil which they find there, for the carnal advantages which they meet with there; were those ways poor and needy, lean and empty, they should not at all be filled with their company. The profane will rise up in Judgement against these professors, for they kill the poor and needy; They do evil, where they cannot have any hopes of receiving good by it.  
Secondly, For answer; By The poor and needy, we may here understand the Innocent and honest, not as if all who are poor and needy, were also Innocent (for there are many wicked poor) nor as if all who are innocent, were also poor and needy (for there are many godly rich) but because usually they are so: men that are rich and great may be Innocent and holy, but these are rare conjunctions; usually the Innocent are poor and needy. Again, we are not to take the poor and needy for them who (as we say) have not a penny to buy them bread, but by the poor we understand those of the middle or rather Inferior rank, such poor and needy they kill.  
But what's their quarrel at them?  
First, Because such poor honest men stand in the light of wicked men, that is the wicked cannot be so wicked as they would, because some good men are near them, and therefore they must be removed out of the world, that they may be out of their way. Or, secondly, because such poor honest men either have given, or are ready to give evidence, or be witnesses against them before the Magistrate: now, either to prevent or revenge this, they rise with the light and kill the poor and needy.  
Hence Observe.  That a wicked man will do his utmost to remove those who stand in his way, or oppose him in his wickedness. 
He will kill some that he may vex others; that's his aim here, the poor and needy are not his utmost aim; but the poor and needy stand in his way, they hinder him in his other projects. And whatsoever interposeth between him and the enjoyment of his lust, he will remove it if he can. And as he will kill some that he may vex others, so he will much rather kill those who vex him. Holy David being left under the power of a strong Temptation, slew Vriah an innocent man, only because he could not persuade him to do that which might have been some covering of his sin from the eyes of men. How much more will the profane do so, when honest men do either professedly oppose them in their sinful works, or discover the sinfulness of them.  
Further, In that Job upon the fresh account which he gives of the wickednesses of men, brings in the murderer in the first place, rising with the light and killing the poor and needy. We may here take notice, a little, of the greatness of this sin of murder, and demonstrate how great a sinner the murderer is. The murderer is a sinner of the highest form, and there are two Scripture Considerations in general, upon which we may make this out.  
First, How sinful is it for a man to murder a man, when as the Scripture tells us that if a beast kill a man he must suffer for it: (Exod. 21.28.) If an ox gore a man or a woman that they die, the ox shall be surely stoned, and his flesh shall not be Eaten. A beast is not capable of subjection to a moral rule or law, as not being capable of reason, yet a beast who is not properly under any Law must die for transgressing this Law, Thou shalt not kill; And this surely, First, to convince man of the greatness of this sin; secondly, to admonish him lest he commit this sin; thirdly, to assure him, that if he do he must die; For if a beast must die for killing a man, then much more must man, seeing that Law, against the kill of a man, was given to men, not to beasts.  
Secondly, The Lord gave a rule to the Jews, what to do for the removing of the guilt of blood, in case a man were found slain and no man could tell who was the Author of that murder, read this at large (Deut. 21.) from the beginning of the Chapter to the end of the 9th verse; If one be found slain in the Land which the Lord thy God giveth thee, and it be not known (after diligent enquiry, or hue and cry) who hath slain him; Then the Elders of thy Judges shall come forth, and they shall measure (in case there be a doubt which City was nearest to the place where the slain was found) unto the Cities which are round about him that is slain. And it shall come to pass, that the City which is next unto the slain man (for from thence it was most probable that the murderer came, or that thither he was fled to hid and conceal himself, therefore) even the Elders of that City shall take an heifer which hath not been wrought with, and which hath not drawn in the yoke (therein fitly shadowing the murderer, in whose stead the heifer was to be slain; for such are sons of Belial, men who will not bear the yoke of obedience) And the Elders of the City shall bring down the heifer into a rough valley (the very place was to carry a resemblance of a murderous spirit, and of the act of murder, both being rough and uncouth) and shall strike off the heifers neck there in the valley (implying that if they could have got the murderer into their hands, he must have died under their hand.) Then the Priest must come to decide the controversy (ver. 5.) and (at the 6th verse) The Elders of the City that are next unto the slain man, shall wash their hands over the heifer that is beheaded in the valley (washing of the hands, was, first, an argument that blood defileth; secondly, it was a ceremony which employed innocence and clearness from blood, as appears by a like action of Pilate (Math. 27.24.) But these Elders must not only use this speaking ceremony, to show their innocency, but they must explicitly profess it (ver. 7.) And they shall answer and say, our hands have not shed this blood, neither have our eyes seen it. And then the Priest must pray (ver. 8, 9) Be merciful O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge, and the blood shall be forgiven, so shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the Lord. This solemn Law and the manner of proceeding upon it, shows three things, as to the point in hand. First, that the Lord is very tender of shedding man's blood; secondly, that the shedding of man's blood in any murderous way is extremely displeasing to him. Thirdly, That God will certainly bring vengeance one time or other first or last, upon the murderer, seeing a whole City should be charged, in some degree, with the blood of a man slain near them, if they did not publicly and solemnly declare and testify their clearness from it.  
But besides these two general Considerations taken from Scripture, and now instanced in; There are many other grounded both upon Scripture Authority, and common reason, which set forth the vileness of this sin of murder.  
First, Murder offereth violence to nature in common, there being but one common nature in all men. And hence  
Secondly, He that murders another offers violence to himself; for though there be a special sin of self-murder, yet the murder of another is self-murder too, and that not only as it is an offering of violence to common nature, but also as it lays the murderers own person open & obnoxious unto violence, and that, both to the violence of a private revenge, and to the violence of public Justice.  
Thirdly, Murder destroys society, men will never live together where they find themselves continually in danger of their lives: Man is a sociable creature by nature, how sinful then is murder, which breaks the very first fundamental laws of Nature?  
Fourthly, Murder doth not only defile the person that commits it, but the land also in which it is committed. (Numb. 35.31.33.) Ye shall take no satisfaction for the life of a murderer, which is guilty of death, and he shall surely be put to death; so ye shall not pollute the land wherein ye are; for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. Murder as acted defileth the person only that acts it, but murder (when known) defileth a whole land, if it go unpunished. In which case there may be defilement upon a land by many other sins, but this is especially expressed of murder, as if that among and above all sins were the land-defiling sin.  
Fifthly, Murder is not only an injury to man, but an impiety against God; and that's the reason given in the first Law which God made against it, (Gen. 9.6.) Who so sheddeth man's blood, by man shall his blood be shed, for in the Image of God made he man. For though the body of a man slain be not in the Image of God, yet the person slain is, even the person of a wicked man hath somewhat of the Image of God remaining in him. And therefore that law is to be expounded universally; whosoever the man is, whether good or bad, righteous or wicked, whose blood is unrighteously shed; by man (that is, by man who hath a call to it as being a Magistrate) shall his blood be shed, that is, he by his authority shall (upon proof) condemn him to die, and shall give him up to execution. A contempt of the Image of God in man, is a contempt of God. And he takes it as a high affront to his Majesty, that any should presume to deface or spoil his Image, And this doth more aggravate their sin, who oppose, vex, and destroy godly men, because they oppose that more excellent Image of God, the new Creature, or the Image of God renewed in righteousness and true holiness. As there is an image or likeness of God in every man, so much more in a godly man, for Godliness is true Godlikenes. Therefore to shed the blood of a Godly man is a higher affront to the Majesty of God. As the new wine is in the cluster, and one saith destroy it not for a blessing is in it (Isa. 65.8.) So we may say, destroy not a Godly man, for a blessing is in him, (first, from God, and, secondly, for men) but we may say much more, Destroy him not for the Image of God is in him.  
Sixthly, Murder deprives us of that which is most precious in the whole compass of nature; And according to the value of that wherein the damage is received, is the greatness of the sin committed. Satan represented life better than all other things (Job 2.4.) Skin for skin and all that a man hath will he give for his life; Gold and silver, houses and lands are but toys and trifles to life. There is nothing of man except his soul (which cannot die) better then his life. And this the murderer takes away. A murderer is the greatest thief, and the vainest one, he steals away that from another which is to him of highest value, yet that which himself cannot carry away, nor make any use of.  
Seventhly, The sinfulness of murder appears in this; That it is not only a wrong to that particular person who is murdered, but a wrong to all that have dependence upon him. The life of one man may have an Influence upon many; wife and children, the whole family, and kindred, all relations, and employments, whether more private, or public, are wronged and suffer in his death. Though that which cuts off a man's life, cannot cut off his own hope (if he have a wel-grounded one) for things to come, yet it cuts off the hopes of all others depending upon him (as an instrument in the hand of God) for good things present.  
Eighthly, The murderer takes away that from a man which no man can restore to him, or repair him in; he takes away that which is Impossible for him to give again. He that took away a man's goods was bound by the law of God to restore it fourfold, or fivefold, or sevenfold, (according to the case) and possibly he might restore it an hundredfold, but he that takes away a man's life, hath taken that which (though he would) he cannot restore so much as single. The law of nature will not suffer the murderer to restore life, for 'tis like water which being spilt cannot (by any humane power) be gathered up again; and the law of God saith concerning the sin of murder, that no satisfaction shall be taken for it, and indeed none can. For though some would commute and have (by the sinful indulgence and cruel pity of unjust Magistrates) commuted for it, yet none could ever satisfy for it. And when Magistrates either through foul corruption, or foolish compassion, have not taken vengeance upon the murderer in kind, but have suffered him to commute, or compound for that sin, either by paying a pecuniary penalty, or by undergoing some punishment less than death, God hath taken vengeance upon them for it, and hath said to them in his providences as he said to Ahab by his Prophet for the sparing of Benhadad (1 Kings 20.42.) Because ye have let go out of your hand a man whom I had appointed to utter destruction, therefore your life shall go for his life, and your people shall be cut off by the sword, because your sword did not cut off the murderer. 
Si magistratus cessent ab officio deus ipse injustas caedes fame peste & bellis externis aut intestinis ulciscitur. Merl.  Whole nations have been filled with blood by this kind of keeping bacl the hand from blood.  
Lastly, The murderer hurts others, but he chiefly hurts himself. Some expound Lamech confessing this with sorrow (Gen. 4.23.) while he said unto his wives, Harken unto my speech, for I have slain a man to my wounding, and a young man to my hurt. There are divers other Interpretations and readings of those words, and we put in the Margin, I would slay a man in my wound, and a young man in my hurt, As if he had boasted of his strength to his wives, that though he were weak with wounds and hurts, yet he would venture to fight with any man, and doubted not to get victory over him & kill him: and so the words carry a sense like that speech of the Prophet (Jer. 37.10.) telling the Jews that theirs were vain confidences while they hoped to be delivered from the Chaldeans who besieged them; for, saith he, Though there remained but wounded men among them, yet they should rise up every man in his tent, and burn this City with fire. But as to our reading, I have slain a man to my wounding. Some expound it only of a bodily wounding, I have got a wound myself, or I have hurt myself while I slew a man; much more is this true of a spiritual wounding, and hurt to the soul and Conscience; for though a murderer slay a man, and come off with a whole skin, yet he slayeth a man to his wounding, and killeth him to his hurt. The Rabbins have a tradition upon that place; that Lamech having been a great hunter in his younger days being then grown old was led forth by his young man to take his pleasure in hunting, and shooting at Deer, and that while he was in this disport or exercise in the field, Cain passed by, and the young man pointed him to Cain, Lamech (being dim-sighted) shot at Cain and killed him in stead of a wild beast; but soon after discovering that he had killed Cain, turned to the young man his guide in a passionate anger and killed him also. This relation they give as the reason why Lamech said, I have slain a man to my wounding, and a young man to my hurt: but I shall not stay upon that tradition of the Jews; and shall only make so much use of Lameches confession, as at least to illustrate, if not to prove, the point in hand, that he who slayeth a man doth it to his own hurt and wounding, often to the wounding of his body, estate, and honour, always to the wounding of his own soul and conscience. Every sin in some degree or other wounds the soul; But the wounding of others to death is the chief sin (of all sins against the body and outward concernments of man) which woundeth a man's soul. The murderer at one blow strikes through the body of his neighbour and his own soul.  
Further, we might observe from those words in the text, rising with the light: That murderers, and indeed any sort of wicked doers, are diligent and laborious to do the commands of their vilest lusts.  
But I noted this at the 5th verse upon those words, Rising betimes for a prey, I shall not stay upon it here. I only add this; Let not us be slothful in doing good, seeing the murderer is so diligent and early up for the doing of mischief.  And in the night is as a Thief. 
These words may be taken two ways; For  
First, The Particle, as, is by some conceived not to be a note of similitude, but to carry on a direct predication, He is as a thief, that is, 
Particula quasi non dicit similitudinem sed proprietatem.  He is a very thief. We find elsewhere in Scripture, that a particle of likeness doth not only note the likeness of one thing to another, but the samenes of one thing with another. Taking it thus here; The meaning of the words is as if Job had said, He riseth betimes in the morning to play the murderer, and in the night he playe's the thief. I have noted the same sense of the particle heretofore, first, from those words of the Evangelist concerning Christ (Joh. 1.14.) We saw his glory as the glory of the only begotten Son of God; for Christ was not only like the only begotten Son of God, but he was really so: as also from that of the Prophet (Hosea 5.10.) The Princes of Judah were as or like them that remove the bound, that is, they did remove the bound.  
Secondly, Others keep to the similitude, and say the meaning of Job is not, that the murderer doth turn thief, or that he proceeds from killing in the day to stealing in the night; 
Facere aliquid tanquam fur est proverbialis locutio, quae importat secretam diligentemque abscensionem.  But say they, this verse is quite through a description of the murderer, as the next is of the Adulterer. So that to say, In the night he is as a Thief, imports only this; That in the night he doth carry himself very closely, and very secretly, or that as a thief in the night is close and sudden in stealing, so is he the murderer in killing. We have this similitude often used (1 Thess. 5.2.) The Coming of Christ shall be as a Thief in the night. Read also (2 Pet. 3.10. Revel. 16.15.) in which the same similitude of a Thief in the night is applied to Christ's coming, not as if we could hence conclude, that Christ will come in the night time, but that, whensoever he comes it shall be as in the night, that is, suddenly, and (as to any antecedent appearances) secretly upon the world, it shall be unexpected to them, they shall not know the time of it, nor shall they be ware of it, though, when he is once come, his coming shall be accompanied with so much light and lustre, with so much splendour and power, as shall not only awaken, but astonish all the world. Thus it may be said of the murderer, In the night he is as a Thief. And  
Hence, it may be noted.  
First, That wicked men give themselves wholly to watch opportunities of doing mischief.  
The murderer riseth early in the morning, and in the night is as a Thief: he takes his advantages in the day, and he will not forbear them in the night. As it shows the great assiduity of Saints in prayer when it is said, They cry to God day and night (Luk. 18.7.) day and night reach the whole compass of time. So while Job tells us that the wicked are doing mischief betimes in the morning, and that they are at it again in the night, if not all the night, What can be said more for their watchfulness and assiduity in doing mischief? The Apostle (Eph. 5.16.) exhorteth Saints to redeem the time because the days are evil; but we see in the present example, alleged by Job, that wicked men will redeem the time, that they may do evil. We cannot possibly redeem the time, by recalling or bringing bacl the time which is past, but we may redeem the time by our more diligent actings in the time present; Now, who can act more diligently in improving the time present, than they who are at work both day and night, which two distinctions of time include and carry all time. Let not the Godly be found Idling away the day, while the wicked are found labouring (at their work, such as it is) in the very night.  
Again, We may note.  That the murderer doth his bloody business not only diligently, but closely. 
He doth it as a thief in the night. The murderer, who is at all times fierce and cruel, will sometimes be subtle and cunning; and this is the guise of other sinners too, especially of the Adulterer, whose secret conveyances and close contrivances for the attaining of his filthy delights, are elegantly described in the words which follow.    
JOB, CHAP. 24. Vers. 15, 16, 17. 
The eye also of the adulterer waiteth for the twilight, saying, no eye shall see me: and disguiseth his face.  
In the dark they dig through houses which they have 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.  
WE have heard many wickednesses described in the former part of this Chapter, and in the foregoing verse, The murderer rising with the light killeth the poor and needy, and in the night is as a Thief. Job proceeds to discover the practices of two other sorts of gross sinners, the Adulterer and the Thief.  
Vers. 15. The eye of the adulterer waiteth for the twilight. 
Before I come to open the particular terms of this clause, or to raise any observations from it, I shall give in somewhat about Adultery in general, which is the special subject of the whole verse. Adultery is the breach of the 7th Commandment. And in that Commandment a twofold Adultery is forbidden. First, Mental, or the adultery of the mind; secondly, Corporall, or the adultery of the body. It was the former which Christ intended, when he corrected the false gloss or exposition of the Pharisees about the 7th Commandment, (Math. 5.27, 28.) Ye have heard that it was said by them of old time, Thou shalt not commit adultery; but I say unto you, whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. By which it appears, that the Pharisees, who were the chief interpreters of the Law in those times, limited the commandment against Adultery to the outward act; but Christ the Lawgiver who best knew the mind of the Law, enlarged it to the prohibition of the internal act, & told them that there is a heart-adultery, an adultery in thought, occasioned by a vain or wanton glance and cast of the eye, as well as there's an Adultery of the body, or in the outward act.  
The text in hand speaks only of corporal Adultery, though the other be not excluded as being the root of it. 
Latinae voces adulteri & adulterae hanc vim habent ut adulter ad alteram, adultera ad A●terum se conferat. Fest:  And This corporal adultery is taken in Scripture sometimes strictly, when either man or woman to satisfy their lust with others break their conjugal Bond; and is either that act of uncleanness which is committed by persons who are both engaged by marriage-covenant to mutual faithfulness, or when at least one of them is under that engagement. This latter is properly called single adultery; the former is double Adultery, or corporal Adultery in the highest and strictest sense of it. Secondly, Corporal Adultery is taken more largely, or in a lower sense for fornication or bodily uncleanness of any kind between man and woman. And so it is intended in the Commandment given against it; Thou shalt not commit Adultery.  
The foulness and greatness of this sin of adultery (take it in either sense) appears many ways. The Apostle puts it in the front of the works of the flesh (Gal. 5.19.) Now the works of the flesh are manifest, which are these, Adultery, fornication, uncleanness, lasciviousness, there is adultery with all its retinue; and (Col. 3.5.) it is set as the first of our earthly members, which are to be mortified; mortify therefore your members which are upon earth, fornication, uncleanness, inordinate affection. Whereas in other Scriptures fornication is included under adultery, in this adultery is included under fornication.  
Adultery strictly taken, hath a special sinfulness in it. First, as it is the breach of a Covenant; every sin hath in it a breach of Covenant in general, but there is a superadded breach of a special Covenant in this sin. Hence Solomon saith of the Adulteress (Pro. 2.17.) that she forsaketh the guide of her youth. One of the Rabbins expounds this woman mystically for the sensitive appetite, and that she is said to forsake the guide of her youth, because in youth appetite commonly forsakes reason, which is apppointed to be the guide of it. But we may expound this guide either for her father, who had the government of her in her younger years, or else for her husband whom she married in her youth, and whom by marriage she received as the guide of her youth, under God, who is indeed the guide both of our youth and old age: and what guide soever the wife forsaketh, she chiefly forsaketh God who is her chief guide, and forgetteth the covenant of her God, that is, the covenant which God gave her in reference to that particular estate of marriage. Every believer is in covenant with God, in reference to his spiritual estate, but a married person hath a covenant with God in reference to that civil state; And Adultery is the breach of this covenant.  
Secondly, This shows the sinfulness of Adultery, that it is a sin which cannot be committed alone, there is always a double sin, in this sin of adultery, two are defiled with it at once. In which sense it is worse than murder, and theft; For these may be committed, and but one defiled with the sinfulness of them. He that robs is guilty of stealing, not he that is rob; He that murders is guilty of blood, not he that is murdered; But in Adultery, the Agent and patient are both alike guilty of uncleanness; The defilement reacheth both.  
Thirdly, The evil of this sin appears, by the many and manifold evils which it brings with it. Solomon hath set them forth very particularly and fully (Pro. 6.26, 27, 28, 29, 30.) Lust not after her (that is, after the strange woman) in thine heart, neither let her take thee with her eyelids, (why not? First, thou mayest be undone in thy outward estate) by means of a whorish woman a man is brought to a piece of bread, (that is, he is ruined in all he hath by it, and brought to so low an ebb of poverty, that he hath scarce the worth of a piece of bread left) And (which is both a second and a worse evil) the adulteress will hunt for the precious life, which may either be understood of the natural life, (sometimes the adulterer is murdered by the adulteress) or of that which is a more precious life then the natural, even the life of the soul, or the eternal good and happiness of the soul, she cares not to destroy body, and soul for ever (so her lust may be satisfied) that's the gain which the adulteress pursues; she hunts for the precious life, the life of the soul. Thirdly, Solomon describes the evil of this sin in the 27 and 28 verses, by the guilt which it inevitably brings with it; Can a man take fire in his bosom, and his  not be burnt? can a man go upon hot coals, and his feet not be burnt? So he that goeth into his neighbour's wife, whosoever toucheth her shall not be innocent, that is, he shall surely be very guilty. As if he had said, You can no more retain your innocency, while you commit this folly, than you can avoid being burnt when you carry fire in your bosom, or tread upon burning coals. Fourthly, the sinfulness of this sin appears, by the comparison which the Scripture makes between it and theft, (Pro. 6.30, 31.) Men do not despise a thief, 
Ferenda est magis omnis necessitas quam perpetranda aliqua iniquitas.  if he steal to satisfy his soul when he is hungry; it is a sin to steal, though it be to satisfy hunger; no necessity can excuse iniquity; and we should rather choose to starve then steal, if at least that may be called stealing, which is done merely to avoid starving; Therefore (saith Solomon) if he be found, he shall restore seavenfold, he shall give all the substance of his house; yet this sin of stealing which is to satisfy hunger is but a small sin compared with Adultery, which is only to satisfy a man's lust and bestial sensualnes. This Solomon affirms to us in the next words; But who so committeth adultery with a woman lacketh understanding, he that doth it destroyeth his own soul. He that stealeth, upon those terms doth it for want, but he that commits adultery upon any terms, doth it for wantonness. He that stealeth doth it for lack of bread, but he that commits adultery doth it for lack of understanding. He that stealeth when he is hungry doth it to satisfy his soul, but he that committeth Adultery, (though he doth it not with an intent to destroy his soul, yet in the issue he) destroyeth his own soul. But is not stealing a soule-destroying sin too? I answer, it is; and so is every sin in its own nature, but there are some sins (and among these Adultery is a chief one) which in the event prove usually more destructive to the soul, and have oftener destroyed it. And as this sin doth very often destroy the soul as to its happiness hereafter; so it destroyeth it as to its abiding here. Thus the soul may be said to be destroyed when the life is destroyed; and this destruction of the soul, Solomon seems directly to aim at, as the next words lead us to Judge (ver. 33.) A wound and dishonour shall he get, and his reproach shall not be wiped away, for jealousy is the rage of a man, therefore he will not spare in the day of vengeance.  
Another Scripture to be much minded in this point is that of St Paul (1 Cor. 6.13, 14.) where writing to the Church of Corinth, (among which people that sin was very common before they were called to the knowledge of Christ by the preaching of the Gospel) he urgeth many arguments upon their consciences, to prevent their relapse into it. And we may discover six arguments which the Apostle useth in that place; I shall only touch them, and so return to the text in hand. The first appears at the close of the 13th verse, Now the body is not for fornication but for the Lord, and the Lord for the body; As if he had said, you put the body to a use for which it was never intended, the body is not for fornication, but, for the Lord, that is, for the Lords use and service; and the Lord is for the body, that is, for the good and salvation of the body. Such is the wonderful goodness of God, that look in whatsoever we are for him, he is for us; As our bodies are for the Lords service as well as our souls, so the Lord is for the good of our bodies, as well as for the good of our souls. And therefore our bodies ought to be employed for his Glory in every thing. The second argument is taken from the resurrection; God hath both raised up the Lord, and will also raise up us by his own power, (ver. 14.) As if he had said, your bodies shall be raised again; if they were to be lost in the dust, than it were no great matter how you did defile, and abuse them, but as God hath raised up the Lord, so he will raise you up. Seeing then God hath promised, and you are such as profess faith in that promise, that your bodies shall be raised up out of the dust, to put on glory as a Garment in the last day, therefote in the mean time (while your bodies are in your keeping) do ye keep your bodies pure. Thirdly, He argues thus with the believing Corinthians, (v. 15th) Know ye not that your bodyoes are the members of Christ; not only is the soul of a believer a member of Christ, but his body too, yet it is not properly either the body or the soul that is a member of Christ, but the person; for the union is made between Christ and the person of a believer, consisting of soul and body. But thus the Apostle argues, Know ye not that your bodies are the members of Christ, shall I then take the members of Christ, and make them members of an harlot, God forbidden. What! will ye dispose the members of Christ to so base a use? will ye who prefesse, yourselves joined to Christ, condescend to such a base conjunction? And hence he expostulates at the 16th and 17th verses, What? know ye not that he which is joined to an harlot is one body for two, saith he, shall be one flesh, (They who abuse marriage, are as the married, The Adulterer and the harlot are one flesh as well as the husband and the wife) but he that is joined to the Lord (by faith and love) is one spirit; He hath a nearer and a more noble union then that of flesh, and therefore he ought to maintame the height of honour and purity, both in mind and body; and as he is one Spirit with the Lord, so to make it good that he is guided and governed by one Spirit, and that The holy One. We have a fourth argument at the 18 ●h verse, Flee fornication, why so? The reason is added, every sin that a man doth is without the body, but he that committeth fornication, sinneth against his own body. But are all other sins without the body? I answer; first, other sins have the body as an instrument for the committing of them; if a man steal, the body is an instrument, if a man commit murder, the body is an instrument, but in this sin the body is more instrumental then in other sins, the body is chiefly instrumental, in this sin; so that comparatively to this, every sin that a man doth is without the body. And therefore this sin is more against the body than other sins are. Again secondly, when the Apostle saith, every sin is without the body, he is to be understood of those sins which are external, otherwise every sin that a man commits is not without the body, there are a thousand acts of sin that are done within the body, or in the soul, envy, wrath, malice, are sins within the body, being bred and acted in the Spirit. But we may say of every sin which is external, (about which the discourse there is) that comparatively to this sin of adultery & fornication, it is without the body. I answer, thirdly, The body is not only the instrument of this sin, but the object of it also; for the unclean person doth not only sin with his body, but he sins against his body; Adultery leaves that blot and brand of ignominy and baseness upon the body, which no other sin doth, making it the member of a harlot, as was touched before, and degrading it from that excellent honour whereunto God advanced it, even in a Natural consideration, much more degrading it from that honour, whereuntor God hath advanced it in a spiritual consideration. And as that was the Apostles third Argument, so, upon another relation of the bodies of believers, he makes his 5th argument, which is laid down at the 19th verse; What? know you not that your body is the Temple of the Holy-Ghost, which is in you, which ye have of God, and ye are not your own; As if he had said, A Temple is a holy and sacred thing, and will ye defile the Temple of the Holy-Ghost? The Jews, how angry were they? what an uproar did they make, when they thought Paul had brought Greeks into the Temple, who by the law were looked upon as profane persons, and so not to be admitted to come there; they cry out, This is the man that hath polluted this holy place (Acts 21.28.) Much more may it be urged upon Gospel-professors, what! commit such a sin as this? what! pollute the Temple of God? Know ye not (which every believer is bound to know) that your body is the Temple of the Holy-Ghost as well as the soul. The last argument concludes the 19th verse, and is prosecuted in the 20 h; Ye are not your own, for ye are bought with a price, therefore glorify God in your body, and in your spirit which are Gods. Redemption is a strong engagement, ye are bought, and dear paid for, ye are bought with a price, ye are not your own. Some (who take liberty in this sin) would excuse themselves by the contrary argument. Our bodies (say they) are our own, and we may do what we will with our own. No, saith the Apostle, ye are bought with a price, ye are not your own; ye have your bodies of God, in their natural constitution, It is he who hath made us (in that capacity) and not we ourselves (Psal. 100.3.) and ye are not your own; for ye are redeemed or bought with a price, both body and soul. Ye are bought out of your own hands, as well as out of the hand of divine justice and displeasure. The Apostle speaks especially to believers; For though it be a truth concerning all, whether believers, or unbelievers, that they are not their own, none of the sons of men are their own, God hath a right to them by creation, as also by his continual providence, provision, and preservation, yet believers or the redeemed in a special manner, are not their own, and therefore they ought above others to glorify God in their body and in their spirit which are Gods. Having thus opened several Scripture grounds and arguments to demonstrate the soulenes and filthiness of this sin of Adultery, which is the general subject of this verse; I shall now proceed in the exposition of particulars in it.  The eye also of the adulterer waiteth etc. 
The word, also, refers to the murderer spoken of in the former verse; implying, that the Adulterer and he, though their sins are very different, yet agree much in taking their opportunities of sinning. How contrary soever sinners are in their particular practice, yet they have all one common principle and Spirit. The Murderer and the Adulterer are alike desirous of privacy. They both love darkness rather than light, or that which is neither, Twilight. Jeb seems to speak of a man, that is no novice, but of one long versed and practised in this way of wickedness. 
Oculus Adulteri, i. e. ipse Adulter.  The eye also of the adulterer waiteth, that is, the adulterer himself waiteth. Job doth not say, the Adulterer waiteth, but the eye of the Adulterer waiteth, because the eye is much in adultery; The eye hath so great a share in that sin, 
In re amatoria oculi sunt lenones, prima amoris via. Lucian: Amoris principium. Plato. Amoris sedes. Philostr: Nihil in oculis est quod non sit lascivum & petulans, nihil in oculorum pupilla in esse dicas, quam amicam, cum potiri non possunt, saltem conspectu se sanunt.  that the whole sin is here charged upon the eye. The Apostle Peter (2 Pet. 2.14.) speaks of a generation of evil men, having their eyes full of adultery, or (as the Greek Original hath it with much Emphasis) full of an Adultenesse. As if he had said; they are persons so given up to uncleanness, that they have no desire to see any body with their eyes but an Adulteress, nor is any thing else to be seen in their eyes but Adultery. They are as impudent as they are unclean, letting out the Adultery which is in their hearts at their eyes, not caring who sees it. Adultery is seated in the heart, there's the fountain of it (Math. 15.19.) Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemy; Adultery comes out of the heart, but 'tis first seen in the eye, yea the eye often gives the first occasion of it to the heart. (Math. 5.28.) Whosoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart. Wanton love usually ascends by these five steps: First, the eye sees; secondly, the heart desires; thirdly, the thoughts are plotting and contriving how to attain what is desired; fourthly, there is hope to attain what is plotted, and, fifthly, there is joy and delight in the attainment of what was hoped. Thus usually the eye gives the occasion and leads the dance in all the meetings of vanity. The Ancient Moralist (in his book of the long-comming revenges of God) makes report that one Apollidorus being in a dream saw his own skin pulled off by a barbarous Scythian, 
Plutarch de sera numinis vindicta.  who then presently threw him into a cauldron of boileing water, where being tormented his heart whispered to him, I am the cause of all this. The heart is the cause of punishment and misery, remotely, because nextly it is the cause of sin, especially of this sin of Adultery, yet as the heart doth sometimes set the eye a work to find out objects, so the eye meeting with objects sets the heart a-work, yea it sets the heart a fire, or all in a flame with vain desires and adulterous lustings. The eyes of some look out continually for the fuel of those secret fires, and the eyes of others meet with it unlooked for. A good man's eye may meet with a vain object, but his eye doth not go out to seek or wait for it. Against such active wickedness Job professed while he said (Chap. 31.1.) I have made a covenant with mine eyes, etc. A godly man's eye hath somewhat else to wait upon, than such ensnaring objects. And the Psalmist tells us upon what the Godly man's eye waits (Psal. 123.2.) Behold as the eyes of servants look unto the hand of their Masters, etc. so our eyes wait upon the Lord our God until he have mercy upon us. The eye of a Godly man waiteth to receive Good, and the eye of a wicked man waiteth to do evil. The Adulterer hath a waiteing eye, and this waiteing notes three things.  
First, That the Adulterer is very diligent, and intentive to attain his purpose; he that waits is more than awake; He is not only awake but watchful; both these are put together (Pro. 8.34.) where the diligence of the Saints is spoken of in their waiteing upon Christ in his appointments; Blessed is the man that heareth me, watching daily at my gates, waiteing at the posts of my doors; they who wait at the posts of wisdom, that is, of Christ, watch also at his gates; they watch there, and they wait there. It is possible for a man to watch, as watching is only opposed to sleeping, & yet not to wait, that is, not to be diligent or attentive upon any busienes, but he that watcheth, as watching is opposed to Idling, he is always waiting as long as watching, and he cannot but be watching, who is indeed waiting. Thus the Adulterer takes much pains to obtain his forbidden pleasures, his eye waiteth and watcheth, he is a diligent servant or slave rather to his lust; every man that commits sin, is a servant to sin, and every servant must wait; it is the duty of a servant to wait for his Lord, the adulterer waits upon his lust as upon his Lord, every lust would be waited upon as a Lord. Saints watch at wisdom's gates, and wait like servants at her posts to know her pleasure. Adulterers watch at whoredoms gates, and at her posts they wait for sinful pleasures.  
Secondly, To wait, implieth the exercise of much patience; he that waiteth, expects long, he must expect and stay till the opportunity comes, Even the wicked have patience, upon hopes of enjoyment; And shall not the Godly? It may shame the Godly out of their impatience and loathness to wait for an answer of prayer from God, when they hear that The husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and the latter rain (Jam: 5.7.) But it may shame them much more out of all their impatience in waiting for good things from God, when they hear that the Adulterer waiteth for the whorish woman, and hath long patience, till he receive his longing.  
Thirdly, Waiteing implieth the Adulterers fixedness in and resolvedness to sin, his eye waiteth; he doth not sin by a sudden glance of his eye, or upon a vehement gust of temptation, or upon an unthought of hurry of wanton passions, but he sins deliberately, and (as it were) in cool blood. He waiteth for and watcheth his season, he is serious and studious about his wickedness.  
Hence note.  A wicked man sins with resolution. 
He that waiteth to do any thing, hath a resolution to do it. A Godly man sins, but he doth not wait to sin; or if at any time he do so, he at that time acts the wicked man's part in the godly man's state, and so upon a strong temptation Godly men have done. But usually he is a wicked man (as to his state) that waits for a temptation. Afflictions wait every where for a godly man (as Paul spoke of himself, Acts 20.23.) and so also do Temptations. But the ungodly are every where waiteing for temptations. They are not surprised, or taken unawares, by a sin, but they are resolved to take their first opportunity of sinning. What a godly man saith (when he is in a right frame) in reference to the ways of holiness (Psal. 108.1.) O God my heart is prepared or fixed; A godly man doth not good upon a sudden, or by chance (as we say) but he sets himself to it, his heart is fixed or prepared, and his face is set heaven-ward, or for heavenly duties. So Daniel spoke of himself (Dan. 9.3.) I set my face unto the Lord God to seek by prayer and supplications, and as a godly man is in the ways of God, so the ways of God are in him. Thus David describes him (Psal. 84.5.) Blessed is the man whose strength is in thee, in whose heart are the ways of them, that is, the ways which Godly men walk in, and they are the ways of God. Now as this is the true state of godliness when the heart is in it and prepared for it, so the true state of wickedness is, when a man's heart is in it and prepared for it. This is the proper character of a wicked man. The eye of the Adulterer waiteth for the twilight.  
Every word hath weight in it, the twilight is the Adulterers season; It is not said, he waits for the night, or for the day, but he waiteth for the twilight, which is neither day nor night, but between both. We have such a description of time in reference to the mixed and uncertain state of things (Zach. 14.6, 7.) And it shall come to pass in that day, that the light shall not be clear nor dark; But it shall be one day which shall be known to the Lord, not day nor night. Such a thing is Twilight, it is neither clear nor dark, neither day nor night, but between both. There is a twofold twilight; first, the morning twilight; and, secondly, 
Diluculum. Crepusculun.  the evening twilight; the morning twilight gins when the night ends, the evening twilight gins when the day ends. The Latins have two distinct words to express these distinct twilights by, but our language is not so well stored, and therefore we must distinguish them by the matter spoken of, or the scope of the speaker. Thus here, when 'tis said in the text, he waiteth for the twilight, we are to understand it of the evening twilight, not for the morning twilight, and the reason is, because the morning twilight is not for the adulterer's turn or purpose, for then the light prevails upon the darkness, but it is the evening twilight, for then darkness prevails upon the light. And that this is the Adulterers twilight is clear (Prov. 7. v. 6, 7, 8, 9 
Nox et tenebrae administrae sunt impijs suarum libidinum. Ipsa nox alioquin caeca infandarum tamen libidinum oculatus testis est. ) At the window of my house (saith Solomon) I looked through the casement, and behold among the simple ones, I discerned among the youths, a man void of understanding, passing by the way to her house, and he went near her corner, in the twilight in the evening (or) in the evening of the day, in the black and dark night. And behold there met him a woman with the attire of a harlot, etc. His eye waited for the twilight, and in the twilight he was taken.  
Hence note.  The doing of evil hath its proper seasons, as well as the doing of good. 
Though sin be never in season, yet it hath some times which are more seasonable for it; to sin is never in season, as to the lawfulness of committing it, but sin hath its seasons as to the conveniency of committing it. The Adulterer takes his season, he waiteth for the twilight. Whence note secondly.  Evil men are very careful to hit their seasons for the doing of evil. 
It were  that the godly were as careful to hit their seasons, and take their times, as the ungodly are. To every thing (saith the Preacher, Eccl: 3.1.) there is a season and a time for every purpose under the Sun. And because it is so (saith the same Preacher, Eccl: 8.6.) The misery of man is great upon him. But why doth this make the misery of man great upon him? I answer, The reason of this misery upon man, is not because there is a season, but because either of his ignorance or negligence to find it. There are a thousand ways to miss a season, and but one to hit it; And were there as many ways to hit as to miss, it were a thousand to one but man would miss rather than hit; and therefore the misery of man is great upon him, Because if once he miss his season, it cannot be recovered, and then he must needs be miserable. Good men are miserable (as to some cases) because they are often so careless to hit their season of doing good, and do so often miss it, notwithstanding all their care. Wicked men are for ever miserable, because they are so careful not to miss their season of doing evil, and do so often hit it. The eye of the Adulterer waiteth for the twilight, and he seldom (as to his own end) waits in vain. But why is he so greedy for the twilight? The next words say why, where he brought in Saying, no eye shall see me.  
Where saith he this? he saith it in his heart, this is his discourse in his own breast; and to whom saith he this? he saith it to himself, there is a dialogue between the Adulterer and his own heart, and thus he concludes, I will wait for the twilight, and then no eye shall see me. And when he saith, no eye shall see me, his meaning is, There is not any eye that shall see me. Thus he plays the fool at All's hid.  
Yet further, this no eye may have a threefold reference.  
First, No eye of common men shall see me, I will do this in secret, I will have such a cover of darkness over me, that my neighbours and friends shall not be able to take any notice of me.  
Secondly, No eye, may refer to men in chief, that is, 
Verba quae sequuntur exigunt ut ista de Magistratus justitiaeque ministris intelligantur. Bold: Quisquis aut officio aut quovis alio modo super alios inspicit, actusque eorum observat vocatur oculus.  no eye of the Magistrate, nor of any Minister of Justice shall see me. Magistrates are the eyes of a Nation, they should overlook all places, either by themselves or their Officers, to observe what is done. As the adulterer's eye watcheth, so there should be an eye of Justice watching to catch Adulterers. Some interpret this Text, especially of the adulterer's hope, or self-persuasion that he shall escape the eye or knowledge of the Magistrate, who is appointed to oversee the manners of that people over whom he is placed, and to be a terror, yea a Minister of vengeance to them that do evil; for he beareth not the sword in vain (Rom. 13.3, 4.) Magistrates should so much mark and eye the state of a people, that they are called eyes in Scripture (Isa. 29.10.) For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes (what or who are those eyes? the next words inform us) the Prophets and Rulers, the seers hath he covered. The Hebrew word which we render rulers is heads; Rulers are the heads of a people, and what is a head without eyes, or having its eyes covered. God did not cover the eyes which were in the people's personal heads, but he covered the eyes which were in their public heads. He hath closed your eyes, that is, those that should be as heads and eyes to you, your Prophets and your rulers. Thus also say some, Government is expressed by an eye (Deut. 33.28.) Israel then shall dwell in safety alone, 
Fons vel oculus Jacob suum imperium habebit in terra Canaan. Bold: Apud persarum reges. quidam fuerunt qui dicebantur oculi & aures. Zenoph.  the fountain of Jacob shall be upon a land of corn and wine, also his heaven shall drop dew. That which we translate the fountain of Jacob, others render as well, and as truly from the Original, the eye of Jacob, that is, (say they) the Magistracy, the ruling power, as if he had said, as the people of Israel in general shall dwell in safety, so their eye, their government or their Governors in special shall be blessed with plenty, they shall be upon a land of corn and wine. It hath been observed also in antiquity, that great Princes had certain men in office whom they called their eyes. Princes have their eyes and ears in every place, that is, their Officers. Thus we may expound this Text, the Adulterer saith, No eye shall see me. The ruling or magistratical eye shall not see me and if what I do be not seen by that eye (let others see what they will, and say what they please) I shall not suffer at all for what I do; and then all's well, that's as much as I care for. And here we may note, That, As some Adulterers have their eyes abroad, that is, agents to espy out Beauties for them. So most of them (if not all) are afraid of the eyes of others.  
Thirdly, No eye shall see me, that is, not the eye of God; God himself shall not see me. Thus the adulterer hopes to hid his sin from his eye who is indeed all eye, 
Homines latere cupiens Dei oculum non timeus.  and whose eye is over all. Thus the adulterer supposeth himself under such a vail of darkness, that he is free not only from the eye of men on earth, and from the eye of those who are gods upon earth, but even from the eye of the God of heaven.  
Hence observe.  First, A sinner is full of vain presumption. 
He presumes that the sin which he commits against the light of his own conscience, shall never come to light; he presumes that the sin which he commits in his own eye, shall not come to the eye of others. I have elsewhere noted this ignorant confidence of carnal men, and only name it here.  
Secondly, Note.  It is not the act of sin, but the discovery of it which a wicked man feareth. 
He cares not what wickedness he doth, so he may go unseen; a godly man is afraid of doing evil, though he could do it with greatest secrecy, or under the darkest cover: he is afraid to do evil, because of the evil and unrighteousness of it, because of the pollution, and unanswerableness of it, both to his own duty, and the goodness of God to him; but it is the discovery not the iniquity of his work, which the hypocrite feareth.  
Thirdly, As the eye is taken for the eye of the Magistrate.  
Observe.  That it is the punishment of sin at which a wicked man is troubled, he is not troubled at the sin itself. 
'Tis the consequence of sin, not the nature of it, the smart of sin, and not the filth of it, which the wicked would avoid.  
Lastly, As no eye is exclusive also to the eye of God.  
Note.  Wicked men presume that their sins are secret even to God himself. 
They think, sure, God can see no further, nor no better than man; And so they have hopes to hid themselves, not only from the eyes of men, but from the eyes of God, as we may see plainly (Jere. 23.23.) Can any hid himself in secret places, that I shall not see him, saith the Lord; This question, can any? shows that some had flattered themselves into such a conclusion, that they could so hid themselves in secret places, that God could not see them. The holy Psalmist said (Psal. 139.12.) The darkness hideth not from thee, but the night shineth as the day, the darkness and the light to thee are both alike. But a wicked man saith, the darkness hideth from thee, the night is night to thee. O what beggarly apprehensions have men of God As if he whose eyes are ten thousand times brighter than the Sun, could not see without Sunlight, or as if he could not see but in the light, who made the light. 
Vanus est qui purat se in tenebris esse tutum, cum lucem vitare non possit, quae lucet in tenebris & tenebrae eam non comprehenderunt. Ambros:  Naturalists say of those living creatures which have fiery eyes, that they can see as well in the dark as in the light, the reason is, because they see not by taking in the species of the object into the eye, but by sending out a light from their own eye upon the object. God hath fiery eyes indeed; he needs no outward light to see by who is nothing else but light. Vain sinner, what can be darkness to him, who is light, and in whom there is no darkness at all? There is nothing doth more argue the blindness of a sinner, than this simple saying of his, No eye seethe me, unless it be that simple practice of his which he useth to the same purpose, and which is discovered (as his last shift) in the last words of this verse.  And he disguiseth his face. 
The Hebrew is, He setteth his face into a secret; he muffles himself, he changeth his habit, he puts on a vizard; harlots were wont to disguise themselves (Gen. 39.14.) when Tamar took upon her the habit of an harlot, the Text saith, She put on a disguise; so here the Adulterer puts on a disguise, he puts a cozzening face upon his face, and then thinks, that though he be seen, yet he cannot be discerned, and that, though some may see where he is, yet none shall see who he is, He disguiseth his face. One would have thought that being in the twilight, and the darkness of the night ready to compass him about, that no eye could see him, he should not need to have put on a vizard or a muffler, yet he doth so, he puts a disguise upon his face.  
Which may teach us▪ That when a man doth ill, he never thinks he is safe, or secret enough.  
When a man's conscience tells him he sins, he would not have any other tell him so too. The Adulterer fears twilight is too light for him, and therefore while the natural darkness is so imperfect, he puts his face into perfect artificial darkness. Job yet proceeds to show this cowardly temper of sinners in their fear to be seen, either by a further discovery of the same sort of sinners, or of another sort, in the same frame.   
Vers. 16. In the dark they dig through houses which they have marked for themselves in the day time, they know not the light. 
We have all along the words, and the works of darkness; In the dark, they dig through houses; The question is, who are here meant by these diggers; some understand the verse of the adulterer; And whereas he speaks here in the plural number, and before in the singular; 'tis frequent in Scripture (say they) to vary the number while the same subject is continued. And that while he saith, They, the meaning is One and All of them are bend and apt enough to do thus. But is digging through houses the work of an Adulterer? In answer to this, it hath been storied and remembered, that Adulterers have used such boisterous practices to come at their unlawful pleasures; 
Haec domorum perfossia, non ad latrocinia nocturna, sed ad turpes artes penetrandi in alienas domos manifestè pertinet. Pined:  they have digged through houses to make private passages that they might not be discovered when they came to, or when they departed from their lovers. It hath been commonly said that hunger will break through stone walls, and 'tis a truth that wantonness will do so too. Some have been so mad upon their lusts, that if they could not find a way, they would make one to meet with their paramours. Upon this consideration we may fairly interpret this verse (as the former) concerning the Adulterer.  
But I rather conceive that this 16th verse contains a description of another sort of sinners, Thiefs or Robbers. Because, 
Ego libentius haec de latronibus quam de Adulteris caperem; Quia hoc latrones saepe faciunt, Adulte●i non nisi per quam raro. Sanct:  though it be true, that Adulterers do sometimes dig through houses, yet this is both more frequently and more properly the busienes of Thiefs. Another reason to persuade this understanding of the present Text may be, because so we have a fuller and more particular enumeration of several sorts of sin and sinners.  In the dark they dig through houses. 
To dig through houses, is the work of a thief. And thus Christ speaks of the thief (Luk. 12.39.) And this know that if the good man of the house had known what hour the thief would have come, he would have watched, and not have suffered his house to have been broken through. Jacob saith of Simeon and Levi (Gen. 49.6.) In their anger they digged thorough a wall. Some break thorough walls for want, or in covetousness to rob and steal, others for anger and in wrath to kill and destroy. They dig thorough houses, Which they had marked for themselves in the day time.  
See the method and cunning of these robbers; here are three points of their sinful skill. First; they mark houses; the word signifies, to mark with a seal; as if they did put their seal upon other men's houses for their own use. Thiefs go abroad in the day time to espy where they may commit a robbery with best advantage, and they set their mark upon such houses as they resolve to rob; or, which I rather take to be the meaning, they diligently observe the strength of the house, the ways to the house, what company is in the house, where they may with most ease and advantage break into the house. All this they do in the day by way of preparation, and in the dark they put their purposes into execution; In the dark they dig through houses which they had marked in the day.  
Hence note.  Sinners would make sure work, they would not miss. 
And therefore they either set their mark upon a house, or exactly mark it. O how witty, and how cunning men are to do mischief!  
Secondly, Whereas they went from Town to Town, and any house they saw and liked, they marked it for themselves.  
Learn.  An unjust person makes every thing his own, if he can come by it, if he can but get it. 
He saith of another man's house, this is mine, I will fill my own house with the spoil and plunder of this.  
Thirdly, The thief marked houses In the day time.  
He digged through them in the night, but he made use of the day; he would not break open a house in the day, but had somewhat to do towards the breaking open of a house in the day, he marked it in the day.  
Hence note.  That time which suits not one wicked purpose, may suit another. 
The thief makes use of all times, he makes use of the day to mark houses, and of the night to dig them through. He is careful to take his time; to do the work of the day upon the day, and the work of the night, in the night.  They know not the light. 
But why doth Job add this? said he not before, that they marked houses for themselves in the day? How then doth he say, They know not the light.  
Knowing is not meant of a bare act of knowledge, as if they knew not when it was light, and when it was dark, or as if they knew not the nature of light, what kind of creature it is. But, not to know, is not to affect; They know not the light, that is, they care not, they love not the light. In which sense words of knowledge are often used in Scripture. (Nah. 1.7.) The Lord knoweth the soul that trusteth in him. The Lord knows those that do not trust in him, he knows those that are unbeleiveing as well as those that believe in a way of discerning who they are; but he knows the soul that trusteth in him, in a way of loving and approveing him; 
Non nosse lucem est non ama●e.  so here, They know not the light, that is, they have no love to the light, no delight in the light, they care not for the light. But it may be objected; It should seem these men cared for the light, and liked it well, for they made much use of it; In the day they marked houses. I answer, When Job saith, They know not the light, we may restrain it to one part of their busienes, and that the main, Their digging through houses; for this purpose (which was their principal purpose) they knew not the light, that is, they neither loved nor liked the light, darkness was more welcome to them. I shall not give any notes from these words here, having before (especially at the 12th verse, where it is said, They are such as rebel against the light, they know not the ways of it, etc.) been somewhat large upon the same subject; As also because the next verse is but a further illustration and enforcement of these words.   
Vers. 17. 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. 
This verse gives a reason, why these theives taken the night for their work; or it is an exposition of what was last said, They know not the light.  
The text may be read thus out of the Original, 
Vmbra mortis i. e. tam terribilis ut aliquem enecare potest. Genitivus effecti. Pisc: Cum venit mane venit umbra, dictum acutè propter speciem contradictionis.  As soon as it is morning the shadow of death comes upon them. This Hebraisme the shadow of death, hath been opened at the 5th verse of the third Chapter, whether I refer the reader. In this place, it only imports thus much in General, That these wicked men did equally fear the morning as death itself; they were surprised with fear, as soon as surprised with light. What is the reason of it, why doth the adulterer fear the morning, and why doth the thief fear the morning? they do so upon these three considerations.  
First, Lest they should be hindered in their wicked works; secondly, lest their wicked works should be discerned; thirdly, lest their wicked works should be punished, for these reasons they hate the light, and the morning is to them as the shadow of death.  
Hence observe.  That good things even the best things are a trouble to wicked men. 
Sin makes good things evil to us, and pleasant things troublesome to us. What a pleasant thing is the light? How beautiful are the eyelids of the morning? yet light is a trouble, and the morning a burden to wicked men. And if natural light be a trouble to them, much more is moral and spiritual light. How do they hate the morning of truth, the dawnings of divine knowledge? These lights to life, these enlivening lights are to them as the shadow of death. In how deplorable a condition are they to whom Good becomes evil, and that which good men rejoice in, is to them an occasion of sorrow. The whole course of nature is out of frame to us, till we are set into a right frame by grace. We put light for darkness and darkness for light, till we ourselves are brought out of darkness into light. Nothing is good to us till we are made good, nor doth any thing please us, except sin or that which we use sinfully, till we please God. The very morning (which gives a new life to all) is to some as the shadow of death.  If one know them, they are in the terrors of the shadow of death. 
These words are but a further explication of the same thing, if one, that is, if any one, man, woman, or child, as we say, know them, that is, take notice of them, in their wickedness, or take notice of their wickedness, they are (as we say) dead in the nest.  

Cum agnoscit alius alium. Pisc:  Others render the words thus, if they know one another, that is, if only so much of the light of the morning breaks forth, as serves them to see one another's faces, they are afraid. So this phrase is used (Ruth 3.14.) And she lay at his feet until the morning, and she risen up before one could know another, that is, before there was light enough to discern each other. So these two readings, if one know them, or if they know one another, meet in the same General sense, their unwillingness to be discovered at their work; if once there be light enough for these evill-workers to see themselves by, they then know they may also be seen by others; And if one (any one) know them: They are in the terrors of the shadow of death.  
That is, they are troubled like them, who being ready to die, are yet unwilling to die; when death stands at a man's bedside, when death stands at his back ready to attach and apprehend him, ready to carry him away, while yet he is altogether unwilling and unready to die, O in what a terror is he? Just thus it is (saith Job) with those wicked men, they are not only afraid to die, but the terrors of the shadow of death are upon them, their terror is such as men have when death overshaddows them; That's the meaning of, They are in the terrors of the shadow of death.  
A shadow in Scripture is taken two ways. First, properly, for that darkness which is caused by the interposition of a thick body, between us and the Sun. Secondly, improperly or metaphorically, and so that is a shadow which keeps off the heat of the Sun, or the violence of the rain and wind; and so by a trope any thing of defence is called a shadow. (Judg. 9.9.15.) Come trust under my shadow (said the bramble) that is, put yourselves under my protection. And again (Isa. 30.2, 3.) Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow (or protection) of Egypt your confusion. So (Isa. 49.2.) In the shadow of his hand hath he hid me. And (Isa. 51.16.) I have covered thee in the shadow of my hand, as birds cover or shelter their young ones with their wings and feathers. Thus the Scripture speaks of a shadow. But what is the shadow of death? It is first, the appearance of death; secondly, the power of death. So the the meaning is (as was touched before) they are as much terrified, as if death appeared to them, as if the image of death passed before them in vision, or as if the power of it had taken hold of them to bring them prisoners to the grave.  If one know them, they are in the terror of the shadow of death. 
I have from the former words of this context, as also at the 12th verse taken occasion to observe, how troublesome both the light of the Sun and the light of the mind are to evil men, and therefore I shall not stay upon any Instructions of that kind here.  
Yet forasmuch as not only the Murderer and Adulterer, spoken of before, but the Thief spoken of here, are all for darkness and concealment.  
Observe.  First, That sinners have a secret conviction upon themselves, that what they do is not good. 
They draw up their own indictment, and condemn themselves before God doth. They would rock conscience asleep, but they cannot, they would blind it, but they cannot. This their delight in darkness, both outward and inward, is a plain demonstration that they know their deeds are evil. Christ saith as much (Joh. 3.20, 21.) Every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. No man fears his deeds will be reproved, but he that suspects at least, that his deeds are his faults, and his actings his transgressings; for as it follows, He that doth truth (that is, who acts according to the truth) cometh to the light. He that doth good, or truth indeed, yea he who is but persuaded that he doth so, cares not who sees him; some are ambitious to be seen while they do so, and though any should be so modest that they do not desire to be seen while they do so, yet no man that doth so is afraid to be seen; and usually such come to the light, to the light of other men's knowledge, and they would come further into the light of their own knowledge; such are free to come to light of all sorts, that their deeds may be made manifest, that they are wrought in God; when a man comes to the light, he gives a fair evidence that his works are wrought in God, how ever it argues both that he desires they should be such as are wrought in God, as also that he is willing they should come to the trial, whether they are wrought in God or no, that is, whether they be so wrought, as if God did work in him, or whether there be any appearance in them that he hath wrought them in the light and love, in the strength and help of God. Now as when a man comes willingly to the light, it shows that he hath an honest persuasion in his breast, that his works are good. So when we see any seeking corners and shunning the light by which others may see them, or that light by which they may see themselves, this shows that they have a troublesome conviction upon their consciences, that their works are so fare from being wrought in God, that they are wrought against God, that is, against his mind and will. This, the Apostle teacheth in the example of the old Gentiles (Rom. 2.15.) They show the work of the Law written in their hearts, their conscience bearing them witness, and their thoughts in the mean while accusing or excusing one another. Were there not an unextinguishable light in nature, by which even a natural man may have some glimmerings of and discern between good and evil, he would no more avoid the sight of others when he doth evil, then when he doth good. And seeing he thus naturally avoids the view and sight of all men when he doth evil; This doth more than intimate that there is a Judge above nature, who, without respect of persons, will reward every man according to his works. Conscience is God's Deputy in man, and what that (being rightly informed) doth in man, God will do too. We are so assured by the Apostle John (1 Joh. 3.21.) If our heart condemn us, God is greater than our heart, and knoweth all things; As if he had said, this is an argument that there is a God to condemn, because the heart condemns; For God is greater than the heart. God is the supreme Judge, the infallible Judge, the heart is but an under-officer unto him. Why should the heart of a man smite him? why should he be troubled when he hath done evil? why should he be so troubled to be seen in doing evil? were it not that there is a God, who judgeth both the hearts and ways of men; While the fool saith in his heart there is no God, (Psal. 14.1.) the heart of a fool saith there is a God: while he saith in his heart there is no God to see my sin, his heart saith to him, cover thy sin, that it may not be seen; and what English can we make of this saying of his heart, but this, There is a God. For though Job spoke here of such gross sinners as have reason enough to hid themselves and their do from the eyes of men, lest they should bring them both to shame and punishment, yet even those sinners are fearful to have their sins discovered, who need not fear any punishment but from the hand of God.  
Secondly, Observe.  Sin befools the sinner, or sinners are very foolish. 
They are glad if they can escape the eye of man, when as their sins are always under the eye of God. What is the eye from which darkness can hid us, to that eye which seethe through darkness? If one see them (saith the text) they are in the terrors of the shadow of death, and yet they are not terrified that One seethe them. That One seethe them always who is more than all men, and yet they are satisfied if they are not seen of men. That which they would not do if a little child did see them, they dare do though the Great God of heaven and earth see them. What the Prophet speaks of fear in reference to suffering, we may say much more of fear in reference to sinning, (Isa. 51.12, 13.) Who art thou, that thou shouldst be afraid of a man that shall die, and forgettest the Lord thy Creator? Who art thou? surely thou art so far from being a Godly man, that thou art less than a man, in this thing, even a fool, and a beast. What? dost thou fear to sin in the presence of a man, or when a man, who shall die seethe thee, and forgettest that the Lord thy maker seethe thee? that he seethe thee who hath stretched forth the heavens, and laid the foundations of the earth. Well might the Apostle (2 Thes. 3.2.) join these two together, unreasonable and wicked men, and give the reason of both in the words which follow, for all men have not faith. Where there is no faith, there is much wickedness, and he who is much in wickedness, is nothing in reason. Faith is above reason, but not against it; wickedness is not only below reason, but quite against it. They who act against that rule which is given by God to man, act also against that reason which is given by God to man. No man acts so much against faith, as he who doth not believe that God seethe him in all his actings, nor doth any man act more against reason, than he who believeth that God seethe him, and yet is more afraid to be seen of men, than he is to be seen of God.    
JOB, CHAP. 24. Vers. 18. 
He is swift as the waters, his portion is Cursed in the earth: he beholdeth not the way of the Vineyards.  

THere are four Apprehensions concerning the general scope of these words.  
First, Job is conceived here describing a fourth sort of wicked men, or the same men acting a fourth sort of wickedness; for having (as hath been showed from the former words) first drawn out the do of the murderer, and secondly, of the Adulterer, and thirdly, of the thief at land digging through houses, he in the fourth place (as some Interpret the text) proceeds to discover the Pirate, who is a thief upon the water, a Sea-theife; He is swift as the waters, or, he is swift upon the waters: The letter of the Hebrew, is, He is swift upon the faces of the waters, he moves in, and upon all waters. It is usual in Scripture to call the outward part of any thing, the face of it, as the face of the heavens, is that part of the heavens which doth outwardly appear to us, or is next to our eye. O ye hypocrites (saith Christ, Math. 16.3.) ye can discern the face of the sky. So the face of the earth is the superficies, or upper part of the earth, and the face of the waters, is the upper part of the waters. The word in the text is plural, faces, he is swift upon the faces of the water; that is, when he hath murdered, committed Adultery, and rob at land, when the Earth is weary of him, than he betakes himself to the Sea, and turns Pirate. There is a truth in this, 
Velocitêr man● se ad mare recipiunt. Vatab: Levis est ad n●tandum sive remigandū super faciens aquae. Targe:  some men make such a progress in wickedness; they try all trades of sin upon the earth, and then trade sinfully upon the water, defileing both earth and water, both sea and shore, polluting all the Elements with their abominations. And in pursuance of this exposition the two other Clauses of the verse are thus expounded, Their portion is Cursed in the earth, that is, they who live at land Curse them when they are gone to Sea, fearing lest they should take their ships, & spoil them of their goods by piracy. And then, he beholdeth not the way of the vineyards, that is, he will come no more on shore, he will not live at land: vineyards by a synecdoche of the part for the whole being put for any kind of home or land possession, of which vineyards (in many places) are the chief; he who lived by dressing and planting the earth, now takes another course of life, he beholdeth not the way of the vineyards; he will labour no more in a Country life, he will not get his living by the sweat of his face, but by the face of the waters. What cares he to get wine by dressing of vineyards, when he can get whole Shiploads of wine upon the waters. And having got a smatch of the sweetness of robbing at Sea, he will work no more aland. We have too much experience of it, that when a man hath once given himself up to stealing, he cannot abide labouring. He is better pleased with an easy life that is sinful, then with an honest life that is painful; and because ease pleaseth him more than honesty, therefore he will not behold the way of the vineyards, nor the way of the Corn fields, nor of the pasture grounds, 
Ad piratas referre divinare est ex proprio cerebro, cum hic tantum de infes●●toribus ag●orum mentio fiat, non navium aut maris. Pined:  for all these are ways of labour. But I shall not Insist upon this Interpretation, it may suffice only to name it. And though, as to the thing itself, as also to the practice of many, this be a truth, yet it is scarcely probable, that Job had that practice in his eye.  
Secondly, We may here conceive, that Job is describing the miserable and unsettled Condition of the murderer, of the Adulterer, and of the Thief; he is swift upon the waters, or, swift as the waters (say we) Mr Broughton renders, He is lighter than the face of the waters. The Hebrew particle serves either reading, as, or upon; He is swift, or light upon the face of the waters, that is, he is as a light thing that swimmeth upon the face of the waters; light things swim there, things which are of no worth, of no price, as straws, or chips, or feathers, or the foam (which is light and hoven) swim upon the face of the water. Mr Broughton translates thus; He is lighter than the face of the waters. The sense is the same, for as those things which swim upon the face of the waters are light, so also is the face of the waters. Every blast or puff of wind moves and tosseth up the face of the waters.  
Levitas pro velocitate sumitur, leve enim facile movetur & quod facile movetur velox est.  He is swift, or, light upon the face of the waters. 
The Hebrew word which we render, swift, in our translation signifieth also light; because those things that are swift in motion, are light; we say of one that is slow paced, he is heavy heeled, and that he is a heavy man or that a heavy beast which is slow of foot; all swift things are light. The meaning of this Interpretation is, that a wicked man is a Contemptible Creature; what is he when he hath done all those mischiefs before specified and walked to wearynes in all those sinful ways? 
Proverbialis locutio ad exprimendum aliquid quod flocci penditur & fere nihil est. Bold. Leves erunt ut res quae super aquas natant, fluctuabunt abibant, diffluent.  The best account which we can give of him is this; He is light, or as a light thing, upon the face of the water; which is a Proverbial speech to Express that which is nothing worth. Thus the destruction of the King of Samaria is expressed (Hos: 10.7.) As for Samaria, her King is cut off as the foam upon the water, or (as the Margin hath it) upon the face of the water, that is, though he be a great King, yet he shall perish as a very light, and contemptible thing, even as a little foam and froth, or as a bubble upon the water.  
Hence observe.  Wickedness makes men Contemptible and vile, they are but as light things upon the water. 
In the 21th of this book (v. 18.) the wicked are said to be as stubble before the fire, and as Chaff before the whirlwind. So (David, Psal. 1.4.) speaking of the wicked in general, saith, They are like the chaff which the wind driveth away. Stubble and chaff are light things, and they are also worthless things; what's the stubble worth, or what the chaff? What is the chaff to the wheat? such are wicked men in comparison of the Godly. The Scripture doth even strive for Expressions (as I may say) to set forth the lightness, the vanity, Indeed, the nullity, the nonentity, the nothingness of men given up to their lusts. David (Psal. 62.9.) speaking of them who trust in oppression, and become vain in robbery, saith, they are vanity and a lie, and that to be laid in the balance, they are altogether lighter than vanity. And Solomon putting the tongue of a Godly man, and the heart of a wicked man together into the balance, gives this determination between them (Pro. 10.20.) The tongue of the just is as choice silver, but the heart of the wicked is little worth. The heart is there taken in the highest sense, for the best thing that the wicked man hath; for though where the heart is nought, it is the worst thing that a man hath, yet the sense of the proverb is to show that the best thing that a wicked man hath is of little worth, and therefore the instance is made in that which he accounts his chiefest treasure, his heart; for by the heart, all that man hath within him, all the powers and faculties of the soul, with their best and richest furniture are understood; all these saith Solomon in a wicked man are little worth; so that take him at his best, and in his best, he is but trash, or as a trifle. Sin is a reproach both to persons and nations, as honour is a man's weight in the esteem of others, so reproach abates his weight, & makes him light upon the balance. Since thou wast precious in mine eyes, thou wast honourable, saith God (Isa. 43.4.) holiness adds honour and weight to our persons; sin makes us light, and then we are lightest, when we make light of sin; sin is a weight that presseth us down, yet they who sin most, weigh lest in the esteem of God and of all good men. Sin will quickly sink the soul like lead under water, even to the bottom of the water, yet the sinner is as a light thing that swims upon the top or face of the water. This is a profitable sense of the words.  
Thirdly, Others expound these words, as a description of the wicked man's shifting and running from place to place for fear of pursuers; or that being conscious to himself; or selfe-condemned in his own conscience, he is as the Lord threatened Cain (Gen. 4.14.) a fugitive and a vagabond upon the earth: swift as the waters of a stream, which glide along and never stay in one place; or he is upon the earth as a light thing upon the waters, continually moved and tossed up and down. But I pass from this. And conclude  
Fourthly, That we may rather understand these words as a description of the spirit and temper of a wicked man in reference to his sinful actings, or the fulfilling of his lusts; He is swift or light as the water, or, as the light things upon the water, that is, he is a man very unsettled, he is hurried to and fro, there is no stability either in his ways, or in his spirit; He abides not in one place, nor doth he abide in one mind. He is full of Inconstancy, he is constant in nothing but in his unconstancy: and it must needs be so if we Consider,  
First, his lusts within. How can he but be swift as the water, who hath such winds blowing and striving in him. A carnal man is hurried with storms and tempests rising in his own mind: as the wind tosseth and rolleth the waters of the Sea or light things upon the water, so the lusts of evil men toss and tumble them up and down. Pride tosseth some, and Covetousness tosseth others, luxury and wantonness toss thousands into a thousand vanities, and sinful ways, as the winds toss the waves of the Sea; Lusts are strong and boisterous, lusts are many and numerous, he that serveth any one of them is a slave to them all, and must go upon their errand whethersoever they will send or rather hurry him.  
Secondly, Carnal men must needs be swift as the water, or light upon the water, very unconstant and unsettled if we Consider the temptations that blow upon them from without. For though our own lusts are temptations, and every man (as the Apostle James saith, Chapter 1.14.) is tempted when he is drawn away of his own lust, and enticed, yet our lusts also are tempted, or our lusts are drawn away and enticed by temptation. Man is apt enough to sin of himself alone, if once God leave him, but he is seldom left to himself alone to sin by the Devil; and most usually he is tempted with a kind of violence unto sin; his lusts (which are a fire) are blown and kindled by Satan's breath, and he is driven to do evil by vehement blasts of temptation. Temptations blow upon Saints, they blow strongly upon them; Satan breathes out a mighty wind to make them swift as the water unto sin; but they have received a power to resist and stand fast. They are founded upon the rock Jesus Christ; Though the wind moves the water, yet it cannot move the rock: they that are founded upon Christ, are (in their proporion) firm as Christ himself is firm. 'Tis true, Saints are many times grievously shaken with temptations; but the wicked are tossed and overwhelmed by them. They are swift as the water, or as the lightest thing upon the face of the waters, when strongly moved by temptation. Dying Jacob called Reuben, his firstborn, unstable as water (Gen. 49.4.) though we will not number him among the wicked, yet he did a very wicked act, and in reference to that, though he was a great man, and a Patriarch, the head of the Tribe, yet (in reference to that act) he received this Character, unstable as water. And if he was so unstable when hurried by passion and temptation, how much more are mere wicked men so, when they meet with such temptations. For as they are not fixed in any thing that is good, as was touched at the 13 ●h verse, They know not the ways of light, nor do they abide in the paths of it (if at any time they stumble upon the doing of that which is right, yet they abide not in the doing of it; they are light as the water, unstable and unsettled in all good ways) So though they are fixed (as to the subject) in doing that which is evil, yet they are extremely tossed and swiftly moved, both to and in and after the doing of it.  
Again, As this similitude implies The easiness of evil men to be moved by temptation unto sin, even as easily as water, or the lightest things upon the face of the water are moved by the wind. So it implieth also their speedyness and activity in sinning. The water moves swiftly, sinners are like swift ships upon the water, they make speed to do evil, or to trade upon any forbidden coast, but they are very slugs to any thing that is good, or to trade upon any coast where they are bidden. A learned Interpreter insists much upon the emphasis of this Expression, to show not only the swiftness, but the fierceness of a wicked man's spirit in sinning, he is swift upon the face of those waters, and is carried on with full sails in sinning; he runs so swiftly and treads so lightly, that he might run even upon the surface of the water and not sink. Those creatures which are very swift, leave little Impression behind them; they that go slowly, tread heavy, and unless they be upon firm land, fall in. It is said in the 8th of Daniel (v. 5th) Concerning the hee-goate (who represented Alexander the Great) That he touched not the ground. Alexander was extreme swift in his Conquests, he Conquered the world in as little time as another could have travelled over it. His motto was, Without delay; or, I do all by making no delay; He was swift upon the face of the earth. 
De facilitate peccandi atque velocitate ad castandun, quamcunque sceleris occasionem intelligi posse videtur. Tam leviter in terra figunt pedem, ut etiam super aquas incedere passe videantur. Sanct:  Thus wicked men are light upon the face of the water, that is, they are swift and fierce for the attaining of their sinful ends, they run as nimbly at it, as if they could run upon the top of a corn field, and never press a straw, or as if they could run upon the water, and never wet their feet. By which hyperboles the ancient Poets used to express the greatest celerity of motion. We have a proverbial saying among us, which reacheth this swiftness of a wicked man in sin; He (say we) must needs run whom the Devil drives. There is no doubt but evil men are Divel-driven, yea Divel-ridden, he rides them with whip and spur to the doing of his black work, and therefore no wonder, if they are so swift and make such haste about it. That they make haste to do it is too visible, and that they make more haste then good speed is as visible. For while they make haste to sin, they make haste also to the curse. As it follows in the next words.  Their portion is cursed in the earth. 
Job spoke in the singular number before, but here in the plural, He is swift etc. Their portion etc. His meaning (I conceive) may be this; That, look how many soever they be of them that are thus swift to sin, there's not one of them shall be able to outrun the curse. They are swift as the water to do evil, but the curse will be as swift as the wind to make them miserable.  Their portion is cursed. 
The word signifieth any thing which falls to a man of right, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pars porti●, possessio.  or is bestowed upon him for his lot or share.  
First, that part or portion, which comes by way of Inheritance, is so expressed (Gen. 31.14. Deut. 12.12.) The Inheritance that a father gives his son is his portion.  
Secondly, It signifies that part, share, or lot of food, which is given out to any man for his daily provision. (Deut. 18.8.)  
Thirdly, It notes that which is given to the poor by way of alms (Eccl: 11.2.) Give a portion to seven, and also to eight; (that is, give to many) for thou knowest not what evil shall be upon the earth. It is used also for a share, or distribution of the spoil to each Soldier after a victory (Gen. 14.24.) Aner, Eshcol, and Mamre, let them take their portion, said Abram to the King of Sodom, after he had rescued his Brother Lot and the captivated Kings. In this place the word is taken in the largest sense, as comprehending whatsoever they could call theirs, or was any way belonging to them; So that when Job saith, their portion is Cursed, his meaning is, all that they have is cursed. As they have sinned in all they did, so they are cursed in all they have. The Grace of God in the Gospel is compared to leven (Math. 13.33.) which a woman took and hid in three pecks of meal, till the whole was levened. As the Grace of God both in regenerating and comforting runs through the whole man, 
Pulchra est in Hebraeo paranomasia vocum conjugatorum nam levis & maledictus ab eadem radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriuntur. Levificatio est maledictio. Pineds:  so the curse of God like leven sours the whole lump of man, it runs through all that a man is or hath.  Their portion is cursed. 
There is an Elegant paranomasia in the Hebrew between these two words in the text, swift or light, and Cursed; They being both represented by one radical word, and the reason of it is, because those things that are light, or contemptible, are Cursed, or in a Cursed Condition. They that honour me (saith the Lord, 1 Sam. 2.30.) I will honour, but they that despise me shall be lightly esteemed, or, they shall be cursed. There the same word is used in the Original, which in the present text, we translate cursed. To curse a man is to slight him to the utmost, and we never esteem so lightly or basely of any thing or person, as when we curse either the one or the other.  Their portion is Cursed in the earth. 

Maledicere est leviter de aliquo sentire levibus acerbisque scommatibus aliquum proscindere.  But by whom are they cursed? or who curseth them? I may answer, They are cursed both by God and man. As if Job had said, their do have been such upon the earth, that, first, all men curse them, and secondly, God curseth them. Some are cursed by men, and yet God blesseth them, others are blessed or highly esteemed by men, yet God curseth them. But these men are such who as they please not God, so they are contrary to all men (as the Apostle spoke of some, 1 Thes. 2.15.) and therefore God and man join in their curse. Their portion is cursed In the earth.  
That is, in all their earthly concernments, or they are cursed even here while they are upon the earth, where they think themselves, and where, possibly, some others think them also, most blessed. For though they have gotten much in the earth, or of earthly things, yet all they have gotten is cursed, and therefore all that they have is cursed, for they have got nothing beyond the earth.  
Again, These words may be read by way of Imprecation (we read them by way of assertion) let their portion be cursed in the earth; Like that (Psal. 109.8, 9, 10, 11.) Let his days be few, and let another take his office, let his children be fatherless, etc. 
Appareant plantae eorum super terram aridae. i e. cum conseverint agros suos non gerimnet terra.  Some of the Ancients make the Paraphrase thus; Let the roots of what they sow or plant appear bare in the earth; when the root of a tree, or the roots of corn appear above ground, both tree and corn must needs whither, for want of moisture. For as the earth feeds the root, so the root feeds the stock, and the stock the branches. That is a cursed tree which bears no fruit according to its kind, and that tree whose root is not suckled by the earth can bear no fruit. Every wicked man is either cursed in not bringing forth fruit, or else the fruit which he brings forth is cursed. And therefore Their portion is (every way) cursed in the earth.  
There is yet another Interpretation of these words, which I shall but briefly touch and pass on. Their portion is Cursed in the Earth, that is, the Region, or place where they dwell is Cursed; They dwell in desolate places, or they skulk up and down in deserts and wildernesses, having done so much mischief among men that they dare not show their faces where they are known. Now, deserts and desolate places may justly be called Cursed places, because of their barrenness, for barrenness is the Curse which God laid upon the earth for the sin of man (Gen. 4.17.) As a fruitful Land may be called a blessed Land, because the blessing of God maketh a Land fruitful (Isaac said to his Son Jacob (Gen. 27.27.) The smell of my Son is as the smell of a field which the Lord hath blessed; that is, as the smell of a fruitful field) So it may be said that the earth or land where a man lives, 
Describit quomodo sese gereresoleant: ut suae maleficia commodius tegant eligunt sibi sed●s in vastis locis; unde dicit, nec se convertit ad vias vinearum quia vineae in locis cultis sitae sunt non procul ab urbibus. Merc:  and his portion in it is cursed while he lives in a barren desolate land, which looks as if it were under the perpetual curse of God. And according to this interpretation, the later part of the verse (and he beholdeth not the way of the vineyards) may be thus understood; He comes not into any fruitful fields; Vineyards are planted in a fruitful soil, and fruitful vines are full of the blessing of God. Thus as the portion of the wicked in the earth is always cursed, by a decree from God, so it may be said that their portion is sometimes cursed by their own Election, because for the better secreting and hiding of themselves from the eye of Justice, they spend their days in such places as by reason of their wastness, and barrenness seem to confess themselves under a curse. Their portion is cursed in the earth.  
Hence note.  
First, Sin brings a Curse with it.  
When J●b had described the wickedness of these men, their murders, their adulteries, and their thefts, he concludes, Their portion is Cursed. Sin calleth for a Curse from men, and it calleth for a Curse from God. Solomon saith (Pro. 12.26.) He that withholdeth Corn (that is, who hoards it up and will not sell it at a reasonable rate, resolving to make a dearth when God hath made none, he who thus withholdeth Corn) the people will curse him. Now if the people curse him that will not let them have corn for money, then much more him that stealeth or taketh away their corn without money. He that destroyeth other men's goods, gets a Curse in stead of good. Eliphaz saith (Chap. 5.3.) I have seen the foolish taking root, but suddenly I Cursed his habitation, that is, I saw his habitation was Cursed, or under a curse, I knew what would become of him shortly. In some Cases it may be lawful for man to wish a Curse upon man, and the Curse of man may be the Curse of God too; and usually it is so, when any man is generally cursed by men. 
Vox populi vox dei.  The voice of the people is the voice of God. When a man is followed with a Curse from the most of men good and bad, it is an argument that there is a Curse gone out from God against him; and that his portion is Cursed in the earth. Sin is the deserving or procuring Cause, and the wrath of God is the inflicting or productive Cause of the Curse. Balaak hired Balaam to Curse the people of God, but the Curse could not take, the train was laid, but he could not make the powder take fire, the Curse came not, why? the reason is given, yea Balaam himself gives it (Numb. 23.21.) He (that is, God) hath not beheld Iniquity in Jacob, neither hath he seen perverseness in Israel. If there had been iniquity, that is, any national iniquity or public iniquity, persisted in and not repent of among them, that had brought the Curse inevitably; but though Balaam laboured to Curse them, though he went from hill to hill, and tried all means to get an opportunity to Curse them, yet he could not, for (saith he) God hath blessed them, and I cannot reverse it. There is no Iniquity in Jacob, nor perverseness in Israel, therefore their portion was blessed in the Earth. Sin in whomsoever it is hath a Curse in the belly or bowels of it. Even Christ himself taking our sin upon him, was necessitated to take the Curse upon him which was due to our sin; Christ taking our sin upon him, was (as the Apostle saith, 2 Cor. 5.21.) made sin for us, that is, an offering or a sacrifice for our sin, yea as the same Apostle saith (Gal. 3.13.) He was therefore made a Curse for us. And if Christ who (having no sin in him) did only take our sin upon him, could not avoid the curse, how shall they avoid it, who (having no part in Christ) have all manner of sin in them?  
But it may be objected, All men sin, and yet many have no appearance of a Curse upon them, nor is their portion Cursed in the earth?  
I answer, First, This assertion is to be limited to unbelievers or ungodly men. Secondly, unbelievers and ungodly men are under a Curse, though the Curse do not break out and appear visibly upon them. As the portion of a godly man may be blessed, though there be no appearance of the blessing; when nothing appears upon him but affliction and the Cross, yet the Godly man is blessed. The Cross of a Godly man is like the prosperity of a wicked man. The former hath an outward Cross, but a Blessing at the bottom; the latter hath outward prosperity, but a curse at the bottom, and bitterness in the end. Again, the peace of the profane, is like the grace of hypocrites, only a show; hypocrites have a show of grace, an appearance of holiness, yet they are but painted Sepulchers, full of rottenness within; So the wicked have a show of peace and prosperity, of benefits and blessings, but a curse is within them, and a curse hangs over them, ready every moment to drop down upon their heads. For  
Secondly, His portion is cursed, that is, 'tis under a curse, though the curse be not actually inflicted. As the mercies of God are sure to his people, yet many times very slow, they come not presently, but they will come. So also the wrath and curse of God will surely come upon the wicked, though, as to outward effects & impressions, they are slow and long in coming. Actings of mercy are for an appointed time; Every vision is for an appointed time (as the Lord told his Prophet, Hab. 2.3.) The vision of Judgement and wrath is for an appointed time, as well as the vision of love and mercy; That is, all the love, and all the wrath, the blessing, and the curse, which are revealed, (in any way of vision, are for an appointed time) but at the end the vision will speak and not lie; if it tarry, wait for it, for it will surely come, and not tarry. As it is (I say) in the visions of mercy and blessing, so in those of wrath, and of the curse; They are for an appointed time, in the end they will speak. Sometimes the Curse is quick, it apprehendeth the sinner in the very act, it takes him in the manner, as Phineas did Zimri and Cozbi. And as (Psal. 78.30.) While their meat was yet in their mouths, the wrath of God came upon them. The sound of the Curse is sometimes at the heels of sin, at other times the sound of the Curse is a great way behind the sin, no sight nor sound of the curse for a long time. As, light is sown for the righteous (Psal. 97.11.) that is, They shall have a crop of good things, though it lie, as seed doth, a great while under the clods, and as dead in the furrows; So darkness is sown for the wicked, they perceive it not yet, but they shall be wrapped up in it for ever; yea while they perceive it not, they are in it, and they are by so much the more in it, by how much the less they perceive it. For, this is ever true; The portion of the wicked is Cursed in the Earth, though they seem compassed about with blessings. I will Curse your blessings, saith the Lord, (Mala. 2.2.) yea I have cursed them already. The wicked may be rich, and yet cursed, honourable, and yet cursed, successful in busienes, and yet cursed, blessed, and yet cursed, God doth curse their blessings. That which is a blessing in the kind and matter of it, is to some a curse in the use and issue of it. So then, as, godliness is profitable for all things, and hath the promise of this life as well as of that which is to come (1 Tim. 4.8.) Godliness is compassed about and clothed with promises of all sorts and seasons. So ungodliness is unprofitable for all things, & makes him that is so, miserable in all things. For it hath the curse of this life, and of that which is to come; if the promise do not meet a godly man in this life, or in the things of this life, yet it will in the life to come, and in the things of the life to come, yea in all things so fare as concerns the life to come, the blessing always meets him. And if the curse do not meet a wicked man in this life, yet it will in the life to come, and in the things of the life to come, yea in all things so fare as concerns the life to come, The curse always meets him.  
Then see the folly of those, who fear the Curse, and are not afraid of sin; as if a man should fear drowning, and yet cast himself into the water, or fear burning, and yet throw himself into the fire; thus do they who love sin, and fear the curse. If the beauty of holiness doth not take upon the heart, yet the curse that attends sin may deter from meddling with it. And did men know the terror of the Lord, (as the Apostle speaks, 2 Cor. 5.11.) they would easily be persuaded to take heed of sin, even of every sin, for though usually great sins bring the curse, yet the least sins may. They who know what the curse of the Lord is, cannot but know what the terror of the Lord is, that is, that the Lord is (to sinners) very terrible. For the curse of the Lord abiding upon a sinner, makes him every way and always miserable. There needs no more to be said to prove a man miserable than this, that his portion is cursed, or that he is under the curse. For as the blessing of God makes us happy with any portion, that's enough, the blessing being itself the best and most abundant portion (Every good thing is virtually in the blessing) so the Curse is virtually every evil thing; therefore that must needs make a man miserable. When the Lord blesseth, it is not an empty word, but a power goes with it to make a man blessed; And when the Lord curseth, it is not an empty word, but a power goes with it, to make a man's portion cursed in the earth. Job having laid down this position, gives a proof of it in the last words of the verse.  He beholdeth not the way of the vineyards. 
Some read these (as the former) words, 
Cohaerebit cum superioribus si haec sit quasi praecedentis expositio imprecationis. Nullam habeat impius partem in agris locisque frugiferis, ex quibus ullum fructum percipere possit. Pined:  by way of imprecation; Let his portion be cursed in the earth, and let him not behold the way of the vineyards. We translate assertively, He beholdeth not, etc.  
But what is meant here by not beholding? is it only this, he cometh not within the view or sight of them? I conceive there is more in it then so, and that when Job saith, he beholdeth not, his meaning is, he enjoyeth vineyards no more, or he dwelleth no more in a fruitful and pleasant land, such as that land is which aboundeth in vineyards, and so consequently with wine, but he shall live miserably in a barren soil. So that we may now interrogate wicked men, whether murderers, Adulterers, or thiefs (as Paul doth every sinner, Rom. 6.21.) What fruit have ye of those things, whereof ye are (or aught to be) ashamed? have ye any fruit of the vine? surely no, For such behold not the way of the vineyards. To behold is to enjoy the pleasantness, to taste the sweetness of the fruit of the vineyards. Wine which is the fruit of the vineyard is pleasant and delightful, it makes glad the heart of man (Psal. 104.15.) And vineyards are here named to signify all sorts of outward good things, they being the Chief of outward good things: For as sometimes bread signifieth all outward good things, because that strengthens man's heart; so Wine, because that cheereth and comforteth the heart of man. So that when Job saith, He shall not behold the way of the vineyards; It is as if he had said, He shall not taste of or enjoy any good thing. For  
Again, Those words, he beholdeth not &c. are not to be understood as if he did voluntarily refuse to behold, or cared not to behold the way of the vineyards, but as implying a force or constraint upon him, by which he was kept or hindered from looking that way.  
Whence take this brief note.  The loss of good is a great misery as well as the enduring of evil. 
It hath been questioned which is greater, the punishment of loss, or the punishment of pain; but without all question, loss is a very great punishment; not to behold the way of the vineyards, not to return to house and land, to wife and children, is a sore affliction. What will it then be never to behold the face of God, but to be under a sentence of eternal banishment from his presence. His portion is cursed in the earth, here in this world, who beholdeth not the way of the vineyards, how then is his portion cursed in the next world, who shall never behold the path or way of life?  
There are yet several other readings and expositions of these words.  

Abstinebit a via regia et frequentia hominum ne cognoscatur. Vatabl: ita festinat fugere, ut ne proprias quidem vineas olim tam gratas aspiciat. Isidor:  First, As if the meaning were to show the wicked man's fear of being seen, because of his guilt, and that therefore he would not behold or come near the way of the vineyards, that is, those places which many people have occasion to frequent.  
Secondly, As if Job would here show what haste men make to escape who are under guilt; As if he had said, The wicked man will be so set upon the run, That he will not stay so much as to view or behold his own vineyards, formerly so delightful and pleasant to him.  
Thirdly, It is conceived to be a proverbial speech, according to which it was ironically said of Malefactors who were led forth to suffer death, They Behold not the way of the vineyards; No they behold only the way to the Gibbet or place of execution.  
Fourthly, Others divide the word Cheramim, which we translate, 
Non refluet, secundum consuetudinem Aliqrum, ru●t.  vineyards into two; that is, into Chi, a particle of similitude or likeness, and Ramim which signify, either person's, or things that are high. Hence Junius translates, He shall not return or flow bacl again, he shall fall after the manner of things that are high. And he expounds the sense of his own translation; He shall not return to his former state, as waters do which ebb and flow; but as waters which fall from a high place cannot go bacl, so shall he remain cast down for ever. Water being a heavy body must have a descent, it cannot ascend naturally, therefore the water that falls from a high place is gone, and cometh not again. The wicked man perisheth, as waters that flow from a high place and return no more.  
Another following that division of the word, renders the clause, 
Non prospicit incessum sicut excelsorum, i. e. non curabit incedere eo modo, quo solent in cedere illi qui dignitate vel potentia alijs praesunt. Bold:  thus; He doth not look to (or provide for) his way or his going, as of the High ones; that is, he shall never go in that pomp or equipage, in which they go who are above others in power and dignity. As if he had said, he shall ever live in a low, mean, and miserable condition; He shall no more behold the way of the high while he lives; nor (which the same Author cleaves to as the most genuine interpretation) shall he take care or provide to be buried according to the way, custom, or manner of the high ones when he dyeth.  
But, I shall not insist upon either of these renderings, though they all fall into one common channel with the former, which is to set forth that the wicked man is under a curse, or that his portion is cursed in the earth, yea, that a curse is his portion. Nor shall I (having often observed from other texts of this book the woeful end of wicked men, for this reason, I say, I shall not) stay to give any further observations from this clause, according to any of the renderings of it: of all which I most embrace that of our own translators, He shall not behold the way of the vineyards, not only because most of the learned Hebricians render it so, but first, because it makes no division of, nor puts any strain at all upon any of the Original words in the text; And secondly, because it carries (to my thoughts) so fair a correspondence with the words which follow in the two next verses.    
JOB, CHAP. 24, Vers. 19, 20. 
Drought and heat, consume the snow waters, so doth the grave these which have sinned.  
The womb shall forget him, and the worm shall feed sweetly on him; he shall be no more remembered, and wickedness shall be broken as a tree.  

THere are two different translations of the 19th verse; I shall propose them, and then explicate our own.  
First, thus; In the drought and heat they rob, and in the snow water, they sin to the grave.  
Secondly, (to the same sense by way of similitude) like as the dry earth and heat drink up the snow water, so they sin even to the grave.  
Both these renderings carry in them two things generally remarkable.  
First, The obstinacy, and perseverance of wicked men in sin while they live.  
Secondly, Their impunity in sin until death.  In the drought and heat they rob, and in the snow water. 
That is, they rob and spoil at all times, or in all the seasons of the year, in hard times, in the hardest times, in the extremity of drought, and in the extremity of cold, They never give over, they sin to the grave. This reading is much insisted upon by some, and as the sense is useful, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapuit vi & apertè res aut personas.  so the text may bear it. For the verb signifies to snatch a thing openly, and forceably, as well as to consume secretly, and so may be rendered by robbing, as well as by consuming.  In drought and heat they rob, and in the snow waters. 
First, We may consider this drought and heat with the snow water as expressing those seasons which are very troublesome to the wicked man, to do his work in, to rob, and spoil: extreme heat, and extreme cold, are great impediments to action, yet in heat and snow they rob.  
Whence observe.  A wicked man will break through all difficulties, to find a way to his beloved sin. 
Though he be in danger of melting with heat, or of freezing with cold, yet he will rob, or do any other mischief that his heart is set upon: neither heat, nor cold, neither wet, or dry, shall keep him in, yea though an Angel with a drawn sword in his hand stand in his way (as in the way of Balaam) yet, when he hath a mind, he will go on. We may say of every bold and presumptuous sinner, that he sins in heat, and cold, he sins in the sight of wrath and death. The threaten (which are the portion of such) have the extremity of heat and cold in them; The threaten have sword and fire in them, wrath and death in them, yet the wicked sin in the face of them, and (upon the m●●ter) dare them to do their worst. A godly man, whose heart is bend and set heaven-ward, will walk on his way, though he must pass through heat, and cold, though he meet with dangers, and difficulties, though he meet many Lions in his way, yet he will not turn out of his way. Paul saith of himself and his fellow-labourers (2 Cor. 6.4.) In all things approving ourselves as the Ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, etc. And a little after (v. 8.) By honour, and dishonour, by evil report, and good report, etc. Here was working in heat and cold, in fire and frost, in all sorts of providences from God, in all sorts of aspects from men. Paul and his colleagues, never minded what men did to them, but what the mind of God was they should do. And thus every godly man works, or doth the work of God. For though every Godly man attains not to such a degree of zeal and holy courage as Paul had; yet he hath a truth of zeal and holy courage which will (according to his measure) carry him through a world of evils and encumbrances, to the doing of that good, which duty and conscience, or the conscience of his duty calls him to. Now as Godly men labour to approve themselves the Ministers or servants of God, so ungodly men will approve themselves the servants of sin in much patience, in afflictions, in necessities, and in distresses; they will run all hazards, and venture through all extremities, rather than leave the law of a lust unfulfilled. The Lord put the Jews to much suffering for their sins, yet sin they would; Why should ye be stricken any more, (saith he, Isa. 1.5.) Ye will revolt more and more; while I have been striking, ye have been revolting. The same pertinacy is complained of (Isa. 57.17.) I smote him, and was wrath, yet he went on frowardly in the way of his heart; that is, in a sinful way. The heart of man knows no other way, till himself is form after the heart of God, and in that sinful way he will go, though God make his heart ache as he goes, I smote him, and was wroth, yet he went on, etc.  In drought and heat they rob, and in the snow water. 
Again, we may take drought, heat, and snow water, not only as importing their sufferings while they were doing in such times, but also as importing the several seasons of time, as if he had said, they will sin both winter and summer, that is, continually: we say of some, they are never well neither full nor fasting: As full and fasting imply all the conditions of man, so hot and cold, summer and winter, imply all divisions of time.  
Hence note.  Evil men will do evil always. 
Sinning time is never out with them, they do not sin by fits or starts, in an ill mood only, or through a stress of temptation, but they sin from a principle within, they have a spring of wickedness within, and that will ever be sending and flowing out. A good man may be overtaken with sin at any time, but he doth not sin at all times, in winter, and summer, in heat, and cold. Corruption will be working where Grace is, but where Grace is not, nothing works but corruption. If wicked men be not doing evil in every moment of time, it is not because they at any time would not do evil, but because at all times they cannot; And therefore the translation now underhand speaks of their whole life as one continued act of sin.  They sin to the grave. 
That is, till they die, and so are carried out to the grave. So that this manner of speaking, They sin to the Grave, signify the utmost perseverance of wicked men in sinning; as if it had not been enough to say, they sin in heat, and cold, winter, and summer, but they sin out the last inch of time, even till they come to the graves mouth.  
Whence Note.  Wicked men will not cease to sin while they continue to live. 
The Apostle Peter (2 Pet. 2.14.) saith of that generation, who have eyes full of adultery, and that cannot cease from sin, sin is their nature, it is not what they have acquired, but what is implanted in them, and borne with them. And because sin is natural to them, therefore they cannot get it off until their nature is changed. And hence it is that conversion or regeneration is the change of our nature as well as of our actions. A man unregenerate sins as naturally as he lives: he sins as naturally as he sees or hears, or exerciseth any of those natural faculties, so naturally doth he sin, and therefore he sins to the grave. And this is a rational demonstration of the Justice of God in awarding eternal punishment for sin committed in time, or in a short time, (the whole time of a man's life, in which sin is committed, is but a short time, a nothing to eternity) wherein sin shall be punished. This, I say, is a demonstration of the Justice of God in punishing wicked men) because if they could have lived to eternity, they would have done evil to eternity, they do evil as they can, and as long as they can. Seeing then, there is a principle in man to sin eternally, it is but just with God if he punish sinners eternally: did not the grave stop him, his heart would never stop him from sin. In heat and cold they rob, they sin to the grave.  
Further as these words are put into a similitude, they intimate the easiness, and naturalness of their sinning, as well as the continuance of it; Like as the hot earth drinketh up the snow water, so wicked men sin to the grave: they sin to death, and they sin with as much ease and naturalness as the earth, when dry and thirsty, drinks up the snow water. Sinners are said to drink iniquity as water, (Job 15.16.) They are said to draw iniquity with cords of vanity, and sin as it were with cart ropes, (Isa. 5.18.) The last of these comparisons notes their strength and grossness in sinning; The second notes their wit and cunning in sinning; The third (which suits with the present text) notes their readiness and easiness to sin; They can do it as easily as drink, as easily as the hot earth drinketh up the snow water.  
So much of that translation; I come now to consider our own.  Drought and heat consume the snow waters. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siccitas. propriè ariditatem terrae significat, unde pro terra arida & inculta sumitur.  Drought or dryness; The word notes the dryness of the earth, and is often put for dry earth, as also for earth undressed, or for a desert place, because in such places the earth is usually parched with heat and over-dry. And hence the word (Tsijm) in the plural number signify a people that dwell in a wilderness, or in a desert. So the people of Israel were called while they marched slowly through it to Canaan (Psal. 74.14.) Thou brakest the head of the Leviathan, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populo so●itud●nicolis, aut de serta incolenti.  and gavest him to be meat for the people, who dwelled in the wilderness. And as men, so those wild beasts that dwelled in deserts, or solitary places are called Tsijm; (Isa. 34.14.) The wild beasts of the desert shall also meet with the wild beasts of the land, and the Satire shall cry to his fellow, the Shrich-Owle also shall rest there, and find for herself a place of rest. Tsijm are such uncouth creatures as inhabit Tsijah, dry and desert places. Drought And heat.  


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caluit Heb●aeis Cham calidum, et chum nigrum sonat, hinc chami nomen a calore vel nigredine.  
Jupiter Hammon.   I'm the original word signify both to be hot, and to be black; The second son of Noah, (who mocked his father) was named Cham, and it is supposed that the posterity of Cham inhabited Africa, which is also called Ammonia, being a hot Country, and the people of it black. And from this Hebrew word (it is conceived) the Heathens also called the Sun Jupiter Hammon; and they had Sun-Images called Chammamin (Levit. 26.30.) which they worshipped.  Drought and heat consume the snow water. 
The word (as many other in the Hebrew) hath a nearness of sound as well as in sense with our English word gussell, and we say of Great drinkers, They are Guzzlers. The dry earth and heat gussell or drink in the snow water, as the intemperate person gussels and drinks down his liquor. Thus, drought and heat consume the snow water, that is, the snow when melted into water.  So doth the grave those that have sinned. 
There is a wonderful concisenes in the Hebrew, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intra brevi●as quae obscuritatem parit, non dubium est similitudinem esse. Merc:  we find there no particle of likeness, nor is there any expression of those that, as appears by the different letter in our translation; yet there is no doubt but the words carry in them the force of a similitude, therefore we may safely supply them, according to our reading; So doth the grave those that have sinned.  
The same word is used indifferently in the Original both for the grave and hell; both significations are made use of by Interpreters in this place. First, the grave or death; secondly, Hell, which is the second death, and everlasting death consumeth those that have sinned.  
But why doth he say, the grave consumeth those that have sinned? Can he mean any special sort of men by this, forasmuch as all men have sinned and sin daily?  
I answer, It is a truth, the grave consumeth, and death reigneth over all, for that all have sinned; Wheresoever sin hath to do, death hath to do, the terretories of death are as large as the terretories of sin; And had it not been for sin, death had never had any dominion in the world, nor can the grave consume any but those who have sinned. The Body of man had never come into the graves mouth, and it had been too hard a morsel for the stomach of the grave to digest, had it not been for sin; For though the body of man in its materials and constitution was mortal, that is, was under a possibility of dying before he sinned, yet if sin had not brought him under the threat of death, God had never subjected him under that decree of dying, in pursuance of both which the grave now consumeth (all) those that have sinned. The grave consumes Godly men because they have sinned, and the grave consumes wicked men because they have sinned; yet there is a great difference among these sinners who die, and a greater difference among these sinners when they are dead.  
And therefore Job speaks here destinctively; for though it be a truth that all whether Godly or wicked have sinned, and that the grave consumeth all, who have sinned; yet Job doth not here intent all men by Those who have sinned. For by them Job means gross presumptuous and impoenitent sinners; he means it not of those who sin according to common frailty, but of those who sin with a high hand obstinately. Such he means, even oppressors, adulterers, murderers, of whom he spoke by name before; these and such as these are the sinners whom he intends, while he saith, so doth the grave those that have sinned.  
And it be said, so doth the grave those that (in this sense) have not sinned.  
I answer, The Grave is said in a special manner to consume those who have thus sinned.  
First, Because such sinners do more subject and lay themselves open to death, by their wicked courses and intemperate living. Such sinners spoil their bodies, and corrupt their blood, they fill themselves with diseases, which bring them early to the Grave.  
Secondly, Because God doth often cut the thread of such men's lives when they are strong and healthy, and tumbles them into the graves mouth to be consumed, before they have lived out half their days.  
The words being thus opened, fall under a twofold interpretation.  
First, As implying the felicity (such as it is) of wicked men in dying, or the easiness of their death; as they live in pleasure, so they die without pain. That's a point insisted upon at the 13th verse of the 21th Chapter, They spend their days in wealth, and in a moment (or with ease) they go down to the grave. 
Moriuntur facillimè & suavissime, ita ut nihil doloris aut cruciatus senti ant, non lenta morte contabescunt ut magna ex parte probi. Merc: Ex Hebraeis aliqui putant indicari lenissimam mortem in piorum, qua lenitur et insensibilt●è● liqu fiant, etc. Pined:  And again (ver. 32, 33.) He shall be brought to the grave, the clods of the valley shall be sweet unto him. Where Job shows that wicked men have as much ease in death as others, and many times a great deal more. They die in a moment, not tired out with the torture of chronical diseases, but having a quick and speedy passage out of the world, are dissolved even as the snow is by the heat and warmth of the Sun. This sense some of note insist chief upon, as most suitable to Jobs scope in describing the corporal, and temporal felicity of wicked men, even in death, which carries the greatest appearance of terror and trouble in it.  
But I rather take these words as a description of the miserable end and sad conclusion of a wicked man. For the word which we render, to consume, signifies a forceable swallowing down, a kind of devouring, which doth not consist with that other explication.  Drought and heat consume the snow-waters, so doth the grave those that have sinned. 
Hence observe.  First, Some sin so as if they were the only sinners, or as if they only had sinned. 
All men sin, but some go away with the name, as if they only were worthy to be called sinners. In which sense the Evangelist saith (Luke 7.37.) And behold a woman in the City which was a sinner, when she knew that Jesus sat in the Pharisees house brought an albaster box of ointment, etc. But were not all the women in the City sinners? They were so, but this woman had a common fame for a sinner, that is, for an unclean, wanton woman; she was a sinner of sinners, the chief of sinners in that City. So (Luk. 19.7.) when Christ went to the house of Zacheus, the Pharisees were vexed, and murmured, saying, that he was gone to be guest with a man which was a sinner; As if they had said, he is gone to the house of a notorious sinner, a man so sinful, and guilty, that all men seem innocent and sinless in comparison of him. So they accounted That Zacheus the Publican; and doubtless he was as noted a man for sin before his conversion, as he was for grace after it. As they who are borne of God do not commit sin, yea, cannot sin because they are borne of God (1 Joh. 3.9.) that is, their sinning is no sinning in God's account, and comparatively to the sinning of others. So they who are borne of the Devil (as Christ saith those contradicting Jews were, Joh. 8.44.) do nothing but commit sin, and sin so as if they (and their like) alone did sin. For as no godly man sins as a wicked man doth, so som● wicked men sin at such a rate, that it may be said they only sin, even in respect of the generality of wicked men. Thus also some Godly men do so fare exceed and outstrip other Godly men in holiness and the acting of their Graces, as if they only were Godly, as if they only had the acting of those graces. Abraham believed as if he only had been a believer; and Job was patiented, as if none had patience but he; David was a man so upright, as if only he had been upright, or a man after Gods own heart. There are Saints like Abraham and David, none like them, and there are sinners, like Jeroboam and Ahab, none like them.  So doth the grave those that have sinned. 
Observe.  They who are extremely sinful, make themselves sevenfold more subject to death then other men. 
They who sin as if none did sin but they, are so subject to death, as if none were subject to death but they. For if every sin, the least sin doth put us into the hand or under the power of death, then great sins multiplied and continued in, put us into the hand and under the power of death much more. The Psalmist saith of wicked worldly men (Psal. 49.14.) Like sheep they are laid in the grave, death shall feed on them, and their beauty shall consume in the grave, from their dwelling; or (as we put in the Margin) the grave being an habitation to every one of them shall consume their beauty.  
But some may object, Is not this true of Godly men too, are not they thus handled by death, and the grave? doth not death feed on them? and doth not the grave consume their beauty?  
I answer, though it doth, yet it doth not so feed upon, nor consume them, as it feeds upon and consumes wicked men. For the Psalmist speaks here of death as it were triumphing over the wicked, whereas the Godly triumph over death. For, first he saith, The wicked are laid in the grave like sheep; They lived like Wolves or Lions, but they are laid in the grave like sheep. If it be asked, why like sheep? I answer, not for the innocency of their lives, but for their impotency in death; as if it had been said, when once death took them in hand to lay them in the grave, they could make no more resistance than a sheep can against a Lion or a Wolf; And when death hath thus laid them in the grave, than secondly (saith the Psalmist) death shall feed on them, as a Lion doth upon a sheep, or any wild beast upon his prey, which is a further degree of death's triumph over the wicked; And thirdly, their beauty shall consume in the grave, that is, all their bodily and natural beauty (and that is all the beauty which they have) shall consume in the Grave, whereas the Godly, have a beauty (and they count it their only beauty) which the grave cannot consume, and that is the beauty of their graces, the beauty of holiness, the spiritual beauty of the inner man, yea and the spiritual beauty of their outward holy actings shall not consume in the Grave; For blessed are the dead that dye in the Lord, for from henceforth, saith the Spirit, they rest from their labours, and their works follow them (Rev. 14.13.) that is, their good works follow them (not to death but into life) and will be both beauty and blessedness to them from the Lord for ever. Whereas cursed are the dead that dye in their sins, for from henceforth, they shall be denied rest for ever, and none of their works, wherein they took pleasure in this world, shall follow them into the next to give them any pleasure. All their beauty and outward blessedness ends in the grave. If in this life only we have hope in Christ, saith the Apostle of believers (1 Cor. 15.19.) we are of all men most miserable; then how miserable are they, who have no hope beyond this life, or if they have, both that, and their present beauty consume together in the grave. Thus it is plain, that though godly men die, yet death hath not such a hand over them, as over the wicked. And as wicked men are more under the hand of death than the Godly when they die, so they are continually more liable unto death. Sin, which unfits men to die comfortably, fits them (as it were) to die naturally: The more sinful any man is, the sooner may death surprise him. Holiness hath not only a promise of eternal life hereafter, but of a long life here (Psal. 34.12, 13.) And sin is not only under a threat of eternal death hereafter, but of a speedy death here. (Psal. 55.23.) But thou O Lord shalt bring them (that is, wicked men) down into the pit of destruction, (But when? it may be long first, the next words make answer) Bloody and deceitful men shall not live out half their days; That is, not half the days which as others do so they naturally might live; either the Justice of God or of man shall cut such men off in the midst of their days. The grave gapes for those who have thus sinned. So then, though there are many spiritual reasons referring to eternal life, which may move the sons of men to take heed of sin, 
Pro, sepalchrun est cur malim infernus aut inferi, Nam sepulch●um rapit etiam bonos i●feri solos eos rapiunt qui peccaverunt i e. improbos Drus:  yet there is a strong motive from the concernments of this present temporal life, and that not only as to the comforts of it, but also as to the very continuance of it. They hasten themselves to the grave who make haste to sin, and so at once endanger the hopes of the next life, and the enjoyment of this.  
Lastly, Some, because the Grave (in a general sense) consumes the Godly as well as the sinner (in the sense last expressed) do therefore restrain the word Sheol in this place to hell, as it signify the place or state of the damned, which is proper only to those who have sinned, and die in their sins. So the whole verse is thus rendered. 
 terra torri da & calor absumunt aquas invales, ita infernus eos qui peccaverunt. Tygur:  As dry earth and heat consume the snow waters, so hell consumeth those that have sinned. All that sin and turn not, shall be turned to hell; But shall hell consume them? they shall ever be consuming, but never consumed. Hell shall consume them as to a comfortable being, but it shall not consume them as to a being; they shall be always dying, but never dead. Hell is the portion and all the portion of all wicked men hereafter, what ever portion of worldly profit or pleasure they have had here: hell shall consume them, and they shall be consuming for ever.  
The 20th verse may carry the sense of this interpretation, but it complyeth more clearly with the former, describing the calamitous condition of a wicked man at his departure out of this world.   
Vers. 20. The womb shall forget him, the worm shall feed sweetly on him, he shall be no more remembered, and wickedness shall be broken as a tree. 
The number varyes here again, Job spoke in the plural number immediately before, yet here keeping to the same subject, he speaks in the singular.  The womb shall forget him. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbo quod intensissi●rè & tenerrimè amare signisicat.  That is, They who loved him most tenderly and dear shall forget him. The word which we render the womb, is of a verb which signify to love, with greatest intenseness and tenderness: it is applied to the love of man to God, (Psal. 18.1.) I love the Lord, I love the Lord dear with bowels of affection; and it is often applied to the love of God unto man. Some translate it here by the Abstract; 
Vim majorem haber per abstractum. Obliviscetur ejus miseratio, sive amor sive dilectio, i. e. illi qui eum suaviter amabunt. Bold:  Love, mercy, or pity shall forget him. Which may be taken two ways; First, that those friends who before were pitiful to him, should forget him; his lovers, and acquaintance, who were dear to him even as his bowels, they shall forget him; or secondly, mercy shall forget him, that is, the mercy of God, or the God of mercy shall forget him, God who is altogether mercy shall forget him; hell shall consume him, and mercy, or the merciful God shall forget him for ever. The vulgar reads it by way of imprecation, let mercy forget him; others as a direct denunciation, mercy shall forget him; But I rather apprehend that this phrase, or manner of speaking, The womb shall forget him, doth only import thus much; That when the wicked man dyeth, he shall be as much forgotten among men, as if such a man had never come out of his mother's womb, nor been born into the world. But are not wicked men remembered to have been in the world when once they go out of the world? usually they do such things in the world as cannot easily be forgotten; And are not many wicked men, who died some thousands of years ago, remembered unto this day, as if they had died but yesterday? I answer, As to forget, always implieth former knowledge, and acquaintance, so sometimes it implieth only present neglect. When we pass by, or slight a man, than we are said to forget him, though we not only remember who he is, but see him before our eyes. Much more than may we be said to forget those men being dead, whom we slighted while they lived, and never speak of but with contempt and abhorrence both of their persons and actions since they died. The womb shall forget him.  
Yet as the former verse is expounded by some, (as was there touched) to show how quiet and easy a passage wicked men usually have out of this world by death, so this clause also of the verse in hand, yea the whole verse is expounded to the same sense; I will only hint it, and pass onne.  The womb shall forget him. 
That is, his mother shall not be troubled or grieved at his death, because he died without grief or trouble.  The worms shall feed sweetly on him. 
That is, The grave shall be no seveerer to him then to others. 
Ita suavitèr obdormit, ut in sepulchro ei vermis duscescere videatur. Drus:  There the worms feed upon all men, and they shall feed sweetly on him; or it shall be a kind of sweetness and pleasure to him, to have the worms feeding on him; which is no more than what Job said upon the same argument (Chap. 21.33.) The clods of the valley shall be sweet to him.  He shall be no more remembered. 
That is, there shall no hard fate or evil accident befall him when he dies to administer matter of discourse concerning him: for when a man is cut off by some remarkable stroke of Judgement either from the hand of God or man, his death becomes the discourse and Tabletalk of all sorts of men, for that generation at least, if not for many more. What hath caused Korah, Dathan, and Abiram, to be remembered to this day, was it not the strangeness of their death? (Numb. 14.29, 30.) And Moses said, If these men die the common death of all men, or if they be visited after the visitation of all men, than the Lord hath not sent me; but if the Lord make a new thing, and the earth open her mouth, and swallow them up, etc. This dreadful hand of God upon them in swallowing them up alive, hath made them to be remembered more than many thousands of honest and good men in Israel, who died in their beds. Upon this account Ananias & Saphira are remembered, and so is That Herod (Act. 12.23.) Who was eaten of worms & gave up the Ghost, because he gave not glory unto God. But saith Job (according to this exposition) the wicked man's death is commonly so fair, and so much after the common death of all men, that no man reremembers him any more.  And wickedness shall be broken as a tree. 
That is, the wicked man shall die like an old rotten tree, he shall moulder away and decay by peice-meale, or gradually, as a tree doth which is never hewn down, but is suffered to waste and die alone. Thus the interpretation is carried through the whole verse, as a proof, that bad men may (in this kind) have a good death.  
But though this be a truth, and suits well with Jobs scope in some passages of this Chapter, as also in other passages of this book, that wicked men die as to outward appearance as fairly, and sweetly, as the godly, so that as no man knoweth love, or hatred by all that is before him, but all things (in this life) come alike to all; There is one event to the righteous and to the wicked (Eccl: 9.1, 2.) So all things come alike to all in death, so fare as it merely concerns the separation of soul and body; yet I rather conceive that this verse declares wrath and judgement to wicked men dying, or their misery and wretchedness in death. And therefore first, the womb, that is, his nearest relations, and friends, even his mother, and wife, shall forget him. They expected no good from him while he lived, and so it was little sorrow to them when he died. Some men live till their friends are weary of them, 
Mater quia a vivo nihil expectabat solain, neq pro mortuo amplius angitur.  & every one thinks the world is well rid of them when they die. Secondly, The worm shall feed sweetly on him, that is, as he fed sweetly upon sin before, so now the worm shall have a sweet morsel of him; Which some interpret also as a circumlocution of an ignominious or at least a vulgar burial; as if he had said, he shall not have the burial of the noble and honourable, who usually are secured from worms by spices and imbalmings (spice and perfume fence the dead body against the worm) But though he lived honourably, death shall overtake him, and he shall be buried ignominiously, or he shall be buried among common men, he shall not have that privilege which appertains to his state, preservation from the worms. And (which is a greater misery than both the former) Thirdly, He shall be no more remembered, that is, he shall be no more spoken of with honour, but his name shall rot, as a man that is not worth the remembering. His name shall not be registered with honour, nor kept upon the file, with men of credit and renown. So that as the first part of the verse shows how his nearest relations and lovers shall forget him, so this latter part shows that he shall be remembered no more of any others.  
The Original word which we translate to remember, 
Meshciim secretarij zichronoth, memoriae historiae, monumenta, zachar, Masculus.  taken in other forms, signify a history, or a monument of record, as also a recorder or register, who writes and sets down things for memory. And hence also a man-child in the Hebrew is called Zachar, because the family is reckoned by the males, they only being named in genallogyes, and registered in the monuments of antiquity: so that these words, He shall be no more remembered, sound thus much, he shall be a man whose name is quite blotted or razed out of all memorials. And This curse of being no more remembered, may be taken as was intimated before, either first absolutely, he shall not be thought of, named, or remembered at all, or secondly, relatively, he shall no more be remembered with honour, his name will smell worse than his rotten carcase when he is dead, and whensoever he is mentioned, it will be like rakeing in a dunghill which raiseth up a filthy stench and vapour. Possibly while he lived he was spoken of with honour, he had many flatterers, who crept to him, bowed to him, adored him, and called him a gracious Lord, but when he dyeth his reputation dyeth too, he shall be no more remembered with honour; when any man ceaseth to be remembered as he once was, he may be said not to be remembered at all. The worst and wickedest men that ever were in the world may be still remembered, but when they are remembered it is with some mark of infamy, or with a black brand upon their name.  
Hence note.  Not to be remembered at all when we are dead, or to be remembered with dishonour, is the portion of the wicked. 
Many precious Saints have both lived in obscurity and being dead 'tis scarce remembered that they ever lived, but none of the known Saints did ever live in disgrace (unless in their opinion who had no grace) and being dead they are remembered by all (who have grace) with honour. But They who have been most famous for wickedness while they lived in this world, the most famous oppressors, adulterers, and robbers, have died undesiered, and their name● hath rotten being dead (Prov. 10.7.) David (Psal. 69.28.) poureth out this curse upon his enemies, Let them be blotted out of the book of the living, and not remembered among the righteous. The Jews were wont to number their families, and to take their names; so they did when they came out of Egypt. In which sense the book of numbers may be called, The book of the living; and we may take the book of the living in a double notion, either first for the book of those who lived naturally, or secondly, of those who lived spiritually, and so were such as should live eternally (Phil. 4.3. Rev. 3.5.) David seems to intent this book of the living, because he addeth, let them not be remembered among the righteous. As if he had said, These men made an outward profession and seemed once to be in the list and catalogue of the righteous, they had once an esteem and a name among the people of God (as all hypocrites have till they are unmasked) but they have discovered themselves to be of another alliance, therefore let them be no more named nor remembered as having any relation to that society. Thus we may interpret that imprecation of Moses (Exod. 32.32.) when the Lords wrath waxed hit against the people of Israel, and would have destroyed them, Moses prayed, Yet now if thou wilt forgive their sin, and if not, blot me I pray thee out of the book which thou hast written, that is, out of the book which thou hast commanded to be written as a record of the people of Israel; As if he had said, 
Voluit Moyses de libro legis deleri nomen suum ne unquam ulla in ea plus mentio fieret, nec legislator haberetur vel dux populi. Rab: Sol: Ex pungi se voluit ex catalogo quasi scriptorum patrum, i. e. principum virorum populi Hebraei, sc: patriarcharum, etc. qui vocabatur liber Justorum. Bold: Ab ipso populi dei catalogo radi poscebat, ut nulla deinceps inter fidelium nominis sui mentio fieret, quamvis fidissimus dei servus esse perseveret. Haec deletio nominis a libro viventium populi dei opprobriosa nimis erat & infamis sceleratorum poena. Id:  let me be reckoned no more for an Israelite, especially let me not have a glorious, honourable name in Israel (such a one Moses had being the leader of that people) Blot me out of the book which thou hast written, let not my name stand upon that record. The Lord had said (ver. 20.) Let me alone that my wrath may wax hot against them, that I may consume them: and I will make of thee a great nation. And Moses besought the Lord, etc. As if he had said, I stand not upon my own name, I am so fare from being ambitiously desirous to be the head of a greater nation than these, that rather than thy name should suffer, I care not to be taken notice of as the head of this nation, no nor as the meanest member of them, no nor to be accounted so much as a common Israelite. Blot me out of the book which thou hast written. This also is a fair interpretation of Paul's meaning (Rom. 9.3.) when he wished himself accursed from Christ for his brethren, his kinsmen according to the flesh. We may suppose that Moses and Paul were moved with the same Spirit of zeal for the Glory of God in both their wishes; And that when Moses wished (upon that account) to be blotted out of the Book which God had written, he wished the same thing which Paul did, when he wished to be accursed or an anathema from Christ; That is, to be as a person separated or excommunicated from the society or communion of the faithful, and so no more to be remembered among the Saints, or to have his name blotted out of the Church-records, though he had been so great a planter and propagater of the Churches. There are two Scriptures that speak of such writings or holy records (Isa. 4.3.) It shall then come to pass, that he that is left in Zion, and he that remains in Jerusalem shall be called holy, even every one that is written among the living (or to life) in Jerusalem. Many might live in Jerusalem, who were not written among the living, or to life in Jerusalem. Thus to be written to life, or among the living, is to be written in the Catalogue of those who are reckoned to have a life of Grace, holiness, and sanctification here, as also to be heirs and expectants of a life of Glory hereafter. Again we have a like evidence of this (Ezek. 13.9.) My hand shall be upon the Prophets that see vanity, and that divine lies, they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel. As when the Lord brought the people of Israel out of Egypt, he commanded them to be mustered or numbered (Num. 1.2, 3.) Thus also when they returned from the Babylonian Captivity, they were numbered again (Ezr: Chap. 2. Neh. Chap. 7.) Now those records in which their names were written, are conceived to be the writings of the house of Israel, mentioned in this 13th of Ezekiel, as also, the Book of the living or to life, in the fourth of Isaiah, at least that both these Scriptures allude to those records. And it was the custom of the Jews, that when any of them acted wickedly, his name was razed out of those records as unworthy to be remembered among the people of God, and was looked upon as a dead man, yea as a damned man, who hath no name in the book of life so often mentioned in Scripture, or whose name might be said to be blotted out of it.  
From all which it appears how great a curse it is to be no more remembered, with respect and honour, which Job affirms shall be the condition of wicked men. Which he further confirms in the last clause of the verse.  And wickedness shall be broken as a tree. 
Here the abstract (as elsewhere frequently in Scripture) is put for the concrete, That man who obstinately perseveres in sin, is not only wicked, but wickedness itself. (Psal. 107.42.) All iniquity shall stop her mouth, that is, such men as are full of iniquity, shall have nothing to say or object against the righteous deal of God, but shall be silent in darkness. So (Job 35.13.) men extremely vain are called vanity, and we usually call crafty men craft, covetous men covetousness, and proud men are called pride; So a man much given to peace, is in Scripture-language called peace, (Psal. 120.7.) I am peace, or I peace, but they make themselves ready for war. They who are much carried to or in any thing, are sometimes called by the name of that thing, or they take the name of it upon themselves. Thus David spoke (Ps. 109.4.) For my love they are my adversaries, but I give myself to prayer; The Hebrew is, I prayer. David was so much set upon prayer, that he was prayer itself; and a wicked man is so set upon wickedness, that he is wickedness itself.  Wickedness shall be broken as a tree. 
What tree? The text determines not, but speaks indefinitely, as a tree. We may understand it first of a barren tree; barren trees are broken, and cut down. The word broken, imports violence, and so a violent breaking; wicked men shall be broken violently. Christ saith of the Barren tree (Luk. 13.8.) Cut it down, why cumbereth it the ground. Fruitful trees adorn and beautify the ground, but barren trees do only burden and cumber it. As good not to be as to be good for nothing. The wicked shall be cut down and broken as a barren tree; secondly (which provokes more to breaking) they shall be broken as a tree that bringeth forth distasteful, bitter, poisonous fruit; It is not good to let a tree live, which brings forth evil and deadly fruit. If they deserve to be broken who bring forth no fruit, then much more they who bring forth none but naughty fruit. Now as the wicked are always barren of good fruit, so they are always bearing evil fruit, nor can they bear any other, Do men gather grapes of thorns? Thirdly, they shall be broken as a tree that is rend and shivered both body and boughs with a tempest, or storm of thunder and lightning; Thus many tall and goodly trees are broken, and thus the wicked shall be broken, a storm, a tempest from heaven shall break them. The downfall and destruction of wicked men hath been insisted upon from other passages of this book, and therefore I forbear to add any thing further here.    
JOB, CHAP. 24. Vers. 21, 22, 23. 
He evil entreateth the barren that beareth not, and doth not good to the widow.  
He draweth also the mighty with his power, he riseth up and no man is sure of his life.  
Though it be given him to be in safety, whereon he resteth, yet his eyes are upon their ways.  
JOb having showed the miserable conclusion of wicked men, gins afresh to describe their further progress in wickedness in the 21th and 22th verses.  
Vers. 21. He evil entreateth the barren. 
Here's another part of his wickedness, having rob and murdered the innocent, having committed adultery, where he could have opportunity and admittance, 
Nos putamus explicari non quid improbus faciat, sed quibus supplicijs deus ipsorum posteros, etsi ad tempus stare videantur deijciat. Merl: Consociat (sc: deus) ei sterile non parituram, & viduam non afficit bono. Jun: Neque vivo ei neque mortuo uxor● benedicit. Jun: Tollit (deus sc:) è medio liberos ejus, vel opibus potestate & honore florentissimos. Jun:  he proceeds, to afflict the barren, and vex the widow. The word which we render to evil entreat, hath several significations, and I find Interpreters accordingly varying about the sense of the whole verse.  
First, The word signifies to associate, or join together. Thus Mr Broughton (to whom others join) renders it, he adjoineth the barren which hath not borne child: whereas our translation holds out the further actings of wicked men in sin, this shows the further progress of God in punishing them for sin; For the relative he, in the text, is not referred to the wicked man, but to God himself, he, that is, God joineth the barren that hath not borne child (or that shall not bear) and he doth no good to his widow; that is, God sendeth him a barren wife, and when he dies his widow shall live in misery. This gloss Master Broughton gives upon his own translation; God sendeth after him a barren wife, that he should have no help by Children, and showeth no pity to his widow. The next verse is also translated in this sense; He draweth the mighty after him, that is, God draws his Children though they are mighty into ●he same Condition with him, and if any of them hold out a while, yet they shall be sure to fall at last. The Original may bear this sense, and the Context or Antecedents suit well with it; but yet I shall rather keep to our own translation then fall into this channel of interpretation, which changes both the person and the state of the text: we rendering it of the actings of the wicked man in reference unto others, and these rendering it as the actings of God in reference to the wicked. The reason of this difference is, as the gramarians speak, because the nomnative Case is not here set down (and according to the Concisenes of the Hebrew tongue it is usual to leave it out) the verb only being expressed, whence some refer it to man, others to God.  
Secondly, As the word signifies to associate, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavit tam se quam alios; etiam depastus fuit perdidit destruxit.  or join together; So, to feed, nourish, and take care of, as a shepherd feedeth his flock, or a father his Children and household: this suits well with the former signification, because they that are joined together and associated, do usually feed together. (Prov. 28.7.) Whosoever keepeth the Law is a wise Son, but he that is a Companion of riotous men (we put in the margin, he that feedeth gluttons) shameth his father. According to this sense of the word the Interpretation is given thus; he feedeth the barren that beareth not, 
Pavit sterilem quae non parit. Vulg: Alit sterilia scorta, non prolis sed obscaenae voluptatis gratia.  and doth not good to the widow; That is, he runs after harlots, and feedeth them; such lewd women are expressed by the barren, because such seldom bring forth Children, nor do they desire it, being so intent upon the fullfilling of their wanton or covetous lusts, that they quite forget the ends of marriage. Thus the prodigal son lived after he was gone from his Father, as his Elder brother gave the character of his sinful course of life, which his father (upon his return and humiliation) had covered and forgiven (Luk. 15.30.) As soon as this thy son was come, which had devoured thy living with harlots, etc. They who feed and keep such barren ones, shall be kept bare and feed barely enough themselves, if they be not quite devoured.  
Thirdly, The word signifies as the care of the shepherd in feeding his flock, or the care of a father in feeding his household, so it signifies to feed upon, to eat up and devour: and then the sense is; he eateth up, or he devoureth the barren; which rendering falls in with ours, he evil entreateth the barren; he that devours and eats them up, evil entreats them. To which sense also the word is translated to break or to spoil, (Jer. 11.16. Psal. 2.9.) He shall break them with a rod of Iron. Thus he eateth up or he evil entreateth, that is, he vexeth, or oppresseth The barren that beareth not.  
The barren, in strictness of signification, are they that have not received the blessing of fruitfulness in Childbearing; and this phrase, the barren that beareth not, implies a woman that never bore children. Such a one was Hannah in a proper sense (1 Sam. 1.5, 6.) and in a spiritual or mystical sense, such were the Gentiles for a long time, whom the Prophet thus encourageth (Isa. 54.1.) Sing O Barren, thou that didst not bear; that is, Rejoice O ye Gentiles, who as yet have brought forth no fruit to God. The Church of the Jews was fruitful, she brought forth, but the Gentiles were barren; yet at last the Gentiles were brought forth into a Church, and then they brought forth abundantly, both in reference to holy actions, and holy persons; for as the Apostle applieth that Prophecy (Gal. 4.27.) The desolate hath many more children than she that hath a husband. Barrenness is an affliction, yea it was a reproach; and therefore that good woman Hannah when God heard her prayer and gave her a child, said, God hath taken away my reproach.  

Afflixit sterilem ne pareret. Bez. Confregit uxo rem sterilem ne pareret. Pagn: Hic est improb●s ille, qui uxorem propriam quia sterilis est malis afficit. Merl:  Some render the text as if it were the design of the wicked man to afflict the barren, though his own wife, lest she should bear him children; others as if this were his wickedness, he afflicted and vexed his wife because she was barren, whereas such women ought rather to be comforted by their husbands. As good Elkanah did his wife Hannah when grieved because of her own barrenness (1 Sam. 1.8.) Why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee then ten sons? It is inhumanity in any, especially in a husband to afflict the barren, much more to afflict them because barren.  
Hence note.  To upbraid any with their afflictions, especially with their natural infirmities, such as barrenness or any bodily defect, is very sinful. 
God giveth liberally and upbraideth not (Jam: 1.5.) and shall we upbraid any because God denies them his gifts? This was Peninahs' sin in the present case (1 Sam. 1.6.) and it will be a sin to any to do so in any other case.  
Again, I Conceive we may take the word barren here, not only strictly for one that beareth not, but largely for any one that is in a sad or afflicted Condition, as the words widow and fatherless are often used in Scripture, not only for such as have no father, or have lost their husband, but for any that are in a troubled or low estate. So because barrenness was then a state of affliction and of reproach, therefore by the barren any in affliction may be meant; And so Evilly to Entreat the barren, is to vex or oppress any that are afflicted.  
Hence note.  To afflict the afflicted, is the work of the wicked. 
Not to support the afflicted is sinful, 
Sterilis per se satis afflicta est ergo dum conterit eam, afflictae afflictionem addit. Drus:  how sinful then is it to add to their affliction, and increase their burden? I only mention this, having discovered this strain of wickedness heretofore, and what this former part of the verse saith affirmatively, is said negatively in the latter.  And he doth not good to the widow. 
Eliphaz (Chap. 22.9.) charged Job with this wickedness that he had sent widows away empty, that is, that he had not done good to the widow; and Job at the third verse of this Chapter numbers it among the evil deeds of the wicked man, that he had taken the widow's Ox for a pledge. In this verse he again reckons up the same piece of the wicked man's uncharitableness, He doth not good to the widow; That is, he administers no help to the widow in her wants, no counsel to her in her straits, nor any Comfort to her in her sorrows. And this Negative, he doth not good to the widow, hath an Affirmative in it, he doth her wrong, he grieveth and vexeth the widow. For as Negative Commandments always contain the Affirmative (while we are forbidden to do any evil, we are enjoined to do the contrary good) so negative practices usually imply the affirmative, and while we neglect to do good, we are active in doing evil. Or as the Negative threaten of God contain affirmatives (Exod. 20.7.) Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain; that is, he will hold him very guilty, or look upon him as very sinful, and punish him accordingly that takes his name in vain; and as Negative promises contain affirmative promises (Psal. 51.17.) The sacrifices of God are a broken spirit, a broken and a contrite heart O God thou wilt not despise; that is, thou O God will't highly esteem, accept of, and delight in a broken heart; and as negative conclusions imply the affirmative (Prov. 17.21.) The father of a fool hath no Joy; that is, he hath much sorrow and grief (Prov. 28.21.) To accept persons in Judgement is not good; that is, to accept persons in Judgement is very bad; so negative practices of sin contain the affirmative, as elsewhere so here in the Text, he doth not good to the widow, that is, he wrongeth and troubleth the widow, the widow who is helpless, is hurt by him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat c●ll●gare & obmutescere.  The word which we render widow, signifies in the verb both to bind, and to be silent: Both which significations are complicated in the widow's Condition. For first the widow is bound, though she be lose from her husband: she is bound, and that two ways; first, with troubles, that's her affliction; secondly, she is bound to be or stay much at home, that's her duty; secondly, as the widow is home-bound, so she is tongue-bound too; the widow's eloquence is silence, she speaks most to her own commendation when she speaks little. The Apostle Paul reproves widows about two things, which discover two failings in them, opposite to both these latter bindings (1 Tim. 5.13. And withal they learn to be idle, wandering from house to house; As if he had said, it is not comely for the widow to wander abroad, she should stay at home; the widow should be a fixed star, not a planet. Not that the widow is to be a prisoner in her house, but she should be so much there, that she may deserve the name of a Housekeeper, not of a wanderer from house to house. The Apostle proceeds in his charge against the faulty widow, And not only Idle, but (which is the second vice) Tattlers also and busy bodies, speaking things which they ought not; Tattlers are such as use their tongues overmuch, and usually much more than their hands; whereas the widow should be much in busienes, little in discourse, always doing, seldom speaking. We see the wisdom of God in teaching proper duties in common names; in which thing the Hebrew language is most exact & fruitful. But I shall return from this digression (if it may be so called) about the word, when I have only added, that the sense given from this Etymology of the word, doth not only show the widow much of her duty, but aggravates the sin of the wicked man in the neglect or omission of his duty unto her, He doth not good to the widow, no not to the widow, who is bound down with many sorrows; he speaks not a good word for the widow, who is as David speaks in another case (Psal. 39.2.) even dumb with silence. I have already both in this Chapter as also in the 22d showed how sinful it is either to neglect or afflict widows, yea that to neglect them is to afflict them; therefore I shall not prosecute those points here. Only from the form of speaking.  
Note.  Not to do good is sinful as well as to do evil, yea as sinful as to do evil. 
Not to do what we are enjoined, is as bad as to do what we are forbidden. We are not only forbidden to wrong the widow (Jer. 22.3.) but we are often enjoined to relieve and help her, to visit her and do her good; therefore the widow hath wrong done to her, when good is not done to her.  
The spirit of wickedness is not yet drawn to the full length, see the wicked man still at work in the next verse.   
Vers. 22. He draweth also the mighty by his power, he riseth up and no man is sure of his life. 
In the former verse the wicked man had to do with the weak, with the barren, with the widow, but now he grapples with the strong & mighty; He draweth also the mighty. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traxit per traxit, occulto impetu aliquem impellere quo velis, verbis atque rationibus aliquem trahere. Drus:  The word may denote a twofold drawing. First, drawing by a secret hidden & imperceptible power, a moral power, the power of persuasion working upon the heart and influencing the affections. There is an internal attractive virtue, which draweth the mind as the loadstone doth iron, when nothing is seen, nor so much as a word heard. The word is used in that sense (Judge 4.6, 7.) where (the people of Israel being sore oppressed by Jabins' Army under the conduct of Sisera) Deborah the Prophetess, who at that time Judged Israel, sent and called Baruch and said unto him, Hath not the Lord God of Israel Commanded, saying, go and draw toward mount Tabor, and take with thee ten thousand men of the Children of Napthali, and of the Children of Zebulun. Thus God bid them draw to that place. But what had God promised? Deborah tells him what in the next verse; And I will draw unto thee to the river Kishon, Sisera the Captain of Jabins' Army with his Chariots and his multitude, and will deliver him into thine hand. But it may be questioned how God would draw Sisera with his Army thither? It was not by any outward force, only God put a purpose into his heart to draw up his Army to that place, that so he might fall into the snare; Sisera had a secret motion or impulse upon his spirit, which he could not withstand, though he fell by obeying it. Thus also God draweth souls to himself, by the invisible power of his Spirit, in their effectual vocation and Conversion. (Joh. 6.44.) No man can come to me except the father which sent me draw him: how doth God draw? he draws by persuasion, not by compulsion; his persuasion carries a mighty commanding power with it: This drawing is not a bare moral persuasion, by the proposal of an object before them, and so leaving the sinner purely to his own election, but it is a persuasion which hath an overcoming power going along with it; God doth not draw us against our wills to Christ, but he draws the will to Christ, or makes us willing to come to Christ. And the Lord draws believers thus also after conversion to nearer converse with Christ. The Church begged the putting forth of this powerful drawing (Cant. 1.3.) Draw me and I will run after thee. As the soul must have a drawing before we can come to Christ at all, so after we are come to Christ, we need drawing still, that we may follow hard after him. This sense of the word may have place in the present text. Wicked men have a power of drawing others after them, though they do not act any outward power. He draweth the mighty by his power; That is, he allureth them to his side, or to a compliance with him; And he doth this sometimes as without any formal threaten to exercise his power against them, so without any formal promises of using his power for them; As they usually draw the mighty by the power of persuasion, so their power and example draw much without persuasion.  
Secondly, There is a drawing by an outward violence, or a drawing by force. And this I take to be most proper here; He causeth the mighty to come in and stoop to his power, though they have no mind at all to it.  He draweth the mighty. 
That is, first, those that are mighty in courage; secondly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ingens 1 numero, 2 motu, 3 potentia.  those that are mighty in strength, whether of body or estate (Psal. 76.5.) The stouthearted or mighty are spoilt, they have slept their sleep; he draws the mighty, the stouthearted by his power.  
There is a twofold power; first, of natural strength or activity; secondly, there is a power of civil strength or authority (Rom. 13.1.) The powers that be, are ordained of God; That is, the Authoritative or magistratical powers are ordained of God. We may suppose the wicked man here spoken of clothed with both these sorts of power; and so as he tramples upon the poor, the widow, the barren, and the weak, so he keeps down the mighty, the rich, the Great, and in conclusion he so tyrannizeth and domineereth over all, that all are overawed, to connive at him, and stand as Neuters, if not to join with him, and be of his party. He draweth the mighty by his power.  
Hence observe.  Oppressors and Tyrants will reach men of all degrees and qualities. 
When wicked men have undone the poor, they will engage the mighty; when they have done with the barren, and with ●he widow, they will have to do with the most numerous and potent families. Their oppression of the poor doth not satisfy, but whet their appetites, it doth not Extinguish but only Increase their desires of attempting greater persons and things. As godly men proceed from lesser acts of holiness to greater, from lower acts of faith to higher, They go from faith to faith, and from strength to strength, their path is like the morning light shining more and more unto the perfect day; so the wicked go on from lesser acts of wickedness to greater, from lust to lust, from sin to sin, their path is like the evening darkness, which darkneth more and more unto the perfect night. As God addeth eniquity to their iniquity (Psal. 69.27.) by way of punishment, so they add iniquity to their own iniquity in a way of pleasure, and care not to come into his righteousness.  
Secondly, Observe.  The rule by which wicked men act is their power. 
They act according to their strength, rather than according to righteousness or reason, they will do what they can, not what they ought; might serves their turn in stead of right, and they think any thing is done well enough, which they have power enough to do. Thus the Prophet Michah describes the oppressors of that age, (Chap. 2.1.) They work evil (in their thoughts) upon their beds, when the morning is light, they practise it, because it is in the power of their hand. So saith the present text, They draw the mighty by their power.  
Fourthly, See here the powerful man working upon the mighty man (He draws the mighty by his power.)  
Hence note Mighty men may not only meet with their matches, but be overmatched.  
Mighty men think themselves safe, or out of danger, and while the poor are under oppression (possibly) they smile at their own indemnity, and applaud their own happiness; yet it may soon come to the turn of the mighty to be overturned by might, their power may quickly be overpowred; as the might of God doth always overmatch the might of man (Luk. 1.56.) He hath put down the mighty from their seat; so he often arms men, sometimes the worst of men, to pull down the mighty from their seats. The power of God is above all power, he is higher than the highest. And some men get so high, that they are higher than all others who (besides themselves) are highest among the children of men. The mighty may meet with their match, and be overmatched He draweth the mighty by his power, He riseth up, and no man is sure of his life.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surrexit ●d standum.  These words are a clear description of the oppressor, He riseth up; the word signifieth, first, only to stand, or so to rise as to stand, which is common to all men in nature. Secondly, To rise up, is to get higher, to advance a man's self to further degrees of honour and power; thirdly, it signify to rise in a hostile manner, to rise as an Enemy against another. (Psal. 18.39.) Thou hast girded me with strength unto the battle; thou hast subdued under me those that rise up against me. And again (Psal. 44.5.) Through thee will we push down our enemies, through thy name will we tread them under that rise up against us. The wicked oppressor, in the text, riseth up in all these senses: He riseth up to stand, or to settle and establish himself, to take good footing, and lay a good foundation for the perpetuating of his greatness; secondly, he riseth up to higher honour; thirdly, having thus settled and advanced himself, he riseth up as an enemy to vex all those who oppose him or stand in his way; fourthly, some give another sense of this action; He riseth up or standeth.  
What to do? even to make fair promises, and to enter engagements what good he will do, and how good he will be, when as he intends all these things to be but snares to catch others, not at all to be as bonds to tie himself, which suits and falls in fully with the last words of the verse; and no man is sure of his life.  
The Hebrew is plural, No man is sure of his lives. 
Non fidere vitae est ambigere de vita, spe abjecta, omnibus circumstantijs mortem denunciantibus.  As if he had said, if a man had an hundred lives he could be sure of none of them, or he could not be sure of one of them, when this man riseth up. The form of speaking here used, No man is sure of his life, or, strictly to the letter of the Hebrew, No man can trust or believe for his life, imports a man brought into such a dangerous and uncertain condition, that he hath no hold (as it were) of his own life, nor doth he see any reason to believe, that he can hold it long, every thing about him carrying the face, and denouncing threats of death. So that it may be said of a man in that estate, as Paul said of himself (2 Cor. 1.9.) I received the sentence of death in myself; he that is not sure of his life, hath upon the matter a sentence of death in him. Moses describeth such a state, (Deut. 28.66.) Thy life shall hang in doubt before thee, and thou shalt fear day and night, and thou shalt have no assurance of thy life: As if he had said, thou shalt not be able to call thy life thine own, nor to say in whose keeping it will be an hour hence; It shall hang before thee as a thing which two are contending and striving for, and no man can determine who is like to be master of it. The life of man doth or aught always to hang in doubt before him, and he can have no assurance of it, whether we respect the common frailty of nature, which concerns every man, or the special purpose or appointment of God which concerns him. But there are some men whose lives hang in doubt before them, and they have no assurance of their lives, because of outward real dangers, or at least because of their jealousy and suspicion of those dangers which they fancy to themselves. He riseth up, and no man is sure of his life. These two parts of the verse being thus laid together, The whole may be expounded  
First, Of another man rising up, and the wicked man fearing his life, if any man riseth up, he is not sure of his life; that is, if a man oppose and set himself against this tyrannous oppressor, 
Tam timidus et vecors est tyrannus quam saevus & crudelis; si enim quispiam audeat resistere, statim de vita sua & incolumitate desperate. Simplicissimus est sensus ut utraque pars de impio dicatur, et de illius commotione animi & metu quem mala conscientia efficit. Cum steterit non credit vitae suae. Merc:  he (namely, the tyrant, or the oppressor) will not be in any surety of his life. For, As tyrants are very Cruel, so they are very fearful, and when they see themselves opposed, their fears are increased. They fear all men, of whom all men are afraid.  
Secondly, Others expound it as an expression of the wicked man's secret fear, even when no man opposeth or pursueth him. And thus he is afraid in the strength of his state, or when 'tis best with him. When he riseth up in greatest power and glory, he is not sure of his life; that is, he is afraid of his life; his evil Conscience troubles him, and darts in continual fears upon his soul: He feareth falling as soon as risen up, and death when he is (as to humane provision and appearance) safest and furthest from danger. The marginal reading of our English Bibles gives this sense of the text; He trusteth not his own life; that is, He doth not trust that his own life is safe; He doubts his nearest friends will be his enemies, and that they who are of his blood seek his blood, and are ready to ruin him; he hath evil thoughts of others, and he thinks the thoughts of all others are evil concerning him. It can never be well with him whose conscience is evil; How troublesome is that man's life to him, who either is always in danger, or suspects always that he is? How unsure is that man's life to him, when he seethe himself ready to fall, who riseth or standeth up, and yet is not sure of his life?  

Qui restitit tyranno statim de vita sua actum putet.  Thirdly, These words are expounded to set forth the danger of that particular man, or of those men, how many soever they are, who oppose the wicked oppressor. He that riseth up is not sure of his life; As if he had said, if any man rise up to stop this tyrant in the ways of his oppression, he shall but ruin and undo himself by it. Many an honest just man hath sacrificed his life to the wrath of powerful oppressors, only by speaking a word against them, how much more by acting against them, and some have not thought their lives dear, that they might do it.  
Fourthly, 
Etsi porrigant manus et foedera percutiant, tamen quarunt occasiones nocendi. Stare accipit pro percutere foedus stando. Isid:  (Which was touched before) as this posture of rising up, implieth Covenant-making, The sense is this; Though the oppressor give you assurance by the strongest Covenants, yet no man is sure of his life; that is, there is no trusting to him, though you have his word, though you have his Oath, yet you have not him; though he give you all the Engagements under heaven, yet he gives you no security; for he is unfaithful, unsteady, a Covenant-breaker; He that makes a covenant or takes an oath merely for his own advantage, will quickly break both oaths and covenants for his own advantage, and if no occasion be offered for the making of a breach, he will make one, or at least pretend one.  
Fifthly, According to our translation, 
Si insurrexerit in aliquem & adoriatur, is quem adortus fuerit, non sperabit se ultra victurum. Vatabl:  the sense may be given two ways; First, he riseth up, that is, he groweth very powerful, and then no man is sure of his life, that is, no good man is sure of his life. For he is a terror not only to evil doers (as all Magistrates ought to be, Rom. 13.3.) but he is a terror to those that do well; secondly, He riseth up, that is, he groweth angry and enraged, his choler boyles in him, and then no man (of them especially against whom he is enraged) is sure of his life. And when he saith (in reference to any of these cases) no man is sure of his life, the meaning is, every man hath great reason to fear, if not utterly to despair of his life; no man is absolutely sure of his life at any time; for (as the Apostle James saith, Chap. 4.14.) What is our life? it is even a vapour that appeareth a little time, and then vanisheth away; and how short the time of its appearance will be no man knoweth, therefore (I say) no man can at any time be absolutely sure of his life, no not for the least moment of time, but at sometimes our lives are less sure to us then at others, yea at sometimes we have no assurance at all of our lives, and we never have less hope to live, or less hold of life, then when The wicked man riseth up.  
Hence observe.  The power of a wicked man is the danger of all; good men yea all men are in danger when the wicked man is in power. 
He riseth up, and no man is sure of his life; when the ungodly are in the height of prosperity, no man is in safety. (Pro. 11.10, 11.) When it goeth well with the righteous the City rejoiceth, and when the wicked perish there is safety: by the blessing of the upright the City is exalted, but it is overthrown by the mouth of the wicked, that is, by the mouth of those wicked men who are in power; their rising is the fall of the righteous, and with their fall, the righteous rise. When the wicked perish there is safety. And again, (Pro. 28.12.) When righteous men do rejoice, there is great glory. That is, when righteous men prosper (the effect is put for the cause, or the consequent for the antecedent, joy follows prosperity, when (I say) it is thus with righteous men) there is great glory, that is, men appear in their best both by words and actions. The joy of the righteous is not alone, many others rejoice with him, yea, are made joyful by him. So that when the righteous rise up in honour and authority, all men set themselves out to the utmost, and do as it were  the dignity of righteous men with glory. Then they are willing to show what they have, because they know, they shall keep what they have safely. And the freeness of their glorying when the righteous rejoice, showeth the freedom which they enjoy under the power of the righteous. But (saith Solomon in the same place) when the wicked rise (which is the word of the text) a man is hidden. Which may be expounded first thus. The wicked when they rise do scarce show themselves to be men, they are so inhuman and cruel, which suits well with the 15th verse of the same Chapter, As a roaring Lion and a ranging Bear, so is a wicked ruler over the poor people. So that nothing of a man appears in them when they are in power. Secondly, we may take the meaning (more ne'er the present point) thus; When the wicked rise, that is, to greatness and authority, A man is hidden, that is, men keep as close and private as they can, as if they were afraid to be seen, and doubted they should be ruined by their rising. When the wicked appear most, the godly run into holes; for they instead of being a shield of protection and defence to the Godly, are a snare, a sword, and vexation to all that are about them; they use their power for destruction, and not for Edification. The Apostle (2 Cor. 13.7.) speaking of the power given him by Christ in the Gospel, saith, It is for Edification, not for destruction; the design of that power is to build up, and not to throw down; So the great design of all power in the hand of the Magistrate as well as of the Ministry is for Edification, not for destruction; destruction is that which comes but by accident, by reason of the sin and wickedness that men do; the great business of the Magistrate is to save, to build up, and to defend; yet such is the wickedness of man's heart, that many times when he hath power in his hand, no man is sure of his life. He is so fare from giving assurance, protection, and defence to all by his power, that his power is every man's danger. And hence Solomon concludes (Prov. 29.2.) When the righteous are in authority the people rejoice, but when the wicked beareth rule the people mourn. It cannot but be sad with them who have nothing sure to them; they must needs mourn who have neither estate, nor liberty, nor life sure to them; they must needs mourn who see nothing so sure to them as sorrow. As to have our spiritual calling and eternal election made sure to us, is the top of all joy to us in this world; So to have nothing in this world sure to us, no not so much as our life (in the sense explained) sure to us, is the bottom and lowest of all that sorrow which concerns this present world. And this sorrow the wicked man's exaltation brings upon all men; He riseth up and no man is sure of his life.  
But as it felloweth,   
Vers. 23. Though it be given him to be in safety, wherein he trusteth, yet his Eyes are upon their ways. 
In this 23d verse, 
Si quis ei donet ut tutus agere possit ac nitatur illi, oculi ejus speculantur vias ad nocendum. Tygur: Solent boni dare impijs munera ut confidentèr h●b●tent inter illos: at poslea infidiantur illis a qu●bus munera acceperun●. Vatabl:  Job further describeth the state of wicked men in their prosperity: we may read the text thus; If any one giveth to be in safety, etc. and so the sense of this verse falls in with the Interpretation of the words last opened; If any one giveth to be in safety, that is, this man is so wicked, that though any poor man, or any who are in fear of him would bestow large gifts upon him to bribe him for his favour, or stay his hand from oppression, that they might live quietly by him, and so should trust upon him, that having received their money, surely he would let them alone, and they should be quiet, yet his eyes are upon their ways; that is, he is looking about him, to pick holes in their Coat, and find some advantage against them to bring them into trouble. For as his own Covenants cannot hold him, so neither can their courtesies, but his eyes are (severely and critically) upon their ways, to discover some fault, if any be, or if none be, yet to suggest somewhat as matter of accusation, and so of proceeding against them. This is a truth, though a man buy his peace at a very dear rate of wicked men, yet there is no assurance to be had: bribeing and submission, and flattery will not hold long; many examples have proved that these things have not secured good men from the oppression of tyrants; but they have quickly found out a way to ruin them that have been most liberal in rewards to gain their favour, and purchase their own peace. If any one give to be in safety, and trusteth he shall be safe, his trust will fail him; The more we trust God the safer we are, but there is no safety to be had by trusting ungodly men. This is a good sense, yet, rather according to our translation, the words show the Condition of the wicked man himself in his prosperity.  Though it be given him to be in safety, wherein he resteth, yet his eyes are upon their ways. 
That is, though it be given him of God, or though God give him this privilege to be in safety, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad fiduciam, nomen Batach insignen importat fiduciam & confidentiam sine ullo pavore. Dat ei securitatem; i e. that ei quod ipsum reddere potest securum.  that is, though he rise up, and put down all that oppose him; though God give him this safety, yet etc. The word which we translate, to be in safety, signifies the most secure safety, or safety accompanied with the highest Confidence, that is, when there is not so much as the least mixture of any fear, not so much as the least Jealousy or suspicion of a change. Babylon is described presuming upon such a safety (Esay 47.8.) I sit a Queen and am no widow, and shall see no sorrow; and the wicked are spoken of as possessing and enjoying such a safety (Job 21.9.) Their houses are free from fear, neither is the rod of God upon them; they are free not only from the rod of God, but from the fear of the rod; though the wicked man live thus Confidently, and all things are with him according to his wish; though God seems to crown him with loving kindness and tender mercies, which are the proper portion of the Saints (Psal. 103.4.) Though he give him his heart's desire (which is a promise peculiar to the godly man (Psal. 37.4.) though it be given him to be thus in safety, wherein, or whereon he resteth, that is, though as he seethe no danger, so he suspecteth none, but rests in his state, and saith, all's sure, all's well; though the Condition of a wicked man be thus safe and prosperous; and all this by the gift of God, yet etc.  
Before I explicate Jobs exception upon this great gift, Take two or three notes from the consideration of the Author and nature of this gift, as also from his rest upon it.  First, To be in safety is a great outward mercy. 
We find it promised among many other special mercies to the Church in her best estate (Ezek. 34.27.) The tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land. And such was their old promise (Lev: 26.5.) Ye shall eat your bread to the full, and dwell in your land safely. (Deut. 33.28.) Israel shall dwell in safety alone. Though Israel be alone he shall dwell in safety, or Israel alone shall dwell in safety. He shall have safety when others are in danger. Thou (saith David, Psal. 4.8.) makest me dwell in safety; and saith the Lord concerning the poor man (Psal. 12.5.) I will set him in safety from him that puffeth at him. (Pro. 21. 3●.) Safety is of the Lord. Yea Secondly, The safety even of a wicked man is of the Lord.  
It is given to him (by way of common providence) to be in safety; as God takes care of his own servants in mercy, so 〈◊〉 takes care of a wicked man in wisdom; he is the preserver both of man and beast; he is the preserver not only of good men, but of evil men, who are as beasts. How bad soever any man is, his good, whatsoever he hath, is from the Lord. They may have safety, who shall never have salvation. And they who are near to eternal damnation, may be fare from danger.  
Thirdly, Whereas it is said, Though he be in safety, wherein he resteth.  
Note.  Outward prosperity is the foundation of a wicked man's peace. 
God giveth him safety, and he makes his safety his God. He resteth in the safety which God giveth him, not in God who giveth him safety. Carnal men lose God in the creature; and whereas they should trust in God, because he sendeth them good things, they trust upon the good things which God sendeth. In whatsoever (besides God) we place our trust, that we put in the place of God. David was much overshot in this point (Psal. 30.6.) In my prosperity I said I shall never be moved; God made David prosper, and David rested in his prosperity. When David was right, he said in his adversity (and every godly man may say in his deepest adversity) I shall never be moved. God is as strong to us in our greatest weakness as when he makes our mountain strongest; and they who think themselves more  when their mountain is strong, then when it is weak, rest in their mountain not in God. Now if David (a man after Gods own heart) set or rested his heart so much upon his mountain (that is, his worldly prosperity) because it was strong, how much more may carnal men grow into an admiration of their earthly mountains, and rest under their shadow and shelter, as if they could never be moved? Worldly men do this so much that this is made the description of worldly men (Psal. 49.6.) They that trust in their wealth, and boast themselves in the multitude of their riches. Who these are is not expressed, as if every one must needs know what sort of men they are who trust in their wealth; that is who see all well with them, and who say all shall be well with them, because of the multitude of their riches. For that is properly to trust in riches, when a man saith to himself (as the rich 〈◊〉 said, Luke 12.19.) Soul, take thine ease; thou hast much goods laid up for many years, Eat and drink, and be merry. Job had another spirit in the midst of his prosperity (Chap. 3.26.) I was not in safety, neither had I rest, etc. he spoke there of his Condition before he was in trouble, when he had some thousands of sheep, some hundreds of oxen, with a multitude of Camels and Asses, when he had many sons and daughters, with servants in great number; When it was thus with him, when no Cloud had in the least darkened his day, nor so much as a grain of gall or wormwood embittered his cup; when he was thus safe, yet he said I was not in safety. When the Devil said he was so safe that he could not touch him; Thou hast made a hedge about him, yet he said, I was not in safety, neither had I rest; that is, he looked upon his hedge as upon that which might quickly be broken through, & upon his mountain, as that which might not only be quickly moved, but quite removed, he saw all he had shakeing and tottering, and so could not have any rest in any thing which he had: he had rest in opposition to murmuring and discontent about the things of this world, but he was restless in opposition to confiding in and satisfaction with the things of this world. In this respect his very safety was unsafe, and his rest, restless to him. Only the carnal man, when God giveth him to be in safety, resteth in it; he sits down and concludeth that he hath enough at present, and that his Enough will last for Ever; He resteth in his safety, not only as being out of danger, but above it. Job having thus set forth the outward state of the wicked man, he is in safety, as also the state of his inward man, He resteth in it; sheweth us in the last place and close of the verse, what God is doing towards him, while he is doing thus, or notwithstanding he doth thus, Yet his eyes are upon their ways.  
Some read, though his eyes are upon their ways, and give the sense thus, though God seethe all their wickedness, yet he lets them proceed and prosper; That's a truth; God doth not let wicked men prosper, because he doth not know how wicked they are, or what wickedness they do; he knows well enough, how ill they are, and what evil they do, his eyes are upon their ways, while they abuse his mercies, and (in stead of resting in him who gives them safety) rest in the safety which he hath given them.  
Secondly, Others read thus, and his eyes are upon their ways; as if the words were a further description of the wicked man's outward prosperity, and a description of it to such a height, 
Quasi intentis in ipsos dei ipsius oculis ut eis omnia ex ipsorum animi sententia succederent. Bez: Plus est quod probatur aspectu quam quod sermone laudatur. Ambros:  as if the eyes of God were fixed or fastened upon his ways, to take care of him, and to cause him to prosper in them; as if the eyes of God did drop blessings upon him, and guide him every day successfully in all his undertake. The eye of God upon a place or person implieth (in Scripture language) his presence with them for good. (Deut. 11.12.) The land whither thou goest in to possess it, is not like Egypt, etc. but it is a land which the Lord thy God careth for, the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year; as if he had said, The Lord is uneessantly watchful over it, both to prevent evil, and to bestow good upon it. Read the same sense of the phrase (Ezra 5.5. Psal. 33.18. Psal. 34.15.) And usually in Scripture when the eye of God is said to be upon any, it is not taken in an evil sense unless so expressed: as (Amos 9.4.) Mine eyes shall be upon them for evil and not for good. So that, while Job saith, And his eyes are upon their ways, The words, according to this reading, continued, if not heighten the former sense, showing further the outward prosperity of evil men by the seeming favour of God to them.  
But I rather close with our reading, yet his Eyes are upon their ways; as if he had said; Do not think that God taketh no notice of their sinful Courses, because he gives them to be in safety, and in such safety, that they rest and trust upon it, for I tell you the eyes of God are upon their ways.  
Hence observe.  God always seethe the ways of wicked men, or he seethe wicked men in all their ways. 
It is no argument that God neglecteth the government of the world, because wicked men are in safety; He fully considereth their ways, who either through ignorance are wand'ring from, or, through wilfulness, turning out of his ways.  
And the eye of God is upon the ways of such men, not only to see which way, 
Hic opponitur conniventiae & dissimulationi. Coc:  or whither they are going (Job 34.21.) but to punish them for their going wrong. God will not connive at, nor dissemble what he seethe when he seethe what is unfit. (Hab. 3.6.) He stood and measured the earth, he beheld and drove asunder the nations, that is, he divided and broke those nations in whom he beheld iniquity. (Zach. 9.8.) And no oppressor shall pass through them any more, for now I have seen with mine eyes, that is, I have exactly seen, I have taken perfect notice of them and their oppressors, & I will in justice so oppress their unjust oppressors, that they shall be rid of them for ever, No oppressor shall pass through them any more. We may make a threefold difference about the Eye of God upon the persons or ways of men.  
First, The Eye of God is upon the ways of men, to observe what they do, his eye distinguisheth between good and evil, and discerneth, as much as beholdeth what is done; His seeing the ways of men is a clear understanding of them.  
Secondly, The Eye of God is upon the ways of men to prosper and bless them in what they do well. The eye of God upon the righteous implieth, yea and conveigheth mercy to the righteous.  
Thirdly, The Eye of God is upon the ways of men, to punish and chasten them for what they do amiss. God hath a vindictive, or a revengeing eye, as well as an intuitive or a beholding eye. This eye of God is upon all the ways of wicked men, though for a time he giveth them to be in safety, wherein they rest. And because God seethe the ways both of the righteous and the wicked, therefore God commandeth us to say to the righteous it shall be well with them, for they shall eat the fruit of their do. woe to the wicked, it shall be ill with him, for the reward of his hands shall be given him. Every man shall receive from the hand of God, according to what God hath seen with his eye.  
Lastly, We may take these words as an admiring Conclusion, like that (ver. 12.) Yet God layeth not folly to them. They do foolishly, yet God doth not deal with them according to their folly; so here they do wickedly, yet his eyes are upon their ways. As if he had said, it is a wonderful thing, even matter of astonishment, that God who so exactly seethe and knoweth the ways of wicked men, should suffer them to be an hour in safety. Is it not a wonder that God should suffer them to live long and safely, sinning, who deserve to die for every sin? As all wicked men who die impoenitently die in their sins, so God suffers many wicked men to sin till they die; he seethe their ways and will not stop them, till they have run their full course. Here is the patience and long suffering of God. Men sin to a wonder, when they go onne in sin after many smitings; as the Lord complains by his Prophet (Amo: 4.) I smote them with the pestilence, & with the sword, etc. yet have they not returned unto me saith the Lord. Now as it aggravates man's sin, to sin under wrath and smitings, so it heightens the goodness and patience of God to admiration, that he doth not smite men in their sin, seeing he beholds them in their sin. His Eyes are upon their ways to behold every sin, and every sin is not only displeasing but burdensome and grievous to him. What a miracle of patience doth this discover in God? The Prophet Habackuk moves the Lord to revenge, and wonders how he could hold his hand from punishing, while his eye beheld that done which was so displeasing. (Hab. 1.12, 13.) Art not thou from everlasting O Lord my God, mine holy one? we shall not die, thou hast ordained them for Judgement, and O God thou hast established them for Correction. Thou art of purer Eyes then to behold evil, and canst not look on iniquity. Wherefore lookest thou on them that deal treacherously, and holdest thy tongue, when the wicked devoureth the man that is more righteous than he? As if he had said, Lord, I know thou beholdest all the Evil in the world, and art of purer eyes then to behold it with any delight or approbation. Now seeing it is so, why then dost thou look on them that deal treacherously? In the former part of the verse he said, Thou canst not look on iniquity, and in the latter he saith, why dost thou look on them that deal treacherously? There is a twofold look of God; First, (as was touched before) a look of approbation; secondly, a look of patience. And so the meaning of the Prophet is, seeing, O Lord, thou canst not look upon sin approvingly, why dost thou look upon it patiently? And holdest thy tongue when the wicked devour the righteous. As if he had said, How is it (Lord) that thou dost not break forth into the severest rebukes against them? How is it that they have not so much (to appearance) as a frown or an ill word from thee, who have deserved blows and utter break? Indeed if God had but the patience of all Creatures, had he but the patience of men and Angels, the sin of man would spend it out in one day: God could not hold his tongue nor his hand an hour, Considering, that he clearly discerneth all the wickedness that is in the ways of men, and that every the least unevennes as well as wickedness is extremely displeasing to him, were not his Infinite patience; God could not hold but destroy all the wicked of the world, or all that world which lieth in wickedness, were it not that he is resolved to magnify his patience. And though for reasons known to himself, he bears with those that are burdensome to him very long, not only many days but years, yet the time is at hand when he will bring them to Judgement, and Judge them according to those ways upon which his eyes have been. Then the wicked shall find that as the eyes of God have been upon all their ways, so that he hath not at all, or not in the least been pleased with any of them.    
JOB, CHAP. 24. Vers. 24, 25. 
They are exalted for a little while, but are gone, and brought low, they are taken out of the way as all other, and cut off as the tops of the ears of Corne.  
And if it be not so now, who will make me a liar, and make my speech nothing worth.  
JOb still proceedeth to describe, and here concludeth his description, of the state of wicked men, he hath (as hath been showed in the exposition of the former part of the Chapter) drawn the blackest character of their wickedness, as also given the fairest prospect of their outward happiness; They sin and prosper, they sin and are safe, they have much good while they do much evil.  
This text speaks again of their prosperity, yet with a diminution, they are exalted (but it is only) for a little while, for they are gone and brought low, they are taken out of the way as all others, and cut off as the tops of the ears of Corne.  
There are two opinions concerning the general scope of these words.  
First, Some conceive that Jobs aim is to show, that both in life, and death, wicked men far like other men; They are exalted for a little while, as all others are, they are gone, brought low, and taken out of the way as all others are.  
Yet, secondly, I rather incline that he here intends to set forth the miserable conclusion of wicked men, not only as they are cut off from worldly enjoyments, as all men sooner or latter are, but as they are cut off from worldly enjoyments in a way which is not common to other men, or which is not the common way of man. And the reason why I rather incline to this as Jobs scope, is, because these various expressions of the same thing, they are gone, they are brought low, they are taken out of the way, they are cut off (these various expressions, I say) seem to carry somewhat more than the remove of men out of the world, by the ordinary way of dying, or then by a natural death.  
Vers. 24. They are exalted for a little while, but are gone. 
They, that is, the wicked, the adulterer, the thief, the oppressor (such he had before described) are exalted; they grow great, and spread fare, they grow high, or are advanced to high places. The original word which we render, to be exalted, signifies to be lifted up, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levavit exaltavit, exaltatus fuit; latini Roman hac originatione decorare gestiunt ab magnitudinem.  or any thing that is lifted up in height, or greatness, and hereupon some Critricks tell us that the Great City Rome had her name from this Hebrew root; Rome as all (who know any thing of antiquity) know, is a City which hath been exalted over the nations, a City great in strength, and mighty in power; Rome is as much as, height, or exaltation; As Abraham is a high father, an exalted father.  They are exalted. 
The word may be applied to a twofold exaltation; first, an inward exaltation by pride; some rise within, faster than they rise without, yea there are some that rise very high within, when they are cast very low without; they exalt and lift up themselves in pride of spirit, though they are cast down in state. The word is often applied to note pride or haughtiness. (Micah 2.3.) Thus saith the Lord, behold against this family do I devise an evil, from which ye shall not remove your necks, neither shall ye go haughtily. The word is, ye shall not go in your height, in your altitudes, as ye have done, the case shall be altered with you, and the Tables turned; for this is an evil time, that is, an evil time to you, a time of calling you to an account about, and of punishing you for all your wickedness, and especially for your pride. As ye have made it an evil time by your sin, so ye shall find it to be an evil time to and by your smart And this height of spirit often breaks forth, and is signified in height of action, or in haughty postures, The lifting up of the head, the stretching out of the neck, Thus (Isa. 2.11.) The lofty looks of man shall be humbled. The heart looks out at the eye, the lofty heart makes a lofty look; according to the frame of the heart, is the cast of the eye; the eye is not proud, but as it is instructed, and tutoured by the heart, so it acts proudly, and looks haughtily. And thus they always act, who though they are not exalted, yet have a mind to exalt themselves, who when others cast no honour upon them, yet they will take it, and reach after it. Thus the word is applicable to internal selfe-exaltation, as well as to external exaltation, or exaltation by others. For as many are outwardly humbled, who are not at all humble: and as some are inwardly humbled, who are not at all outwardly humbled, (they have an humble lowly frame of heart, and are active in humbling of themselves) so many are inwardly exalted, who never had nor deserved, in the least, any outward exaltation. They are active to exalt themselves, whom no man besides themselves, thinks worthy to be exalted. The men of whom Job speaks were doubtless forward enough to exalt themselves, yet  
I understand him rather speaking of their outward exaltation. For Job is here describing the prosperity of wicked men, not their pride. Though, we know, prosperity is the occasion of pride, and men usually grow highminded, when they grow high in the world. As by pride cometh contention, so by exaltation cometh pride.  They are exalted. 
That is, they are great, and rich, they are promoted to honour, and set uppermost among men.  For a little while. 
The Original in strictness is only thus; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They are exalted a little. But the word is taken two ways in Scripture.  
First, For little in degree, or for a little deal (as we say) that is, for a thing that is little (Psal. 37.16.) A little that a righteous man hath, is better than the riches of many wicked; His morsel is better than the others feast; his penny is better than the wicked man's pound. Thus Jonathan spoke (1 Sam. 14.29.) when Saul had given that severe charge that no man should eat till the Sun went down; My father hath troubled the land, see I pray you how my eyes are enlightened, because I tasted a little of this honey; As if he had said, I did not eat much, not so much as to delight myself, much less so much as to glut myself, I did eat but a drop or two, and mine eyes are wonderfully enlightened, that is, my spirits are much refreshed and cheered, for naturally, when a man is faint, his eyesight fails.  
Secondly, For a little in time, or for a short space of time (Psal. 37.10.) For yet a little while and the wicked shall not be, yea, thou shalt diligently consider his place, and he shall not be, that is, he shall not be in power, he shall not flourish in worldly pomp many days. The birth of his prosperity shall not be fare in time from the death of it, nor the grave of all his glory from the cradle of it. So (Psal. 8.5.) Thou hast made him a little lower than the Angels; which prophecy of Christ is cited (Heb 2.7.) Now Christ was not made a little lower than the Angels in degree; For he was the Lord of the Angels, and when God brought him his first begotten into the world, he said, And let all the Angels of God worship him. But Christ was made lower than the Angels for a little time; And so we put in the margin, Thou madest him a little while inferior to the Angels. Namely, for the while or time when he was abased by death and lay in the grave; yet we may say also that Christ was made a little lower than the Angels in his taking upon him our nature; The Angelical nature being higher than the humane, as considered in itself. We may expound the word here in either sense, they are exalted a little, that is, first, they have a little exaltation; secondly, how great soever we may conceive their exaltation to be, yet they are exalted but for a little while or time. We restrain the word to this last sense, as referring to the space of time, wherein the wicked are aloft; They are exalted for a little while.  
Hence observe.  The exaltation of wicked men shall not continue. 
They may be high built, but they have not a sure foundation, they may float aloft, but they have no consistence below, they are as vapours rising from the earth, or as meteors hanging in the air, both which are lifted up only for a little while, and are gone. Athanasius said concerning the wrathful reign of Julian the Apostate, Let us be quiet, it is a little cloud which will soon pass away. The wicked man's civil honour is but a vapour (as the Apostle James speaks of the natural life of every man) that appeareth for a little time, and then vanisheth away. The exaltation of wicked men, is but for a little while; For, first, their exaltation is usually but for a part of their lives, and that the lesser part; and that cannot (upon any reckoning) be more than a little while. Secondly, their longest and utmost exaltation can be but for their lives, and the whole life of man is but a little while. David taking the exactest measure of his life, saith, Behold, thou hast made my days as an hand breadth, and mine age is nothing before thee (Psal. 39.5.) The whole life of man is very short, and the preferment, or exaltation of wicked men is either much shorter than their lives, or their lives are much shortened by their exaltation. They act their power beyond the bounds of Justice, and so forfeit their lives, before they come near the bounds of nature. Now if life last but a little, and they are exalted but a little while of their lives, or if their lives be cut off within a while after they are exalted, than they have but little exaltation. Many spend a great part of their life before they arrive at exaltation, or preferment in this world, and there are many who outlive their own exaltation, and there are not a few, who lose their lives by the abuse of their exaltation. The worldly enjoyments of all men are short, and evil men's enjoyments are shortest. Saints shall have enjoyments hereafter commensurate with eternity, but the best of Saints here, have neither any lease of their lives, nor of their enjoyments. And if it be so with the best of men, then much more with the worst of men, who as they are wrapped up in the common condition of humane frailty, with all other men, so they lie under some peculiar curses or threaten which other men do not. And how soon may a curse cast those down who are most highly exalted, and blast or whither all their beauty and bravery, whose branches are greenest, and whose faces shine brightest with earthly splendour.  
Secondly, Forasmuch as the word signifieth a little thing, as well as a little time, a little deal, as well as a little while, a thing which in regard of the smallness of it, is inconsiderable as well as that which in regard of the weakness of it, is not durable.  
Observe.  The greatest exaltation that any man can have in the things of this world is but a little exaltation. 
That man is but little exalted, how much soever he is exalted, who is only exalted in the things of this world; That which is but little in itself, cannot make us very great, though we should have it all as ours, or in our possession. How little a thing is all this world, and how little a part hath any one of this little? The whole world is but little, what then is a little part of it? which yet is all that falls to the share of the greatest men in this world. Philosophers say that the whole body of the earth and Sea together, is but as a point or prick with a pen compared to the heavens; and yet there are very few of the great men of the earth, who possess so much as a mathematical point or prick with a pen in the body of the earth. We may say, that the day of the greatest man in the world, is but a day of small things. The Prophet to encourage the mean beginnings of Zions deliverance (Zech. 4.10.) said, Who hath despised the day of small things? As if he had said, I know many do it, some hoping and others fearing that these small beginnings will have smaller end, or end in nothing, but in the joy of the enemies, and in the sorrow and disappointment of the friends of Zion; But I say unto you, take heed of despising the day of small things, that is, the least appearances of deliverance and salvation to Zion. Now as we are not to despise the works of God, because they are small, so we have no reason to be proud of, but even to despise the things of the world, for they are small. Men have great thoughts and make much ado about small things, when they have to do with the greatest things on this side heaven. The greatest things that continue only for a little while, are but tittle worth, then how little worth are those things, which besides that they continue but a little while, are themselves but little? Though wicked men are exalted, yet no man hath cause to be troubled at it, or envy them; They are not blessed because exalted, for they are exalted but a little, and that only for a little while. It should not be much to us what any man is as to worldly enjoyments, no nor what we ourselves are as those enjoyments, seeing whatsoever others are, or whatsoever we are in that capacity, is but for a little while. The Apostle saith (2 Cor. 4.18.) We look not at the things which are seen, but at the things which are not seen; that is, we make not the things of the world our scope, but the things which lie beyond this world, which are seen by faith only; And the reason why he looked not at these things which are seen, was because the things that are seen are temporal; those things which are seen, will not be long seen, they are but for a while, and therefore not to be much looked after. The Things which are not seen shall be seen for ever, they are eternal, and therefore most worthy to be looked after. The world hath beauty and glory in it, but this stains the beauty of all earthly glory, that it may be so quickly stained. The evils and troubles of this world, should not much trouble us, nor the afflictions of this world present much afflict us, because they are but for a while; suppose a godly man be cast down, and laid low in reference to the world, he is laid low but for a while, therefore no great matter to him, he hath no great reason to be troubled at it; as the Apostle argueth in the same Chapter (ver. 16.) For this cause we faint not, for our light afflictions which are but for a moment, etc. therefore he calls them light, how great and how heavy soever in their own nature, though they were as heavy as a mountain, he calls them light, because as to their duration they were but for a moment. We say, A light thing carried a great way or a great while becometh heavy: He that puts only a pound-stone in his pocket, will be very sensible of and much burdened with the weight of it, before he comes to the end of a long journey; whereas a great weight is not much burdensome, if it be not much borne. Now as worldly evils and troubles are light, because but short, so are worldly comforts and honours, especially the worldly comforts & honours of wicked men; of whom it is expressly said, not only by way of assertion (in which sense it may be said of all men) but also by way of commination, They are exalted for a little while. Again, as the profession of hypocrites, hath a kind of appearing goodliness and beauty, but it is little worth, or it is of no worth, because they endure but for a little while, they are but Temporyes, as the word is in the parable of the Sour. Or as the Lord complaineth by his Prophet (Hos: 6.4.) O Ephraim, what shall I do unto thee, O Judah, what shall I do unto thee, for your goodness is as a morning cloud, and as the early dew, it goeth away; goodness itself is scarce good, goodness is little worth, if it be but as a morning cloud, if it be but as the dew that goeth away when the heat of the Sun cometh. The worth and glory of true grace stands in this, that it stands and endures for ever; let the world turn which way it will, true grace stands its ground and turns not away. Now if all the goodness and pretended holiness of hypocrites and formalists be nothing worth, because it is (like a cloud, or a dew) only for a little while; how little worth is the exaltation of wicked men, which goeth away, and is as quickly gone, as a cloud is scattered and blown away by the wind, or a dew exhaled by the rising Sun. We may say of all the glory of the wicked, as the same Prophet Hosea saith of Ephraim (Chap. 9.11.) As for Ephraim, their glory shall flee away like a bird from the birth, and from the womb, and from the conception; that is, it shall quickly departed; by their glory, some understand their children; As if he had said, Their children shall flee from the birth; that is, if borne alive they shall die as soon as borne; Their children shall flee from the womb; that is, they shall not be borne alive, they shall be abortives; Their children shall flee from the conception; that is, they shall not be so much as conceived. We may read the Prophet backward, and beginning with the last first, say; Their glory, that is, their children, or whatsoever else they glory in and make their glory, shall flee from conception; that is, it shall not be conceived, or have any being at all, and if conceived and so have a being, yet it shall flee from the womb, that is, it shall never come to a complete being, but shall be marred in the making; or if it be borne and so have a perfect being, yet it shall flee from the birth, that is, it shall die as soon as borne, and come to its grave in stead of or as soon as to a cradle. Thus he describes the evil that shall come upon all their glory, it shall suddenly fly away, and this spoils the beauty of all that earthly glory, with which the wicked shine; They are exalted for a little while. This sudden vanishing of the wicked man's glory is further described in four expressions; first, they are gone; secondly, brought low; thirdly, they are taken out of the way; fourthly, they are cut off as the top of the ears of Corne.  

Et non ipse. Heb. i. e. non ullus ipsotum. hac dicendi formula solent Heb●aei significare, quod omnino deletuut perit. Pined: Mutat pluralem in singularem ut significet quemlibet eorum interire. D●us: Pronomen singulare cum verbo plurali notat distributionem in singula, vel collectionem singulorum. Pisc:  First, They are gone; the Hebrew is, they are not; this kind of speaking is used to signify a total or utter perishing. They are so gone, as if they had lost not only their existence but their essence. The original text is singular; They are exalted, and he is not, or, he not; he doth not say, they not, but he not; Job changeth the number from They to He, to signify that every one of them is not, or that, not any one of them is. God will deal thus with every single man of them, he is not; we say, They are gone; they that go out of one condition into another, are not as they were, and as to their former state, they are not at all. They who go from place to place, from state to state, though from a state of life to a state of death, have a being, and therefore we translate well, not to be, by, to be gone. Some read the words thus; They are exalted, and within a little while they are not; we say, they are exalted a little while, and are gone, or are not. The meaning of hoth readings is the same. To say, they are exalted for a little while and are gone, is as much as, and no more than to say, they are exalted, and within a little while are gone. Thus David spoke from his own experience, concerning the prosperity of wicked men (Psal. 37.35.) I have seen the wicked in great power, and spreading himself like a green bay tree, yet he passed away; and lo he was not: yea I sought him, but he could not be found. David's experience falls in fully with Jobs assertion; They are exalted for a little while, and are gone, or are not.  
Hence note.  The worldly felicity or exaltation of a wicked man, or a wicked man in his worldly felicity and exaltation, shall be as if he had never been. 
Worldly men and worldly things are scarce any thing while they are seen, and therefore when once they disappear and are not seen at all, it may well be said, They are not at all. God who is altogether invisible, is an eternal being, from everlasting to everlasting he is God (Psal. 90.2.) But all those things which are altogether visible, are altogether vanishing; They are going from us, while they are with us; and when they are gone, they are as if they had never been with us. And as it is with worldly things; so with worldly persons, when they are gone, they are not, as to any enjoyment, though they shall ever be as to punishment. They are exalted for a little while, but are gone.  And brought low. 
That is the second step; Some might say, possibly they are gone to a better estate, than before; they were high before, now higher; some remove from greatness, to greatness, from dignity, to dignity, therefore Job explaineth his meaning, They are gone And brought low.  
Or degraded from their high places, They are brought low by disgrace, or into disgrace, They are brought low by poverty, or into the lowest depth of poverty. In whatsoever they were exalted, they are now made low. Some expound it of death; They are brought low, that is, down to the grave, and that is low indeed. The grave is called the lower part of the earth; And yet the wicked shall be brought lower than the grave, even as low as hell, or as the lowest hell, as Moses speaks (Deut. 32.22.) The Apostle James saith (Chap. 1.9, 10.) Let the Brother of low degree rejoice, in that he is exalted; But the rich, in that he is made low; A poor brother, or a brother of low degree seems to be fare from exaltation; yet he hath cause to rejoice in that he is exalted; and he is doubly exalted; first, as he is a brother to the Saints, and a member of Christ; secondly, as he is a sufferer, or afflicted for Christ. Every godly man of the lowest degree is exalted in one of these ways, and many of them in both; and any man hath cause to rejoice in these spiritual honours and exaltations, how low soever he is in temporals. But how is the rich, or the brother of high degree made low? and why should he rejoice in that he is made low? for though there are readings of the text by a supply of other words, yet I judge that to be the best; But why should he rejoice in that he is made low? As the poor man's exaltation before spoken of, is spiritual, so also is the rich man's humiliation. The rich man hath great cause to rejoice when he is spiritually humbled, and made low in his own eyes, when he is highest in the eye of the world. To be made low in our own eyes, or in the sense of our own sinfulness while we are rich and outwardly exalted, is a great work of Grace; But to be brought low by the hand of God, while we are high and exalted in the eyes of men, and in our own eyes, is the punishment of sin. Godly Great men are made low in their own thoughts by grace. Wicked men though never so great, shall be brought low in the sight of others for their sin. They are exalted for a little while, but are gone, and brought low.  
Hence note.  First; As the worldly estates of all men, so most of all the estates of worldly men are subject to changes. 
Now they are exalted and lifted up, within a while they are depressed and cast down. The providences of God ring the changes of men's estates all the world over. As the estates and conditions of several men differ at the same time; some men are honourable, others are base, some men are rich, others are poor, some are exalted, others are cast down. So the estates and conditions of the same men differ as much at several times; They who were honourable are abased, the rich become poor, and the men of exaltation are brought low. Thus the hills are turned into valleys, and the highest mountains, that is, men as high and strong as mountains (as we read in the Prophecy of Zechary (Chap. 4.7.) become plains. Our spiritual estate is like mount Zion, which shall never be removed, 'tis founded upon a rock that can never be shaken; But Temporal things are like a wheel which moves continually, and that spoke which is now aloft (as that Captive King said to his Conqueror) is quickly turned to the ground, and brought low. The Apostle gives an excellent caution in reference to our spiritual estate (1 Cor. 10.12.) Let him that thinketh he standeth take heed lest he fall. And I may say in reference to any man's temporal estate, He that is surest of his standing, may fall notwithstanding all his heed. And if any one (as the Prophet once questioned, by whom shall Jacob arise for he is small?) should question by whom shall wicked men be brought low, seeing they are so highly exalted? It must be answered, that as Jacob riseth when he is fallen, so the wicked fall when they are risen, by the hand or power of God. He bringeth them low by his appointment, and he bringeth them low by his power. (Psal. 75.7.) God is the Judge, he putteth down one and setteth up another. And he it is that setteth up and putteth down the ●●me man. They are gone, and brought low.  They are taken out of the way as all others. 
The original word signifies to narrow, contract, or shut up; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contraxit count nuit, o●hu●avit▪ in piet, festinavit ire & è contrario extendere se, transilire.  as also to hasten, extend, and shoot forth; and the reason is, because by contracting, or drawing any thing bacl, we shoot it forward with more force and speed. We see how snakes and other creeping things contract, and g●ther themselves up, and then cast themselves forward with much advantage. Both significations of the word are made use of in this place by Interpreters. Some rendering, They shall be shut up, they are brought low, 
Claudentur sicut omnes. Pagn: Reg:  and sh●t up, they (like prisoners) are under restraint, or they are restrained in prison. They are apt to abuse their liberty and their power, to the wrong of others, and therefore they are cut short and kept in; not only are their horns broken, their claws cut, and their nails pared, but themselves are shut up like beasts, which hurt him that is next whosoever it is. It is reason they should be in safe custody, who being at liberty no man is in safety.  

Saltabunt è loco suo Rab. Moy:  Mr Broughton gives a sense of the word, which imports not their restraint, but their flight, Every one are made to skip away; They shall skip or leap out of their places, as if they were forced or frighted, as one of the Rabbins translates it. The meaning of both renderings meets in the same thing; for whether a man be shut up in prison, or forced to run and hid himself to avoid restraint and imprisonment, his condition is much alike. By the former he is a prisoner, and by the latter he hath lost his liberty. The difference is not great, whether a man be where he would not, or dares not be were he would. They are shut up, or, they are made to run away. Both which readings comply fairly enough with ours, They are taken out of the way. For whether a man be carried away by force, or flieth for fear, He is taken out of the way.  
Hence note.  God doth remove, and take wicked men out of their place when they are in their highest exaltation. 
High estates have no security in them, yea they are less secure, than the lowest estate; and that not only because they are more subject to the envy of men, but because they who are in high places make themselves more liable to the wrath of God. They use their power to the casting down and taking away of the innocent, and therefore God is engaged to take them away. For, as God often takes his own people out of harms way, so he takes the wicked quite away that they may do no more harm. The righteous perish (that is, die, saith the Prophet) and not man layeth it to heart, and merciful men are taken away, they are taken away upon that account which few consider, even from the evil to come, (Isa. 57.1, 2.) God takes away the righteous, lest they should suffer evil, and he takes away the wicked, lest they should continue to do more evil. The wicked would know no bounds if left to themselves, and let alone; Therefore God bounds them and saith (as the Apostle prophesied of such evil doers, 2 Tim. 3.9.) They shall proceed no further, for their folly shall be made manifest to all men; they shall be taken out of the way. God will give them a stop; 'tis a form of speech like that which the Apostle useth (2 Thes. 2.7.) The mystery of iniquity doth already work, only he who now letteth, will let, till he be taken out of the way; there was a rub, a remora in the way of the man of sin, that he could not do what he would: The power of the Roman Empire stood in his way, and till that was taken out of the way, he could do no great feats, he could not appear in his colours. Now as God took away the power of the Roman Empire, as to that height wherein it had formerly been exercised, That the man of sin, might have a liberty to do evil and fill up the measure of his iniquity; so God takes away many wicked men, lest they should do more evil, and even exceed the measure of their iniquity. They are taken out of the way as all others.  
This may be expounded; first, of persons; secondly, of things; 
Transferuntur ut caeteri, nec pejus illis accidit quam cae●eris. Etsi ad tempus evecti tandem amplius non extant: tamen non aliter quam alij. Bez:  They shall be taken away, and be sent out of the world as the meanest persons, or according to the common lot of all men. This is understood two ways; first, to show that in death all men far alike; so that we cannot distinguish a good man from a wicked man by the manner of his death; secondly, to show that they who are highest in the world, are as soon overthrown by death as the lowest.  
Hence Note.  God can as easily remove mountains as molehills, and as quickly triumph in his anger over the Greatest, as over the least. 
They who are highest in this world, are no more in his hand, who is higher than the highest, than the lowest of this world are. No creature strength can stand against God. When we see enemies high, we are ready to say, who shall pull them down, but God can pull them down, as all others, the high Cedars, the strong Oaks shall be like the poorest shrub. By whom shall Jacob arise, for he is small? (saith the Prophet Amos 7.2.) O how shall the weakness of Jacob be strengthened, and the lowness of Jacob be exalted? by whom shall Jacob arise, for he is small? as we are apt to question the rising of the people of God, because they are small, so the fall of the enemies of God and of his people, because they are strong and great. By whom shall the bloody enemies be brought down, for they are high? by whom shall our oppressors be destroyed, for they are strong? Such are the reasonings and questionings of our fear and unbelief. The text and point make answer; They shall be taken away as all others, even as the weakest and the meanest in the world; it puts God to no more trouble, to pull the strongest Princes out of their Palaces, Forts, or Castles, when they stand in his way, & hinder his designs, then to turn a beggar out of his cottage, or house of Hurdles. Such a scorn is put upon the King of Babylon (Isa. 14.10.) All they shall speak, and say unto thee, Art thou also become weak as we? art thou become like unto us? Thou thoughtest thyself impregnable in power, and thou didst look upon us as contemptible weaklings, but now thou art become weak as we. While God himself speaks great things of Magistrates, and lifts them up as it were beyond the state of man, he yet with the same breath, makes them in one thing but parallel with all other men; ye rule or have power over others like God, but in yourselves ye are as weak and mortal as any other sort of men (Ps. 82.6.) I have said ye are Gods, and all of you are children of the most high, but ye shall die like men, like the common sort of men, and ye shall fall like one of the Princes. Or rather, by much, as some render the Hebrew, and the Princes shall die as one, or, as any one; that is, as any ordinary man; For indeed there appears no argument in the words reaching the scope of the place, according to our translation, to say, That Magistrates shall fall like one of the Princes, is no abatement to them, but to say, Princes shall fall like any one, is a great abatement and fall to them, and fully reacheth the sense of the present observation.  
Secondly, These words, as all others, are expounded of other things, that is, as all worldly things.  
Hence Note.  Man in his greatest enjoyments is in as perishing a condition as any thing he enjoyeth. 
Worldly men are as vain and transitory, as worldly things are, They are as soon gone as their riches, or their honours, or whatsoever they most desired or trusted to here below. That which they have is perishing, and so are they too. Christ calleth all the things of the world, meat that perisheth, (Joh. 6 27.) The wicked man shall perish and be taken away, as all perishing things are, upon which he sets his heart, 
Accepimus peritura perituri.  or which he hath in his hand. We are always dying, and so is all that we have; ours are dying comforts, dying riches, dying honours, ours is dying strength, dying beauty. (Isa. 40.6.) All flesh is grass, and the goodliness thereof is as the flower of the field; If all things we have be but a flower, and we ourselves but grass, then, we are taken away as all other things; for flowers and grass are alike easily taken away.  And are cut off as the tops of the ears of Corne. 
The original word is often used to express that act which was the sign of the Covenant between God and his people from the time of Abraham until Christ, namely, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcidit secuit, praecidit, de praeputio carnis vel cordis dicitur.  Circumcision or the cutting off of the foreskin of the flesh, and it is applied not only to the corpall but spiritual Circumcision, to the Circumcision of the heart in the Spirit. Here it is applied either to the common way of cutting off by death, or to a cutting off by Judgement, both which may be comprehended under the following similitude; They are cut off As the tops of the ears of Corne.  
The Hebrew is, as the heads of the ears of Corn, that is, 
Summitas vel caput spicarum pro ipsis spicis natis in summitate & capite calami.  as the ears of corn which grow upon the top of the straw. Where (by the way) the reader may take notice, that the word which we render, Ears of Corn, is that hard word which cost the lives of so many Ephraimites (Judg. 12.6.) Every man that escaped was bid say Shibboleth, and he said Sibboleth, for he could not frame to pronounce it right; Then they took him and slew him. The Gileadites cut off all those Ephraimites who could not rightly pronounce this word, that signifies ears of Corn; And here Job saith that all wicked men are cut off as the tops of the ears of Corne.  
The similitude (as some expound it) sets forth nothing else but the fairness and easiness of the death of wicked men, as hath been showed before; They are cut off as the tops of the ears of corn, that is, they die as corn when it is fully ripe, at a full age. Thus Eliphaz spoke to Job by way of promise in case of his return to God (Chap. 5.26.) Thou shalt come to thy grave in a full age, like as a shaken of corn cometh in his season. But to be cut off like the tops of the ears of corn, seems rather to imply a violent death, and sounds much more like a Threatening then a promise: Therefore  
First, To be cut off like the tops of the ears of corn, shows how easily wicked men may be cut off by death or Judgement, rather than the easiness of their death, when they are cut off. How quickly may an ear of corn be cut off? wicked men who seem as strong as oaks, shall be cut off like straws.  
Secondly, It shows that wicked men are usually cut off by a violent death, ears of corn are cut off by the reapers sickle, they do not fall off alone: and though a wicked man die a natural death, yet there is a violence in it; he is cut off when he dyeth in his bed as well as when he dyeth upon the block; a natural death, is a kind of violent death to every man who is unwilling to die. Such a man doth not resign up his soul into the hand of God, but his soul is rend and ravished from him. Christ saith of the rich man, though dying in his bed (for so the parable is to be understood, Luk. 12.20.) Thou fool, this night thy soul shall be required of thee, or this night do they require thy soul from thee. It may be questioned, who shall require it? he doth not mean, that murderers should kill him, but that when he died his soul should rather be taken by force, then quietly surrendered.  
Thirdly, He shall be cut off as the heads or tops of the ears of corn, may note his destruction when fullest and highest. For as the ears of corn are better than the straw (what is the straw to the ear?) so there be some ears of corn that be head or chief ears; so that to say wicked men shall be cut off as the head of the ears of corn, is to say they shall be cut off in their fullness, in their height and glory. When the wicked are not only ears, but heads of the ears of corn, when they are at the highest, they shall die; and this resemblance holds not only because some ears are head-eares, fuller and higher than others, but because all corn is cut, when once it comes to a head, that is, to a perfect fullness.  
Fourthly, To be cut off as the tops of the ears of corn, may also signify that there is a special time or season, when wicked men are to be cut off; For as corn is not always ripe for the sickle, so wicked men (though they always deserve, yet) are not always ripe for Judgement; Corn is not cut down when green, or when grown high, but when it is ripe & fit for the flail, it is cut in its season; wicked men shall be cut off in their season. And as there is a general season for the harvest of the whole world, so for every man in particular. (Rev: 14.15.) Thrust in thy sickle and reap, for the time is come for thee to reap, for the harvest of the earth is ripe, God will not command the Angel to put in his sickle till the world be ripe for Judgement, as he spoke also by the Prophet Joel (Ch. 3.13, 14.) Put in thy sickle for the harvest is ripe, come get you down for the press is full, the fats overflow, for their wickedness is great, multitudes, multitudes in the valley of decision, for the day of the Lord is near, in the valley of decision; that is, in the valley of cutting down, or of cutting off; or as we put in the Margin, in the valley of concision or threshing; When the wicked shall be cut off as the tops of the ears of corn, by the sickle of divine wrath, and be under dreadful break and threshing for evermore.  
Lastly, This cutting off as the tops of the ears of corn, shows that God doth not cut off wicked men when he hath them at an advantage, when they are weak, when they are low, but when they are as the tops of the ears of corn, when they are at their best, than he doth it; the chief of the people are called the heads of the people, (Numb. 25.4.) hang up the heads of the people before me, saith God, by Moses, he cut them off who were as the heads of the ears of corn. As some Tyrants for fear, So God in Justice cuts off the heads of the people, the chief of Families, Princes, and great men. This was Elegantly, though cruelly, 
Summa papaverum capita decussit, ut significaret principes civitatis paulatim esse ●ollendos. Flor: de Gest: Rom: cap. 7.  expressed by Tarquin the proud, the last King of the Romans, who when a City was taken, or surrendered, and application was made to him how he would have the Citizens dealt with, he answered, only by a sign, calling the Messengers into a garden, and having a stick in his hand, he struck off the heads of the poppyes, intimating to them, that now the Citizens were in their power, they should cut off all the chief and leading men among them: Thus the Lord cuts off the heads of the ears of corn, the chief of men, or men of greatest power, in the greatness of their power, he cuts them off in love to justice and righteousness, as tyrants do in fear and jealousy of their power and greatness. They are cut off as the tops of the ears of corn.  
Job having at large described the state of wicked men, and exemplified many of their wickednesses, concludes by way of challenge.   
Vers. 25. And if it be not so, who will make me a liar, and make my speech nothing worth. 
In this verse we have Job triumphing, and yet not so much Job triumphing, as truth triumphing; for how much soever we speak for and defend the truth, 
Non timet veritas falsitatis insidias sed vel pressa tandem triumphant. August: Ser: de Sanct:  it is not comely that ourselves should triumph, but the truth only. Job indeed shows his confidence in the equity of his cause, which he affirms so just and so fully proved to be the mind of God, that he dares venture upon the Judgement of any man alive.  If it be not so now, who will make me a liar. 

Brevissime in Hebraeo, Etsi non.  Some make other men liars, by teaching them or encouraging them to tell lies, others make men liars by proving that they have taught or told lies; This is Jobs meaning when he saith, Who will make me a liar? We may suppose Job at the close of his speech rising up and looking about him, while he spoke thus, who will make me a liar? Let me see the man stand forth that hath any thing to object against what I have said. The words are elegant in the Original, and if not, that is, if it be not so as I have asserted concerning the dealeings of God with wicked men, that they many times flourish and continue flourishing a long time, if it be not so, let any man disprove me, and make me a liar, if he can; let him convince me that I am in an error if he can. As if he had said, I do not impose my opinion upon you, but submit it to the consideration and discussion of all men.  
Hence note.  
First, We should freely offer our opinions and assertions to the trial.  
'Tis too much for a man to look that what he hath said should be consented unto and believed, because he hath said it. Only God himself is worthy and may demand, to be thus believed by man. That God saith this or that is enough to persuade, yea to require our faith in it, and obedience to it. When God speaks, he that hath ears to hear, let him hear (Math. 13.9.) that is, let him believe and obey, at his peril be it. He that is truth cannot but speak truth, and therefore is to be believed in whatsoever he speaketh. Man ought not to say any thing as questioning the verity of what God hath said. But we ought to consider what men say, and not to believe beyond what we have tried. And as no man ought to believe before he hath tried, so every man ought to present what he hath said to the trial. Man hath no dominion over the faith of another; Paul professed he had not (2 Cor. 1. 24.) and if Paul had not who hath? dares any man pretend to a higher privilege than Paul himself did? We may not bind up the consciences of men to our dictates any further than what we say is grounded upon and answerable to the say of God. To the Law and to the Testimony, if we speak not according to this word, ye have leave or may take leave to say (as to that saying) there is no light in us (Is: 8.20.) We must not teach magisterially, but ministerially, we must not affect to be called Masters, for one is our Master even Christ (Mat. 23.10.) The Beraeans received the word with all readiness of mind, yet they did not swallow down all whole that was said to them, but searched the Scriptures daily whether those things beware so (Act. 17.11.) The Apostles rule is suitable to their practice (1 Thes. 5.21.) Prove all things, hold fast that which is good. Now as it is the duty of hearers and learners to hold nothing till they have proved it, so it is the duty of Teachers to offer every doctrine to the balance or trial which they desire others should hold.  
Secondly, While Job doth thus confidently offer his assertion to trial; We learn, That Truth is not afraid to be tried.  
Truth often lieth in a corner, but truth doth not seek corners, truth never hides her head, as ashamed to be seen or discussed by men. Truth (as some have said) lieth in a deep pit, it is hard to find it out, it lieth out of sight, yet truth doth not hid itself, but dares stand forth in the face of all the world; truth no more fears the trial, then pure gold fears the touchstone, or then a scholar who hath made good progress in his learning, fears to be examined; He that hath truth with him needs not care who appears against him.  
Thirdly, In that he saith, if it be not so now, who will make me a liar?  
Note.  False doctrine is a lie. 
(Isa. 9.15.) The ancient, and the honourable he is the head, the Prophet that teacheth lies, that is, (the Prophet that teacheth false doctrine) he is the tail. (Jer. 9.3.) They bend their tongues like their bows for lies, but they are not valiant for the truth on the earth. The Prophet (as I conceive) intends not so much falsehood in discourse, which we call telling a lie, as falsehood of doctrine, which we call teaching of lies. They bend their tongues (as bows) for lies, that is, they set themselves to the maintaining of false doctrine to the utmost stretch of their wit and words. Again, saith the Lord (Jer. 14.14.) The Prophets that prophecy lies in my name, I sent them not, neither have I commanded them, neither spoke unto them, they prophesy unto you a false divination, and a thing of nought, and the deceit of their heart. The whole doctrine of the man of sin is called a lie. Because they received not the love of the truth, that they might be saved, therefore God gave them up to strong delusion that they should believe a lie (2 Thes. 2.11.) All the faith-devouring and conscience-wasting errors that ever the man of sin vented to the world, are wrapped up in this one syllable, or word, a lie. He that receaveth a lie that is told, wrongeth others by it, but he that received a lie that is taught wrongeth himself most by it. To tell a lie is very sinful, but to teach a lie, is much more sinful. The evil of that sin is greatest which spreadeth furthest, & continueth longest. A lie that is told and received sticketh not long in the memory, but passeth away for the most part like a tale that is told, and it is enough to many a man that telleth a lie, if he be believed but a little while; But a lie that is taught and received sticketh long in the understanding, and abideth there like a nail fastened by the Masters of the assemblies, and it is not enough to him that teacheth a lie, unless it be believed for ever.  
Thirdly, When Job saith, Who will make me a liar?  
Note.  The worst thing that can be proved against any man, is, that he is a liar. 
To be a liar is to be as bad as may be; For it is to be as bad as the Devil; He deceived the woman both by telling and teaching a lie (Gen. 3.) He abode not in the truth, because there is no truth in him, when he speaketh a lie he speaketh of his own, for he is a liar and the father of it (Joh. 6.44.) Every sin is of the Devil, both by temptation and approbation, but only some sins are of the Devil by way of practice, and the sin which is chiefly of him by practice is lying. Now, every sin the more congenial it is to the Devil, the more sinful & abominable it is. And therefore among those who shall be without, lye-makers are chief (Rev. 22.15.) Without are dogs, and sorcerers, and whoremongers, and murderers, and Idolaters, and whosoever loveth and maketh a lie. The universality of this exclusion is only expressed upon liars, as if he had said, to be sure all liars shall be without. He that maketh a lie hath nothing worse to make; and he that maketh (that is, proveth) a man to be a liar, hath nothing worse to make of him.  And make my speech nothing worth. 
The Hebrew is, And bring my speech to nothing; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeci b●nè interpretantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verbum è verbo, in non.  as if he had said, I challenge all men to disprove my reasons, or to prove that my reasons are not a proof of that for which I brought them. In brief, let any man refute or confute what I have said, if he can, and then let all that I have said go for nothing, or be counted nothing worth.  
Hence note.  Unsound doctrine is worthless doctrine. 
The speech of a liar is nothing worth, sound doctrine is of great value, it is worth thousands. David preferred the word of God before thousands of Gold, and silver; every holy truth is the word of God either formally or virtually, either in terms or by consequence. The Apostle compares sound doctrine to things of greatest worth, even to Gold, silver, and precious stones, and in the same place (1 Cor. 3.12.) he compares unsound doctrine or doctrine unsuitable to the foundation (which is Jesus Christ alone) to wood, hay, stubble, which as they are things in their own nature unconsiderable & worthless in comparison of Gold, silver, and precious stones, so, as to the busienes upon which he there treats (a suitable building upon Christ) they are altogether worthless. And if those doctrines, which (because of some error in them) are unsuitable to the foundation, are to be accounted but wood, hay, and stubble, how worthless are those doctrines, which (being altogether erroneous) are inconsistent with and quite overthrow the foundation. Such doctrines are worthy of nothing but a dunghill, being themselves nothing but dross and dung. What is that worth to us, which is useless to us? How worthless then is that which is destructive to us? Every error is a Babble, a thing of no use, some errors are as poison, deadly in their use. The Apostle Peter doth not spare to say as much of them (2 Epist. 2.1, 2.) while he calleth them damnable heresies, which bring swift destruction upon the bringers of them in, or the broachers of them abroad; And if they bring destruction upon those who bring them, they that receive them cannot be safe.  
To conclude this point and Chapter, if erroneous doctrine be nothing worth, what are those Books worth, which are full of erroneous doctrines? To print such Books is but waste of pains and paper, and when such Books are printed the best improvement that can be made of them, is to make them waste paper. To buy them is waste of money, and to read them, is (to most) but waste of time. That speech is not worth the hearing, nor is that book worth the reading, which (as all erroneous books and speeches are) is nothing worth. Job granted, that if any could make him a liar, they, with the same pains, must needs make his speech nothing worth. Upon this issue he shuts up his discourse in answer to Eliphaz, nor durst Eliphaz undertake him any more upon that issue, and therefore layeth down the Bucklers and quits the field; yet Bildad takes them up and makes a short skirmish with Job; but upon another point, as will appear in the following Chapter.    
JOB, CHAP. 25. Vers. 1, 2, 3. 
Then answered Bildad the Shuhite, and said,  
Dominion and fear are with him, he maketh peace in his high places.  
Is there any number of his Armies? and upon whom doth not his light arise?  
THis short Chapter contains Bildad's third contest with Job, in which quite waving the point in Question concerning the present troubles of the righteous and the felicity of the wicked, he falls, first, into a description of the glory, power, and majesty of God; secondly, by way of opposition and comparison he sets forth the misery and impurity of man. For whereas in the 23d Chapter, verse the 3d, Job appealed unto heaven, wishing that he might have Admittance to God himself, and plead his cause in his presence; O that I knew where I might find him! that I might come even to his seat! I would order my cause before him, and fill my mouth with arguments; Bildad perceiving him thus confient, labours to take him off by setting before him the greatness, 
Bildad iteri●m dei potentiam & altitudinem expendit ut Jobum comprimat, ne divinam Majestatem appellet, suamque coram judice tanto innocentiam jactet.  and dreadfullnesse of the Lord. He takes up the same argument upon which he had formerly insisted; wonderfully exalting the Majesty of God, and debasing man in the sight of his own frailty. This is the sum and scope of the whole Chapter.  
Vers. 1, 2. Then Bildad the Shuhite, answered and said, Dominion and fear are with him. 
With whom is not expressed, though it be the beginning of a speech. God is often spoken of in Scripture without naming. The glorious things which are attributed unto him will fit & suit none but himself. Barely to say some things are done, is as much as to say, they are done by God, because none but God can do such things. And as such things may be named as can be done only by God, so such things may be named as can belong to none, but God. As here dominion and fear are with him; that is, with God. For these can belong to none but God. And because these are proper and peculiar unto God, therefore Bildad seems to say thus to Job; Surely thou hast not yet considered (as thou oughtest) the sovereign authority and power of God, which must needs strike thee with an awful reverence of him, and cause thee to know thy own distance better. Surely thou dost not mind, that, Dominion and fear are with God, and that thou thyself art but dust and ashes, yea impure and polluted dust and ashes.  

Vnum hoc agit ut demonst et Jobi desiderium conveniendi deum esse temerarium. Coc:  Thus Bildad seems to chide and rebuke the forwardness of Job in appealing and putting his cause to God; as if he had been overbold with God, while he desired right of him against the unrighteous accusations of men. Or as if he had forgotten the sovereignty of God, while he was earnestly begging that he would do him Justice.  Dominion and fear are with him. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat efficax exercitium potestatis.  Dominion, is that supreme power that God exerciseth over all things, and persons. The Hebrew is strictly rendered thus; To rule is his; we say, Dominion is with him. There are three things which we may comprehend under the dominion of God.  
First, His strength and mighty power, whereby he is able to subdue all things unto himself, as the Apostle speaks (Phil. 1.21.)  
Secondly, His authority, whereby he hath a right to do whatsoever he doth. (Dan. 4.35.)  
Thirdly, His Efficiency, or the efficacy of his power, whereby he is able to carry every thing through to the desired issue (Is: 43.13.) Many have great power, & great authority, who yet want this efficacy & efficiency, they may undertake much, but they cannot carry it through; whereas in God there is a concurrence of these three, strength, authority, and efficacy, to bring to pass what ever himself intendeth, or is pleased to do. The Dominion which Bildad here ascribes unto God, is a dominion clothed with these three excellencies. From the scope of Bildad, representing God in his dominion and greatness.  
Observe.  The best way to humble man is to set the power and sovereignty of God, as also his holiness and infinite purity before him. 
Any of the perfections of God taken in by faith and well meditated upon, may lay the heart of man low. How doth all our bravery and the high conceits which we have of ourselves vanish like smoke and become a mere nothing at the appearances of God? Though (as the Apostle speaks, 2 Cor. 10.12.) we measuring ourselves by ourselves, and comparing ourselves amongst ourselves are not wise; Yet while we only do so we seem very wise; But when once we compare ourselves with God, O what idiots and poor simple things are we. What is our power when once we contemplate the power of God? What is the dominion which any Prince of the earth hath when once he considers the dominion and sovereignty of God? What is the wisdom of man, what the holiness of man, to the wisdom and holiness of God?  Dominion and fear are with him. 
More particularly, in that Dominion is here appropriated to God.  
Observe.  Supreme power is proper unto God. 
There is a dominion put into the hands of men: many have dominion and power, but originally all Dominion is Gods. In him is the seat and root of power. David saith (Psal. 62.11.) God hath spoken once, twice have I heard it, that power belongeth unto God. As my ear hath heard so my heart hath heard and consented to this truth. And this power or dominion of God may be considered four ways.  
First, In the universality of it, (1 Chron. 29.12.) where David makes this confession; Both riches and honour come of thee, and thou reighnest over all, and in thine hand is power and might, and in thine hand is to make great and to give strength unto all. He that giveth strength unto all, hath strength over all, and his dominion is over all nations and persons, not limited to this or that particular nation or person: yea he hath dominion not only over all here below; but in heaven above; as Bildad speaks a little after; He maketh peace in his high places. Christ is Prince of the Kings of the earth (Rev: 1.5.) He is Lord of Lords and King of Kings (Rev. 19.16.) that is, not only a King or a Lord, excelling all other Kings and Lords, but also ruling them, or reighning over them: Kings are his Subjects.  
Secondly, His is an absolute dominion, that is, he governs by no law, but by his own will: this kind of dominion is proper unto God alone. He doth and he only may govern by his own will. He doth in heaven and earth what ever pleaseth him. This was spoken of (Job 23.13.) He is in one mind, and who can turn him? and what his soul desireth that he doth. He doth not go out of himself for his rule, his own desire is his rule, all the desires of God are holy, just, and righteous, and therefore his desire and will may well be his rule. It is good that he should have an absolute dominion, and rule according to his own will, who cannot will any thing, but what is good. And 'tis but just that he should rule as he pleaseth, who cannot be pleased with any thing but what is just.  
Thirdly, His is an everlasting dominion (Psal. 145.13. Psal. 66.7.) As men are mortal, so are States, Kingdoms, and Empires. The strongest and greatest of them have had their fates and funerals. We see what changes there have been of dominion and power out of one hand into another; but the dominion of God is subject to no change, nor knoweth it any fate. The Babylonian, the Persian, the Grecian, and the Roman Monarchies have seen their day; but the dominion of Jesus Christ is an everlasting dominion (Dan. 4.34.) 'tis so acknowledged even by Nabuchadnezzar. And at the end of the days I Nabuchadnezzar lift up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most high, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his Kingdom is from generation to generation.  
Fourthly, His is an Effectual Dominion. As he hath a right to do what he will, so he hath strength to effect what he willeth. Such is the dominion of God, and because it is such, even an unitarian, absolute, everlasting and effectual Dominion. Therefore, let man remember his duty.  Dominion calleth for subjection. 
That's the Apostles rule (Rom. 13.1.) Let every soul be subject unto the higher powers: and if every soul ought to be subject unto the higher powers among men: then every soul ought to be subject, much more to the power of God, for his is the highest power. And thus we ought to submit.  
First, Unto his laws; Legislative power is his, what God saith must be our rule. We may not dispute, much less quarrel at any of his commands, but obey them: naturally the heart of man rebels against the law of God (Rom. 8.7.) The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be; that is, it cannot be subject, while it remaineth carnal; only a renewed or a spiritual mind submits to a spiritual law.  
Secondly, Submit to his works, to what he doth, as well as to what he saith; and that, first, in the provision and allowances that he makes for you, that is a part of God's dominion to cut out a portion for every man. Therefore in every estate be content; secondly, submit to the works of God in his afflictions, and chastisements (1 Pe. 5.6.) Humble yourselves under the mighty hand of God, that he may exalt you in due time. When old Eli heard that terrible message concerning the destruction of his whole family (for Samuel told him every whit, and hide nothing from him) he said it is the Lord: let him do what seemeth him good (1 Sam. 3.18.) Thus the Church sat down in silence not speaking a word because it was the act of God (Lam. 3.28.) Thirdly, submit to God in the whole compass of his government, in ordering the affairs of the whole world, when he breaks, and when he builds, when he sets up, and when he pulls down, when he makes peace, and when he makes war, in all these acts of dominion submit to God. When the Prophet calls us to behold what desolations the Lord maketh in the earth, he adds this word as from the Lord, Be still and know that I am God (Psal. 46.10.) As if the Lord had said, Let none question me for what I have done, I am God, and if ye know, indeed, that I am, ye will not have a word to say against what I do. So (Zech: 2.13.) Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation: He is risen to make great changes, therefore be silent, submit, let there be no murmuring at, no contending with his providences; for dominion and fear are with him.  
Some render this word fear, as an adjunct or Epithet of the former; 
Dominatus & quidem formidabilis est penes illum. Jun:  Dominion and that a terrible fearful or formidable dominion is with him, but rather distinctly as we, Dominion and fear are with him. God hath no fear in him, nor upon him, for he is as infinitely above all fear, as he is above hope. But fear is with him, or, fear is his, because he is so much to be feared. Fear is with God upon this threefold account.  
First, Because many at present do fear the Lord: every Godly man is a man fearing God.  
Secondly, Because every man ought to fear, dread, and stand in awe of God, even the Princes and powers and dominions of the earth, aught to fear the lord (Psal. 2.11.) Be wise now therefore O ye Kings; be instructed, O ye Judges of the earth, serve the Lord with fear, and rejoice with trembling. Kings and Judges must serve and fear the Lord, or serve the Lord with fear. Who then must not?  
Thirdly, Fear is with him; because all shall fear and dread him at last, whether they will or no, they whose proud hearts stout it against God, they that go on impudently in sin, fearless of the Majesty and wrath of God, yet a time will come when their stomaches shall be taken down; a time will come when all the world shall tremble before the Lord. As now, many do it, and as all aught to do it, so all shall do it. (Isa. 2.19.) They shall go into the holes of the rocks, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his Majesty; when he ariseth to shake terribly the earth. Such a day is coming upon the lofty ones, upon the Cedars and upon the Oaks, upon the fearless, and they shall fear; and (which is the greatest argument of fear) run into a hole for fear. It is prophesied (Revel. 6.15.) That, the Kings of the earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every bondman, and every free man shall hid themselves in the dens and in the rocks of the mountains, and say to the rocks and to the mountains fall on us and hid us from the face of him that sitteth on the Throne, and from the wrath of the Lamb. They who having been threatened with the wrath of God, were no more afraid than the rocks, shall, for fear, woo the rocks to hid them from the wrath of God. Though Adam had not the fear of God to keep him from sin, yet the fear of God fell upon him as soon as he had sinned. (Gen. 3.10.) I heard thy voice in the garden and I was afraid; because I was naked and I hid myself.  
Hence Observe.  
First, God is in himself very dreadful, he is to be feared.  
God is so much to be feared, that not only fear is with him, but he is fear. As because God is so full of love, therefore the Scripture predicates love directly of God, God is love (1 Joh. 4.8.) so because God is greatly to be feared, therefore he is called fear (Gen. 31.42.53.) Except the God of my father, the God of Abraham, and the fear of Isaac (that is, the God whom my father Isaac feared) had been with me, surely thou hadst sent me away empty, said Jacob in his contest with Laban. And at the 53d verse of the same Chapter he saith again to Laban; the God of Abraham, and the G●d of Nahor, the God of their father, judge betwixt us: and Jacob ●ware by the fear of his father Isaac; that is, he swore by God; for by him only can we swear in a holy manner, An oath being a part or an act of divine worship. The dominion and fear of God are put together (Mal. 1.14. I am a great King (there is dominion) and my name is dreadful among the Heathen. (there is fear.) Even Heathens who know God o●ely by the light of Nature, (which is so imperfect a way of knowing God, that the Heathen are said not to know him, Jer. 10.25. yet I say, the Heathen who know God only thus) do fear him, they fear him in proportion to or according to the way of their knowledge of him. How much more than is the Lord to be feared, and how dreadful is be to and among his ow●e people, who know him savingly, who know him by Gospel light. God is greatly to be feared in the assembly of the Saints: and to be had in reverence of all them that are about him (Psal. 89.7.) He is terribly dreadful amongst the Heathen, he is awfully or reverentially dreadful among the Saints. Fear is with him.  
First, In reference to the greatness of his power; consider what God can do, and that renders him dreadful. We fear those that can do great things, those especially that can do great things against us. For this reason Christ exhorts his Disciples to fear God, when he saw them in danger of a surprisal by the fear of what men could do against them (Luk. 12.4, 5.) I say unto you my friends be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: fear him which after he hath killed, hath power to cast into hell; yea, I say unto you, fear him. How is he to be feared, who at one stroke can pierce body and soul quite through, and throw both into hell? The Lord is to be feared upon the consideration of the ordinary providential puttings forth of his power, how much more when he puts forth his power extraordinarily and Judicially? (Jer: 5.22.) Fear ye not me, saith the Lord? will ye not tremble at my presence, which have placed the sand for the bound of the Sea, by a perpetual decree, that it cannot pass it, and though the waves thereof toss themselves, yet can they not prevail, though they roar, yet can they not pass over it? I have done this thing, put a stop to the Sea, I have put a bridle into the mouth of the Sea, I can check the waves when they roar and toss, and will ye not fear me?  
Secondly, God is to be feared for his goodness, as we read at the 24th verse of the same Chapter, where the Lord upbraids their want of fear, while they remembered his most ordinary good providences at land; Neither say they in their heart, let us now fear the Lord our God, that giveth rain, both the former and the latter in his season: he reserveth unto us the appointed weeks of the harvest. If God be to be feared for that witness of his goodness which is held out by rain and fruitful seasons, or by filling the hearts of men in common with food and gladness, then how much more is God to be feared for the distinguishing acts of his goodness and mercy, the pardon of sin, and the giving out of his Spirit. There is forgiveness with thee, that thou mayest be feared, said the Psalmist (130.4.) and (Hos: 3.5.) They shall fear the Lord and his goodness in the latter days; that is, they shall fear the Lord because of his goodness, his special goodness to his Church and people, in advancing them to all their spiritual liberties & privileges in the latter days. And thus the Lord is said to be not only glorious in holiness, but fearful in praises; because we should fear him when we are praising him, both because he hath wrought so much goodness and mercy for those who are unworthy, as also lest while we receive so much from the hand of his goodness and mercy, we should walk unworthily.  
Secondly, When the text saith, Fear is with him, we learn, That God can strike man with fear when he pleaseth.  
Power is with him, and he can put forth his power: if God send out his power, it goeth and prevaileth. So fear is with him, and he can send out his fear to strike whom he will with fear, when and as oft as he will. The Scripture showeth the Lord sending forth his fear at pleasure, and attaching the strongest and hardyest of the children of men. It is said (Gen. 35.5.) And they journeyed (that is, Jacob and his small company) and the terror of God was upon the Cities that were round about them, and they did not pursue after the sons of Jacob. The terror of God was sent out to keep them in, so that none of them stirred. Else no doubt but all the Cities would have pursued them because of that high provocation which the sons of Jacob had given them by the late slaughter of the Sichemites. When God promised to send Hornets before the people of Israel to drive out the uncircumcised Nations, this fear was the Hornet (Exod. 23.28.) God stung their hearts with fear, or (as it were by Hornets) buzzed a fear into their ears; as he did into the ears of the Syrians, who encamped before Samaria (2 Kings 7.6, 7.) The Lord made the host of the Syrians to hear a noise of Charets, and a noise of Horses, even the noise of a great host: and they said one to another, lo the King of Israel hath hired against us the Kings of the Hittites, and the Kings of the Egyptians, to come upon us. Wherefore they arose, and fled in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for their life. As a word from God makes the heart confident and bold in the greatest danger, so a word from God makes the heart fearful and cowardly, where there is no danger at all. This is the glory of God, that he can command our passions. That by a word he can make them fear, who do not at all fear his word.  
Many men have fear belonging to them, yet they cannot send out their fear, they are in great place, and so both dominion over men, and fear are with them (for unto whomsoever dominion belongs, fear doth belong (Rom. 13.7.) Render to every man his due, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour Yet (I say) many have dominion and fear belonging unto them, who cannot send out their fear. Their power is despised, and none regards them; they command, and are not obeyed, they promise and are not believed, they threaten, and are not feared. Only God can send out his fear, and make every man fall and tremble before him When many armed men came to take Christ, Christ sent out a fear upon them, so that they went backward and fell to the ground (Joh. 18.6.) Christ gave them never an angry word, he only confessed himself to be the man they sought for, I am he; and they were as men astonished with fear; Christ in speaking those words did only let out a little ray or beam of his Deity, and this struck them down. O what fear will Christ send out when he cometh to judge the world, who could send forth such a fear, while he yielded himself up to be judged and condemned by the world. Dominion and fear are with him. He can make all afraid, and yet, as it followeth; He maketh peace in his high places.  
This latter part of the verse, is a continued description of the irresistible power of God (as all agree) in making peace, yet there is some difference what should be meant by the high places, where God maketh peace; He maketh peace in his high places.  
First, Many understand these high places, to be the Heavens, or (as the Scripture speaketh) the Host of Heaven, Sun, Moon, and Stars; There or among them peace is made through the power of God, keeping them in or to order, that is, in their duest motions. The heavenly bodies are in continual strong motion, and they are kept in their motion by the power of God. The Sun, Moon, and Stars, are mighty bodies, and they are in a perpetual career, yet they justle not one against another, nor do they fall fowl upon one another. In this sense it may be said, that God maketh peace among them; They all according to his appointment keep their places, and stir not out of their own spheres No man could ever keep his Watch or Clock in such order as God keeps the Sun.  
Secondly, By these high places, others understand that which is somewhat lower; not Sun, Moon, and Stars, but the several regions of the air; God makes peace in those high places, where storms and tempests and all manner of fiery impressions are bred and wrought. Naturalists say, that the second region of the air is both the shop where those dreadful instruments of war, Thunder, lightning, hail, snow, are form, as also the store-house where they are laid up; yet even in those high places, God maketh peace. If he speak to the thunder, 
Deus vel solo nutu tranquillat elementorum dissidia tempestatesque serenat.  it doth not stir, and to the lightning, it doth not go forth, if he speak to the wind it bloweth not, and to the storm it is hushed and quiet. Fire and hail snow and vapour stormy wind and tempest, fulfil his word (Psal. 148.8.) And they fulfil it whether in going or in staying. Thus God maketh peace in the high places of the air, and upon the high waves of the Sea. Christ did but rebuke the Sea, and say to it (when it was in its feircest rage) peace, be still, and there was a great calm (Mark. 4.39.) The air is under the Empire of God as much as Sea or Land; And he maketh peace in those high places.  
Thirdly, The words are expounded of those high places which are the more proper seat of Angels. And so God may be said to make peace in his places, because he maketh peace among the Angels, that is, he keepeth the Angels in peace; The Angels do not contend one with another, and none of them dares contend with God. Some urge this exposition as most pertinent to Bildad's purpose for the conviction of Job; As if he had said, 
His verbis vellicatur Job quasi insolens sediti●sus & querulus homo. Pined:  The Angels dare not contend with God, And dost thou (O Job) contend with God? The Angels utter not a word against God, and darest thou undertake to plead with him, and engage him in a controversy?  
A fourth sort, by Gods making peace in his high places, understand only thus much, That all is quiet in heaven, or that God hath a most peaceable and quiet fruition, and enjoyment of himself; He hath had it from eternity, and will have it unto eternity, this is the blessedness of God, he is above all trouble and disturbment. And thus also Bildad seems to reprove Job; Wilt thou begin a contest with God, wilt thou trouble God himself, who maketh peace in his high places, who lives in everlasting rest and quiet. God doth not use to be sued and pleaded with as thou seemest overboldly to desire.  
Lastly, These high places are expounded for the high places of the earth; As if he had said, God makes peace amongst the States, Princes, and powers of the world, who are in high places, and in God's high places. For every throne is Gods, and thrones are high places. As the heavens are high places in comparison of the whole earth, so some places of the earth (in a civil capacity as well as in a natural) are higher than the rest. Now among those that are in his high places of power and authority, the Lord maketh peace, and this is a very glorious work of God. Thus we see there are many high places, and they are all the high places of God; yet I conceive that Bilded chiefly if not only aims at Heaven, which is more peculiarly the high place of God; as being that to which (though many lay claim to the high places of the earth) none besides God ever did make claim or lay title.  
Further, Besides these different apprehensions about the high places, there is a difference in the reading of the words together; some thus; He worketh in peace in his high places; That is, what troubles soever are here on earth, there is peace and quietness in heaven, or there God worketh in peace and quietness. Others, thus; The Dominion and fear which are with him make peace in his high places; As if the dominion and power of God were that to which peacemaking is ascribed as an effect. Or as if he had said, God hath authority enough to compose all differences, yea he so orders things in heaven that there ariseth no difference in those high places, his dominion and fear keep all in peace. There are no murmur nor discontents, much less any rebellions or open wars in heaven.  
M. Broughton reports the Chaldee translation in a phrase very uncouth in our language; Sultanship and fear be with him: (some Eastern Princes are called Sultan's) He maketh peace in his high heavens. To which he adds the exposition or gloss of the Chaldee Paraphrase; Michael is on his right hand; and he is of fire; Gabriel is on his left hand; and he is of water; and the heavenly creatures be part of fire and part of water. But Mr Broughton gives a good corrective, such Fables St Paul forbiddeth. To conclude, though it be difficult which of the high places beforenamed are here meant, yet it is a truth that all high places are his high places, and that in what high place soever peace is made, God maketh it. He maketh peace in his high places.  
Hence observe.  Peacemaking is the work of God. 
And as God makes peace every where, so he makes every kind of peace. We find peace spoken of in Scripture in a  opposition; and God the maker of that  peace.  
First, He maketh peace in the high places of the world, as peace is opposed to any kind of trouble, or affliction. Peace is usually accompanied with prosperity, and peace signifies any kind of prosperity. Peace in this extent is assumed by God himself as his proper work (Isa. 45.7.) I form the light, and create darkness, I make peace and create evil, I the Lord do all these things; that is, I do them and none can do them without me, or but by me.  
Secondly, God maketh peace as peace is (more strictly) taken in opposition to war and tumults; He causeth war to cease in all the world, (Psal. 46.9.) He maketh war to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder, he burneth the Chariots in the fire. He that destroyeth all the Instruments of war, doth surely make peace; and he that maketh war to cease, doth certainly make peace begin. Peace is made two ways; first, by taking up the differences and reconciling the Spirits of men; secondly, by breaking the power and taking away all provisions of war from men. The Lord maketh peace by both these ways, or by either of them.  
Thirdly, God maketh peace as peace is opposed to persecution; There may be no war in a Nation, and yet no peace to the people of God, by reason of sore and fiery persecution; yea a general peace is the very opportunity which persecuters look for, to break the peace of particular men. The most bloody times that the Church ever had, have been the most peaceable times of Nations. And when nations are most troubled, than Churches usually get their libertyes, and are most quiet. Such a peace as this the Churches had, though I cannot say they had it upon this occasion. (Acts 9.31.) Then had the Church's rest (or peace, that is, they were quiet from their cruel persecutors) throughout all Judea, and Galilee, and Samaria, and were edified, and walking in the fear of the Lord, and in the comfort of the holy Ghost, were multiplied. This peace doth God make for his Saints, his little flock, that they may sometimes lie down in Green pastures, and beside the still waters, without fear of the Wolves and Lions, who would always tear and worry them. Thus the Lord promiseth (Isa. 60.17, 18.). I will make thy officers peace, and thine exactours righteousness, violence shall no more be heard in thy land, wasting nor destruction within thy borders.  
Fourthly, God maketh peace, as peace is opposed to dissension among brethren. It is possible there may be no war in a place, yea no persecution, none to vex the people of God, and yet they may have great dissensions, vexations, and divisions among themselves. This peace the Church of Corinth wanted, when none from without troubled the Church. Hence that rebuke which the Apostle gives them (1 Cor. 3.3.) Whereas there is among you envying and strife and divisions, are ye not carnal and walk as men? Thus Saints and Churches war one with and trouble another, when the world gives them no trouble at all. To the keeping of this peace Christ admonisheth his Disciples (Mark. 9.50.) Have salt in yourselves, and have peace one with another. But why did Christ speak thus to his own Disciples; have peace one with another? Were they ready to make war one with another? had they any Armies to engage and lead out into the field against one another? surely none. Therefore when Christ saith, have peace one with another, his meaning was only this, wrangle not with one another, fall not out one with one another. The Disciples were not like to run into any other war but that of dissension amongst themselves. And this war may be in those Churches that live in the most peaceable condition. And 'tis God only who makes peace as in his high places both of heaven and earth, so in his holy places.  
Fifthly, and lastly, God makes peace as peace is opposed to disorder, for there may be consent amongst men, and yet much disorder among men, yea they may (possibly) agree, consent and centre together in that which is most disorderly. Of this peace the Apostle speaks (1 Cor. 14.33.) God is not the author of confusion but of peace, as in all Churches of the Saints, that is, God would have every one keep his order and his place; He would not have the Prophets speak all together in the Church, for that is disorderly; nor would he have women speak at all in the Church, for that also is disorderly. That which breaks order breaks peace, for there can be no true peace without order, and God is not the Author of disorder or confusion in Churches but of peace.  
Thus peacemaking is the work of God in this  oppotion, as peace is opposed to trouble, as peace is opposed to war, as peace is opposed to persecution, as peace is opposed to dissension, and lastly, as peace is opposed to disorder. To make peace in all these kinds, is as much the honour as it is only in the power of God. He maketh peace in his high places.  
Secondly, Observe.  Where God is most eminently, there is most peace. 
He makes peace on the earth, but in his high places where his most glorious appearance is, there is nothing but peace. And as There is nothing but peace in heaven, where God declares himself most clearly, so they to whom God declares himself most clearly on earth are most for peace: the nearer and the liker we are unto God, the nearer we are unto peace, and the more we like it. All true peace floweth out from God, and the more of a healing and peacemaking spirit appears in any man, the more of God appears in him.  
Lastly, By way of inference; Take this, First,  
Seeing God makes peace in his high places, or in heaven above, how easily can he (when our breaches are widest) make peace in these low places of the earth. And because, as it is his property, so his promise to do it, we should wait upon him for and urge him with the fullfilling of this promise, that he who makes peace always in the high places of heaven, would make that  peace in the low places of the earth.  
Secondly, Seeing God is able to make peace in all places, he can also make war in all places. The same power doth both, and Bildad shows the preparations of God for war as well as his sanctions of peace. For he hath innumerable Armies under his command, as it follows in the next verse.   
Vers. 3. Is there any number of his Armies? and upon whom doth not his light arise? 
There seems to be somewhat a strange conjunction between these two verses, he maketh peace, and, Is there any number of his Armies? One would think we should hear of nothing but war, when we hear of such numberless armies. God hath innumerable invincible armies, always ready for war, yet he is most ready to make peace; yea he who is The Lord of Hosts, is also styled, The Lord of peace (2 Thes. 3.16.) This likewise speaks the dominion, power, and Majesty of God in that he maketh peace, and can make war. His armies are at hand, and those no contemptible ones. As if Bildad had thus bespoken Job; It is in vain for thee who art a weak man, to think of contending with God, who hath numberless armies to take his part against all opposers.  
The word which we translate Armies, properly signifies Troops. Is there any number of his troops? And this is given in name to one of the Patriarches (Gen. 30.11.) And Leah said, a Troop cometh; And she called his name Gad. A troop is a little Army; and a great Army consists of many troops. We say, Is there any number of his Armies?  
When the Scripture saith, that God hath armies, it is not to be understood as if God needed them, either to protect himself, or to suppress his enemies; The Lord of hosts himself is infinitely stronger than all the Armies and hosts of which he is Lord. Earthly Princes have their Armies, and guards, to protect their persons and dominions from danger and invasion. They want armies to help their friends abroad, and to defend their Subjects at home. Woldly Princes borrow power from others to protect themselves, while they undertake to protect others. But God is the guard of his guards, and the strength of his own armies. Princes are saved by their Armies, but God is the safety of his armies. The Gods of the earth are afraid of what man may do unto them, but the God of heaven is not only above those fears, but also above all want of man's doing any thing for him. So that, as God is not worshipped with man's hands (as the Apostle tells The Athenians, Act. 17.25.) as though he needed any thing, so neither is he assisted by men's hands or by any hand, as if he needed any thing, seeing he giveth to all life and breath and all things.  
And therefore when the Lord is said to have Armies, it is either to signify, first, that he hath all things at his command, and is full of power, or secondly, that although he can do all things by himself, yet he will use the agency of the creature to effect his purposes.  
This question, Is there any number of his armies? resolves itself into this negative, There is no number of his armies, or there is no numbering of them. But what are these armies of God?  
First, The Angels are his armies: we read of one Angel that destroyed a whole army, (2 Kings 19.35.) And it came to pass that night, that the Angel of the Lord went out, and smote in the camp of the Assyrians, an hundred fourscore and five thousand; and when they arose early in the morning, behold, they were all dead corpses. If one Angel destroyed an army, what cannot an army of Angels do? The Angels of God are armies without number. We read them expressed by such great numbers, as render their numbers inexpressible. So in daniel's vision of the Glory of God (Chap. 7.10.) A fiery stream issued, and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him; that is, an innumerable company stood before him. Christ said to Peter when he drew his sword and sought to rescue him from the Officers of the Highpriest that came to arrest and bring him to Judgement, Put up thy sword again into his place, for all they that take the sword shall perish with the sword. Thinkest thou that I cannot now pray to my father, and he shall presently give me more than twelve legions of Angels (Math. 26.53.) Here is an army of Angels. Christ speaketh in the Roman phrase, who reckoned their armies by legions, as we do by regiments, Six thousand six hundred sixty six was the number of a legion as some affirm, and if so, Then twelve legions make Seventy nine thousand nine hundred ninety two; a great Army; but (saith Christ) my father can send more than twelve legions. But how many more, no man can say. Christ pitcheth upon a great certain number, to show that he might have what number he would, if he did but call for them.  
Secondly, The Sun, Moon, & Stars, are the Armies of God. (Judges 5.20.) They fought from heaven, That is, the heavenly or aerial meteors, wind, thunder, hail, did as it were join their confederate forces for the destruction of Israel's enemies (as they had done before, Josh. 10.11. and as they did afterward, 1 Sam. 7.10.) yea as it followeth in the same place, the Stars in their courses fought against Sisera. The Stars charged like an Army in battle array, raising storms and dreadful tempests by their influences, and so might be said to fight against and ruin the whole army of Sicera. By all which Rhetorical expressions the Spirit would lead us to understand, that the Lord himself by invisible powers did fight against Sisera, while Israel fought him with a visible power. Surely if the Stars be the Lords armies, we may well say, is there any number of his armies? When the Lord would show Abraham that his seed should be an innumerable army, he brought him forth and said, look now towards heaven, and tell the Stars, if thou be able to number them. And he said unto him, so shall thy seed be (Gen. 15.5.) that is, thy seed shall be numberless, as the Stars are numberless.  
Thirdly, By these Armies we may understand, not only the Angels, and the Sun, Moon, and Stars, that heavenly host, but any creature, yea all the creatures, from the Elephant even to the worm that creepeth upon the ground, or to the fly that buzzeth in the air, or to the lice that breed out of corruption. All these are the Armies of God; and by these he can do his work as well as by the Angels in heaven. What were the armies of God, with which he made war upon Pharaoh? were they not flies and lice and such like contemptible creatures, mustered together at his command? therefore the Text may well say, Is there any number of his armies? God can levy an army upon the earth, not only of men, but of beasts, and not only of Lions and Elephants, the stoutest and greatest beasts, but of the weakest and meanest, and not only of the weakest and meanest among living creatures, but of the very Inanimate creatures, the stones in the fields, the winds in the air, the waters of the Sea, yea the sand of the Sea, and the very dust of the earth are the armies of God, if he give them commission and send them forth. God and the weakest creature are an overmatch for the strongest creatures; 'Tis no matter how mean the means is, or how inconsiderable the instrument, so it be in the hand of God, so it be of Gods providing, and go forth at his bidding. God can levy an army where he will, and out of what he will, and it shall do the deed. Now if all things or any thing may be his army, no marvel if it be said, Is there any number of his Armies?  
Hence observe.  All creatures are the host the Armies of God. 
They may be called his Armies in a threefold consideration.  
First, Because of their multitude, a few cannot make an army. There are many creatures of every kind, how many than are all of every kind put together?  
Secondly, They are his Armies, because of their order; The greatest many out of order do not make an Army, but a throng or heap. Army's are martiall'd and disciplined, trained and taught. An Army is an ordered company; all the creatures are in order by nature, and when God calls they are in order as it were by Art.  
Thirdly, They are his Armies, because as God hath a power to command them, so they are ready to obey him; They (as the Centurion in the Gospel said of his Soldiers) go when God saith go, they come, when he saith come, and if he bid them do this or that they do it. Soldier's must neither refuse nor dispute the commands of their General. The most violent and boisterous creatures, are obedient to the call of God; stormy winds and tempests fulfil his word (Psal. 148.8.) He speaks to the lightnings; and they say, here are we (Job 38.35.) The very thunder which seems to be all voice, is all ear at the voice of God. The Angels are so ready to go, that they are said to fly, and their readiness to do the will of God in heaven, is made the pattern of our doing it here on earth. The Scripture speaks often of them as of an army employed in wars, either to destroy the wicked, or to be a guard to the people of God. We have an illustrious example of the latter in jacob's case (Gen. 32.2.) And when Jacob saw them, he said, this is God's host: and he called the name of that place Mahanaim, that is, two hosts or companies. And it might be so called, because jacob's company or little host, and that company of Angels who were God's host sent out to convoy him in safety, did both encamp upon the same ground; or rather because the Angels divided themselves into two companies, The one encamping and marching before him as his Vanguard, the other behind him or in his Rear; That so he might see himself every way protected, and might be filled with a full assurance of safety. That God hath such numerous Armies always at hand and under command, is  
First, A very comfortable hearing to all that love and fear God. The Apostle saith (Rom. 8.31.) If God be for us, who can be against us? that is, none can. Though many be against us opposingly yet none can be against us prevaylingly. We may say also if the Lord be for us, who will not be for us? If God be our helper, we cannot want helpers, not only because the help of God is enough without any more, but because, if he be our helper we shall have many more. When we see ourselves utterly destitute of all helps and helpers, yet God hath an army of helpers, he hath auxiliary forces ready for us. (Psal. 34.7.) The Angel of the Lord encampeth round about them that fear him, and delivereth them. David speaketh as if one single Angel were a whole Army; The Angel of the Lord (saith he) encampeth, he doth not say the Angels of the Lord encamp about them that fear him; and indeed every Angel of the Lord is more in power, than a whole Army of men; yet here, possibly, is meant that Angel who is the Lord, The Angel of the Covenant, who as Captain General with his Army of created Angels encampeth about them that fear God. And if so, than they need not be afraid. (2 Kings 6.16, 17.) When the servant of Elisha cried out for fear, Elisha answered, fear not: they that be with us are more than they that be with them. And Elisha prayed, And said, Lord, I pray thee open his eyes that he may see, and the Lord opened the eyes of the young man, and he saw: and behold, the mountain was full of horses; and Charrets of fire round about Elisha. And thus it is often with us though we discern it not. We have many invisible succours, in our visible dangers. And as, that the Angels are our helpers in eminent and extraordinary dangers is very comfortable, so also, that they are so against ordinary, common or every-day-dangers. (Psal. 91.11, 12.) He shall give his Angels charge over thee; to keep thee in all thy ways. They shall bear thee up in their hands; lest thou dash thy foot against a stone, that is, lest thou take hurt in thy daily works and travels.  
Secondly, These Armies are a terror to all those who rebel and rise up against God, or are enemies to his people. He that resists God hath as many enemies as there are Angels in heaven, or stars in the firmament, or stones in the earth, or beasts in the field; so many enemies hath he, and if God appear as Captain general, none shall be able to stand before his armies, though he levy them of Grasshoppers, or flies, or worms, or louse. How should the greatest fear to provoke God, who can make them fall by that which is least? For as David acknowledged (Psal. 33.16, 17.) There is no King saved by the multitude of an host: a mighty man is not delivered by much strength: a horse is a vain thing for safety: neither shall he deliver any by his great strength. So we must acknowledge, That if God will, any King may be destroyed by the smallest host, that a mighty man may be overcome by that which hath no strength, that a fly is a sufficient thing for ruin, and that, if God say the word, even that shall not only trouble but subdue any man with its little or no strength.  
Secondly, Note.  The power which God can draw forth is a limitless power. His Armies are without number. 
When Princes have greatest Armies they may number them, and tell you how many hundreds and how many thousands and how many hundred thousands they have. We have read of many very numerous Armies, but we never yet read of an innumerable army, only God's army is without number, and therefore only his knows no bounds. Is there any number of his Armies?  And upon whom doth not his light arise? 
Here Bildad sets forth the glory of the goodness, 
De homine propriè dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superquem; etsi omnia similitèr lumen & virtutem ab eo accipiunt. Merc:  omniscience and omnipresence of God, by his sending forth his beams of light, as he in the former part of the verse sets forth the glory of the greatness and power of God by his sending forth the Armies of his strength.  Upon whom doth not his light arise? 
The text may be read thus; Upon whom doth not his light stand? or, upon whom shall not his light stand? We say, upon whom doth not his light arise? Both translations are good. But what is this light of God?  
First, We may understand it of that common light, the light of the Sun, for that is God's light, and the universal arising of it upon the world is a wonderful work of God. For as God made the light, and gathered it into that great vessel the Sun, so he carrieth it about the world every day. The light of the Sun is the messenger of God's care and love to man every morning. (Math. 5.45.) He maketh his Sun to rise on the Evil and on the Good; that is, upon all, Good and Evil, divide the whole world between them: and while the text in Matthew saith, that God maketh his Sun to rise, etc. it intimates that the Sun riseth daily by special direction from God; The Sun is his, and the light is his; There is no creature that enjoys the light of the Sun, but is beholding to God for it. He that made the Sun, maketh the Sun to rise; as if the Sun like a weary or tired traveller were unwilling to rise in a morning and renew his Journey, or long stage about the world, till called up by God, and commanded out for the service of mankind; of Sun-light we may say, Upon whom doth not his light arise?  
Secondly, This light may be taken more strictly for the light of divine goodness. All the good, the peace, the comfort, which we enjoy in the world, is comprehended under the name of light. When the Psalmist saith, Light is sown for the righteous, his meaning is, good or comfort is sown for the righteous, (Psal. 97.11.) and, Upon whom doth not this light arise? The goodness of God extends itself over all. God doth good to all, though he doth more good for some; for as God would have us to do good to all, but specially to the household of faith, so doth he. He sends forth so much light of goodness as will make all men eternally inexcusable who abuse it, but he sends forth so much light of his goodness to some as will make them eternally happy. The light of his goddess riseth upon good men to cause them to rejoice and live comfortably; And unless some light of his goodness did arise upon evil men, even upon the worst of men, they could not subsist, nor live at all. His light is the life of man, and upon whom doth not this light of divine goodness arise?  
Thirdly, We may expound this light of the light of divine wisdom, which disposeth and ordereth all things; And doth not this light arise upon the whole creation? doth not this light shine upon every creature? doth not this light direct the ways of man on earth? yea doth not this light arise upon the Angels in heaven, to direct them in all their ways?  
Fourthly, We may understand this light of the light of that knowledge by which God himself knoweth all things. As God is light essentially, or as all that he is, is light, so we may say more especially of his knowledge, it is light. Knowledge is the light of man, and therefore we say of an ignorant or unknowing man that he is in darkness; and thus also knowledge is the light of God; and when the Apostle John saith (1 Epist: 1.) That in him is no darkness at all, his meaning is in him is no ignorance at all. God sends forth this light of his knowledge all the world over, he takes notice of all; As nothing is hid (in a common sense) from the heat or light of the Sun in its walk about the world, so nothing is hid in, any, the strictest sense from the knowledge of God. Upon whom doth not this light arise? we are always in the presence of God, his eye is upon us and sees us, he sees where we are, and what we do; and as this light of his shyves upon all things, so it will, at last, bring all things to light.  
Now, among these four interpretations given, I conceive that the word light is to be taken here in the second sense, upon whom doth not his light arise? That is, the light of the goodness of God: 
V detur potius lacis, nomen ad v●in quam omnibus insundit pertinere, per eam sunt omnia id quod sunt. Merc:  which goodness is the infinite freeness and readiness of his nature to do good. And this light of his goodness arising upon the creature is .  
First, There is an upholding or preserving Goodness, by which all things are maintained in their state and being.  
Secondly, There is a quickening and refreshing goodness, whereby all things (men, and among them godly men especially) are renewed and revived in their well-being.  
Thirdly, There is a protecting goodness of God, whereby his are kept while they are in dangers.  
Fourthly, There is a delivering goodness, whereby his are brought out of and set free from danger.  
Fifthly, There is a strengthening and supporting goodness, whereby his are enabled to bear all the evils with which they are exercised in this world. And upon whom (yea upon what) doth not the light of the goodness of God arise every day in some one or more of these particulars?  
Hence Observe.  All the light of man or the light of all men is from God. 
If any light arise upon man it is of God, and upon what man soever light ariseth it is of God. As the light of the air is his, so also is the light of our hearts. The light of life is his, and so is all that light of comfort which shines upon us while we live. God is the father of lights, from whom every good gift and every perfect gift cometh (Jam: 1.17.)  
Secondly, Observe.  God is very communicative of his goodness; upon whom doth not his light arise? 
God doth not keep his light to himself; he is good, and doth good; he hath good, and doth good, he distributes it; God would not have us, much less doth he himself put his candle or light under a bushel, but he sets it upon a candlestick, and it giveth light to all the world, it refresheth and warmeth all the world. As the light of the special goodness of God in Christ ariseth upon all sorts and conditions of men in the world, so there is a light of his common providential goodness which ariseth upon each man of every sort and condition in the world.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super quem n●n stabit lumen ejus ut non solum exorientem & su●gentem lucem; sed etiam con sistentem calore▪ lumine et agendifacultate prae potentem & rebus omnibus humanis imminentem intelligamus. Bold:  Another reading saith, Upon whom doth not his light abide? The light of God is not only an arising or springing light, but a continuing and an abiding light; It doth not only break out upon us, but dwell with us. The natural Sun ariseth every day upon us, but it doth not dwell with us, but is going from us as soon as it appears unto us; and therefore it was miraculous when the Sun stood still, or hasted not to go down about a whole day (Josh. 10.13.) But the mystical light of the goodness of God is a light that dwelleth always over our heads, and hasteth not to go down. And indeed if God should withdraw this light, or let it go down, if he should stop the influences of his kindness from us, and cease to do us good, we were ruined and undone; for in him all things subsist, and are upheld by the word of his power; if his light did not arise upon the creature, the creature would sink into darkness. Nor could we abide what we are, if this light did not abide upon us. And as this is true in reference to our natural subsistence, so much more in reference to our spiritual. This light arising and abiding upon the Saints, maintains and upholds them, both in their graces and in their comforts.  
Bildad having thus set forth the power and greatness of God in his dominion, and fear in his hosts and armies, as also his kindness and beneficence in his light arising and abiding upon man, proceeds in the latter part of the Chapter to show the sinfulness and unworthiness, the impurity and impotency of man compared with God.    
JOB, CHAP. 25. Vers. 4, 5, 6. 
How then can man be Justified with God? or how can man be clean that is borne of a woman?  
Behold, even to the Moon and it shineth not, yea the Stars are not pure in his sight.  
How much less man that is a worm, and the son of man which is a worm.  
IN this context Bildad gives further check to Jobs presumption (as he conceived) in appealing to heaven, and in begging audience of God himself, which he did (as hath been showed) with earnestness at the 23d Chapter.  
Vers. 4. How then can man be Justified with God? 
The words are an Inference from what he had insisted upon and discoursed before concerning the dominion and fear of God, concerning the number of his Armies, and the shinings of his light every where: from all which he concludes, How then can man be Justified with God? As if he had said, Seeing God is so dreadful, seeing he is an all-powerfull, an allseeing, and an all-upholding God, how darest thou or any man living, plead with him? or how is it possible for any man living to stand out with God and live?  How then can man be justified with God? 
This question, carrieth a strong denial, To say, How then can man be Justified with God? is more than barely to say, Man cannot be Justified with God, How can it be? is not only thus much, It cannot easily be, it cannot probably be, but it cannot possibly be, or it is Impossible to be; Such questions, how a thing may be? are usually an answer that they cannot be at all. Questions are sometimes put for Information or with desire to be directed, or to have the mystery opened how such things may be. The holy virgin put such a question (Luk. 1.34. when the Angel had told her she should have a son) Then said Mary unto the Angel, how shall this be, seeing I know not a man? her question did not Import her denial of the thing, but her wonder at it, nor did it imply her unbelief, as if she thought it Impossible to be, but her desire to be Informed in the way and manner how it should be, and to that sense she is answered, The holy Ghost shall come upon thee, and the power of the most high shall  thee.  
But here (I say) the question, (how can man be Justified with God? is reducible to this plain negative proposition; Man cannot be Justified with God: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cal●●rilosus aegrotabilis, morbis mortique obno●●lus; sic latini mortalem pro homine dicunt.  How can man? that is (as the word signifieth) miserable man, sickly man, weak Impotent man? and it may note not only the Impotency of his body, but of his spirit. Man is of a weak body at best, and of a more weak and sickly spirit. Master Broughtons' translation reacheth both; And why should sorrowful man plead Justice with the Omnipotent? Man is compassed about with sorrows, and every man is in himself, what Christ was more eminently for us all, a man of sorrows, and acquainted with grief (Isa. 53.3.) We take the word in its general signification.  How then can man be Justified? 
Bildad seems (as some expound him) by this question, to suspect that Job had asserted a selfe-Justification, and it must be confessed that what he spoke at the 23d Chapter, ver. 10, 11, 12. might give him some colour for that suspicion; He knoweth the way that I take, when he hath tried me I shall come forth as gold. My foot hath followed his steps, his way have I kept and have not declined, neither have I gone back from the Commandments of his lips: I have esteemed the words of his mouth more than my necessary food. While Job thus asserted his own Innocency and Integrity, Bildad might possibly suppose that he was asserting his own righteousness; and therefore not without some indignation he expostulates the matter with him, How can man be Justified? that is, pronounced clean and quit at the Throne of God. Justification (Considered in the Gospel notion) is that gracious sentence of God, wherein with respect to Christ apprehended by faith, he absolveth the believer from sin and death, and doth repute him just and righteous unto eternal life. Of this the Apostle treats at large in the 3d 4 ●● and 5th Chapters of the Epistle to the Romans, and in that to the Galatians. This doctrine of free justification is the foundation and corner stone of all our comfort. For whereas there is a double change in the state of a sinner; first, a relative change; secondly, an absolute and real change. The one is made in sanctification, the other in Justification; Sanctification is a real change, subduing corruption, destroying the power of sin in us; but Justification is not a Physical or real change in the person, it doth not make him that is unrighteous righteous in himself, nor is man at all Justified (in this sense) by any selfe-righteousnes, but it is only a relative change as to his state. To Justify is a Law-terme, signifying, the pronouncing or declaring of a man righteous: So that Justification is an act of God upon us, or towards us: Sanctification is an act of God in us. This blessed Grace of Sanctification always followeth the grace of Justification, as an effect or fruit of it; and though it may easily be distinguished from it, yet it can no more be separated or divided from it, than heat from fire, or motion from life.  
Yet I concave, that Bildad in this place doth not speak of Justification in that strict Gospel sense, as it imports the pronouncing of a man righteous, for the sake of Christ, or as if he supposed Job looked to be pronounced righteous for his own sake. But Bildad speaks of Justification here, as to some particular act; As for instance, If any man will contend with God (and that Bildad chargeth Job with) as if God had done him some wrong, or had afflicted him more than was need, is he able to make this plea good, and give proof of before the Throne of God; How can man be Justified with God?  
There is a fourfold understanding of that phrase, with God.  
First, Thus; If any man shall presume to refer himself to the Judgement of God, shall he be justified? (all at last must appear before the Judgement of God, whether they will refer themselves to him or no; but) suppose a man refer himself to God (as Job had done by appealing to him) can he be Justified? Will God upon the trial & examination of his cause give Judgement or sentence for him? But in this sense it is possible for a man to be justified with God; and thus Job was justified by God at last against the opinion and censures of his three friends.  
Secondly, To be Justified with God, is as much as this, If man come near to, or set himself in the presence of God, shall he be justified? Man usually looks upon himself at a distance from God, he looks upon himself in his own light, and so thinks himself righteous; but when he looks upon himself in the light of God, and as one that is near God; will not all his spots and blemishes than appear, or rather will not he himself appear all spot and blemish? When he is once with God, will he be any thing with himself, but an impure and wretched creature? In this sense Bildad might check Jobs boldness in desiring to come so near God, even to his seat, which would but have made him more vile in his own eyes, and discovered to him his own impurities, as it did to the Prophet Isayah (Chap. 6.5.) and as it did also to Job himself, when he attained his wish, and got so near to God, that he called it a seeing him with his eye (Chap: 42.5.) Then we have not a word more of pleading his cause before God; His mouth was stopped, and he abhorred himself, repenting in dust and ashes.  
Thirdly, Can man be justified with God? that is, if man compare himself with God, an he be justified? one man may compare himself with another and be justified. And thus, the faithful people of God are called righteous and just in Scripture, comparatively, to wicked and unrighteous men. But how can any man be just or righteous compared with God, in comparison of whom all our righteousness is unrighteous, and our very cleanness filthy?  
Fourthly, To be justified with God, is, against God; that is, if man strive or contend with God, in any thing, as if God were too hard and severe towards him, either by withholding good from him, or bringing evil upon him; can man be justified in this contention, or will God be found to have done him any wrong? without all question he will not.  
From the words taken in a general sense observe.  Man hath nothing of his own to Justify him before God. 
There are two things considerable in man; first, his sin; secondly, his righteousness; his worst and his best; all grant man cannot be justified by or for his sins, nor can he at all be justified in or for his own righteousness. And that upon a twofold ground.  
First, Because the best of his righteousness is Imperfect; and no Imperfect thing can be a ground of Justification and acceptance with God. For though God doth justify those who are imperfect, yet he never justified any man upon the account of that which is Imperfect. God never took cockleshells for payment, he must have pure gold, and he seethe well enough what poor stuff, what base coin the best of our righteousness is, and therefore cannot admit any of it in justification. For the purpose of God is to exalt himself in Justice as well as in mercy by the justification of sinners. And therefore the Apostle saith (Rom. 3.25, 26.) That God hath set forth Christ to be a propitiation, through faith in his blood, to declare his righteousness (and he is not content to say it once, but saith it again) To declare, I say, his righteousness, that he might be just, and the justifier of him that believeth in Jesus.  
Secondly, All the righteousness wrought by man is a due debt; how can we acquit ourselves from the evil we have done by any good which we do, seeing all the good we do, we ought to have done, though we had never done any evil? When we have done our best we may be ashamed of our do, we do so poorly. But suppose we had done richly and bravely; suppose our works (which indeed are full of dross) were pure gold and silver, were precious stones and Jewels, yet they are already due to God. We own all and all manner of obedience as we are creatures; And we can never justify ourselves from our transgressions, by satisfying (could we reach them) our obligations. There is enough in Christ to justify us, but there is nothing in ourselves; All that Christ did was perfect, and Christ was under no obligation to do any thing, but what he willingly submitted to do for us. This book of Job beareth as great a testimony to this truth as any; How often doth Job disclaim all selfe-Justification (Chap. 9.20, 21.) If I justify myself, mine own mouth shall condemn me: if I say I am perfect, it shall also prove me perverse. Though I were perfect, yet would not I know my own soul, I would despise my life. What can be said more fully (to the tenor of the Gospel) for the abasement of self, and the advancement of free grace in justification. He said indeed (Chap. 13.18.) Behold now I have ordered my cause. I know that I shall be justified. But he never said that he should be justified for the cause sake which he had ordered. There is a twofold justification.  
First, The justification of a man in reference unto some particular act, or in his cause.  
Secondly, The justification of a man in his person. When Job said, I know that I shall be justified, his meaning was, I shall be justified, in this case, in this business, I shall not be cast as an hypocrite (for he always stood upon and stiffly maintained his integrity) or I know I shall be justified in this opinion which I constantly maintain; That a righteous man may be greatly afflicted by God, while in the mean time he spareth the unrighteous and the sinner. A man may have much to justify himself by before God, as to a controversy between him and man; but he hath nothing at all to justify himself by as to his state towards God.  
Again, As these words are referred to Jobs complaint of the severity of God's deal with him.  
Observe.  Whosoever complains of the dispensations of God towards him, cannot be justified in it. 
Thus the Jews of old complained (Ezek. 18.25.) Ye say the way of the Lord is not equal. But were they justified in this complaint, with God? How doth the Lord expostulate with them, in the next words. Hear O house of Israel, is not my way equal? is not your way unequal. As if he had said; All the inequality is on your part, there is none on mine. The ways of God, how hard and grievous soever they may be (as they were towards Job) yet unequal or unrighteous they can never be. The usual deal of God with us are full of mercy, & his severest deal with us have no want of Justice. How then can man be Justified with God?  Or how then can he be clean that is borne of a woman? 
Here's another question of the same tenor, and in the 15th Chap: ver: 14th, Eliphaz spoke almost in the same terms, What is man that he should be clean? and he that is borne of a woman that he should be righteous? Jobs friends beat often upon this point, vehemently suspecting that he did overween his own condition, and thought too highly of himself. Whereas Job did not only freely and ingeniously, but with a great deal of holy rhetoric and elegancy confess against himself again and again, that he neither was nor could be clean before God; Only he would not admit their plea against him, that he suffered for his uncleanness, or that he was unclean because he suffered.  
Master Broughton translates thus; Or, The borne of woman lock to be cleared. We say; How can he be clean that is borne of a woman? that is, how can he have a nature at all clean, or be altogether clean in his life, who cometh into the world through a world of uncleanness? Can the stream be clean, when the fountain is unclean? or the product be better than that which is produced? Man borne of a woman by natural generation (so Bildad is to be understood) comes from an unclean fountain, from an impure Original, and therefore, how can he be pure or clean? What the particular Emphasis and importance of this phrase (To be borne of a woman) is, hath been opened already (Chap: 14.1. Chap: 15.14.) and therefore I refer the reader to those texts for a further Exposition. And shall here only give out this Observation.  All men borne of a woman by natural generation are impure and unclean. 
There was never but one man, the Lord Jesus Christ, borne of a woman who was not unclean, and he was borne of a woman, not in an ordinary, but miraculous way; The holy Ghost shall come upon thee, and the power of the most high shall overshadow thee (Luk. 1.35.) All else borne of a woman have been and are unclean. It is said (Gen. 5.3.) Adam lived an hundred and thirty years, and begat a Son in his own likeness, after his Image, and called his name Seth. Adam begat a son in his own likeness; what likeness? it is not meant of his outward likeness, of the figure or feature of his body, that was the least part of the likeness there intended, in which his son was borne; every father begets a son in a humane shape; and we say the child is like his father, not only as having the same specifical nature, but as having the personal figure and proportions of his father. But when it is said, Adam begat a son in his own likeness, in his Image, the meaning is, he begat a son that was a sinner as himself was, and corrupt as himself was, even Seth, who was given in the place of Abel. God in the creation made man in his image after his likeness; Man by procreation begets a son, not in God's image, but in his own; And that not only like him in constitution as a man, but in corruption as a sinner. David confesseth of himself (Psal. 51.5.) Behold I was shapen in Iniquity, and in sin did my mother conceive me. Some to avoid the strength and dint of that text, as to the proof of the corruption of nature by propagation, put a most corrupt and base gloss upon it; As if David had therein only confessed his parent's sinfulness or inordinate affections in begetting and conceaving him; not his own natural sinfulness as begotten and conceived. I know no better argument of the corruption of nature, than such corrupt interpretations of Scripture; For doubtless as Bildad here in the Text, so David was acquainted not only with the doctrine of original sin, and the corruption of nature, but had found and felt the sad effects of it in himself, And from that experience could say, I was shapen in iniquity, etc. as also consent to what Bildad saith in this place, What is man that is borne of a woman that he should be clean? do but acknowledge that any one is borne ordinarily of a woman, and we may conclude him to be sinful and unclean. That I may make this a little clearer, I shall touch at three things, which are distinctly considerable in the sin of Adam.  
First, That particular act, or fact against the Law, which he committed in eating the forbidden fruit.  
Secondly, The legal guilt that flowed from that act, both upon his person and upon his posterity.  
Thirdly, The natural Corruption which as a consequent of the former stained all mankind. Or there was first the transgression of the Commandment, which was his eating the forbidden fruit; Secondly, there was the punishment of that transgression, which was death inflicted for eating; thirdly, the depravation of the whole mass of man's nature, by which, as Bildad speaks, Every man borne of a woman is unclean. And these three fell upon the whole posterity of Adam, or upon all that are borne of a woman in a threefold way.  
First, The very act of Adam's sin becometh ours, for we did participate with him, and had, as it were, a hand in it, because we all were seminally in him; so that when he sinned, we all sinned being in his loins long before we were borne, as Levi paid tithes in Abraham before he was borne (Heb. 7.9.10.) Thus we all sinned in his sinning, and had a share in that act of his, because he stood as the root of mankind, and as having entered a covenant with God in that capacity. For he sinned, not only as a single person, but as he was the representative of all mankind, and therefore what he did we are reckoned as doing the same with him.  
Secondly, The guilt of that sin is ours by particular Imputation, as the fact is ours by common participation; for as if Adam had stood in a state of Innocency, that had redounded to us for good, so his fall or sin redoundeth to us for evil.  
Thirdly, There is the pravity or corruption of nature, issuing from that first sin, and that is chief aimed at in the present text. And this is derived to us by propagation. The defilement of nature descendeth and passeth from generation to generation: therefore, how can he that is borne of a woman be clean? and that defilement hath two things in it.  
First, The loss of original purity, or the defacing and blotting out of the image of God in which man was created.  
Secondly, A succession of horrible deformity and disorder, which consisteth, first, in a proneness to all evil; secondly, in an impotency and weakness, yea in an averseness from and enmity against all that is good. So then, we have to do with the very act of Adam's sin by participation, with the guilt of it by imputation, and with the filth and deformity of it by propagation: From all which it may well be questioned, How can he be clean that is borne of a woman, and concluded, Every man borne of a woman is unclean.   
Vers. 5. Behold, even to the Moon and it shineth not, and the Stars are not pure in his sight. 
In this verse Bildad proceedeth to argue down the presumption (as he conceived) of Job, by calling him to consider those things which are fare below God, and yet were fare above him; as if he had said; Wilt thou contend with God, when thou canst not contend with the Moon and Stars? they have a brightness beyond any thing of thine, why then dost thou insist so stiffly upon the shinings of thy conversation towards men, and the brightness of thine integrity towards God?  Behold, even to the Moon and it shineth not. 
There is a twofold understanding of these words; first, some expound them by descending; as if Bildad had spoken thus; Behold O Job, and be both ashamed of and astonished at thy own folly, in venturing upon a trial before God, who is of such infinite purity, that while he looketh upon all these heavenly lights that are above the Moon, even to or as low as the Moon, which (as Astronomers teach) is the lowest of all the planets, it shineth not, there is no brightness, no beauty in any of them; They are all in comparison of God but clouds and darkness, but clods of earth and dirt. And if they shine not in the eye of God, surely much less dost thou, who art a worm, and but a clod of moving or breathing earth?  
Secondly, Others expound it by ascending. As if Bildad had spoken thus; Behold, O Job, and tremble at thy presumption in desiring that God should take so exact a scrutiny of thee & of thy cause; for look upon all the parts of the inferior visible world, look upon all their glories and excellencies, and look not only upon those things that are creeping here upon the Earth, but lift up thine eyes as high as the Moon itself, Behold even to the Moon (which is, as it were the boundary between the upper and the lower world; The Moon being the lowest of the upper world, and the highest of the lower world, now saith Bildad, survey the world up to the Moon) and it shineth not.  
But doth not the Moon shine? yes! the Moon shineth, the Moon is that lesser light which was made to rule the night (Gen. 1.16.) Why then doth he say it shineth not? the meaning is only this, that Moonlight, and Sun-light, that all creature-light is no light, nor their shining to be called shining, when we speak of the light and shinings of God himself. The Moon shineth for the use and to the eye of man, but the Moon shineth not for any use to or in the eye of God. As because he is light, he needeth no light, so because there was no light till he created it, the light of the creature is nothing unto him.  
The Moon and Stars shine, but when the Sun is up they shine not, that is, not to our view; the Stars shine as much in the day as in the night, though we cannot see them being overpowered by that greater light, the light of the Sun; So when the glory of the Lord appeareth, both Sun and Moon disappear, and are no moor seen. 
Ne luna quidem lucida est collata eum deo. Vatabl.  The light of the world is no light where God is named; do but speak of God, and all the beauty and brightness of the creature fades and is extinct. The Moon is a very beautiful creature considered by itself, as Job speaks to show how fare he was from idolising it, notwithstanding all that beauty wherein it appeared to him (Chap. 31.26.) If I beheld the Sun when it shined, or the Moon walking in brightness? that is, if I beheld either Sun or Moon so as to adore and worship them; if I reckoned any thing of Moon and Sun, in comparison of God, if I did not judge the light of both as darkness and obscurity in reference to him, if I did not behold them so as if I did not behold them, not being taken up or dazzled at all with their shining brightness, scarce at all seeing, not at all admiring any brightness, but the brightness of God, if it were not thus with me, if I stood not at this distance, and upon these terms with the best of the creatures, then, etc. It argues that there is much natural beauty in the Moon, when as Job to show his spiritual chastity saith that the beauty of it, did not at all withdraw or steal away his heart from God. Indeed such is the beauty of the Moon that it is used to shadow out the Church in her spiritual beauty (Cant. 6.10.) Who is she that looketh forth as the morning, fair as the Moon; The Moon is fair, yet she hath her spots; But God is fair without any spot, and therefore the fairness of the Moon is no fairness at all to his.  
There is another reading of the words (Behold even to the Moon, and it doth not extend its tents, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et non expandit lumen suum in modum Ten●o●● Complut:  or doth not extend its light like a tent; for when the light is spread first out, it is like the spreading of a tent upon the mountains. To which the Prophet Joel seemeth to allude (Chap. 2.2.) in that phrase; As the morning spread upon the mountains. Behold to the Moon, and it doth not spread out its light, nor extend its tents; Our translation reacheth the sense fully; It shineth not; Yea the Stars are not pure in his sight.  
The Stars are supposed higher and greater than the Moon; The Stars are pure and splendid bodies, as hath been showed from other places of this book. So that, when Bildad saith, The Stars are not pure, it is not an absolute denial of their purity, but as himself expounds it, they are not pure in the sight of God. The Stars have neither those spots, nor those changes which the Moon hath, they are a more clear and a more certain light, yet Even the Stars are not pure in his sight, and we may reckon the Sun among the Stars too, though sometimes they are spoken of distinctly, Sun, Moon, and Stars. Thus Bildad pleads the excellency of God above the most excellent creatures, how much more above man, who is now cast much behind many of the creatures, through the corruption of his nature, and is not disparaged by being compared to the meanest of them. Behold, even to the Moon and it shineth not, and the Stars are not pure in his sight.  
Hence Observe.  The glory or beauty of the most glorious and beautiful Creatures is no glory, no beauty compared with the glory and beauty of God. 
Bildad instancing in the most beautiful Creatures, takes in the beauty of all the creatures; all which is but a ray, a beam of his infinite light, but a drop of his infinite Ocean; their glory is but an effect of his, and though the meanest of them are perfect in their state, yet the best of them are not perfect in degree. It was said anciently; Look upon the heavens they are beautiful, look upon the earth that also is beautiful, but he that made heaven and earth is infinitely more beautiful then either of them both, or then both of them.  
When God had finished the work of Creation, it is said (Gen. 1.31.) And God saw all that he had made, and behold it was very good. How then is it said here, that the Moon shineth not, and that the Stars are not pure in his sigh?  
I answer, First as before, all things which God made were good as creatures, but nothing was as good as the Creator.  
Secondly, I answer, the creature is not now so good as it was when first created, the sin of man did not only pollute and stain the glory of man, but of the whole creation; and therefore the Apostle saith (Rom. 8.20, 21, 22.) That the creature was made subject to vanity, not willingly but by reason of him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God, for we know that the whole creation groaneth and traveleth in pain together until now. From this illustrious context it appears that God for man's sin hath put the whole creation to disgrace and suffering, and that all creatures are fallen from their first perfection by the fall of the first man; The very lights of heaven are made dark, and the Stars impure, by man's impurity. Now if by the sin of man, those creatures who in themselves are sinless, even the Moon and Stars, have contracted defilement, and are not without blemish in the sight of God; then how much less is man (by whom they have taken this infection) free from blemish or infection himself, as Bildad infers in the next words and close of the Chapter.   
Vers. 6. How much less man that is a worm, and the son of man which is a worm. 
As if he had said, If the Sun Moon and Stars are not pure in his sight, how much less is man pure? Nor is Bildad content to say how much less is man? but he giveth a very debasing comparison of man.  How much less is man that is a worm, 
Cum precedit sententia negativa particulae. illae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commodè redduntur quanto minus. Pisc:  and the son of man which is a worm. 
How much less] We may say also, how much more is man impure in his sight; So, the original words are often rendered; as the reader may see in those places (Prov. 11.31. Prov. 15.11.)  
Bildad layeth man as low as he can, showing that he is so fare below the Stars that he is as low as a worm; and if the Stars be impure in the sight of God, how much more is man a worm? What's a worm? what a dark, dull thing is a worm to a Star? yet that is not so dull a thing to a Star, as a Star is to God, therefore if the Stars be not pure in his sight, how much less man that is a worm?  
A worm is one of the meanest Creatures, and the word that is here used signifieth the meanest of worms; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vermis parvus in carne aut caseo nascens.  properly and strictly those little worms which breed in flesh, or Cheese, or in any other kind of food when it is corrupted. The word is used (Exod. 16.24.) where it is said of the Manna that was reserved contrary to the command of God, That it bred worms; such a worm is man; and Bildad is not content to say this once, but he saith it again.  And the son of man which is a worm. 
Here is the same thing doubled; And 'tis doubled by Bildad to assure us of the truth and certainty of of it; as if he had said, I am not afraid to aver what I have spoken, I have said it, and I say it again, how much less man, who is a worm, and the son of man which is a worm.  
The son of man; that is, any man, high or low, rich or poor, learned or unlearned, they who are at greatest distance in themselves meet all in this, They are worms. To be called the son of man, imports the meanness of man, and minds man of his weakness and frailty. Ezekiel the Prophet is often spoken to by the Lord in this stile, Son of man; the reason given by some is this, because he was a man often rapt up in the visions of God, or had the visions of God sent down to him, he was a man that lived so much in heaven, that he might even forget that he was of the earth, therefore the Lord minds him often of his Original, by calling him, Son of man, Son of man; so here, Bildad mindeth man of the meanness of his birth, he is but the son of man. Some proud men have drawn their pedigree from the Gods, or from the Stars. Alexander the Great would be called the son of Jupiter, which was to say the son of the Sun, he did not like to be called the son of man, though as he was so, so he was soon after convinced and confessed that he was so.  And the son of man which is a worm. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vermis magnus & parvus. qui ab omnibus teritur & contunditur.  We express this latter branch by the same word worm in our English, but the Hebrew speaks it in a different word; and Master Broughtn renders it differently in the English, and the son of man a vermin. The word signifieth both small and great worms, all sorts of worms or vermin; here's the state of man; and how can he who is such a worm stand before God, in his purity, when the Sun Moon and Stars are impure before him?  
Again, we may take notice that Bildad doth not say, man is like a worm, but is a worm. 'Tis not spoken by way of similitude, but of assertion.  
Hence observe.  Man is a very poor thing. 
So poor a thing that he is twice in this Text called a worm; the lowest things serve for a Comparison and bear the likeness of the highest and greatest men in the world; man is but a worm, and the son of man, is no better, a worm or vermin. As it showeth the excellency of God, that nothing is so good, so great, so perfect, that is worthy to be compared with him (Isa. 40.18.) To whom will ye liken God? or what likeness will ye compare unto him? Look over all the Excellencyes that are in the Creature, is there any thing that looks like God? that hath any excellency or beauty comparatively to him? And again (Isa. 46.5.) To whom will ye liken me, and make me equal, and compare me, that we may be like? that is, there is nothing that you can compare or make me like unto, I am above all comparison— Now (I say) as it shows the excellency of God, that there is nothing worthy to be compared to him, so it shows the meanness of man, that there is nothing so unworthy but that he may be compared to it, and that without wrong or disparagement. The Scripture doth as it were strive for Comparisons, to set forth the weakness, the poorness, the worthlesnes of man; he is compared to, yea called dust (Gen. 3.19.) Dust thou art, and to dust thou shalt return. He is compared to the grass of the field that groweth to day, but withereth or is cut down to morrow (Isa. 40.6) He is compared unto a shadow that hath nothing of Entity or substance, and therefore continueth not but vanisheth away (Job 14.2.) He is compared to that which is less than a shadow, even to that which is, as I may say, the nothingness of all things, vanity; and thus he is called when at his best or in his best estate (Psal. 39.5.) Further, man is not only nothing and less than nothing, but that which is worse than nothing a , he is naturally under such disgrace, that he is the very word of disgrace, a . Surely (saith David, Psal. 62.9.) men of low degree are vanity, and men of high degree are a . Nor doth the Lord speak thus of single persons only, but of Nations, and not only of this or that Nation, but of all Nations; take mankind in a cluster, or as bundled up together; not only is this or that man, this or that Nation, but all men and all Nations before him are as nothing, and are counted to him less than nothing and vanity (Isa. 40.17.) They are not only dust, but (which is the lightest and most inconsiderable dust) the dust of the balance, and that the smallest dust of the balance (Isa. 40.15.) they are not only a drop, but the drop of a bucket, which is but the drop of a drop. The similitude in the Text layeth man low enough, He is a worm. When the Lord would speak of his people at the lowest rate in reference to the opinion which they had of themselves, or which others had of them, he calls them a worm, (Isa. 41.14.) Fear not thou worm Jacob, and ye men of Israel: God doth not speak this to the disparagement, or to the discouragement of Jacob, but to the comfort of Jacob; As if he had said, though thou art a worm, though thou art thus low, thus mean, humbly in thy own thoughts, contemptuously in the thoughts of others, yet fear not, yea all shall have cause to be afraid of thee, for though thou art a worm, yet thou shalt thresh the nations and beat them small etc. As National Jacob then, so personal Jacob, or Jacob in person before was but a worm in his own eyes. (Gen. 32.10.) I am not worthy of the least of all the mercies (or I am less than all the mercies) and of all the truth which thou hast showed unto thy servant, for with my staff I passed over this Jordan; that is, I came over in a very poor manner, all my state was but a staff. Here Jacob in person spoke of himself as a worm; and when we speak thus like worms, we speak most like Saints. Our Lord Jesus Christ spoke thus of himself, as for our sakes he became poor and emptied himself, as for our sakes he took upon him the form of a servant, and was made in the likeness of man. (Psal. 22.6.) I am a worm and no man, a reproach of men, and despised of the people. O how low did Christ esteem and set himself, as, and while he stood in the place of sinners? He not only confessed that he was a worm, because a man, but that he was a worm and no man. How then ought every sinful man to abase himself and say, I am a worm and no man. Man is a worm in a  respect.  
First, Look upon his original and constitution, he is from the earth as the worm is.  
Secondly, Look upon him in his natural state and condition, he liveth upon the earth and earthly things, as worms do.  
Thirdly, He is a worm, because continually subject to danger, every foot may crush him.  
Fourthly, As the worm is very subject to danger, so likewise unable to resist, or make defence; the worm is a naked creature, and wears no arms, neither offensive nor defensive. Such a one is man, a worm, unable to defend himself, unless the Lord be his shield and a defence to him round about.  
Fifthly, Man is a worm, for he must shortly return into the Earth where the worms are housed; he is going to worms, as a worm, and when he comes to the grave it will be worm to worm. As the Lord said, Dust thou art and to dust thou shalt return; so we may say, a worm thou art, and to worms thou shalt return. Thus we see man is a poor thing, a very poor thing, and hence I shall make four or five brief inferences.  
First, Let no man be proud, or have high thoughts of himself; the son of man is but a worm; O why doth man swell above the clouds, or proudly make his nest among the Stars, when as he must shortly fall among the clods, and as he is a worm, so be eaten up of worms.  
Secondly, Let men take heed of adorning one another with great words and flattering titles, let us take heed of having the persons of men in admiration; it is as vain a thing, for any man to give great flattering titles to others, as it is to have high thoughts of himself. The titles which the Spirit of God gives to man, are humbling titles, a flower, a shadow, etc. any thing which may keep down his spirit and abate selfe-valuations; we should learn as to think of ourselves, so to speak of other men as the Holy Ghost speaketh. As he doth not paint man out with praises, nor speak of him as Courtiers (whose hearts are the shops of compliments, and their tongues the venter's of them) do of Princes. So neither should we: There are two extremes which we should labour exceedingly to avoid in our references to men; and yet most men walk in one of these extremes towards men. First, we should take heed or reproaching, vilifying, and despising others; for though it be a duty for every man to think meanly of himself, and to say of himself, I am a worm; and though we may lawfully think and say so of all men, as to the general truth of the proposition, yet it is so fare from being a duty, that it is not at all lawful to call any man worm, with reproach and contempt of the meanness of his person. Secondly, we should take heed of flattering and daubing others, as those Tyrians did Herod, crying out it is the voice of God and not of man (Acts 12.22.) whereas God to show their mistake, and that he was indeed but a worm, smote him, and he was eaten up of worms. Elihu concludes and resolves excellently to this point (Job 32.21, 22.) Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man, for I know not to give flattering titles, in so doing my maker would soon take me away. As God took away Herod for receiving flattering titles, so they who give them are in danger to be taken away by God.  
Thirdly, Be not Envious at others; what if another have a little more glory, riches, beauty, strength, power, than thou hast, what though he have a little more knowledge, and be a little higher in gifts than others, yet he is but a worm still; what's man but a worm, and what's the son of man, (the best of men) but a worm? why should a worm Envy a worm, what though some men are silk worms, a little better furnished and richer than others in mind and body, yet they are but worms in silk, and many who appear so, are but Glow-worms, which shine a little but have no consistence.  
Fourthly, Let the sons of men take heed of vexing one another; why should worms rise up against worms, why should worms destroy worms cruelly, bloodily? We are all weak as worms, let us therefore engage that little strength we have, for the supporting, not for the ruining of one another. We usually have so much tenderness towards worms in kind, that when we see them crawling upon the ground, we avoid treading upon them; yet how do men purposely tread upon worms in likeness. All men are worms in likeness, we should not willingly tread upon or hurt any man. But poor men, and men of low degree, are more worms then rich men, and men in high places are, therefore take heed of oppressing the poor, for that is indeed, a treading upon worms. And though while you tread upon worms the weak and needy, they cannot (as Christ speaks of swine, Math. 7.6.) turn again and rend you, yet if you do so, God, the strong God will turn upon you and tear you while there is none to deliver.  
Lastly, Take this inference from it.  Man by sin is much degraded and fallen below himself. 
Man by sin is become inferior to the meanest creatures, who was once above all visible creatures: man in the state of Creation was the chief piece of the visible world, he was next to the Angels, who are of the Invisible world, but now man is fallen very low, he is levelled with the lowest of the Creatures, a worm; not only do the heavenly bodies exceed him in beauty, but even the earthly bodies, the beasts of the field, and the worm that crawls upon the earth, and lives in the bowels of it, is good enough to make comparison with him. See what man hath lost by sin! see how he is degraded and fallen from his state and statelynes! yea I may say that man by sin is not only fallen from that state and statelynes wherein he was created, but he is fallen below the state of the lowest creature. Man (by sin) is not only a worm but worse than a worm; A worm is not capable of moral pollution; a toad hath natural poison, but man hath moral poison in him, which is worse than natural poison; and which makes the condition of man yet more vile, his moral poison (sin I mean) is to him natural. It is his misery and his dishonour that he hath it, and it is his greater misery and dishonour, that he loves it, and that it is not so much his disease as his desire: and as the first sin, the sin of nature hath debased all mankind at once; so every man that goeth on in and multiplieth (with desire) the acts of sin, debaseth himself yet more, and maketh himself not only lower than the worm, which is the lowest of living things, but even lower than the lowest things that have no life. Senseless liveless creatures are better than sinful men, such I mean as live in sin, and better it had been for any never to have had a being, or not to have lived at all, then to die in sin.  
Seeing then sin hath degraded us, and placed us among and below the worms, who were once next to Angels, how are we engaged to Jesus Christ, who by becoming a worm for us, hath raised us to be heirs of blessedness with the holy Angels for ever, and hath lifted us up to that height of honour, that even the holy Angels minister to us as long as we are here. And how should we strive to raise ourselves up higher and higher in the Improvement of all that grace which is freely offered to us in Christ, even to our daily conversation in heaven, and our sitting together in heavenly places in Christ Jesus, as the Apostle speaks (Eph. 2.16.) It is sad for any man who is but a worm, to be lifted up in himself, but it is the duty of every man to strive that he may be lifted up, not only above the worms, but above the heavens. We may quickly sin in seeking our own exaltation in a worldly, But the more we seek our exaltation in a heavenly state, the more holy, yea the more humble we are. We never act as those who know they are but worms here on earth, till we have an ambition to be like the Angels who are in heaven.  
Thus I have opened and done with this third, and that a very short discourse of Bildad in this Chapter, wherein he hath spoken Excellently as to the general truth, in exalting God and humbling man, yet he is upon the old mistake, Concluding Job a selfe-Justifier, yea a contend with God; Whereas indeed his thoughts were as low as his state or person, in reference to any conceit of righteousness in himself, or of any boldness in charging God with the least unrighteousness (though there was much severity) in his deal with him.    
JOB, CHAP. 26. Vers. 1, 2, 3, 4. 
But Job answered, and said,  
How hast thou helped him that is without power? how savest thou the arm that hath no strength?  
How hast thou counselled him that hath no wisdom? and how hast thou plentifully declared the thing as it is?  
To whom hast thou uttered words? and whose spirit came from thee?  
THis Chapter containeth Jobs answer to the third and last dispute or opposition of his second friend Bildad; 
Non respondit ad Bildadi dicta, sed eum ridet quasi ea attulerit quae parum ad rem faciant, imo ab instituto aliena. Merc:  wherein he doth two things.  
First, He complaineth of and in a manner derideth Bildad's dealing with him, as if what he had urged were not only little to the purpose, but very wide from it. This he doth in the four first verses of the Chapter.  
Secondly, Job gives out a large narrative of the power, perfections, and excellencies of God, of his wonderful works, and providences, which Bildad had but lightly touched; this he doth in the remaining part of the Chapter.  
Vers. 1, 2. But Job answered, and said, How hast thou helped him that is without power? 
There is a question among Interpreters, who is here meant, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admirantis est, & haec dicit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Drus:  by him, that is without power; and who by the arm that hath no strength; who by him that hath no wisdom. There are three opinions about the resolving of this question.  
First, Some expound it not of a person, but of a thing, for the original leaves it in such words as may be determined upon either, 
In qua re adjuvisti sententiam tuam de providentia dei particulari, in qua nullae sunt viris. Quare ex Hebraeo legit, non cujus sed quid adjuvisti. Vatabl:  and may as well be rendered, that, which hath no power, as, him that hath no power. And the thing without power, which this interpretation aims at, is the opinion or tenet which Bildad, and his friends had held forth in their discourse: which Job is conceived to look upon, as weak, and without power, as having neither strength nor wisdom in it. And because Bildad made the last reply, Job (according to this exposition) bespeaks him thus; Thine own former arguments, as also those of thy friends, had no power, no strength of reason, nor true wisdom in them, and hast thou mended the matter now, hast thou by what thou spakest last put any strength into what hath been weakly and feebly argued already? As for myself I am neither better informed nor comforted, than I was, and therefore have reason to conclude, that there is no more strength nor power in what is now said, then in what was said before. It is usual to apply strength to a speech, we say such a man made a strong speech, as for such a one, his speech had no strength no sinews in it. And that speech which hath no strength in it, can never administer strength to those to whom it is spoken; so that to say, how hast thou helped him that hath no power; is to say, the speech by which thou hast attempted or endeavoured to help him that hath no power. Yet I conceive that Job doth here intent a person, whom his friends supposed without power, strength, or wisdom, 
Hoc de deo accipio O quam egreg●e eum adjuvisti qui imbecillis erat, & invalido es patrocinatus. Quasi tua defensione deus indigerit. Merc: Cujus adju●or es num in becillis & sustentas brachium ejus qui non est fortis. Vulg: Cui Auxiliatus es, cui non potentia? Mont:  rather than his friends speech, which himself judged and (as his own relief) found to be so.  
Secondly, By him that hath no power, and the arm that hath no strength; some understand God himself; who is indeed all power, all arm, who is altogether strong and only wise. As if Job had said, O Bildad, thou hast stood up in the defence of God, as if he had not been able to defend himself, thou hast been an Advocate for him, who hath no need thou shouldest. Hath not he power? hath his arm no strength in it? or is he destitute of counsel? surely God hath no need of thy patronage, or assistance? Therefore consider whose helper hast thou been? what? the helper of him that is weak, and hast thou sustained the arms of him that hath no strength? surely no, God hath strength enough to defend his own cause, and wisdom enough to maintain his own acts against me and all men else. Thou oughtest indeed to have helped him that hath no power, but thou hast only given help to him that hath all power. Thus some carry on the whole context under that frame and form of this exposition, as if Job did but rebuke Bildad for undertaking the matter on God's part, whereas he should have used his utmost endeavours for the support and comfort of him a poor weak creature, labouring under heavy burdens of most sad afflictions, and wanting counsel, how to bear and improve them as laid upon him by the hand of God. For this Job had no power and might expect help from his friend; but he bestowed all his help in vindicating the honour of God against Job, not in helping or advising Job how to bear up under the hand of God, and therefore he thus interrogates him, How hast thou helped him that hath no power? But  
Thirdly, I rather expound the words of Job himself, as being now burdened and distressed with great affliction, and under sore temptations, and therefore fitly represented in these words, a man without power, an arm without strength, and him that had no wisdom; at least that he was such in the opinion and judgement of his friends. As if he had said, O Bildad, Thou lookest upon me as a man without power, strength, or wisdom; very well, be it so as indeed (though not in thy sense) it is so, what hast thou done? how hast thou helped him that is without power? how savest thou the arm that hath no strength? how hast thou performed the part of a friend, either in comforting me, or in counselling me? so the words are a close Ironical rebuke of what Bildad said in the former Chapter. Thou camest to strengthen and help me, consider how well thou hast made good thy own intendment; how hast thou helped him that is without power? thou hast spoken words fit to weaken, then to strengthen, to cast down then to raise up; and so hast quite mistaken the matter. Thou shouldest not have amplyfyed the power and majesty of God before a man in my condition, Thou shouldest rather have opened the doctrine of freegrace, and of the fatherly affection of God to his poor servants and children, while they are under his sharpest corrections: Thy words should have been like oil, like milk and honey, but thou hast spoken very hard words if not gall and wormwood to my wearied soul. Though what thou hast spoken be in itself true, yet it is to me improper and unsuitable, out of time and unseasonable, and therefore weigh with thyself; How hast thou helped him that is without power? We may parallel this context with that of the Apostle, (1 Cor. 4.8.10.) where with much holy derision he rebukes the overweening and high opinion which the Corinthians had of their present attainements, and perfections in spirituals; Now ye are full, now ye are rich, ye have reigned like Kings without us, and I would to God that ye did reign, that we might reign with you; As if he had said, I could wish with all my heart, it were as well with you as you think it is, that we also might have a part with you in those glories of the Gospel; But I fear ye are only puffed up with notions, and that your portion is but small in true solid spiritual knowledge. I fear ye have little except in conceit, and there ye have a great deal too much; and upon the same account he puts it upon them again at the 10th verse; We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong, ye are honourable, but we are despised. Thus Job here, ye look upon me, as a weak man, as a man of no power, but you are wise, and learned; see how you have played your part and discharged your duty▪ you think you have a wonderful faculty in helping the weak, in saving those who are ready to perish, in teaching the unlearned, in counselling the unwise; whereas I am neither so weak, nor ignorant, nor destitute of counsel as you think I am; and if I were, your oration is wide of the mark or reacheth not my case, and therefore can do me no good. How hast thou helped him that hath no power? And which is the same in other words; How savest thou the arm that hath no strength?  
The arm is an eminent member of the body, and in Scripture it often signifies strength, because the arm holdeth out and acteth the strength of the whole body; How hast thou saved the arm that hath no strength? that is, the man that hath no strength. There is a threefold strength; first, natural, which is twofold; first, of the mind or inward parts; secondly, of the body or outward parts: secondly, there is a civil strength, which is the command or Authority which a man hath over others; thirdly, there is a spiritual strength, which is the command which a man hath over himself, both in doing good and in avoiding evil, or both for the due enjoyment of good and enduring of evil. When, Job saith, How savest thou the arm that hath no strength? we may expound it both of the first and third sort of strength. For Job had indeed lost the strength of his body, and his friends thought he had lost the strength both of his parts and graces. Which is more clear in the next interrogation.   
Vers. 3. How haste th●s counselled him that hath no wisdom? 
To give counsel is the work of the wise, and they who are unwise have most need of counsel, though they seldom think so. And it may be a very disputable question, who is the wiser man, he that gives good counsel, or he that readily receives it & makes good use of it. Good counsel directs how to judge of things, how to speak, and how to act. In the multitude of Counsellors there is safety (saith Solomon) and they must needs be unsafe, who either have none to give them counsel, or refuse wholesome counsel when 'tis given. Counsel is to a man without wisdom as bread is to a man that is hungry, or as  to a man that is naked. Master Broughton translates; What dost thou counsel without wisdom? Right counsel is the very spirits of wisdom; but thy counsel is flat and hath no spirits in it. Thus his translation refers the want of wisdom to the counsel which Bildad gave Job; but ours refers it to Job to whom Bildad undertook to give counsel. How hast thou counselled him that hath no wisdom? As if he had said; Thou O Bildad lookest upon me, as a man without wisdom; If I am so, I do not perceive that thy counsel is like to make me much wiser. Thy counsel will even leave me where it found me, and 'tis well if it do not put me backward. What strange kind of counsel is thine! How hast thou counselled him that hath no wisdom? From all these cutting questions put together,  
Observe.  First, They who are weak, and without wisdom, should be helped, and tenderly dealt with, by grave and gracious counsel. 
The words of the wise convey strength to the weak, comfort to the sorrowful, and counsel to those who know not what to do. See the tenderness of Christ to the weak (Math: 12.18, 19) Behold my servant whom I have chosen, and my beloved in whom my soul is well pleased, I will put my spirit upon him, and he shall show judgement unto the Gentiles. He meaneth not judgement, as judgement is opposed to mercy; Jesus Christ did not come in that sense to show judgement to the Gentiles, he did not come to bring wrath upon them, but he came to show mercy to the Gentiles, to those who were sinners of the Gentiles, who sat in darkness, and in the shadow of death, he shown merciful judgement, he shown them the knowledge of God, he reform and purged them from their sins and sinful Idolatryes, he brought them into a holy state and order under Gospel Government, this is the judgement which Christ brought to the Gentiles, & this judgement is a mercy; he shall bring Judgement to the Gentiles; How shall he do it? he shall not strive nor cry, neither shall any man hear his voice in the streets; that is, he shall not deal boisterously, and contentiously, he shall not be vexatious, and rigorous, he shall not act as a man chafed and enraged, as a man full of wrath and fury, but as a man most tenderly affected and full of pity, for a bruised reed shall he not break, and smoking flax shall he not quench; a bruised read, and smoking flax, are emblems of the weak, of the arm without strength, of those who are without wisdom; Christ will not deal roughly with those, he will not break the bruised read, nor quench the smoking flax, that is, such as are broken with the sense of sin, such as are weak in faith, such as are so much overpowered by corruption, that they do rather smoke, and make an ill-sented smother, then burn or shine in a gracious profession, such as are thus low and mean in spirituals, Christ will not break with his power, nor quench with his rebukes, till he send forth judgement to victory, that is, till he hath perfected their conversion, and heightened their graces to the full, and caused the better part in them to prevail over the worse (as the house of David did over the house of Saul) till it arrive at a blessed victory. And again (Isa. 61.2.) The spirit of the Lord God is upon me, (for wh●t) because the Lord hath anointed me to preach good tidings to the meek, he hath sent me to bind up the , to proclaim liberty to the captives, and the opening of the prison to them that are bound. Here is helping those that have no power, and saving the arm that hath no strength. Thus Christ handles those who through temptation, affliction, or any trouble are brought low. For the neglect of this duty, the Lord reproves the Shepherds (Ezek. 34.2, 3, 4.) Son of man prophesy against the Shepherds of Israel, prophecy and say unto them, thus saith the Lord God unto the Shepherds; Woe be to the Shepherds of Israel, that do feed themselves, should not the Shepherds feed the flocks? That is, should they not be more intent upon the feeding of their flock with spirituals, then upon the feeding of themselves with temporals? should they not labour more to feed the people's souls then their own bellies? surely they ought. But what did the Shepherds of Israel? The next words show us both what they did, and what they did not; Ye eat the fat, and ye  you with the wool, ye kill them that are fed. These things they were forward enough to do; But see what they did not; ye feed not the flock, That's a general neglect of duty; then followeth their neglect of particular duties; The diseased have ye not strengthened, neither have ye healed that which is sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away (by force of Satan's temptation) neither have ye sought that which was lost (through selfe-folly and corruption) Here is a large indictment against the Shepherds; All which may be summed up in Jobs language to Bildad; They did not help those who had no power, they did not save the arm without strength, nor counsel those, who had no wisdom. See again how the Prophet describes the compassionateness of God to his people in an afflicted condition (Isa. 27.8.) In measure (that is, moderately) when it shooteth forth thou wilt debate with it, he stayeth his rough wind, in the day of the East wind; that is, when affliction, like an East wind blows fiercely upon his from the world, than he stayeth his rough wind, he will not bring his rough wind out of his treasures to join with the east-wind. God will deal gently with his when they are hardly dealt with by men. And thus it is our duty when it is a day of the East wind, a day of trouble, and temptation upon any soul, to stay the rough wind, to breathe gently, to give refreshment and ease to the weary soul; How hast thou helped him that hath no power? how savest thou the arm that hath no strength?  
Secondly, Observe.  The manner how we perform any duty is to be attended as well as the matter. 
Bildad's business was to comfort the sorrowful, to strengthen the infirm; how did he perform this? his strengthening was a weakening, his helping was a grieving of Job already weak and grieved; and the reason was, because he failed in the manner, or managing of this work; we must be careful as to do good for the matter, so to do it effectually, which cannot be unless it be done rightly. Some go with an honest purpose to help, who yet administer no help at all, to every such helper it may be said with rebuke, How hast thou helped him that is without power? how unhandsomely hast thou done it? what work hast thou made of it? Thou hast but entangled the poor soul worse than before. This runs through all duties. We may say to some, How have you prayed, and called upon God? They only speak a few words, present a few petitions, but without a heart, without faith, without a sense of the presence of God, or of their own wants; how have such prayed? call ye this prayer? we may say to others, how have you heard the word of God? is this to hear? what to re●eive the sound or the sense of the word, and never to mind it more, never to digest nor turn what is heard into practice; is this hearing? We may say to others, how have you f●sted, and humbled your souls before God? Is this a fast that God hath chosen, a day for a man to hang down his head like a bulrush; Is this fasting to God, even to God? No; This is but a mock-fast, a No-fast; God hates such formality, in praying, hearing, fasting, with a perfect hatred. A body exercised and a soul sitting still, is not worship. God is a spirit, and will be worshipped in spirit and in truth; In the truth or according to the rule of his own word, as also in the truth or according to the sincerity of our own hearts: unless we worship God in this twofold truth, we worship him not at all, as he will be worshipped, how much soever we seem to have a will to worship him. As Job here puts a question mixed with admiration and indignation to his helper; How hast thou helped him that hath no power? How ilfavordly how bunglingly hast thou done it? So the Lord will put such a question to many of his worshippers; How have ye worshipped him that hath all power? how slightly, how formally, how hypocritically have ye done it? Therefore in all duties, look to the manner, as well as to the matter, and labour to do them well, as well as to do them. To neglect the doing of a duty, or the doing of it negligently, are alike offensive unto God; and he will say to the latter with as much displeasure, How hast thou done what I commanded? as he will to the latter, Why hast thou not done what I commanded? yea  
Thirdly, Observe.  That which is not done as it ought, is to be judged, as if not done. 
That which we strive not to do in a right manner, we (upon the matter) do not at all. We may resolve these interrogations of the Text into negations, How hast thou helped him that is without power? is as much as this, thou hast not helped him: how savest thou the arm that hath no strength? is indeed, Thou hast not saved him: how hast thou counselled him that hath no wisdom? carrieth this meaning, thou hast given him no counsel; we use to say, as good never a whit, as never the better, and how good soever any thing is that we do, if we do it amiss, it will be reckoned by God (what reckoning soever men make of it) as if we had done no such thing. Moses said to the Lord under a temptation, when he was troubled at the complaint of the people, because the deliverance promised did not come on, and they were not freed as was expected; Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me? for since I came to Pharaoh to speak in thy name, he hath done evil to this people, neither haste thou delivered thy people at all, (Exod. 5.23.) Is this a deliverance? this is no deliverance; we are apt to think the mercies of God no mercies, unless he give us full and perfect mercies, unless we presently receive all that we look for, we look upon it as if we had received nothing at all. But how truly may the Lord say to the children of men, when they perform duties slightly, and negligently, ye have not done them at all, ye have neither prayed, nor heard, nor fasted at all, because ye have been negligent in, and unprofitable under them. The works and duties of the best are not every way full, but the works and duties of some are altogether empty; and they do nothing in all they do.  
Fourthly, In these several interrogations, are here held forth the several effects of holy advice given according to the word, and mind of God; how hast thou helped him that is without power? saved the arm that hath no strength? counselled him that hath no wisdom? As if he had said, thou indeed hast offered me counsel from God; if thou hadst managed it right, this would have been the fruit of it; I who have no power should have been helped, and I who am as an arm without strength should have been saved  
Hence observe.  That the word of God or divine truths are mighty in operation, when duly administered. 
The word of truth conveigheth strength to the weak, wisdom to the simple, comfort to the sorrowful, light to those who are in darkness, and life unto the dead. The word lifts up the hands which hang down, and the feeble knees. The law of the Lord (that is, every holy truth, saith David, Psal. 19.7, 8.) is perfect (and what can it do? the next words tell us) converting or restoring the soul. The testimony of the Lord is sure (and what can that do? the next words tell us) making wise the simple. The statutes of the Lord are right (and what can they do? even that which is most sweet where it is done) rejoicing the heart: The commandment of the Lord is pure (in itself, and it worketh gloriously in us) enlightening the eyes. I may say also, The word of the Lord is mighty, and it giveth strength to those who have no might. As it is mighty for the pulling down of strong holds, casting down imaginations, & every thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ (2 Cor: 10.4, 5.) So it is as mighty for the raising up of the weak, for the lifting up of those who are cast down and fallen below the knowledge of God through unbelief; and for the bringing of poor souls out of captivity into that blessed liberty of faith in Christ. What Great things the word rightly applied, and divine truths brought home with Authority, have done and still can do was showed at the 4 ●h Chapter of that book, verse 3d and 4th. As also at the 25 ●h verse of the sixth Chapter, upon those words, How forcible are right words? Though we ought to help those who have no power by more than words, yet words have helped many who had no power; as Job doth more than intimate while he reproves Bildad for his unskilful wording it with him. How hast thou helped etc.  And how hast thou plentifully declared the thing as it is? 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde Graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Appellatio a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod esse significat, sapientia enim rerum omnium existentium prima & praecipua est. Drus:  That which we render, The thing as it is, is but one word in the Original, and it hath a threefold signification.  
First, It is put for the essence, substance, or being of a thing; The Greek word for substance, is very near this in sound, and may possibly be a derivative from it.  
Secondly, It signifieth that working or operation which flows from being; Things first are, and then they act, and they are to little or no purpose unless they act.  
Thirdly, It signifieth counsel, advice, wisdom, or sound wisdom (Prov. 3.21.) so Mr Broughton translates, And makest advice known abundantly. Others taking up the same notion render, How hast thou declared wisdom abundantly. As if he had said, Thou thinkest thou hast opened a treasure and declared store of wisdom and knouledge in this discourse, or that thou hast made a very wise and learned discourse, whereas indeed it will be found lean and short in itself, as also impertinent to the point in hand. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad multitudinem vel multiplicitèr.  Our translation takes it in the first sense, How hast thou plentifully declared the thing as it is, that is, how hast thou declared the substance of the thing, or the solid truth in plenty, or as the Hebrew phrase imports, in great number and with much variety.  
Hence note.  First, Every thing ought to be declared as it is, that is, the naked truth ought to be declared. 
It is our duty to speak of things as they are, not to put colours upon them, and so make them appear what they are not, or otherwise then they are; truth is plain, and truth should be told plainly. The naked truth, or, the thing as it is, is most beautiful to the eye of the understanding. And though Bildad did misreport what he spoke of God, yet he did not make a full report. How hast thou plentifully declared the thing as it is?  
Secondly, Hence note.  As we ought to speak the truth, so to speak the truth out, or all the truth. 
Paul tells the Church of E●hesus (Acts 20.20.) That he had kept nothing back that was profitable for them; and (saith he, ver. 27.) I have not shunned to declare unto you all the counsel of God. Paul plentifully declared the thing as it was. Bildad spoke truth, but not all the truth, as to Jobs case. He spoke great things of the power and holiness of God, but Jobs case called him to speak as much if not more and rather of the goodness and kindness of God. He spoke enough to humble and cast Job down, at the sight of his natural uncleanness, but he should have spoken more to raise him up and comfort him by showing him that fountain which is opened to wash in for sin and for uncleanness. We may quickly entangle a soul by speaking truth, unless we show him all that ruth which belongs to his condition. The Scriptures have plenty of truth in them, and are therefore able to make as wise unto salvation; They are profitable for doctrine, for reproof, for correction, for instruction in righteousness. The Scripture is like that River spoken of (Gen. 2.10.) which went out of Eden to water the Garden, and from thence it was parted and became into four heads: Paul in that place now mentioned (2 Tim. 3.16.) shows us the Scripture parting itself into four heads; first, of Doctrine, for establishing the truth; secondly, of reproof, for removing of error; thirdly, of correction, for the beating down of ill manners; fourthly, of instruction, for building up in a holy conversation; That so (as it there follows) the man of God may be perfect, throughly furnished unto all good works; that is, in Jobs language, that he may be able plentifully to declare (the solid truth) the thing as it is, and as knowingly to declare General truths, so to apply them discerningly to the state of every person; A failing wherein Job is supposed to charge Bildad with in the next verse.   
Vers. 4. To whom hast thou uttered words? 
Here Job taxeth Bildad with inconsiderateness, in reference to the person to whom he spoke; To whom hast thou uttered words? hast thou considered to whom thou spakest? 
Quem docere voluisti, nun eum qui fecit spiramentum. Vulg:  The vulgar translation refers it to God, whom wouldst thou teach? wouldst not thou teach him who made the breath? surely thou takest upon thee to teach him, who is the teacher of us all. Thus many carry on the sense of this fourth verse according to the second interpretation of the second and third verses. With which presumption Job taxed his friends once before, and that in express terms (Chap. 21, 22.) Shall any teach God knowledge? seeing he judgeth those that are high.  
But I conceive Jobs meaning is only to show Bildad that he had not well advised about his case and condition before he spoke; for Bildad might say, is this a question to be asked, to whom have I uttered words? have not I been speaking to thee all this while? art not thou the man for whose sake we are here met, and about whom we have had all this dispute? Why then dost thou ask, to whom hast thou uttered words? Job doubted not who it was to whom he spoke; but Job questions him as fearing he was not well acquainted with, or had not enough laid to heart the state of the man to whom he spoke, dost thou know what my condition is, and hast thou suited, and cut out thy discourse to my condition? to whom hast thou uttered words?  
Hence note.  We should well consider the state of every person to whom we speak, and apply our speech or doctrine accordingly. 
Bildad in the former Chapter had been setting forth the power, majesty, and dread of God, as also his infinite purity before whom the Angels are not-cleane; now saith Job, to whom hast thou uttered these words? should I be thus dealt with, thus handled, who am a man cast down already and under the terrors of God? Is this discourse (though an undoubted truth) suitable to my condition? Thou shouldst rather have represented God to my faith in his goodness, and mercy, in his long suffering, and patience, in his tenderness and gentleness towards sinners, thou shouldst have proclaimed that name of God to me which is his Glory (Exod. 34.6.) The Lord, The Lord gracious, and merciful, long suffering, and abundant in goodness and truth; this had been a description of God, a proclamation of God fit for a man in my case. Whereas thou hast only told me of his mighty power and dominion, of his Hosts and Armies; dost thou know to whom thou hast uttered these words? Jesus Christ, when here on earth, considered to whom he was uttering words, and therefore tells his Disciples (Joh. 16.12.) I have many things to say unto you, but ye cannot bear them now. Christ would not put new wine into old bottles, but attempered his speech to the strength and capacity of his hearers. Some must hear that which they cannot bear (when that springs from their passion and impatience, especially when from their love to and resolvedness to go onne in sin; Amos must not forbear to speak, though Amaziah cry out, The Land is not able to bear all his words) But we must take heed of forcing words upon any which they cannot bear, or are not fit to hear, either by reason of their afflictions and temptations, or by reason of their present infirmities and incapacities. The Apostle (2 Tim. 2.15.) bids Timothy study to show thyself approved unto God, (he doth not mean it in his private course of life and daily converse, which is the duty of every believer) but in his public course of life, or converse as a Minister of the Gospel, in that, saith he, study to show thyself approved (unto God) a workman that needeth not to be ashamed, (what kind of workman was Timothy, his work lay in the Word, show thyself a workman, and a Master in thy work) rightly dividing the word of truth; how is the word to be divided? he doth not mean of a gramaticall, nor of a logical division (though there may be a use of these divisions of the Word) but the dividing of the word intended by Paul, is the dividing of it spiritually to the several states, and conditions of men, giving to such, a word of instruction, to others a word of reproof, to a third sort words of comfort: This is dividing the word aright; And in doing this, Paul would have Timothy declare himself a workman that he needed not be ashamed. He would have him know to whom he uttered words: to know when he spoke to sinners, and when to Saints, when he spoke to the afflicted, and when to them that were in a comfortable estate; He would have him know when he spoke to those who were hardened in their sin, and when to those whose hearts were broken under the weight and sense of sin. And thus as every man who uttereth words, so Ministers of the Gospel especially should be well advised to whom they utter them. For as the same garment will not serve every body to wear, nor the same bed to lie upon, so the same word will not serve every soul. We must not do as the tyrant, who made one bed serve all his guests, and they that were too long for it were cut shorter, and they who were too short were stretched longer. Yet thus do they who have but one word for all comers, or for all they come to. We would judge him a very unskilful Physician, who, let the disease be what it will, should prescribe one and the same medicine, or apply the same salve (though a very sovereign one) to every sore. As we say, That which is one man's meat is another man's poison, so we may also say, That which is one man's medicine may be another man's poison; That which cures one disease may increase another. Therefore the Physician must consider to whom he gives the potion, as well as what he gives, and the Chirurgeon must not only know what his salve is, but to whom he applies it, so in this case, To whom hast thou uttered words? weigh it well, whether they be babes or strong men in Christ, whether they be under peaceable or troublesome dispensations, whether obstinate, or tenderhearted; For these must be differently dealt with, as their states do differ. We may else do more hurt then good. We may quickly (as the Prophet speaks, Ezek. 13.19.) Slay the souls that should not die (that is, grieve & trouble the godly) and save the soul's alive which should not live, that is, harden and fatten the wicked in their sins. The Apostle hath left us an excellent rule by his own practice (1 Cor. 9.19.) Though I be free from all men, yet have I made myself servant to all that I might gain the more, and unto the Jews I became as a Jew, that I might gain the Jews, to them that are under the Law, as under the Law, that I might gain them that are under the Law, to them that are without the Law, as without Law, being not without law to God, but under the law to Christ, that I might gain them that are without Law; to the weak became I as weak, that I might gain the weak I am made all things to all men, that I might by all means save some, and this I do for the Gospel sake that I might be partaker thereof with you. In this context we see what was chiefly in the Apostles eye, (even that which is the highest and fairest mark in the world) the saving of souls. And that he might attain this end, he critically observed the temper and state of his hearers, striving to frame and suit himself, and his speech accordingly; He was not the same to all, but he would be as they were to whom he spoke, or with whom he did converse; yet Paul did not symbolise with, nor connive at any in their sins, he did not take upon him all colours, he was not a man for all men, or a man for all hours, and humours. The holy Apostle did not turn, as flatterers do, with the times, nor fashion himself to the several garbs of men in a sinful way; Paul was so fare from any such base compliances, that he having put the question, do I yet please men? answers and concludes in the next words (Gal. 1.10.) If I yet pleased men, I should not be the servant of Christ. But weighing the state of all men, he form his words, and did accommodate his Ministry for their gain, or rather for the gaining of them. Some are all things to all men, that they may gain by all, that they may advantage themselves by all (which is a spirit not only unworthy of a Minister, but of a man) but Paul complied with all, that he might gain them, or bring them in the greatest gain. Or he complied with all men, that Christ might gain, and faith in him be propagated, this I do for the Gospel sake. I do not this for my own sake, I do not put myself into all forms towards men for my own preferment in the world, but that Christ may be preferred in the hearts and acceptations of all men with whom I have to do, before the world. And that this was his purpose, we have his sense fully from his own pen (1 Cor. 10.32, 33.) Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God, even as I please all men in all things, not seeking mine own profit, but the profit of many that they may be saved.  
There are five things to be taken notice of, that we may utter words to profit.  
First, The matter or what we speak. Those words which have no worth in themselves can never profit others. While the Prophet (Hos. 14.2.) exhorteth the people to repentance, He saith, Take with you words, that is, choice words, select words, consider what words you take with you, when you turn to the Lord, and plead with him for mercy, saying, take away all iniquity, and receive us graciously. And as we are to take words with us, choice words to express choice matter in when we speak to the Lord, so also in proportion when we speak to Men, as from the Lord.  
Secondly, We must consider to whom we are to utter words, we must not shoot at random, or without a mark; Some doctrines are general, but there ought to be a special application of General doctrines. Other Doctrines are peculiar to some. We must not cast pearls before swine, nor give children's bread to dogs. And we must be as careful, that we speak not to children, that is, to the truly Godly, as we should do to dogs and swine (for so the Scripture calls them) profane and ungodly men.  
Thirdly, We must consider the season or time when we speak. Those words will take at one time, which will not at another. There is as much care to be had, and as much skill seen in a due timeing of our words, as of our actions.  
Fourthly, We must consider the quantum, or the measure of words uttered, we may over-lay and over-charge those to whom we speak; Every one cannot bear a strong shower of speech, or words poured out like a flood upon such. Our doctrine (as Moses said his did, Deut. 32.2.) must drop as the rain, our speech must distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass.  
Fifthly, We must consider the manner in which we utter words: whether to speak as a Barnabas, or as a Boanarges, whether as a son of thunder, of wrath and judgement, or as a son of peace, of joy and consolation. Of some have compassion (that is, deal tenderly with them, Judas v. 22.) making a difference, and others save with fear, pulling them out of the fire. We do but cast words into the air, unless we thus make a difference in the manner of speech, as they differ to whom we speak. When we have duly weighed, the matter which, the persons to whom, the season when, the measure how much, and the manner in which we ought to speak, than we are like to speak to purpose, and shall be above this reproof which Job here gives Bildad; To whom hast thou uttered words?  And whose spirit came from thee? 
The word which we translate spirit, signify also the breath; whose spirit or whose breath came from thee? The sense is the same.  
And.  
First, Some interpret Job thus; Whose spirit, or whose breath came from thee? That is, Consider O Bildad, whose spirit moved thee, or who breathed these things into thee? whose breath or whose spirit came from thee when thou didst utter these words? so 'tis a rebuke of Bildad's presumption, as if he had conceived himself wrought or acted by some extraordinary spirit, while he was speaking, or that the things which he uttered had been dropped into him by an immediate Revelation from heaven; whose spirit came from thee? what breath, what gale hath filled thy sails? thou hast high conceits of thyself, as if God had spoken to thee by his Spirit, or as if thou hadst spoken these things to me from his mouth. But is it not rather thy own spirit, thy own heart which hath dictated these words unto thee? Some think the same spirit comes from them when they speak, which came from the holy Prophets and Apostles, who yet are deceived. The Disciples of Christ thought the same spirit came from them, which came from Eliah when they said (Luk. 9.54.) Lord, wilt thou that we command fi●e to come down from heaven, and consume them as Elias did: But he turned and rebuked them, and said, ye know not what manner of spirit ye are of: As if he had said in the language of Job, ye know not whose spirit comes from you; ye would speak the words of Elias, but ye have not the spirit of Elias; you have a zeal but not according to knowledge; yours is but a humane affection, not a divine inspiration, as Elias his was, his was a pure spirit of zeal, but yours is a rash spirit of revenge. And therefore your motion suits not with your calling; for as I am come, so I send you, to save not to destroy. We may speak the same words, and do the same things which others have done and spoken, and yet not with the same but with quite another spirit. Therefore examine, whose spirit comes from you? This is a good and profitable sense. Yet,  

Cujus anima prodijt ex te; i. e. quem consolatus es tam efficaciter sermone tuo, ut anima ejus ex maerore quasi in corpore sepulta jacebat rursum è latebris prodierit seseq, per corpus exserue rit Pisc: Cujus animam verbis tuis vivificasti? Hebraei, Apud Merc:  Secondly, Rather thus; Whose spirit came from thee? that is, whose soul, or whose mind hath been recovered out of trouble and fear, out of sadness and sorrow by the words which thou hast spoken. Thus the spirit is taken for his to whom he spoke, not for his spirit who spoke, or not for the spirit with which he spoke. This is a Great truth, gracious and right words, rightly applied, do as it were relieve the spirit, and bring back the fainting, yea dead soul, from the grave of grief and sorrow, wherein it lay as buried. Now saith Job, whose spirit came from thee? Hast thou recovered or raised any languishing soul by what thou hast said? who hath felt life and power coming from thee? I am sure I have not, though I have heard thee out, and heard thee attentively. What the Moralist said of Idleness, the same may we say of sorrow or heavynes, It is the burial of a man while he liveth. And therefore he that hath comforted a man and recovered him out of his sorrows, may be said to give him a new life, and that the sp●rit of such a man is come forth from him: yea, he that instructeth the ignorant, and bringeth them to the saving knowledge of God, may be said, to breath or put a soul into them. In which sense some of the Jewish writers expound that place, (Gen. 12.5.) where it is said, That Abraham took Sarah his wife, and Let his Brother's son, and all their substance that they had gathered, and the souls that they had gotten in Charan, etc. that is, all those whom by good instruction and example they had gained to God, or (as the Apostle speaks, 1 Thes. 1.9.) had by their means turned to God from Idols to serve the living and true God. These souls they got in Charan; though Abraham and Sarah were barren of natural issue, yet they had much spiritual issue, many souls or the souls of many came from them. And therefore when Job would put a disparagement upon what Bildad had spoken, he puts him this Question, Whose spirit or whose soul came forth from thee? or whom hast thou resouled, as the Greek word which the Apostle useth for refreshing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  doth elegantly signify (Acts 3.19.) Repent ye therefore and be converted, that your sins may be blotted out, when the time of refreshing (or resouling) shall come from the presence of the Lord. When a man faints, or is very weary, we say he hath lost his spirits, and he is even as a man without a soul. But when in the use of any means he is refreshed, than we say, his spirit or soul is come to him again. The spirit of man comes only from God in its natural constitution, he is the father of Spirits (Eccl: 12.7. Heb. 12.9.) But the spirit of man may come from man in its refresh and consolations. And therefore saith Job to Bildad, Whose spirit came from thee? or whom hast thou comforted? Thou hast undertaken to comfort me; but I am not comforted.  
Hence note.  Holy truths or words rightly applied, have a relieving yea a reviving power in them. 
Such words give a man his soul again, when he hath lost it, and when he is (as it were) gone from himself, he is brought bacl to himself again. For as it is said of the repenting Prodigal, he came to himself, he was gone, he was lost from himself, his soul was departed from him, his understanding was none of his, he was no more Master of any spiritually rational faculty, than a dead man is of any mere rational faculty; and so his father reported him whilst in that condition, this our son was dead but is alive, he was lost, but he is found (Luk. 15.32.) Now (I say) as it is in extreme sinnings, so in extreme sorrowings and dejections of spirit, a man is lost from himself, he is as a dead man; and so when comfort comes in again, life may be said to come in again; he who before was lost is found, and he who was dead revives. The word revives from a twofold death; It revives a natural man from the death of sin, and it revives a Godly man from a death in sorrow. How many spirits have come forth at the voice of the Word, out of the grave of sin. Christ foretold this resurrection of the soul by the preaching and publication of the Gospel (Joh. 5.25.) The hour is coming, and now is, when the dead shall hear the voice of the son of God (in the ministry of the word) and they shall live. And lest any should think that this is meant of the resurrection of the body, Christ speaks of that distinctly (ver. 28.) Marvel not at this, for the hour is coming (he doth not say as before, and now is) in the which all that are in the Graves (dead bodies) shall hear his voice, and come forth, they that have done good, unto the resurrection of life, and they that have done evil unto the resurrection of damnation. As if Christ had said, That powerful voice (and a voice less powerful than that will not do it) which is able to raise dead bodies, body's mouldered into dust, from the earth, and cause them to live again, (that voice I say) is able to raise a dead soul from a state of sin to newness of life. The Apostle saith as much, while he calleth the preaching of the Word a savour of life unto life in them that are saved (2 Cor: 2.16.) They smell and taste life, even eternal life at the receiving of the Word. And as it is the means of conveying life to those who are dead in sin, so of recovering and renewing life to those who are dead in sorrow. Worldly sorrow or the sorrow of the world worketh death (2 Cor. 7.10.) and extreme spiritual sorrow, or the extreme sorrow of the soul about spirituals, puts us into a kind of death. Thus Heman spoke of himself in that case (Ps. 88.4, 5.) I am counted with them that go down into the pit; I am as a man that hath no strength, free among the dead, like the slain that lie in the grave, whom thou remember'st no more; and they are cut off from thy hand. As Heman was counted among the dead by others, so he was like a dead man in his own account too, as he speaks at the 15th verse; I am afflicted and ready to die, from my youth up, while I suffer thy terrors I am distracted. He was not ready to die of bodily diseases, but of soul terrors, nor could any thing revive him, or fetch him bacl from that death, but the favour of God shining to him in the word of promise; how glorious is the word by the workings of the Spirit, which causeth the spirit to come forth, and maketh them who were free among the dead, become free among the living. This effect and fruit of the word Job expected from his friends before, and now from Bildad, but all in vain; As their, so his discourse with Job was fruitless and ineffectual. Much hath been spoken, but I have got nothing; I have got no spirit, no refreshing, my heart is no whit cheered, nor my soul comforted, both you and the rest of your brethren, have proved miserable comforters to me. To whom hast thou uttered words? I am no better, then if you had said nothing. And whose spirit came from thee, not mine, for as yet, (notwithstanding all your reasonings) my spirit is not returned to me; I am as deep in sorrow as ever I was.  
There is yet another reading of this last clause of the verse given by Mr Broughton, And whose soul admired thee. The same word may signify to admire, and to come forth; because the soul or spirit of a man comes forth (as it were) to gaze upon those things and persons which he admireth. As if Job had said; Possibly O Bildad, thou presumest that thou hast spoken like an Oracle of Wisdom, even much beyond the rate and proportion of ordinary men, or of what is common to man, and therefore dost expect to be applauded, yea to be admired. But whose soul is come forth by reason of thee? who hath admired thee? not I, nor do I know, that any man hath reason so to do, unless it be, because thou hast so much mistaken my meaning and intention in what I said, and hast said things so improper to my condition. Some have the persons of men in admiration, because of advantage (Judas v. 16.) and others desire no other advantage, but to be cried up and had in admiration. I dare not say, that Bildad was a man of such a spirit, though this translation (whose soul admired thee?) seems to charge him with such a folly.    
JOB, CHAP. 26. Vers. 5, 6, 7. 
Dead things are form from under the waters, and the inhabitants thereof.  
Hell is naked before him, and destruction hath no covering.  
He stretcheth out the North over the empty place, and hangeth the earth upon nothing.  
IN the former part of this Chapter, Job reproved the last discourse of Bildad as unprofitable, not that it was so in itself (for that was true and a great truth which he spoke of the greatness of God) but the method which he used, and the application of it to his case made it so. How hast thou helped him that is without power? etc.  
In this Context, and the subsequent part of the Chapter, Job enters upon or reassumes the same argument or subject which Bildad had handled before; The power, sovereignty, and dreadfullnes of God in his works, both of Creation and providence all the world over. Job would let Bildad understand, that he was not unacquainted with the doctrine that he had pressed upon him in the former Chapter. As if he had said, Dost thou think that I know not these things, surely I can tell thee as much, yea more of the power of God than thou hast spoken, and thereby thou shalt see that I am not to learn, nor to seek in this matter; yea I will point and paint out the power of God not only in the visible heavens, but in those things which lie unseen, I will go down to the deeps, to the bottom of the mighty waters, I can tell thee that he is not only admirable above but beneath, in so much as nothing is bred or brought forth whether animate or inanimate in the vast Ocean, but it is by his power and at his disposing. Yea I will go as low as hell and search the power of God there; I will also ascend up to heaven, and speak of the great things that God doth in the air, and in the clouds, and among the stars, whereby you may see that I am no stranger to such divine Philosophy, and therefore this was not the point you should have insisted upon, or that I needed to be informed in. That's the general scope and aim of Job in these words, I shall now touch upon the particulars.  
Dead things are form from under the waters. 
Jobs first instance concerning the power of God, is about things under the waters; Dead, liveless, inanimate things are form there; Properly that only is a dead thing which hath sometime lived, we cannot say a stone is a dead thing, because it never had any life, neither can we say that water or earth are dead things, for they never had any life; but those things that have had life, whether vegetative, or sensitive, or rational, as man, or beasts, or plants, when once that life is withdrawn from any of them, that is properly called a dead thing. Yet in a general vulgar and improper sense, even those things that never had life may be called dead. Mr Broughton renders strictly, not dead things, but things without life are form under the waters.  
The Hebrew word may come from a twofold root, and so hath a twofold signification. First, to heal and cure; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dolorem mitigavit, sanavit, transferturper Metaphoran a corpore ad animam ut sig: remittere peccata.  and in Scripture it is transferred from the healing of the body to the healing of the soul in the remission of sins; because as the wound of the body is healed by the salve, so is the soul's wound, namely sin, healed by remission or forgiveness. The word is used in this sense (Isa. 6.10.) Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed, that is, pardoned. Secondly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debitis dissolutus laxus languidus.  it signifies to be dissolved or loosened, to be weak and languishing; we translate it dead, because things that are dead are weakened and dissolved, and therefore death is called a dissolution; As Paul said (Phil. 1.23.) I desire to departed or to be dissolved, that is, to die; and the same phrase is used for death (2 Cor: 5.1.) We know that when the earthly house of this Tabernacle shall be dissolved etc. Again, by the figure Antiphrasis (frequent in Scripture) this word as it signifies dead and weak things, so also strong and lively things, yea those that are strongest or most lively, and therefore Giants who are the strongest of men, are expressed by this word (Deut. 2.11.) The Enims dwelled therein in times past, 
Ecce Gigantes gemunt sub aquis. Vulg:  a people great and many and tall, as the Anakims, which also were accounted Giants etc. And the vulgar translates so here; Behold, The Giant's groan under the waters. Giants are called Rephaim in the Hebrew, which word in the root signifies to weaken, not from their nature, but from their effects, not because they are weak, but because they weaken others. Giants are so strong that the very sight of them makes others weak and faint, or pulls down men of strength and might. It is said that Saul and the whole Army of Israel were dismayed when they saw Goliath, and greatly afraid; they were weak before the Giant. There is much labouring to make out this sense of the word here; some understand it of the Giants before the flood; Behold, the Giant's groan from under the flood. Those Giants were indeed overthrown by the waters; and so they conceive that Job alluded unto them, but I shall not stay upon that interpretation.  
Others expound the text of those Giants whose proper element is water, the mighty fishes of the Sea, the Whale, the Leviathan spoken of in this book of Job; Leviathan is a Sea-monster, a Sea-gyant of huge dimensions. Natural Historians and travellers describe the vastness of the Whale or Leviathan, to wonder and amazement. And 'tis granted, that in these God's power is much seen; But I shall lay by this exposition also, because (I conceive) fishes are spoken of in the next words, where they are called the inhabitants thereof, that is, of the Sea or waters.  
Again, this word Rephaim is often put for the dead, or those that are departed this life. (Psal. 88.10.) Wilt thou show wonders to the dead? shall the dead arise and praise thee? There are two words used for the dead in that verse, one is the ordinary word, the other is that of the Text. Solomon (Pro. 2.18.) showing how dangerous it is to have to do with the adulteress, saith, Her house inclineth unto death, and her paths unto the (Rephaim or the) dead. The house of Adultery and uncleanness is the Gatehouse to death; it is not a house raised up, but bowed down, her house inclineth unto death, and she who is the governess, of rather the miss-governeness of the house, will by her ill life bring thee among the dead, even among those who are twice dead, corporally dead at present, and spiritually dead for ever.  
But that which I shall rather pitch upon according to our translation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is that by these dead things are meant such things as never had any life. Mr Broughton expounds his translation, Things without life, of those precious things that are form under the waters, Amber and pearl and goodly stones; These dead things are found under the waters, and there they are form; God's providence reacheth to the furthest places, even to the bottom of the Sea and lowest earth, which seem to be as cast off; So he glosseth, and so do other Interpreters, 
Incipit dei providentiam & po●entiam describere a rebus subterraneis initio sump●o. Merc:  concluding that Job is here setting forth the power of God in forming minerals and precious stones under the waters or in the deeps, and so riseth in his discourse by degrees to higher things. As if he had said, O Bildad, what dost thou showing me the power and providence of God in the high places, where he maketh peace; I can tell thee that the same power and providence of God are extended to those things which are wrought in the bowels of the earth, and at the bottom of the Sea, and so are furthest removed from our sight.  
And whereas we say, Dead things are form there; that word properly signifies to bring forth children, or any living creature (Job 39.1, 2.) Knowest thou the time when the wild Goats of the rock bring forth, or canst thou mark when the Hinds do calve? Canst thou number the months that they fulfil, or knowest thou the time when they bring forth? yea The Eternal Word and Wisdom of God speaks of himself in the language of this Word (Pro. 8.25.) Before the mountains were settled, before the hills was I brought forth. It signifieth also to be in pain, and groan for pain, because childbearing causeth much pain and groaning. So the word is used in a metaphorical sense (Deut: 2.25.) This day will I begin (saith the Lord) to put the dread of thee, and the fear of thee upon the Nations, that are under the whole heaven, who shall hear report of thee, and shall tremble and be in anguish because of thee; they shall be in anguish as a woman travelling with child and pained to bring forth. Whence that translation takes its ground, The Giant's groan under the waters. And as it signifies to form and fashion the child or any living thing in the womb, and then to bring forth, so it is applied to the forming of things that have no life (Ps. 90. ●2.) Before the mountains were brought forth, or ever thou hadst form the earth and the world: even from everlasting to everlasting thou art God.  Dead things are form. 
But by whom? here is no power expressed; Job saith only, they are form, he leaves that to be understood; And what or whom can we understand but God, or the power of God, by whom or whereby dead things are form as well as living things; for all things, whether animate or inanimate, receive their being and form from him; Dead things are form from under the waters.  
Hence note.  That all things are produced in their beings by the power of God. 
Dead things as well as living things, gold and silver, minerals and gems are form by God as well as men or beasts. And as they were of God in Creation at the beginning, so there is a continual putting forth of the power of God in the continuing or renewing of them; God is daily forming rich and rare things in the secret Cabinets of the earth, and from under the waters.  And the inhabitants thereof. 
That is, as dead things are form under the waters, so are the inhabitants thereof, or those living things that dwell in the water; we put in the Margin, with the inhabitants: who are they? The inhabitants of the water are the fishes, they are bred and abide in the water. As if he had said, Those precious stones and minerals, called dead things, are form from under or in the waters as well as the fishes, who are the proper inhabitants of the water. Mr Broughton reads thus; Dead things are form under the waters and places near them, that is, in the mountains and hills, in the cliffs and rocks are these precious things form. But I rather take our reading, and so the Text gives a further illustration of the power of God; who as he formeth dead things under the waters, so living things, or the inhabitants of the water.  
Hence note.  The power of God is great in forming the fishes of the Sea. 
And the greatness of it will appear if we consider three things about them.  
First, Their number, as to us, the fish of the Sea are infinite in number, there is no sort of creatures that multiply so fast as fishes do, therefore when God created the inhabitants of the water, we read (Gen. 1.21.) how emphatically their increase is expressed; And God created great Whales, and every living creature that moveth, which the waters brought forth abundantly after their kind. The waters did not bring them forth by any power of their own, but they were brought forth in the waters by that power which God had planted in the waters for that purpose. Now it is not only said that the waters brought them forth, but the waters brought them forth abundantly, implying that fish do multiply and bring forth more than other creatures; and therefore when the Spirit of God would show a great increase of men, 'tis said, They shall increase like fish (Gen. 48.16.) Jacob blessing the children of Joseph, prayed thus; 
Inter omnes bestias nihil est foecundius piscibus igitur tranffertur ad multiplicationem immensum.  The Angel which redeemed me from all evil, bless the lads and let my name be named on them, and the name of my fathers, Abraham, and Isaac, and let them grow into a multitude in the midst of the earth. The Original is, Let them grow or multiply like fishes into a multitude in the midst of the earth; or let them be as numerous upon the land as fishes are in the Sea. And we find in the sacred History how the blessing and providence of God made good this history. For of the sons of Joseph, Manasseh and Ephraim were numbered eighty five thousand and two hundred men meet for war (Numb: 26.34.37.) which exceeded the increase of any one Tribe beside. How wonderfully doth the Lord's power appear, not only in those infinite shoals of lesser fishes, but in the greater also? Who is able to report the number of these Sea-inhabitants, or of the fishes who people the Sea?  
Secondly, If we consider their various kinds, that also showeth forth the great power of God. Naturalists observe that there is no creature upon the earth, but hath (as I may say) its representative in the Sea, besides those that have nothing like them on the earth; so various are their kinds.  
Thirdly, Many of these inhabitants of the waters are wonderful for the vastness and greatness of their bodies; the greatest of all living creatures are in the Sea (Psal. 104.25.) So is this great and wide Sea, wherein are things creeping innumerable: both small and great beasts. The Psalmist calleth the fishes beasts, and there are small beasts in the Sea and great beasts even of a stupendious greatness. The greatest beasts of the earth are as nothing compared to them; The Elephant is little to the Leviathan. Naturalists have written much of this subject, the numerousnes, variousnes, and vastness of these water-Inhabitants. So that we may see much of the Majesty and power of God, as in these things that are form under the waters, so in those that are form in the waters. Job descends lower yet in the next words.   
Vers. 6. Hell is naked before him, and destruction hath no covering. 
'Tis questioned what is here meant by hell.  
Some expound hell of the lowest parts of the earth, so Master Broughton; The lowest earth is naked before him, and the lost (that is, that which seems to be lost and condemned, as himself Glosseth it) hath no covering.  
Secondly, Hell is often put for the grave (Psal. 16.10.) Thou wilt not leave my soul (that is, me) in hell (that is, in the grave) nor wilt thou suffer thy holy one to see corruption.  
Thirdly, It is most usually taken for that prison or place of torment, where the Lord detains all those, in hold, that have rebelled against him, and died impaenitently in that rebellion. In this third sense we may interpret it here (as I conceive) most suitably to the scope and purpose of Job in this place.  Hell is naked before him. 
That is, it is fully discovered to him, he sees who are there, and what is done there, he observes all passages there, even in that bottomless pit of hell, as well as in heaven or upon the earth. As if Job had said to Bildad; You told me that God maketh peace in his high places, I tell you God hath to do in hell, or in the lowest places. The lowest hell is naked before him. The Apostle speaketh in this phrase (Heb: 4.13.) Neither is there any creature that is not manifest in his sight: but all things are naked, and opened unto the eyes of him with whom we have to do. The words are an allusion unto bodies, which being stripped, and unclothed, all see what they are; there may be many deformities, blemishes, and scars, yea ulcers upon the body undiscerned while 'tis clothed or covered, but when naked nothing is hid. All things are naked before God, that is, he as plainly discerns what they are, as we discern what a body is, that stands naked before us. Hell is called darkness, and utter darkness, yet it is light to God.  And destruction hath no covering. 
Here the same thing is again repeated, and 'tis usual in Scripture to speak that in negative words, which was before spoken in affirmative. As to be naked, and to have no covering, are the same; so hell and destruction are the same; and these two are often put together (Pro. 15.11.) Hell and destruction are before the Lord: how much more the hearts of the children of men? Though we know not where hell is, nor what is done there, though we know not what is become of those that are destroyed, nor what they suffer, yet God doth; and if the secrets of hell and devils are known to him, then much more the secrets of the hearts of the children of men. And as that proverb teacheth us that nothing is hid from God, because hell and destruction are not, so another proverb delivered in the same form, teacheth us, that nothing in the creature can satisfy the desires and lustings of man, even as hell and destruction can never be satisfied (Prov. 27.20.) Hell and destruction are never full: so the eyes of men are never satisfied. The Devil who is the great executioner of the wrath of God, is expressed by this word; as hell is called destruction in the abstract, so the Devil is called a destroyer in the concrete (Revel. 9.11.) And they had a King over them which is the Angel of the bottomless pit (or hell) whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon; both the one and the other, the Hebrew and the Greek signify the same thing a destroyer; The Devil, who is the Jailor of hell, is called a destroyer, as hell itself is called destruction from the Co-incidency of these two terms. Note.  Hell is destruction. 
They that are once there, are lost and lost for ever. The reason why hell is called destruction, is because they that are cast to hell are undone to eternity. We read of a City (Isa. 19.18.) which was called the City of destruction, because it was to be utterly destroyed; Hell may be called a City of destruction, not because it shall ever be destroyed, but because it shall ever be full of destruction, and nothing but destruction shall be there. There is no estate on earth so miserable, but a man may be delivered out of it, but out of hell there is no deliverance. Heman saith (Psal. 88.11.) Shall thy loving kindness be declared in the grave? or thy faithfulness in destruction? There grave and destruction are put together, much more may hell and destruction be put together, or for each other. What ever comes into the grave is destroyed, it rots and perisheth, much more doth hell destroy all that comes thither. And, look as the grave is to the body now, a destroyer consuming, so hell is to the soul now, and will be to soul and body after the resurrection, a destroyer tormenting. The loving kindness of God shall not be declared in Hell, nor any faithfulness of his in destruction, unless it be his faithfulness (according to what is threatened in the Word to destroy. The Apostle Peter saith, (1 Ep: 3.19, 20.) that Christ by the Spirit, went and preached to the Spirits in prison, which sometime were disobedient, when once the long-suffering of God waited in the days of Noah, etc. It is true, that Christ by the Spirit in the ministry of Noah, did preach to those Spirits who were disobedient in the time when Noah preached, and were in prison (or in hell) in the time when Peter wrote; But Christ did not preach by his Spirit in the ministry of Noah, or any other way to Spirits who were in prison (or in hell) while he preached to them. There are no Sermons in hell, nor any salvation there. The loving kindness of God is abundantly declared on earth, but it shall not be declared in hell; As there is nothing felt in hell but destruction, so there is no salvation offered to those who are in hell. There's tears enough and mourning enough in hell, but there is not the least Godly sorrow in hell, which only worketh repentance to salvation, 
August: lib. 21. de Civ: dei, cap: 17.  not to be repent of (2 Cor. 7.10.) One of the ancients hath reported the opinion of some in his time, who thought, that, though there be destruction in hell, yet not eternal destruction, but that sinners should be punished, some a less, others a longer time, and that at last all shall be freed; and yet (saith he) Origen was more merciful in this point then these men; for he held that the Devil himself should be saved at last. Of this opinion I shall say no more in this place, than this one thing which he there said; These men will be found to err by so much the more foully & against the right words of God so much the more perversely, by how much they seem to themselves to judge more mercifully. for indeed the justice of God in punishing sinners is as much above the scale of man's thoughts, as his mercies in pardoning them are; let not sinners flatter themselves in a hope of salvation when they are in hell, who have neglected salvation while they were on the earth. For as the Apostle saith (Heb. 2.3.) How shall we escape (that is, how shall we escape falling into hell) if we neglect so great salvation; so I may say, how shall any escape by getting out of hell, who neglect so great salvation. Hell is destruction, and as because heaven is a place of happiness and salvation, therefore, heaven and happiness, heaven and salvation mutually or reciprocally signify one another; to obtain heaven is to obtain salvation; to obtain heaven is to obtain happiness: So because hell is a place of misery and destruction, therefore hell and misery, hell and destruction signify the same thing, nor can they be separated.  
Again, when he saith, Hell is naked before him, and destruction hath no covering, we learn.  There is nothing hid from the eye or knowledge of God. 
Philosophy and reason teach us, that the virtue and force of the heavenly bodies, the Sun, Moon, and Stars, do not only act upon those parts of the earth which are uppermost, but send their influences and powers to the lowest parts or bowels of the earth, for (as was said before) according to the ordinance of God, dead things are form there. Now (I say) as the power of the heavenly bodies reacheth down into the earth, much more doth the power and light of God reach into hell itself. I will not stay upon any curious inquiries where this hell is; wheresoever it is, God seethe it. Hell is naked before him, therefore saith David (Psal. 139.8.) If I ascend up into heaven, thou art there: if I make my bed in hell: behold thou art there (that is, there thou art by thy power and inspection, thou seest what is in hell (and if so, how much more doth God behold what is done here upon the earth; if hell be naked before him, than the earth is naked before him; if destruction have no covering, than our actions here have no covering: Hypocrites put many cover upon their actions, they have many policies to veil and screen them from the eye of man; but the actions of men have no covering before God, yea the hearts of men have no covering before God; As Solomon in the Proverbs (which place was lately touched upon) argues from this reason, because hell and destruction are before him (Prov. 15.11.) Hell and destruction are before the Lord: how much more then; the hearts of the children of men. As if he had said, God who looketh into hell (which is not only darkness, but outer darkness, that is, darkness without any thing that hath the least ray or similitude of light in it, God (I say) who looketh into this hell) can look into the hearts of men much more. There are some men (I grant) whose hearts are a very hell, a very deep, and they hope to hid themselves in the depth of their own hearts from the sight of God, as the Prophet telleth us (Isai. 29.15.) Woe unto them that seek deep to hid their council from the Lord; and their works are in the dark, and they say, who seethe us? and who knoweth us? And what doth he mean by the deeps which they seek? do they seek caves and dens of the earth to take counsel or consult together in? no, they may be in the open air and yet seek deep to hid their counsels from God, so that the meaning is, they seek to keep their counsels close locked up in their hearts; but woe unto them that dig thus deep to hid their counsels from God, for they cannot be hid, for even hell is before him, and destruction hath no covering, how then shall these destroyers cover themselves or any of their counsels from him? As the reason of all things is naked and manifest before God, so are the motions and actions of all persons.  
Thirdly, When 'tis said, Hell and destruction are before him: that word before, doth not only imply that God hath a view or sight of what is in hell, but also that he hath power in and over hell, and can do what he will there; hell is naked before him, that is, he hath hell at his dispose.  
Hence note.  The power and providence of God reaches to those things that are most remote. 
He order all things in hell as well as upon the earth; his power rules there where there seems to be least order, yea where there is no order at all; They who are cast into hell kept no order while they were upon the earth, nor are they in any willing order there; when we see confusions in the world we say, what a hell is there, or we say, Hell is broken lose; hell is a place of confusion, yet hell is before God, he keeps hell in order; And when by reason of troubles and confusion among men, we are ready to say, there is a hell in the world, yet this hell is naked before God, he disposeth and order those places, persons, and things, which are most confused; hell and destruction are before him.  
Before I pass from these words, I shall only take notice, that there are many words in Scripture by which hell is expressed. The Rabbins number seven or eight, here are two.  
First, Sheol or the grave, because we lie as it were buried there in a second death.  
Secondly, Abaddon or destruction, because all are there in a perishing state, or as given up into the hand of destruction.  
Thirdly, Hell is called Tsalmaveth or the shadow of death; and by the shadow of death, is not meant a small appearance of death: as the word shadow is used (Jam: 1.17.) where the Apostle exalts the glory of the Lord in his unchangeableness, that he is the Father of lights, from whom every good gift, and every perfect gift cometh down, with whom is no variableness, neither shadow of turning; that is, he is not subject to any turning at all; but hell is called the shadow of death, as shadow is put for strength and power, and so to be under the shadow of God or man, is to be under their protection. Thus hell is the shadow of death, that is, the strength and power of it; Death never triumphs so much in its strength, as it doth in hell.  
Fourthly, Hell is called Erets tachith, which signify, first, the earth under, or the lowest and most inferior earth, whence in Scripture hell is called the bottomless pit, and the way to it is described by descending and going down: as heaven is described by ascending and height; heaven is high, and the highest ascending is our ascending to heaven: so hell is low, and the lowest descending is descending into hell. Secondly, it imports, fear, vexation, and trembling; hell is a land of trembling, it is a land of fear; it is said of Cain that when he went out of the presence of God, after he had murdered his brother he went into the land of Nod, that is, into a land of trembling, which some expound not of any special place that he went to, but that every place where he went was to him a land of trembling, he having much fear and dread upon his conscience after he had imbrued his hands in his brother's blood. Hell is indeed the land of Nod, a Trembling land; They who have not rejoiced with trembling in this world, shall sorrow with trembling for ever in the world to come.  
Fifthly, Hell is called Bershiachathith, that is, the pi●●● corruption, not that the bodies of the damned shall corrupt in hell (as they do in the grave, for though we cannot say that the bodies of the wicked shall be raised incorruptible, as the bodies of the Saints shall, yet they shall be raised immortal, and in that sense incorruptible, that is, they shall never die) but they shall be corruptible, that is, filthiness and corruption shall be upon them: The bodies of Saints only shall be raised so incorruptible, that nothing of corruption shall be seen upon them, or felt by them, but the bodies of the wicked shall ever feel corruption, and bear the marks of it, without total corrupting, or perishing, as corrupting and perishing are taken for not-being. The wicked would be glad that they might perish so, but they shall not, hell will be a pit of corruption to them, for whatsoever is painful and grievous to the flesh, shall dwell in their bodies, and therefore it is called the pit of corruption; and it may also be called a pit of corruption in a moral sense; because all their sins and lusts shall remain upon them for ever; hel-fire cannot purge the soul from sin, nor free any man from the power of that old man, who (as the Apostle speaks, Eph: 4.22.) Is corrupt according to the deceitful lusts. Nothing but the blood of Christ can purge the soul from corruption; Hell is for the punishment of corruption, but not at all for the purging of it, and therefore it is well called, the pit of corruption.  
Sixthly, It is called Erets Nesciah, that is, the land of forgetfulness; as the grave, so hell is called the land of forgetfulness, where the wicked shall be remembered no more; God will remember them no more, to do them any good, and they are forgotten how much soever they are remembered, who are not remembered for good. And as God will not remember those in hell for good, so they shall forget all the good they have had upon the earth; or the remembrance which they have of it, shall only be to increase their sorrow under present evils. Abraham in the Parable (Luk. 16.25.) said to the rich man in hell, Son remember that thou in thy life time receivedst thy good things; and that remembrance of the good things which he once enjoyed was but an addition to all the evils and miseries which he then endured. It is better never to have had any good thing, then only to remember that we have had it. How miserable is their condition who shall neither be ●●membred for good, nor remember any good, but to make them more miserable!  
Seventhly, Hell is called Erets choscec, that is, a land of darkness, a region of darkness; there is nothing but darkness in hell: The wicked go to the generation of their fathers, where they shall never see light (Psal. 49.19.) They loved darkness here rather than light, and they shall be punished with darkness hereafter, which hath no light. Darkness was their choice in this life, and it shall be their curse in the next.  
Eightly, Hell is called Gehinon (whence the Greek Gehenna) from the valley of Hinnon; in which the Idolatrous Israelites (imitating the abomination of the Heathens) were wont to sacrifice their children with horrible cruelty. And hence the Scripture often makes use of that word to signify the place of torment, or the torments of that place, where the damned must abide separate for ever from the favourable presence, and subjected under the wrath of God. This Hell is naked before God, and this destruction hath no covering.   
Vers. 7. He stretcheth out the North over the empty place, and hangeth the earth upon nothing. 
In this verse Job exalts God in his Almighty power, upholding the mighty fabric of heaven and earth. His discourse mounts up from the earth, from the waters, and from hell, as high as heaven itself; and he speaks of heaven and of the earth in their conjunction together.  He stretcheth out the North over the empty place. 
Bildad had spoken of the power of God in the heavens, Dominion and fear are with him, he maketh peace in his high places, is there any number of his armies? and upon whom doth not his light arise? Job also speaks of the power of God in the creation and disposition of these things; He stretcheth out the North over the empty place. The word is so rendered to signify a gracious act of God to regardless men. (Prov. 1.24.) I have stretched out my hand, and no man regarded. God stretcheth out his hand to smite, and he stretcheth it out to save, but man layeth it not to heart. It is used also to signify that powerful act of God, in preparing the heavens for himself (Ps. 104.2.) Who coverest thyself with light, as with a garment: who stretchest out the heavens like a curtain. As we draw or stretch out a curtain, so God stretcheth out the heavens.  
But why doth Job say, He stretcheth out the North?  
I answer, by the North he meaneth that part of heaven that is Northward, or the northern heavens. Again, the North may be taken for the whole heavens by a Synecdoche: and Job might speak of the North because the North-pole was nearest the climate where he dwelled. He stretcheth out the North, or the northern heavens, that is, the whole heavens, both the North and South, East and West.  He stretcheth out the North over the empty place. 
What is this empty place?  
First, By the empty place, some understand the most remote and uninhabited places of the earth: He over-spreads them with heavens, and disposeth things there as well as here; he spreads the heavens over those parts where there is no man, and so may be called, Empty places, because un-inhabited, or not filled with men. God causeth it to rain on the earth, where no man is, on the Wilderness, where there is no man (as he speaketh of himself to Job in the 38●h Chapter of this book, ver. 26th.) Now as God raineth upon those (in this sense) empty places, so he stretcheth out the heavens over these empty places, that is, he takes care of them as well as of those that are peopled or inhabited.  
Secondly, Rather, by the empty place, we are to understand the air, for in the natural disposition or systeame of the world, the earth is lowest, the water next, the air is the third, and the fire fourth, over which God stretcheth out the heavens; And because nothing is visible to us upwards on this side heaven but the air, therefore it may well be said, that he stretcheth out the heavens immediately over the air, or the empty place.  

Super inane; quod juxta communem opinionem intelligi decet. Vulgo enim totum spatium a terra usque ad coelum vacuum putatur, quum plenum aere sit.  But is the air or that place which we call the air empty? no, the air is not empty, there is no vacuity, no empty place in nature; and nature will put itself into strange courses to avoid a vacuity; water will ascend to avoid vacuity, and it will not descend, to avoid vacuity; but though the air be not empty or void, taking emptiness strictly and philosophically (for every place hath its filling) yet as emptiness is taken largely and vulgarly, so the air may be called an empty place; when we come into a room where there is no artificial furniture, we say it is an empty room: so the space between us and the heavens in a vulgar sense is an empty place. The Scripture speaks often of things according to the vulgar acceptation and understanding. Mr Broughton translates thus; He stretcheth out the North upon the empty. And we may conceive Job using this form of speech, the more to magnify and show forth the great power of God; As if he had said, The heavens have nothing to bear them up but an empty place, what can the air bear? the air will bear nothing; yet the Lord useth no support for the whole heavens but this empty place.  
Thirdly, I conceive that this phrase may be expounded barely of the Creation; For Moses saith (Gen. 1.1, 2.) In the beginning God created the heavens and the earth, and the earth was without form and void or empty. It is the word Tohu used here in Job; over this Tohu or empty place did God at the first stretch the heavens. And as this was the work of God at first in Creation, so it is his work still in providence; and therefore the Lord speaks of it, as of a continued work (Isa. 44.24.) Thus saith the Lord thy redeemer etc. that stretcheth forth the heavens alone, and spreadeth abroad the earth by myself.  
Hence note.  As the heavens in creation, so the heavens in their daily motion are stretched out and ordered by God. 
(Isaiah 40.22.) It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grass-hoppers, that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in. The Prophet entitles God to this with a special emphasis; It is He that doth it; as if he had said, God doth it, and none but he, and in this he eminently declares that He is God. Who ever stretched out such a curtain or canopy as the heavens? who ever pitched such a tent to dwell in? This is a tent or a Tabernacle, which though it shall be changed, yet (as the Prophet speaks of Zion in her beauty and glory, Is. 33.20.) Shall not be taken down, not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.  
Again, Consider, the heavens have no outward support; They are stretched out over the empty place; Which demonstration of the power of God will be more cleared and heightened in the next words.  And he hangeth the earth upon nothing. 
If any say heaven is a thin body, there needs no great matter to keep that up. What will they say to the earth, which is a gross and heavy body, a body of an unconceivable weight; who can count or cast up the weight of the earth, or how much the earth weigheth? God not only stretcheth out the thin heavens over the empty place, but he hangeth the earth (that mighty mass of the earth) upon nothing, he hath not so much as a peg in the wall (so the word signifieth) to hang it upon. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appendit suspendit.   He hangeth the earth. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est nomen compositum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid quasi dicas nihil quicquam. Drus: Philosophi rationem reddunt, quod illa sit in suo centro; in quo res naturalitèr, quiescunt, ideoque terra ponderibus librata suis quiescat.  When he saith, the earth, we are to understand both earth and water, the whole terrestrial globe, This he hangeth upon nothing. The Original word is a compound, which in its parts may be rendered, not any thing at all, that is, nothing. But how can any thing be hung upon that which is nothing? if it hang, it must be upon somewhat. Philosophers tell us that the earth hangeth upon its Centre, and so is poised by its own weight, and cannot move, which Centre or imaginary point is nothing.  
But the Scripture saith the earth hath a foundation; And David (Psal. 24.2.) tells us expressly what that foundation is; The earth is the Lords, and the fullness thereof; the world, and they that dwell therein; for he hath founded it upon the seas, and established it upon the floods. According to this Scripture the Sea is the foundation of the earth, & the floods are the basis of it. How then doth Job affirm, that He hangeth the earth upon nothing? That indeed which David affirms, may seem very strange, that the earth should be founded upon the sea, and established upon the floods, is the sea a fit foundation for the earth? and can that which is stable and unmoveable, be established upon that whi●h is the Emblem of instability, floods and waters? Jacob saith of Reub●n (Gen. 49.4.) unstable as water; and can floods or waters be the whole earth's establishment? the earth is rather the foundation of the water: and many Philosophers tell us that the sea is higher than the earth, and therein is the power of God seen that he holds in the sea as with bars, or as with a bridle, lest it overwhelm the earth; how is it then said, the earth is founded upon the sea? I answer, the word that we translate upon, signifieth, by, near, together, with, so, he hath founded it upon the sea, is, by the sea, 
Super flumina est juxta vel secus flumina quis enim terram initifluminibus dixerit. Drus:  or near the sea, that is, the sea and the land are next neighbours, they dwell so near each other, that the one seems to dwell upon, or be the foundation of the other. There are waters within the earth; whence it is said, that at the time of the Flood (Gen. 7.11.) as the windows of heaven were opened, so the fountains of the great deep were broken up: and we read of the waters as placed under the earth (Exod: 20.4.) yet if we say the earth is upon the waters, sense contradicts it, and if we consider the whole globe together, we cannot say which is uppermost, for in a sphere or round figure, there is neither uppermost nor lowermost, but all the parts are equal and alike, being placed one by another, not one upon another. So that the text, in the Psalm, which saith the earth is founded upon the seas, doth not at all dash against nor contradict this of Job which saith, He hangeth the earth upon nothing.  
Again, There is another Scripture that seems to oppose this, and from which we may infer, that surely the earth hath somewhat to sustain it (Psal. 104.5.) Who laid the foundations of the earth, that it should not be removed for ever. We put in the margin, He founded the earth upon her basis, if the earth be founded upon a basis or pillar, than it doth not hang upon nothing. I answer, the foundation or basis, in the Psalm, doth not oppose the earth's hanging upon nothing; for the foundation or basis which upholdeth the earth, is not any created power without, or extrinsical to the earth; God did not build the earth as we do houses, first laying the foundation and then setting up the walls and roof, there is no such thing imaginable in the work of God. But the foundation or basis of the earth, is the infinite and invisible power of God who made the earth. The will and word of the Builder is the pillar which sustaineth this building. The thin air is all the appearing foundation of the earth. For as the heavens hang over the air, so the earth hangs in the midst of the air. What then is the basis and foundation of the earth? I answer; which may be the point of observation from these words.  The earth is upheld by the infinite and almighty power of God. 
The earth hath no pillar, but hangs like a ball in the air; we should look upon it as a miracle did we see a little ball but of an ounce weight hanging in the air without support; 
Non fundam●ntis suis n●xa subsistit terra, nec sulchris s●isstabilis perseverat, sed dominus statuit terram & fundamento voluntatis suae continet. Amb: Hexam: 6.  the air will scarce bear a feather, throw a feather up into the air and it will descend, unless kept up by a breath of wind, and yet this huge vast globe of earth and water, hangs as a ball in the air, and we scarce wonder at it. The Poets feigned an Atlas to bear up the heavens with his shoulders; God is the Atlas that bears up the heavens and the earth too, the upper globe, and the under globe too; he made all things by himself out of nothing, and he supports them by himself upon nothing. We have an excellent expression of the power of God in this thing (Isa. 40.12.) Who hath measured the waters in the hollow of his hand? and meted out heaven with the span, and comprehended the dust of the earth in a measure; and weighed the mountains in scales, and the hills in a balance. God made all things in weight and measure; and he keeps the weight and measure of all things. As the earth was not till his word and will gave it a being, so his word and will alone is all-sufficient to uphold it in that being. God hath not hanged the earth upon any thing but himself, who is indeed infinitely more than all things. Take two or three deductions from this Grand Conclusion.  
First, The same power which made the world supports and maintains it. Thus the Author to the Hebrews sets forth the dignity of Christ the Son of God (Chap: 1.2, 3.) Whom he hath apppointed heir of all things, by whom also he made the worlds (both the natural, civil, and spiritual worlds, with all the changes and successions which have been in them) who is also the brightness of the glory of God, and the express image of his person, upholding all things, (the natural frame of the world as well as the civil and spiritual frame of it) by the word of his power, or by his powerful word, which as it once commanded all things into a being, so now it commands all things into that continuance of their being in which they are. Which power the Apostle attributes again to Christ (Col. 1.17.) He is before all things, and by him all things consist. Sin made the world shake; And had it not been for a second creation, the first creation had been ruined and lost. The earth and all our concernements who live upon the face of the earth, hang upon nothing but the will of God. If he let us go we fall, though all the powers on earth would underprop and uphold us; and if he hold us up we stand fast though we have no more of any earthly power to prop us up with, than the earth hath, which is propped up with and hangeth upon nothing.  
Secondly.  God can do the greatest things without any visible means. 
This work of God in hanging the earth as it doth, is to be numbered among the greatest works that ever he did; and thus it hangs without any the least appearing means to hold it up. There are three arguments given in Scripture of the mighty power of God.  
First, That he works by small, even the smallest, means, we have reason to wonder when effects exceed all visible causes: as it shows the great power of God when he stops great means from doing any thing; when he causeth men to labour in the very fire, that is, to toil and sweat themselves to the utmost for very vanity, that is, without any hoped for issue or advantage. Some labour in the fire for very vanity, because all they get by their labours is worth nothing; but others may be said to labour in the fire for very vanity, because with all their labours they can get nothing. And this is of the Lord, this is an effect of the Lords power to make the power of man, in the use and improvement of the best and choicest means, ineffectual. So on the other side it is a great magnifying of the power of God, when by a little power put forth by the hand of a weak instrument, he produceth great effects. The Apostle James brings it in with a behold (Chap. 3.5.) Behold, how great a matter a little fire kindleth! When great matters are done by small means, we have reason to extol and cry up the power of God.  
Secondly, It argues the great power of God when he doth great things by means that are improbable, or that seem no way suitable to such an end; as Christ cured blindness with clay & spittle, which means had no suitableness to such an end, the curing of blindness; The means used to cure Naaman had no suitableness for such a cure; and Naaman was so sensible of it, that he was very angry with the Prophet about it, as if his leprosy could be cured by so slight a thing as that was; he thought he would have done it with some ceremony, or in an extraordinary way; yet this shown that the cure was wrought by a divine power, because it was wrought by so improbable an application▪ As the power of God appears in doing great things by small means, so by doing great things by unlikely means.  
Thirdly, It shows the power of God much more to do great things without the use of any means at all. Such actings are creating, as the Apostle speaks of the Creation (Heb: 11.3.) Through faith we understand that the worlds were framed by the word of God; so that things that are seen, were not made of things that do appear. Nothing appeared out of which this world was created. There was no pre-excistent matter, out of which the world was made; The world was made out of nothing; That Goodly fabric of heaven and earth which is now seen, was made of that which was never seen; no man can tell what were the materials of which God made the world. Now as God shown his infinite power at first in making all things of that which did not appear, so the great power of God doth appear now in doing great things without the appearance or external concurrence of any thing. The Lord turns whole Nations sometimes by nothing; things are done and no man can tell how they were done, or by what. We love to have a fair Appearance of means, when we attempt great matters; But God loves to act when and where nothing appears. We honour God most, when we are sensible that the greatest means is nothing without him; and that, he himself is enough when no means at all appears to sense. It is Gods usual way to do things in a way which is not used; and either to use no help or that which signifieth nothing. Thus the Apostle describes the dealing of God in bringing souls to himself by a holy calling, and in removing whatsoever standeth in the way of that call (1 Cor: 1.26.) For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called, etc. (some wise and mighty men are called, lest any thing in man should seem too hard for the Grace of God; and not many wise and mighty men are called, lest any thing in man should seem to contribute to or help out the call of God) but God hath chosen foolish things to confound the wise: and God hath chosen the weak things of the world to confound the things which are mighty, and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are; that is, those things which are so foolish and weak and base and despised, they seem to have no being, or are accounted as nothing, even these non-entityes, these poor tools doth God choose and take up to do great things by, and to nullify or bring those things to nought, which are all in all among or in the estimations of men. Therefore, so God own the work, the matter is not much (I speak not in regard of lawfulness but likelynes, I say the matter is not much) what the means is; God can over-wit wise men by fools, he can overpower mighty men by those who are weak. Thus God triumphs over humane improbabilityes, yea impossibilityes, and would have no flesh either despair because of the smallness of means, or glory in his sight, because of the greatness of it. How glorious was Abraham's faith in the former Chapter, who, was so fare from despairing that he, was strong in faith, giving glory to God, though he saw nothing but death upon all the means which tended to attain the blessing promised (Rom. 4.17, 18, 19) As it is written, I have made thee a father of many Nations before him whom he believed, even God (who was it that Abraham believed? it was God. And under what notion did his faith eye God? even as he) who quickeneth the dead: when God is closed with under this notion, as quickening the dead, what can be too hard for faith? but there is more in it, Abraham's faith eyed God not only as quickening the dead, but as he that calleth those things which be not as though they were: that is, as he who maketh something of nothing; when once Abraham had these apprehensions of God, than nothing stuck with him, his faith could digest iron, and therefore (as it followeth) he against hope, believed in hope, etc. and being not weak in faith, he considered not his own body being now dead (as to the procreation of children) when he was about an hundred years old, neither yet the deadness (as to conception) of Sarahs' womb. He staggered not at the promise of God through unbelief (that is, he never made any scruples or queries how the promise should be accomplished) but was strong in faith, giving glory to God, that is, glorifying God by believing that he was able to make good the promise, or that it was as easy for God to create a performance, as to make the promise.  
Thirdly, Then fear not when God is a working, but he will carry on his work; deficiencyes in the creature, are no stop to his actings: his immediate or sole power is enough who hangeth the earth upno nothing. Where are the pillars that sustain this mighty mass? It hangeth fast by no fastening, but the order of God; And his order is strong enough to hang the greatest busienes that ever was in the world upon. The Jews have a saying, in reverence of the written word of God; That upon or at every jota or the least title of the Law, there hangeth a mountain of sense: and 'tis as true in reference to his do as his say: God can hang mountains upon molehills, and turn mountains into molehills for his people's sake and safety. It is rare that we are put to the actings of faith at so high a rate (There is usually somewhat in sight to encourage the actings of our faith and dependence upon God, they that are in the lowest condition, have somewhat to look to) but if there be nothing to be seen, then do but remember, that God hangeth the earth upon nothing, and faith will say, I have all. Although the meal in the Barrel, and the oil in the Cruse should fail; Although the figtree shall not blossom, neither shall there be fruit in the Vines; Although the labour of the Olive shall fail, and the fields shall yield no meat etc. yet the Lord faileth not, either in his power for us, or compassions towards us, and therefore the believer can even then rejoice in the Lord, and joy in the God of his salvation. For while there is nothing in appearance, there is not only some thing, but all things are, that are for our good, in the promise. Faith may make all sorts of comfortable Conclusions to and for itself (and not build Castles in the air) from this one Assertion, That, The earth hangeth in the air, or to give it in the words of the text, That God hangeth the earth upon nothing. The Constitution or syntax of Nature well considered, is no small advantage to our heightening and strengthening in grace.    
JOB, CHAP. 26. Vers. 8, 9, 10. 
He bindeth up the waters in his thick clouds, and the cloud is not broken under him.  
He holdeth bacl the face of his throne, and spreadeth his cloud upon it.  
He hath compassed the waters with bounds, until the day and night come to an end.  
JOB having showed how wonderfully God upholdeth the earth which is under us, goeth on to show no less a wonder, in his binding up those waters in clouds which are above us. Whatsoever God hath done or doth in heaven above or upon the earth beneath, either as to creation and the first constitution of things, or as to providence, and the continual motion of things, is wonderful and glorious.  
Vers. 8. He bindeth up the waters in his thick clouds. 
As our English word, Bind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colligavit vinxit compressit.  so the Original implieth a force upon the waters to keep them within the cloud; Water would not stay there but that it must whether it will or no; It would rush down presently and disorderly to the ruin of all below, but God bindeth it to its good behaviour. As the mouth of a sack is tied or bound about, that the corn put into it fall not out; Or (which allusion comes nearest the text) as barrels are bound with hoops, lest the liquor put into them should leak out; thus  
God bindeth up the waters. What waters? There are two sorts of waters; first, upper waters, or waters in the air; of which the Psalmist speaketh when he saith, (Psal. 104.3.) He layeth the beams of his chambers in the waters; that is, in those upper waters, which are nearest the heaven, called in Scripture, The habitation of his holiness and of his glory. Earthly Architects must have strong walls to lay the beams of their chambers upon, but the Lord who made heaven and earth, can make fluid waters bear up the beams of his chambers for ever. Secondly, the●e are lower waters, or waters on the earth; Which distinction Moses gave long before Aristotle (Gen. 1.7.) And God made the firmament and it divided the waters which were under the firmament, from the waters which were above the firmament. Where by the firmament we are to understand that vast space which is extended or stretched out from the earth up to the clouds, commonly called, The air, and by the waters above the firmament, those raine-waters bound up in the clouds. These upper waters are the waters of which our divine Philosopher here saith, that God bindeth them up,  
In his thick clouds. Though clouds are much thinner than the water which they hold, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 densitas.  as Naturalists teach us, yet they are thicker than the common air, or they may be called thickened air, and therefore the Hebrew word for a cloud is derived from a root that signifieth Thickness. And though we have a distinction of clouds into thick and thin comparing one with another, yet all clouds compared to the air are thick, and compared to the waters all are thin; Besides the Hebrew word signify clouds indifferently as well thin as thick, or rather clouds Generally without any determination or restriction either to thick or thin. And therefore the text is best translated without an Epithet, In his clouds, or if any Epithet were given, It would advance Jobs scope and purpose most to translate it, In his thin clouds; for, the thinner the cloud is, the greater is the power of God, and the wonder the more wonderful in making them the Continent of such mighty waters. But, we translate well, He bindeth up the waters in his thick clouds.  
It may here be enquired, why the clouds are appropriated unto God in such a special manner, by calling them, His clouds.  
I answer, the clouds are His, not only  
First, In that common sense (in which all things in the world are his) because he maketh and disposeth of them for that use, to hold the waters which the heat of the Sun exhaleth or draweth up in vapours from the earth; But they are called his clouds  
Secondly, Because God is said to use them as Princes do Horses of State or Charets of triumph to ride upon (Isa. 19.1.) Behold the Lord rideth upon a swift cloud, as also because, the Lord, to show the unsearchablenes & incomprehensibleness of his ways and counsels in governing this world, and in ordering the affairs of his chosen people, is often expressed in Scripture as dwelling in a cloud, or covering himself with clouds (Psal. 18.11.) He made darkness his secret place: his pavilion round about him, were dark waters, and thick clouds of the skies. And again, it is no sooner said (Psal. 97.1.) The Lord reigneth, but in the very next verse it is said, Clouds and darkness are round about him: righteousness and Judgement are the habitation of his throne; that is, his administrations are always full of righteousness, though seldom full of clearness, they are always clothed with equity, though usually clothed with obscurity. His way and his dwelling is in the clouds; and therefore also the clouds are his. He bindeth up the waters in his thick clouds. Some Philosophers hold that the cloud doth not so much hold the water, as is water, and that the cloud is dissolved into water when it raineth: others that the clouds hold water like a sponge, which being pressed, yields it out again. But Jobs Philosophy lifts up the glory of God most, which maketh the cloud as a vessel or garment, in which the waters are bound, and yet, see the wonder.  The cloud is not rend under them. 
The waters being of a mighty bulk and weight, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discidit rupit, secuit in duas parts, usurpatur de quavis violenta ruptione aut segregatione rerum ante hac cohaerentium.  might easily break their way through the clouds, did not God both bind and balance them (as Elihu speaks, Chap. 37.16.) Dost thou know the balancing of the clouds; To his balancing to his binding we must ascribe the not renting of the cloud. As binding in the former clause, noted an act of power and force in God; so this word renting, noteth a power and force in the water. It is said (Ps. 78.13.) God rend or divided the Sea, that his people might pass through; And this word is used (1 Chron: 11.18.) concerning those mighty men who fetched David water from the well of Bethlem; And the three brake through the host of the Philistines. And thus would the waters naturally break through the clouds, but they are forbidden; The cloud is not rend under all that weight, for God holds it together, and makes it as firm as brass.  
Hence observe.  It is an eminent a wonderful act of divine power by which the waters are contained and stayed within the clouds. 
The mighty power of God is seen in keeping the waters of the Sea in compass by the sands and shores; but it is a greater act of power to keep the waters of the air in compass by the clouds. There are three things very wonderful, or there are three wonders in this detention of the waters.  
First, That the waters which are a fluid body, and love to be continually flowing and diffusing themselves, should yet be stopped and stayed together by a cloud, which is a thinner and so a more fluid body then the water. It is no great matter to see water kept in conduits of stone, or in vessels of wood and brass, because these are firm and solid bodies, such as the water cannot penetrate, nor force itself through; but in the Judgement of nature, how improbable is it that a thin cloud should bear such a weight and power of waters, and yet not rend nor break under them. When Peter had enclosed a multitude of Great fishes in his net, even an hundred fifty and three (Joh. 21.11.) we find this added, as a wonder, And for all there were so many, yet was not the net broken. How much more may this be added as a wonder, that such a multitude of waters should be held in a cloud, and yet the cloud not broken, 
Hac sane est ex illis naturae mirabil●bus, quae assiduitate vituerunt.  yea though the cloud be tossed and driven with fierce and raging winds. This is one of those wonders in nature, which is therefore only not wondered at because it is so common; and, which because it is continually done, few inquire into or admire the power by which it is done.  
Secondly, As it is a wonder that the cloud is not rend with the weight of the water, so that the cloud is rend at the special order and command of God. At his word it is that the clouds are locked up, and by his word they are opened As in spirituals, so also in naturals, 
Nulla gutta descendit ex illis donec veniat verbum ejus & mittat illas per plateas. Moses Gerund:  He openeth and no man shutteth, he shutteth and no man openeth. It is not in the power of all the world to rend or open a cloud (though the earth be parched and all things that live languish) till God unlock it.  
Thirdly, This also is wonderful, that when at the word of God the cloud rends, yet the waters do not gush out like a violent flood all at once, which would quickly drown the earth, as it did (Gen: 7.11.) When the windows of heaven were opened; but the water descends in sweet moderate showers (as water through a Cullender, drop by drop and stream by stream) for the moistening and refreshing of the earth; And God carrieth the clouds up and down the world (as the keeper of a Garden doth his watering pot) and bids them distil upon this or that place, as himself directeth. The clouds are compared to bottles in the 38th Chapter of this book (v. 37th) these God stops or unstops usually as our need requireth, and sometime as our sin deserveth. (Amos 4.7.) I have withholden the rain from you, and he can withhold it, till the heavens over us shall be as brass, and the earth under us as iron. I (saith the Lord of his vineyard, Isa. 5.6.) will also command the clouds that they rain no rain upon it. The Reader may find further discoveries about this point at the 5●h Chapter, v. 10th. Only here I shall add.  
First, That we depend upon God not only for grace, and pardon of sin, but for rain and fruitful seasons.  
Secondly, When we have rain, let us acknowledge that God hath rend the cloud and given it us; that he hath loosed the Garment wherein he had bound the waters (Pro. 30.4.) that they may issue down upon us.  
Thirdly, When the cloud rends not, let us go to God to do it. Are there any among the vanities of the Heathen that can cause rain? Surely there are none (Jer: 14.22.) And therefore the Prophet (Zech: 10.1.) sends the people of God to him for it, Ask ye of the Lord rain in the time of the latter rain, so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Only he who bindeth up the waters in his clouds, can unbind the clouds and cause them to send out their waters. Job having thus shown the power of God among the clouds and upper waters, riseth yet higher in his discourse, and from these waters wherein (as was touched before) God layeth the beams of his chambers, he ascendeth to the chambers themselves, even to the throne of God there.   
Vers. 9 He holdeth bacl the face of his Throne, and spreadeth his cloud upon it. 
There are three things to be enquired into, for the explication of the former part of this verse.  
First, What is here meant by the Throne of God.  
Secondly, What, by the face of his Throne.  
Thirdly, What, by holding it bacl.  
To the first Querie, I answer. That according to Scripture, Heaven or that place above, in opposition to the earth, or this sublunary world, is called the throne of God; and that not the inferior heaven, or air, (which in Scripture is more than once called heaven) but the supreme or highest heavens. Thus the Lord speaketh by the Prophet (Isa: 66.1.) The heaven is my throne, and the earth is my footestrole, where is the house that ye build unto me, etc. Thus also our Saviour in his admonition against swearing (Math: 5.34.) saith, Swear not at all, (that is rashly) neither by heaven, for it is God's throne, nor by the earth, for it is his footstool. Again (Mat: 23.22.) He that sweareth by heaven, sweareth by the throne of God. The reason why heaven is called the throne of God, is, because there he manifests himself, as Princes do upon their thrones in greatest glory and majesty: as also because there he is more fully enjoyed by glorified Saints and Angels. God fills heaven and earth with his presence, yet he declares his presence more in heaven then here upon the earth. Heaven is the throne of God, but  

Quidam faciem esse hominis putant os tantum & oculos et genas quod Graeci prosopon dicunt, quando facies sit forma omnis et modus et factura quaedam totius corporis a faciendo dicta; sic mentis & coeli & Maris facies probe dicitur. Gel: lib● 13. c. 28.  Secondly, What is the face of his Throne?  
I answer; The face of a thing is taken for the whole outward appearance, or for the appearing state of it. As the face of a man's body is not only that forepart of the head, which we strictly call so, but the form and structure of the whole body is the face of it. And in that sense the word is applied both to those great natural bodies, the Heaven and the earth, as also to a civil body, or to the Body-politicke of a City and Commonwealth. Thus whereas we render (Isa. 24.1.) Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, etc. The Hebrew is (and so our translators put it in the margin) he perverteth the face thereof; that is, he changeth the state and outward form of things, and putteth them into a new mould or model, respecting order and Government. And so we commonly speak after great public changes, The very face of things is altered, or things have a new face. And thus the Psalmist expresseth the gracious and favourable changes which God maketh in the things of this world (Psal. 104.30.) Thou sendest forth thy Spirit, they are created, 
Coeli vultus est coeli superficies concavastellata, quae nos resp●cit. Albert:  and thou renewest the face of the earth; that is, all things appear in another hue and fashion then before. So then, the Face of the Throne of God, is that part of heaven (say some) which looketh towards us, or which we look upon; All that Greatness and beauty of heaven which our eye reacheth unto, and which appears to us as a vast Canopy set with spangles or studs of Gold, such are the Stars to our sight. But I rather conceive. The face of the throne of God to be, the visible and full demonstration of that infinite light and glory wherein God dwelleth, and which appeareth or is given forth to the blessed Saints and Angels, who are said to be about his throne according to their measure and capability of receiving it. The face of his throne, taken thus, he holdeth bacl from us always in this life, and as the face of his throne is taken in the other sense, he often holds it bacl from us. About which it remains to be enquired  
Thirdly, What is meant by holding bacl the face of his throne.  
To hold bacl, seems to be the same, as to hid, cover, 
Est tollere apparentiam coeli. Cajet.  or conceal the face of his throne; for when any thing is held bacl, it is concealed and hidden out of sight. Thus God doth often hold bacl or cover the face of his throne (as the face of it notes the Appearances of heaven towards us) with clouds; as it is said in the report made of that terrible storm wherein Paul had almost suffered shipwreck (Acts 27.20. 
Tenere faciem throni, est coelum occultare et obducere nubibus. ) That neither Sun nor Stars in many days appeared; here was a holding bacl or covering of the face of the throne of God. And thus our experiences have often found it held bacl; the face of heaven, being masked or veiled over with natural clouds and vapours. Again, if we take the face of the throne of God, for that eminent manifestation of himself, as in heaven. Thus also God holdeth bacl the face of his throne, by covering it with a Metaphorical cloud; as it is expressed (Psal. 97.1, 2.) The Lord reigneth etc. clouds and darkness are round about him; that is, we can see no more of his glory in reigning, than we can see of a King's throne which is covered with a Canopy, and compassed about with curtains. Job gives this plainly for the interpretation of this former part of the verse, in the latter part of it.  And spreadeth his cloud upon it. 
That is, upon the face of his throne. We may take this cloud, first properly, thus God covers the heavens from the sight of our eyes. Secondly, improperly, as clouds note only secrecy and privacy; Thus God spreadeth a cloud upon his throne, to hid it from the eye of our understanding; so that, we can no more comprehend the glory of God in himself, or in his ways and workings towards man, than we can see the Sun, Moon, and Stars, when muffled and wrapped up in thick clouds. Thus David speaketh of the Lord (Psal. 18.11.) He made darkness his secret place: his pavilion round about him, were dark waters and thick clouds of the skies. But the Apostle saith (1 Tim. 6.16.) That God dwelleth in light, How then doth the Psalmist say there and elsewhere that he made clouds and darkness his secret place and his pavilion? I answer; As the Lord is light and hath no darkness at all in him (Joh: 1.5.) so, as to himself, he ever dwelleth in light, and hath no clouds nor darkness at all about him. And therefore when it is said, that he spreadeth a cloud upon his throne, and maketh darkness his secret place, or his secret place dark, we are to understand it in reference to ourselves; for whensoever God hideth himself, or the reason of his deal and dispensations from us, Then the cloud is spread upon his Throne. When God is said to spread a cloud over us, or any thing we have, it noteth his care over us, and his protection of us (Isa. 4.5.) And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies a cloud and smoke by day, and the shining of a flaming fire by night (what is meant both by this cloud and flaming fire is clearly expounded in the last words of the verse) for upon all the glory shall be a defence (or a covering.) Thus, I say, a cloud spread by God upon us, implieth that we are under his covert and defence. But when God spreadeth a cloud upon or covereth himself with a cloud, this implieth (all the Scripture over) the hiding and concealing of himself and his works from us. And in this sense Job saith; He holdeth bacl the face of his throne, and spreadeth a cloud upon it.  
Hence note.  First, God hath a throne. 
King's have thrones, much more hath God who is the King of kings. King Solomon made himself a great throne of Ivory, and overlaid it with the best Gold (1 Kings 10.18.) King's have formal Thrones, God hath a real one. He hath all power in his hand, and this he administereth according to the pleasure of his own will both in heaven and earth.  
Note.  
Secondly, God manifesteth himself in heaven, as Princes upon their thrones; so heaven is the throne of God. And where God acts most, our affections should be most, and our conversation most. Where the Throne is, thither the great resort is, many flock to the Court. As it will be our glory hereafter to be in heaven, or about the throne of God for ever in person, so it is our grace to be daily there in Spirit while we are here. The earth is God's footstool, yet many make that their throne; Heaven is God's throne, and many make that their footstool; They tread and trample upon the things of heaven, while they set their hearts upon the things of the earth. 'Tis a sad mistake, when men set their feet where they should set their hearts, and profane the throne of God, not only by levelling it with, but by laying it lower than the ground.  
Observe.  
Thirdly; God hideth his own glory from the sight of man. He holdeth bacl the face of his throne, he will not suffer the lustre of it to appear, but spreadeth a cloud upon it. Indeed we are not able to bear the clear discoveries of divine Glory (1 Tim. 6.16.) God dwelleth in light which no man can approach unto, though he were permitted and offered the privilege to approach unto it. God dwelleth in and is possessed of that infinite perfection of light that no creature is capable of. When Moses made that petition to God (Exod: 33.18.) I beseech thee show me thy glory. The Lord answered (v. 20.) Thou canst not see my face, for no man shall see me and live. It seems that while God spoke with Moses his glory was overshadowed, or that God (to use Jobs language in the text) held bacl the face of his throne, and spread a cloud upon it; and therefore Moses begged the removal of it, or that his glory might break through it, and shine unto him; Well, saith God, thou canst not see my face; as if he had said, If I should grant thee that request, thou art not able to enjoy it, or make use of it; for as my nature is altogether invisible, so thou canst not bear the superexcelling brightness, which the clear manifestations of my immediate presence would dart forth upon thee; for that Glory of my presence is too great a weight for humane frailty to stand under; it would astonish rather than comfort thee, and in stead of refreshing confound and make thee as a dead man. No man shall see my face and live. Man must die before he can (in that sense) see the face of God, and then he shall (as the Apostle speaks, 1 Cor: 13.12.) see face to face, and know as he is known. So that though we are much short of the happiness of the next life, while we see as through a glass darkly, and God holdeth bacl the face of his throne, yet it is a mercy to us while we are in this life that he doth so; because we are not able to abide the sight of him face to face, or to behold the face of his throne. As Christ had many things to say to his Desciples, which they were not able then to bear; so Christ hath purchased such mercies and privileges for his people, as they are not able to bear while they are on this side the grave. Every state hath enjoyments suitable and proper to it. Further as God hideth his glory from man, because he is not able to bear it all; so he hideth much of that from him which he is able to bear, both to make him hunger and thirst the more after it, and to draw him into the greater reverence and estimation of it. We usually esteem that more which is veiled and under a cloud, then that which is very clear and openly revealed; and, according to our present state and frame, that is most reverenced by us, which is most concealed from us. When a cloud hath dwelled a while upon the Sun we desire the more to see the face of it, and are the more affected with the sight of it. God will not hold bacl the face of his throne from us in glory, nor will he ever spread a cloud upon it, and yet we shall have fresh desires after it, and high valuations of it everlastingly; But while we dwell in this corrupt and corruptible flesh, we are apt to neglect that which is always with us, especially if it be always alike with us. And therefore as the wise and gracious God, will not let us see his throne here at all in the full glory of it, because we cannot bear it, so he will not let us see that glory of it continually, which we are able to bear, lest we should grow either careless of it, or unthankful for it. It is even best for us, that we have but a dark and imperfect sight of God in this world, both in reference to what he is, and to what he doth: or first, in reference to himself in his nature and Excellencyes. Secondly, in reference to his ways or works in their special reasons and ends. As our darkness cannot at all comprehend the light of God, so God is pleased to cover much of his own light with darkness that we should not comprehend it. How many glorious truths are there, the face of which he holdeth bacl from many of his precious servants? how often doth he spread a cloud as upon the truths which he sendeth in his Word, so upon the graces which he hath wrought in us by his Spirit? so that the soul is not only hindered from beholding what is without, but what is within, and is so fare from beholding the glorious perfection of God and his works abroad, that it cannot so much as discern any of the gracious works of God at home. He spreadeth his cloud upon it.   
Vers. 10. He compasseth the waters with bounds, until the day and night come to an end. 
Job having described marvaylous acts of divine power in the heavens, descends again to show his marvayles in or about the Seas and mighty waters.  He compasseth the waters with bounds. 
The word which we render to compass, 
Proprietas pecaliaris verbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est lineam vel circulum describere quasi circino. Forte etiam in dicatur eodem circumdandi verbo. unum effici globum ex terra et aqua atque unum & idem utriusque elementi esse centrum. Pined:  signifieth properly to draw a line, or make a circle, as Mathematicians do with a pair of Compasses, so that it notes the shutting up or circumscribing any thing to a certain place or measure, beyond which it cannot move. And thus God compasseth the waters. At the 8th verse Job shown how God compasseth the upper waters, the waters in the air, He bindeth up the waters in his thick clouds. Here he showeth, how God by the same almighty power compasseth about the lower waters, the waters of the Sea. The Hebrew is, The face of the waters, as in the former verse, The face of his throne. The face of the earth is the upper part of the earth (Gen. 1.29.) I have given you every herb bearing (or seeding) seed, which is upon the face of all the earth. And so the face of the waters, is the upper part of the waters, because the upper part of the water, as also of the earth lieth open to the eye as the face of a man doth. And it may therefore be said that he compasseth the face of the waters, because (though the whole body and bulk of the waters swell and rage, yet) the face or upper part of the waters is that which at any times breaketh over and overfloweth; And therefore the face of the waters, only, as to us, is compassed about with bounds.  
The word noteth, a legal bound, a statute or decree, and is frequently used in Scripture, especially in the 119th Psalm, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stanuum constitutie, dec c●etum; sign ficat praecepti constantiam & durationem nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est insculpere seu incidere lapidi ligno vel Metallo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septu:  for the Law or rule which God hath given man both for his worship and continual course of life. And hence the Prophet Jeremiah speaking to the Jews about this thing, useth another word to signify the Bound of the Sea, and the word which here we render Bound, is there rendered Decree (Jer: 5.22.) Fear ye not me saith the Lord, will ye not tremble at my presence, which have placed the sand for the bound of the Sea, by a perpetual decree that it cannot pass it. And there is so much of a Law, or of an appointment in it, that the word is applicable to any thing which is put under a certain law or appointment. So it is put for an appointed time in the 14th Chapter of this book (v. 13th) and for appointed food in the 23d Chapter of this book (v. 12th) as here for an appointed space, or circle, within which as within a wall, or with gates and bars the waters of the Sea are kept. He compasseth the waters with bounds.  
Hence Note.  First, The Sea is bounded by the power of God. 
As God hath given man understanding to provide a bit and a bridle for the mouth of the horse and mule, which have no understanding, lest they come near unto him (Psal. 32.9.) that is, nearer to him then they should, or near to him, not to serve him, or be used by him, but to kick him or tread upon him; Thus God himself who is infinite in understanding, hath put a bit or bridle into the mouth of the Sea, which is further from understanding then either Horse or mule, lest it come near to drown and overwhelm us. Neither shores nor sands, neither cliffs nor rocks are the bound and bridle of the Sea, but the Decree and command of God.  
Observe.  Secondly, It is an unanswerable argument of the glorious power and sovereignty of God, that he is able to compass the waters with bounds. 
Who shut up the Sea with doors? (was God's humbling Question to Job in the 38th Chapter of this book, v. 8.10, 11.) and said, hitherto shalt thou come and no further, & here shall thy proud waves be stayed. The Psalmist (Ps. 104.) having showed how at first (Gen. 1 1.) the whole earth was covered with the deep as with a garment, and that the waters stood above the mountains, and were in the progress of the work of creation sent down by the valleys into the place which God had apppointed for them, (having I say, made this excellent description of the waters in creation, he concludes with the point of providence now in hand (v. 9) Thou hast set a bound, that they may not pass over: that they turn not again to cover the earth. In which words the Psalmist gives us three things clearly concerning the waters, First, that once (he means it not of the deluge, but of the chaos) the waters did cover the whole earth, till God by a word of command sent them into their proper channels, that the dry Land might appear; secondly, that the waters have a natural propension to return bacl and cover the earth again. Thirdly, that the only reason why they do not return bacl and cover the whole earth, is, because God hath set a bound, that they cannot pass. They would be boundless and know no limits, did not God bound and limit them. Wisdom giveth us the like Elogium of the power of God in this (Pro: 8.29.) He gave to the Sea his decree, that the waters should not pass his commandment. What cannot he command, who sendeth his commandment to the Sea and is obeyed? Some great Princes heated with rage and drunken with pride, have cast shackles into the Sea as threatening it with imprisonment and bondage if it would not be quiet, but the Sea would not be bound by them; They have also awarded so many strokes to be given the Sea as a punishment of its contumacy and rebellion against either their commands or their designs. How ridiculously ambitious have they been, who would needs pretend to such a Dominion? Many Princes have had great power at and upon the Sea, but there was never any Prince had any power over the Sea; That's a flower belonging to no Crown, but the Crown of heaven. There are two things which are more peculiarly under the command of God, first, the waves of the Sea, secondly, the heart of man. And because God is able to rule the waves of the Sea, take two or three inferences from it; Thus,  
First, That he is able to rule and command the heart of man; Solomon makes the parallel in this (Pro. 21.1.) The king's heart is in the hand of the Lord, as the rivers of waters: he turneth it whether soever he will: And as he turneth both whether soever he will, so he stayeth both wheresoever he will. Most men at some times, some (wicked) men at all times are like the raging Sea when it cannot rest, whose waters cast up mire and dirt (Isa: 57.20.) who could live by these raging Seas, these raging waves of the Sea at once foaming out their own shame, and threatening to swallow up others in destruction, did not God compass them about with bounds? did not he say, here shall your proud waves be stayed; If God did not bound the sea of some men's Spirits, they would not know much less keep any bounds; they would neither know nor keep, not only the bounds of religion and piety, but not the bounds of reason and civility.  
Secondly, God is able to rule and put a bound to the rage of the multitude, who in Scripture are compared to Waters (Rev: 17.15.) The waters which thou sawest, where the Whore sitteth, are peoples, and multitudes, and Nations, and tongues. And these are as apt to swell and be enraged with vain passions and discontents, as the sea is by winds and storms (Psal. 2.1.) Why do the heathen rage? rage as the sea; and thus they will rage's sometimes though they know neither why nor wherefore. (So again Psal. 93.3, 4.) The flooods have lifted up O Lord, the floods have lifted up their voice: the floods lift up their waves; which as it is true literally and properly, so it is as true (and so I conceive there intended) figuratively and improperly or mystically and spiritually, that is, peoples and nations like floods lift up their voice, they lift up their waves as if they would overwhelm all; But what followeth (v. 4.) The Lord on high is mightier than the noise of many waters, yea then the mighty waves of the Sea; that is, the Lord can quickly check and stop the rage of a people, when, or though they swell like a furious boisterous Sea. And we find David putting both these together by way of Exposition (Psal. 65.) where exalting the power of God as he is the confidence of all the ends of the earth, and of them that are afar off upon the Sea (v. 5.) He addeth (v. 6, 7.) Which by his strength setteth fast the mountains; being girded with power. Which stilleth the noise of the Seas; the noise of their waves, and the tumult of the people. David joins the noise and waves of the Seas, and the tumult of the people together; either implying, that he meant the tumult of the people, by the noise of the Sea; or that it is an act of the same power, to still the tumult of the people, and the noise of the Sea.  
Thirdly, God is able to stop those seas of error, and give a bound to those floods of false doctrine, which are ready to overflow the face of the world. The Sea or Flood of the Arrian heresy (which denied the Deity of Christ, or made him barely a Man by nature, only clothed with wonderful powers and privileges, this heresy, I say, like a sea or flood) had almost overwhelmed the whole world; yet God compassed those Black waters with bounds, and gave them a commandment which they could not pass: and though in this Age they seem to return, and strive to overflow the earth again, yet both the waters of that heresy and of all other damnable heresies (as the Apostle Peter calls them 2 Ep: 2.1.) which abound in these days, and threaten us with a fearful inundation, are compassed with bounds which they shall not exceed. The Apostle speaketh of some in his time, (2 Tim 3.8, 9) Who as Jannes and Jambres withstood Moses, so did they also resist the truth; men of corrupt minds, reprobate (or as we put in the Margin, of no Judgement) concerning the truth. But they shall proceed no further; So the Apostle prophesied of them; as if he had said; They have a mind to proceed further, their will is to oppose truth and propagate error (in infinitum) without end; But they have now gone to the utmost of their line, they are come to their border, to their bound; they shall proceed no further, for their folly shall be made manifest unto all men, as theirs also was; that is, it shall appear to all men that the doctrine which they stood up for, was nothing else but a bundle of folly, and that the doctrine which they withstood was the truth and wisdom of God.  
Fourthly, Then, the Lord is able to stop and bond the floods, the seas of affliction, trouble, and persecution, which are ready to swallow up his Church and people. The Church blesseth God for her deliverance from troubles, under this Allegory of Waters (Psal. 124.2, 3, 4, 5.) If it had not been the Lord, who was on our side, when men risen up against us, they had swallowed us up quick, when their wrath was kindled against us, than the waters had overwhelmed us, the stream had gone over our soul, than the proud waters had gone over our soul: Waters, streams, proud waters are nothing else but the persecuting spirit and proceed of ungodly enemies. And why did not these lay all waist? God would not suffer them. When the Serpent (Rev: 12.15, 16.) cast out of his mouth waters as a flood after the woman (that is, stirred up many troubles) that he might cause her to be carried away (that is, utterly ruined) of the flood. The earth helped the woman (saith the text) that is (as is conceived) God made earthly men, by the use of earthly means, and for the attaining of earthly ends, as a bound to stop those waters, or as a gulf to swallow up those waters which should have swallowed up the Church. All these things doth he, and we may be fully assured he can do all these things, and many more, who hath compassed the waters with bounds, yea we may be assured that he will continue to them, because as he hath, so he will compass the waters with bounds, Until the day and night come to an end; or as our Marginal reading hath it, until the end of light with darkness.  
This last clause of the verse is a proverbial speech, signifying perpetuity; or that such a thing either shall not be at all, or shall be as long as the world lasteth.  
But shall day and night, light and darkness end when the world or this frame or constitution of things endeth? Will there not be day and light, or an eternal day of light in the heavenly Glory? is not that called, An inheritance among the Saints in light? Col. 1.12.) And will there not be night and darkness, or an eternal night of darkness in hellish misery? is not that called outer darkness? How then is it said here that day and night shall come to an end?  
I answer. Though after the end of this world there shall be both day and night, light and darkness; yet there shall be no vicissitude of day and night, as there is in this present world, and as 'tis promised there shall be to the end of this world (Gen 8.22.) While the earth remaineth, seedtime and harvest and cold and heat and summer and winter and day and night shall not cease. These are called the Ordinances of the day and of the night, and the stability of them is made the shadow of that stability of God to his gracious promise, that the seed of Israel should not cease from being a nation before him for ever (Jer. 31.35, 36.) In this world, light and darkness day and night are coming and going, departing and returning continually; And in this sense day and night shall come to an end, at the world's end. Job speaks of day and night in course and succession, not of day and night in being or constitution, when he saith, he hath compassed the waters with bounds, until the day and night come to an end. The Hebrew strictly translated makes this resolution of the doubt more clear and doubtless; for that doth not say absolutely that day and night (light or darkness) shall come to an end; but that there shall be an end of light with darkness; that is, of the intercourse or change between day and night, between light and darkness; 
Ad consummationem lucis cum tenebris. Jun:  or until the consummation of light with darkness, that is, until light and darkness have consummated or fulfilled their course one with another.  
Hence observe.  
First, Beyond this world there are no changes of times or seasons.  
In the world to come all is day and light to the Godly, to those who die in the Lord; and all is night and darkness to the wicked, to those who die out of the Lord. Heaven and hell, a state of eternal Blessedness or wretchedness, have no changes in them, nor any thing that is Heterogeneal, or of another kind. Heaven which hath light and joy in it, hath no darkness, no sorrow at all in it; Hell which hath darkness and sorrow in it, hath no light nor joy at all in it; The mixtures and changes of light and darkness, of joy and sorrow, of pain and pleasure, are made here on earth. The wine of the wrath of God, and the wine of the love and consolations of God shall be poured out without any the least contrary tincture or mixture in the life which is to come. Light with darkness shall no more be heard of; They who go into light shall never see darkness, and they who go into darkness shall never see light. We are now (as Job speaks in the 14th Chapter of this Book, v. 14.) Waiting all the days of our appointed time until our change come, and when that change is once fully come, we shall go beyond all changes; Day with night will then be at an end.  
Secondly, Observe.  What God doth he can always do. 
As he hath hitherto compassed the waters with bounds, so he can compass them with bounds until the day and night come to an end. Men can do that to day, which they are so fare from being able to do until the end of days, that, possibly they cannot do it the next day. The hand of man is continually shortening in regard of natural strength or activity, and it seldom keeps long at the same length in regard of civil strength or Authority. As there are many things which man cannot nor ever could do, so there are many things, which once a man could do, but now he cannot. He is changed or the times are changed, either he hath not the same power in himself, or the same powers are not continued unto him. That man may be found shaking and trembling, who a while before (as it is said of the Assyrian, Isa: 14.16.) made the earth to tremble, and did shake kingdoms, insomuch that all (as 'tis at the 10●h verse of the same Chapter) shall speak and say unto him, Art thou also become weak as we, art thou become like unto us? Thus we see the mightiest men cannot do what they have done; they who have compassed the rage and fury of men with bounds, can bond them no more, bat they break in upon them like a wide breaking in of the Sea, and bear down all before them. But the power of God knows no abatings, nor his hand any shortenings, as he hath bounded both the natural and mystical waters, so he can and will bond them and none shall hinder, until the day and night come to an end. The Lord (saith David, Psal. 29.10.) sitteth upon the flood, yea the Lord sitteth king for ever. As if he had said, The Lord doth not only sit upon (that is, rule and govern) the floods for a while, but he ruleth and governeth them always, he sitteth upon them king for ever; even until day and night come to an end.  
Thirdly; note.  
The waters shall never totally overflow the earth; As God hath given them a bound, so such a bound as shall keep them in compass for ever; And as we have an assurance in the power of God, that he can keep or compass the waters with bounds to the end of the world; so also we have his promise and his faithfulness engaged that he will maintain those banks and bounds, and keep them in such repair that the waters shall never prevail over them (Gen. 9.8, 9, 10, 11.) And God spoke unto Noah and to his sons with him, saying, and I, behold, I establish my Covenant with you, and with your seed after you, etc. neither shall all flesh be cut off any more by the waters of a flood, neither shall there be any more a flood to destroy the earth. And as mankind is under this promise of freedom from an universal deluge, so every godly man may rise up to this assurance, that no waters of any sort can wet so much as the sole of his foot, or the hem of his garment, but as they have leave and commission from him, who hath compassed the waters with bounds, until the day and night come to an end.    
JOB, CHAP. 26. Vers. 11, 12. 
The pillars of heaven tremble, and are astonished at his reproof.  
He divideth the Sea by his power, and by his understanding he smiteth through the proud.  
JOB still proceedeth in the enumeration and illustration of the mighty works of God; what he doth in the clouds, and what in the heavens, was showed from the former context; Here Job tells us what the Lord doth with the heavens; He who made the heavens and stretched out the North over the empty place, can make these heavens totter in their place and tremble, when he pleaseth.  
The pillars of heaven tremble, and are astonished at his reproof. 
There are three things to be enquired into for the opening of this verse.  
First, What is meant by the pillars of heaven.  
Secondly, How the pillars of heaven may be said to tremble, and be astonished.  
Thirdly, What we are to understand by the reproof of God, 
Columnae coeli, i. e. Angeli contremiscunt. Aquin: Angelos vocat columnas coeli, quia s●ilicet eorum officio adm●nistratur motus coelorum. Aquin:  when he saith, they are astonished at his reproof.  The pillars of heaven tremble. 
There are various opinions about these pillars; first, many of the Latins hold, that these pillars of heaven are the Angels, by whose assistance (say some Philosophers) the motions of the heavenly bodies with their orbs or spheres are guided and maintained. And doubtless as the Angels have great employments upon and about the earth, so also in and about the heavens, and therefore may (not improperly) be called the pillars of heaven; in which sense also the Angels are called the powers of heaven, as some interpret (Math: 24.29.) where Christ prophesieth, that immediately after the tribulation of those days, the Sun shall be darkened, and the Moon shall not give her light, the stars shall fall from heaven, and the powers of heaven shall be shaken: Many of the ancients interpret those powers of heaven by the Angels; as if the Lord would do such things in that great day, as should trouble and astonish not only men on earth, but the Angels in heaven, who may be called the pillars of heaven, as some eminent men for parts and power are called the pillars of the earth; And we may suppose them pillars of heaven, not for the strength and sustainement of heaven, 
Stabilita●ē permanentem in natura angelorum intelligamus nemine Columnarum. Philip:  but for the beauty and ornament of it. As we see many pillars in stately Palaces, which are not placed there to bear up the weight of those buildings, but only to adorn & beautify them. Or Angels may be called the pillars of heaven, because of the firmness and stability of their own nature, not as if they were any firmness or establishment unto heaven.  
Secondly, By these pillars of heaven are conceived to be meant the high mountains of the earth, which seem to touch the heavens, according to sense, and so to sustain and bear them up, as pillars; but this opinion not being grounded upon any truth in nature, but only upon a popular error, (though it be a truth that even these supposed pillars of heaven tremble at the reproofs of God) I shall not insist at all upon this interpretalion.  
Thirdly, These pillars of heaven say others are the air; for as the lowest parts of the earth are called the foundations of the earth, because the foundation of a building is laid lowest, so the lower parts of heaven, the air (which is sometimes called heaven, yea the firmament of heaven, Gen. 1.20.) may be called the pillar of heaven. 'Tis true also that the Lord maketh dreadful combustions by storms and tempests in the air, insomuch that those pillars of heaven tremble, and are astonished at his reproof. But I shall not give this neither as Jobs meaning here.  

Terra tota velut orbis totius fundamentum ac firmanentum. Merc:  Fourthly, By the pillars of heaven, others understand (not the air or the mountains) but the whole body on globe of the earth. Thus David speaks (2 Sam. 22.8.) Then the earth shaken, and trembled, the foundations of heaven moved and shaken, because he was wroth; where the foundations of heaven in the latter part of the verse, may be expounded by the earth in the former part of the verse. For if we consider the whole fabric of the world together, than the earth seems to be the foundation or pillar of heaven. And frequent experiences in all ages, especially in some parts of the world, have felt and reported the trembling of the earth. We commonly call it an Earthquake; and Philosophers teach us that the reason of it in nature is the strength of vapours included in and striving to make their way out of the bowels of the earth. And as this trembling of the earth hath a reason in nature, so it is often caused by special command from God, as a reproof of the sinfulness of man, or to awaken him from his sin; yet,  
Fifthly, I rather conceive, that this phrase, The pillars of heaven, is used only in a general sense and not particularly intended either of Angels or mountains, of the air, or of the earth; but that the pillars of heaven, are the strength of heaven: the strength of a building consists in the pillars that bear it up, take away the pillars, and it falls down, as Samson said to the lad that held him by the hand, suffer me that I may feel the pillars whereupon the house standeth, and when he had once moved them, the house fell (Judg. 16.26.30.) so that when Job saith, the pillars of heaven tremble, the meaning is, the greatest strength of or whatsoever is strongest in heaven, the heavens themselves with all their strength, 
Metaphorice haec dicuntur, non quod coelum columnas habeat quibus nitatur, sed quod in vehementiori orbis concussione videatur nobis perindè ac sinutent ejus columnae. Merc: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contritus concussus fuit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stupent denotat moram anamiin rei singularis consideratione ad eam cognoscendam & ae●imandam. Coc:  tremble at the reproofs of God. So that this is only a figurative and Rhetorical expression, not that the heaven hath any material pillars by which it is supported, but because in those mighty concussions which God causeth in the world, it is as if the pillars or powers of heaven itself were shaken and did Trembleth and were astonished at the reproof of God.  
But how may these pillars (whatsoever they are) be said to tremble and be astonished? I answer, 'tis thus expressed in allusion to men who being severely reproved, menaced, and threatened, tremble, and are astonished. Here are two terms used; first, they tremble, which word signifieth (as it were) the pounding and shattering of the heavens to pieces, or as if they were even ground to powder, or crumbled to dust. Secondly, They are astonished; The original word imports not a light, sudden, transient astonishment, but an astonishment that stayeth, abideth, and taketh up the mind, or which draweth the mind to a deep consideration of the matter presented, and thereupon to wonder and admiration. (Isa: 29.9.) Stay yourselves and wonder, that is, sit down and consider this thing and wonder; barely to wonder is not enough, you must sit down, stay, and rest yourselves to wonder, you must take your fill of wonder at this thing. But how can the heavens be astonished, which are not only without understanding but without life? I grant, that to be astonished is proper only to rational creatures, yet it is attributed to beasts metaphorically, yea and to things inanimate or without life and sense, as here, and Jer. 2.12. to the heavens; for as rejoicing is attributed to the heavens, and to the earth, to the mountains, and to the valleys, all these are said to rejoice, to sing; so also astonishment, fear and trembling are attributed to heaven and earth. And as liveless creatures are said to rejoice, sing, and praise God when men do it, so likewise they are said to tremble, when men tremble; when God doth such things as affect men with astonishment, than also heaven and earth are spoken of as affected with astonishment.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpavit, objurgavit, reprehendit du●i●èr & cum potestate.  Thirdly, What is meant by the reproof of God, which causeth the pillars of heaven to shake and be astonished. The word signifies, a sore chiding, the severest reprehension, and that not a bare reproof, but a reproof with authority, and command, as a father or master reproveth his son or servant. Thus, when Joseph told his dream, That the Sun, Moon, and eleven Stars made obeisance to him, Jacob his father rebuked him, and said unto him, What is this dream that thou hast dreamt? shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? And when Joshuah the high Priest stood before the Angel of the Lord and Satan at his right hand to resist him (Zeph. 3.2.) The Lord said to Satan, the Lord rebuke thee o Satan, even the Lord that hath chosen Jerusalem, rebuke thee. This rebuke had a threatening in it, and was spoken as with an angry countenance, in which there might be read displeasure, and indignation. The vulgar translates, not rebuke, but nod; The pillars of heaven tremble at thy nod; There is a reproof in a nod, 
Pavent ad nutum ejus. Vulg: Sic illud poetae natu treme-facit Olympum.  as it was said anciently, He made Olympus tremble with a nod of his head. A nod of the head may signify a reproof as well as a word of the mouth. There is a twofold reproof; first, verbal or by words; secondly, real or by action and gesture. A verbal reproof may be real, but every real reproof is not verbal. Both God and man can act reproofs as well as speak them. And the word here used is applied in Scripture not only to verbal, and voice reproofs, but to reproofs given by gestures and by actions; for as the holy lives of Godly men who walk exactly are a reproof to the world though they speak not a word of reproof, so the actings of God are reproofs, though he doth not speak. Thus David saith, (Psal. 9.5.) Thou hast rebuked the heathen, thou hast destroyed the wicked; How did God rebuke the heathen? even by destroying the wicked; that act of thine hath been a reproof to the heathen, and shown them their folly. In the same sense 'tis said again (Psal. 68.30.) Rebuke the company of spear men, the multitude of bulls with the calves of the people, till every one submit himself with pieces of silver. The rebuke there prayed for upon that boisterous and bloody generation, was not a word but a work of rebuke, that God would do somewhat that might be a rebuke upon them, and a stop to them; as if he had said,  this company of spear men, and multitude of the bulls will not hear any of thy words, seeing they are not capable either of reproof, or counsel, therefore rebuke them by some extraordinary hand, and visible tokens of thy displeasure (as it follows) scatter the people that delight in war. Thus some understand it here that God giveth a reproof to the heavens, not by a word spoken, but by his providential actings and wonderful workings in the world.  
Further, this reproof is expounded by that which is indeed the voice of God (and so called in the 29th Psalm) the Thunder; which though it hath a natural cause (for which reason Atheists laugh at the simplicity of those who are led up to the thoughts of God, and to a reverential awe of his power at the hearing of it) yet that doth not at all hinder but that God doth in a special manner dispose of it (as he doth of all other natural things) when he pleaseth to serve his providence in the demonstrations of his wrath among the children of men. To which end we may say that God doth often send forth his voice from the clouds, and chides from heaven in thunder. The voice (this reproving voice) of the Lord is upon the waters (that is, upon the waters which are above the firmament) the God of glory thundereth, the Lord is upon many waters, the voice of the Lord is powerful, the voice of the Lord is full of majesty, the voice of the Lord breaketh the Cedars, he breaketh the Cedars of Lebanon, the voice of the Lord divideth the flames of fire, the voice of the Lord shaketh the Wilderness, the Lord shaketh the Wilderness of Kades, etc. Thus the pillars of heaven, proper, and the pillars of heaven, in a figure, tremble at or are astonished at these loud reproofs.  
Hence observe.  The greatest strength of the creature trembleth at the angry dispensations and appearances of God. 
As the lifting up of the light of God's countenance, puts joy into the heart more than corn & wine, the best things of this world, so the darkness of God's countenance puts more trouble and sorrow into our hearts, than gall and wormwood, the worst of the world can do. David describes at large in what a kind of hudle and hurry the world was in such a day (Psal. 18.13, 14, 15.) Then the earth shaken and trembled, the foundations also of the hills moved and were shaken because he was wroth. The Lord also thundered in the heavens, and the highest gave his voice, hailstones and coals of fire, he sent out his arrows and scattered them, and he shot out lightnings, and discomfited them, than the channels of waters were seen, and the foundations of the world were discovered at thy rebuke O Lord, at the blast of the breath of thy nostrils. What David there spoke of thunder, and lightning, and hailstones, hath been visibly effected for the destruction of the enemies of the people of God, and for the deliverance of his children. The history of Joshuah gives us a famous instance at the 10th Chapter; and though it be not recorded that David obtained victories by such immediate helps from heaven, yet it is not improbable (considering the tenor of this Psalm) that he did. And we have a notable instance of a victory obtained by Thunder and lightning in the History of the Church, whence that Christian Legion of Soldiers who had earnestly prayed that God would appear for their help, was called The Thundering Legion. But whether we expound this context in the Psalm literally and strictly, as expressing what God did for David in this kind; Or figuratively, as expressing only thus much, that God did wonderful things, in one kind or other, in helping David against his enemies, or whether we understand it mystically, of what God doth to and for the souls and spiritual estates of men, yet it holds forth in all the utter inability of man to bear up when the Lord shows himself in any terrible demonstrations of his presence. Again (Psal. 104.32.) He looketh on the earth, and it trembleth, he toucheth the hills, and they smoke. There is a twofold look of God; First, there is the look of God's favour, and thus Saints often pray that God will look down from heaven upon them; this look is the relieving, yea the reviving of the soul; secondly, there is a look of displeasure, an angry, a frowning look, when clouds and storms are seen in the brow: Thus in the Psalm God is said to look on the earth frowningly, childingly, and then it trembled, he toucheth the hills, and they smoke, that is, they are as all onfire; The natural hills smoke at God's touch, and so do the metaphorical hills; when God toucheth the great men of the earth they smoke, presently they fret and fume, till they break out into a flame of rage, heating and vexing both themselves and all that are near them. (Isa: 50.2.) Behold, at my rebuke I dry up (or I can dry up) the Sea, I am as able to do it now with a word of my mouth, as I once did it for the deliverance of your forefathers, (Exo: 14.21.29.) I make (or I can make when I will with my rebuke) the rivers a wilderness (that is, as dry as a desert or wilderness useth to be) their fish stinketh, because there is no water, and dyeth for thirst. What strange work doth the rebuke of God make? By that he drieth the sea, by that he maketh the river a wilderness: and as he doth this by the power of his reproofs upon the sea and rivers natural, so upon the sea and rivers mystical. He can dry up those worldly helps which seem as inexhaustible as the sea, and as lasting and constant to us as a river which is fed with a continual spring. And when any power riseth up against us as deep and dangerous as the sea, as well supplied and seconded as a river, yet we need not fear for God can presently dry it up, and make us a passage over it, or through it. Yea they who are as well bottomed and foundationed as the earth, shall quickly feel the effects of his power (Psal: 114.7.) Tremble thou earth at the presence of the Lord: at the presence of the God of Jacob. But some may say, if the earth trembleth at the presence of God, than the earth must always tremble, for God is always present; or what is the presence of God there spoken of? I answer, as there is a presence of God, that maketh all those that enjoy it to sing for joy; In thy presence is fullness of joy, and at thy right hand are pleasures for evermore (Psal. 16.11.) so there is a presence of God that is very terrible to the creature; yea that presence of God which is comfortable to his people is terrible to his enemies; for when the Psalmist had said (ver. 2.) Judah was his Sanctuary, and Israel his dominion; that is, a people sanctified to him, and governed and protected by him; presently it followeth; The sea saw it and fled, Jordan was driven bacl; The mountains skipped like rams, and the little hills like lambs. The Psalmist perceaving all things in such a trembling fit and confusion, seems to wonder what the matter was, and therefore puts the question, What ailed thee, O thou sea, that thou fleddest, yea mountains that ye skipped, & c? And presently maketh answer, Tremble thou earth at the presence of the Lord; As if he had said, the cause of all this terror and trouble among the creatures, was nothing else but the presence of God. And if the very senseless creatures were sensible of his wrathful presence, how much more must man both be sensible of it, and stoop unto it. This the Lord insinuates by a cutting question (Ezek. 22.14.) Can thy heart endure, or can thy hands be strong in the day that I shall deal with thee, I the Lord have spoken it, and will do it. The Lord by his Prophet speaks there to a people that had a double strength; they were strong hearted, and they were strong handed, they had much force or outward power, and they had much courage or inward power; but neither hand-strength, nor heart-strength, neither force nor courage shall avail you in that day (saith the Lord) that I shall deal with you after the deal of an enemy in wrath and Judgement. God strengthens the hands of his servants and encourageth their hearts to endure his severest deal with them. But when he cometh to deal severely with those who are rebellious and wicked, their hearts who are stoutest among them shall not be able to endure, nor can they strengthen their hands. They who have strengthened their hearts and hands most to commit sin, shall be least able to strengthen them for the bearing of the punishment of sin.  
And hence by way of Coralary or inference consider.  
First, If the pillars of heaven tremble before God, if pillars (whose nature is to stand still) move at the presence of God, what shall become of weak man, of man who is a worm? if the pillars of heaven tremble at the reproof of God, then certainly the pillars of the earth cannot stand fast at his reproof. The pillars of heaven are the strongest pillars. When Jehu sent Letters to Samaria unto the rulers of Jezreel, advising them to set up one of the Sons of Ahab King and fight for him, the text saith (2 King. 10.4.) they were exceedingly afraid, and said, Behold two Kings stood not before him, how then can we stand? And thus may the strongest pillars on earth cry out with fear at the displeasure and reproofs of God, Behold the pillars of heaven tremble and are astonished at his reproofs, how then can we be established? Some men are or are esteemed to be like James, Cephas, and John, pillars in the Church (Gal. 2.9.) and others are pillars in States and Commonwealths; So we may expound that of Hannah in her song (1 Sam. 2.8.) The pillars of the earth (that is, earthly powers or Magistrates) are the Lords, and he hath set the world upon them, for, indeed, the world would soon fall into confusion, and shatter to pieces (as to its civil capacity) if the Lord had hot founded it upon pillars of Government and Magistracy, or set up Magistrates and Governors as the pillars of it. And yet how often have these pillars of the earth trembled? how many of them have fallen and been broken at the rebukes of God? There is a sort of pillars that shall never be moved; How great an honour is it to be made such a pillar, and Christ hath taught us who shall be made such a one (Rev: 3.12.) Him that overcometh will I make a pillar in the Temple of my God; Such pillars shall not tremble, they shall not be astonished, when all the pillars of the world are cast down with trembling and astonishment. David hath a strange expression (Psal. 75.3.) The earth and all the inhabitants of it are dissolved, (if so, whence was it that they were not utterly ruined and destroyed; He answers) I bear up the pillars of it. But how could David bear up the pillars of the earth, when all was dissolved? he means it not of a natural but civil dissolution; things were out of order, the bands and ligaments of government were sorely broken, men were divided into parties and factions. Thus the earth, and inhabitants thereof were dissolved, which is the saddest condition a people can be in; when it was thus, when there was such a rapture among the people, Then David the chief Governor (under God) laboured to heal the breaches, and to be a pillar to those shaking pillars; He by his great wisdom, Justice, moderation, and faithfulness, bore up the bearers of the people, and supported their supporters, whether persons or things; As if he had said, though there be much confusion in the earth, yet the Lord enables me to keep things together, so that they fall not to the ground, and are not utterly ruined. It is a Great honour to be a pillar bearing up the building, but it is a greater honour to be a pillar bearing up the pillars; All good Magistrates have the former honour, and all supreme Magistrates, if good, have the latter; yet both these honours do originally & primarily belong unto God; who as he maketh the pillars of heaven tremble, so he can firmly settle (and will while they willingly serve his ends and interests) the pillars of the Earth, though but earthly pillars.  
Secondly, Take this also by way of Corrolary from the text; If the pillars of heaven tremble, and are astonished at the reproof of God; what shall we say of those men, or of the hardness of their hearts?  
First, Who, hear the reproofs of God daily, yet tremble not. What? do the pillars of heaven tremble at the reproof of God, and shall not men! yet, thus more than brutish are many men; They hear reproofs, severe reproofs against sin, yet they tremble no more than the stones they stand upon, nor are moved any more than the seats they sit upon; let God thunder, and lighten, and chide, and threaten, they are not stirred with it; The pillars of heaven shall rise up in judgement against this dedolent and obdurate generation. The Prophet (Jere: 36.24.) reports a sad story of this; a threatening roll was sent to Jehoiakim king of Judah, written from the mouth of Jeremiah by Barucke; the King caused it to be read as he sat at the fire, and then (whereas it might have been expected that he should be cut at the heart with Godly sorrow and contrition for his sin) he cut it with the Penknife and cast it into the fire that was on the hearth until all the roll was consumed in the fire that was on the hearth; yet they were not afraid nor rend their garments, neither the king, or any of his servants that heard all these words; as if it had been said, what a wonderful hardness was there upon the hearts of these men, that they could hear such words read, words so full of terror, words clothed with such reproofs, words which spoke nothing but death, wrath, destruction, ruin, and desolation, yet notwithstanding all this they were not afraid, neither the King nor any of his servants regarded it. The heart of man is more hard than hardness itself, till God soften it, or breaketh it; man moves not, he relents not, let God reprove, and thunder, let God do what he will and say what he will, let God make (as it were) a hell upon the earth, and, in the greatest earnest, cast abroad his firebrands, arrows, and death, in the dreadfullest representations of wrath and judgement, yet man trembles not, nor is he any more astonished than if all this were spoken in jest.  
Secondly, What shall we say of those who as they tremble not when they hear the reproofs of God, so they tremble not when they see his reproofs. When God makes his reproofs visible, and writes them in blood; when he brings forth his reproofs in woeful effects (For as all our mercies and comforts are nothing else but the promises made visible; so all the judgements which God brings upon the world, are nothing but his reproofs and threaten made visible, when (I say) he brings forth his reproofs in woeful effects) how desperately and indeed (though it may seem a contradiction) how presumptuously are they hardened in sin, whose eye never affects their heart, who can see such reproofs of God yet never tremble. It is said in the Law of Moses that punishment should be openly executed upon the presumptuous sinner, (Deut. 17.13.) that all the people should hear and fear, and do no more presumptuously; if all upon the hearing, should fear, and fear so as to do so no more, how much more should all that see fear, and do so no more?  
Thirdly, What shall we say of those who not only hear and see the reproofs of God, but feel them also, and yet tremble not: when the rod is upon their backs, a sword in their bowels, judgements round about them, and death climbing up at their windows, yet they are not astonished; they are not only word proof, but judgement proof: they are not sensible of what they feel, they are smiteen, yet not sick, sorrow and grief of heart toucheth them not, though they are smitten for their sins, and pierced with many sorrows. They are so fare from being troubled at the remembrance of former sins while they smart under present afflictions, that with wicked King Ahaz they sin yet more against God in the time of their affliction. They are so fare from turning as wisdom counselleth us (Pro: 1.23.) at the verbal reproofs of God, or at the reproofs of his mouth, that they will not return while he reproves them with his hand. Surely, at last the trembling pillars of heaven shall reprove them, who tremble not, nor are astonished at the reproofs of God.   
Vers. 12. He divideth the sea by his power, and by his understanding he smiteth through the proud. 
The general scope and sense of this verse, is an illustration of the power and wisdom of God by a twofold effect; first, by dividing and vexing the mighty waters of the sea with boisterous winds and storms; secondly, by stopping and appeasing them when they are in their highest rage and proudest fury, as if they were smitten to death.  First, He divideth the sea by his power. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 movit commovit volvit, per Antiphrasin quievit.  The word which we render to divide, hath a twofold signification, in a contrariety, as is frequent in the Hebrew; First, to move and roll, to stir up, and trouble, as the waters and waves of the Sea are by the winds; which do so move and stir them as that they seem to divide and cut them asunder, and cause them to dash one against another, and so it is applicable to the Sea in a storm; secondly, 
Virtute sedavit mare. Sept: Virtute ejus quiescit mare. Vatabl:  it signify to quiet and appease, and so it is applicable to the Sea in a calm. The seventy render it, so here, He hath appeased the Sea by his power: and a learned Hebrician gives the same sense, By his power the Sea is quiet. And 'tis indeed an act of the same power to quiet the Sea, to hush the winds, and command a calm, as to raise storms upon the sea, or to put the sea into a storm; but I shall not prosecute that sense in this first part of the verse, because the latter part of it speaks rather of that point, as will appear in the opening of it; And so the whole verse giveth us a complete description of the mighty power of God upon the mighty waters; first, in causing their rage and fury; secondly, in causing them to be still, and quiet. The exercise of which two powers carry a complete Empire and Dominion over the Seas.  He divideth the sea. 
There is a general interpretation of the verse which I shall touch before I pitch upon that which I conceive most proper. This division of the Sea, and smiting through the proud, is supposed to be a description of Gods dealing with Pharaoh and his Egyptians, when he brought the people of Israel out of Egypt, at which time (the History telleth us that) he divided the sea by his power, and by his understanding he smote through the proud, or through Rahab. The division of the Sea is unquestionable (Exod. 14.21.) And Moses stretched out his hand over the Sea, and the Lord caused the Sea to go bacl by a strong east-wind all that night, and made the Sea dry land, and the waters were divided. The latter part of the verse is as clear in the plain signification of it, to the same work of providence, for then, By his understanding did God smite through the proud. And the word Rahab, which we translate proud, is often used in Scripture to signify Egypt. Thus (Psal. 87.4.) I will make mention of Rahab and Babylon to them that know me, that is, of Egypt and Babylon; as if he had said, those places which have been the greatest enemies to the people of God, shall desire to join with the people of God, Zion shall have converts from Egypt and Babylon. And the reason why Egypt is expressed in Scripture under this word, ariseth from both significations of it; first, strength, for Egypt was a very strong Nation, and therefore the Israelites were reproved for going to them for help, and relying upon their strength, which though great in itself, yet should be to them but a broken reed; secondly, as it signifieth pride, or the proud; men are usually proud of strength, and Egypt being a strong Nation, was also a very proud Nation; yet this Egypt, this Rahab, strong and proud, shall fall down and humble herself before the Lord. And though now Egyptians be strangers from the Commonwealth of Israel, yet of them it shall be said that they were borne (by a second or new spiritual birth) in Zion. We have the like sense of the word, and almost the same phrase of speech with this in Job (Ps. 89.9, 10.) Thou rulest the raging of the sea, when the waves thereof arise thou stillest them; then followeth in the next words, Thou hast broken Rahab as one that is slain (that is, Egypt) thou hast scattered thine enemies with thy strong arm. And again (Isa: 51.9.) Awake, awake o arm of the Lord, put on strength; The Psalmist saith, Thou hast scattered thine enemies with thy strong arm; the Prophet prayeth, Awake, awake o arm of the Lord, As in the ancient days, in the generations of old, art thou not it, that hath cut Rahab, and wounded the Dragon, art not thou it which hath dried the Sea? etc. Which plainly hints the destruction of Pharaoh and his host in the red Sea. Job also seems to aim at that noble, and notable act of divine power, and understanding: And the words of the text (as all must grant) without any strain or trouble are applicable to it; The only difficulty lieth in this, because it is not agreed upon by any Chronologers, who have searched strictly, and critically into those times, that Job lived after the departure of the people of Israel out of Egypt; 
Haec accipere de decem plagis Egypti vix permittit aetas Jobi, quem mo●tuum put●n● eo anno quum I●aelitae eg●essi sunt ex Egypto. Drus: Non plaet haec referre ad divisionem maris rubri in Egypto Is●aelita ingratia quia ante illud empus, credimus fuisse I b & generalitèr potius loquitur de dei operibus. Merc:  yea some affirm, that Job died that very year when the Israelites departed out of Egypt, and if so, than he could not make instance so many years before he died (unless prophetically) concerning that miraculous division of the red Sea, and the destruction of the Egyptians. Besides this, another argument is alleged to invalidate this interpretation; because all along Job instanceth in the general works of God, what he doth in the heavens, in the earth, in the air, and here in the Sea, so that it doth not seem probable that Job should descend to the mention of that particular providence of God to the Israelites; though that may serve for a glorious proof & illustration of the point upon which Job hath so long insisted. The works of God in ordering the works of nature, bear the resemblance of his works among the children of men; His repressing the raging of the Sea, looketh like his repressing the rage of the wicked who are like the troubled Sea.  He divideth the Sea by his power. 
We may take that act two ways, either, first, as dividing is used in an ordinary sense, to cut out and part one thing or one piece of a thing from another. It is a great and powerful work of God, to divide the Sea, or the whole bulk of waters to several parts of the world, and for the accommodation of several Countries. At first the waters covered the whole earth, all was a great deep, and the Spirit of God moved upon the face of the waters, (Gen. 1.2.) Nothing was to be seen, or there was no face of any thing but water. And therefore as it is said (Gen. 1.7.) that the Lord separated or divided the waters which were under the firmament from the waters which were above the firmament. So (Gen. 1.9.) God said let the waters under the heavens be gathered together into one place, and let the dry land appear, and it was so, and God called the dry land earth, and the gathering together of waters he called Sea. And as that Scripture in Genesis showeth that the Sea is the Gathering together of waters; so other Scriptures show that the waters of the Sea are divided or run out in several Divisions. The 104th Psalm is a continued meditation of the mighty power of God put forth both in creation and providence; where the Psalmist having said of God (v. 5.) Who laid the foundations of the earth that it should not be removed for ever; he addeth (v. 6, 7, 8.) Thou coverest it (that is, the whole earth) with the deep as with a garment; the waters stood above the mountains, (that is, the waters were higher than the highest mountains.) But what did God then? at thy rebuke they fled, at the voice of thy thunder they hasted away (that is, when thou didst speak powerfully and strongly to them, as with the voice of thunder) they go up by the mountains, they go down by the valleys, unto the place which thou hast founded for them; thou hast set them bounds that they may not pass over, that they return not again to cover the earth. As the waters are now put into one great vessel, so they are carried out in several great channels all the world over for the conveniency of traffic, and for the more easy intercourse of nation with nation. Mr Broughton expounds his translation fully to this purpose; Of a General water, he made many; and he translates the latter part of the verse fully to that sense; And by his wisdom he parted the main water, or pride, that is, the proud Sea; that threatneth to drown the land. So that though the Sea be but one body of waters, yet it is divided into many members, and receaves different names, according to the differing names, whether of Islands or Continents, whose shores it washeth.  
Secondly, Others expound this division of the Sea, of the violent motion of the Sea. So, He divideth the Sea, is, he maketh the Sea rage, and waters rise up against waters, as persons or nations do when they are divided among themselves. Sometimes the Sea is (as if it were) all of one piece, in union, and concord, all is calm and quiet; by and by, the Lord divides the Sea, sets wave against wave, flood against flood, water against water, as if the Sea were broken into a thousand factions. It is said in that mystical Scripture (Dan: 7.2.) That the Prophet saw in his vision by night, and Behold the four winds of heaven strove upon the great Sea; That is, there were great troubles and commotions raised in all parts of the world, which vexed, divided, and turmoiled the nations, even as the Sea is when boisterous winds, especially when all the winds are let out of prison to strive and contend with one another. Men make many fights at Sea, and God many times makes the Seas fight. Which fightings and dividing of the Sea, are a clear emblem of all the divisions and fights, which arise among men, and are acted either at Land or Sea.  
Hence note.  The divisions, storms, and ragings of the Sea are by the power of God. 
The Psalmist is much upon this, (Psal. 107.23, 24, 25.) They that go down to the Sea in ships, that do busienes in great waters, these see the works of the Lord in the deep, for he commandeth and raiseth up the stormy wind, which lifted up the waves thereof, (where note, they are lifted up by God's command) they mount up to the heaven, they go down again to the depths, their soul is melted because of trouble. (Jon: 1.4.) The Lord sent out a great wind into the Sea, and there was a mighty tempest in the Sea. (Jere: 10.13.) God is said to bring the wind out of his treasure (and Prov: 30.4.) To gather the wind in his fist. The wind is sent out, and the wind is gathered in, 'tis treasured up, and 'tis disbursed out by his own appointment to serve his providences and designs towards men, both in mercy and in Judgement.  
We may hence infer, that As the Lord divideth the Sea, so the Earth.  
When men are all of a mind, all as one man, he can sever and divide their spirits, and then cause them to dash against one another like the waves of a tempestuous Sea. The old world was of one mind, but the Lord came down, and divided them, when he saw them united in that work (Gen. 11.6.) The people are one, and they have all one language, and this they begin to do, and now nothing will be restrained from them which they have imagined to do, so the Lord confounded their language, and scattered them abroad; They were building a Babel to secure themselves against a second deluge, and to get them a name lest they should be scattered abroad upon the face of the whole earth. Therefore God brought their fears upon them, and scattered them. We lay ourselves most open to that judgement, which we labour most to prevent in a sinful way. As there are divisions among men which are their sin, so God sends divisions among men which are their punishment. And as God sends divisions among men for the punishment of some, so for the probation or trial of others. Christ saith (Math: 10.35. I am come to set a man at variance against his father, and the daughter with her mother, and the daughter in law against her mother in law; and a man's enemies shall be they of his own house. Such divisions the Lord makes on the earth, that it may appear how strongly and immovably his faithful ones are united unto him. As we are to ascribe our union, so our divisions to God; it is he that ordereth all these things, though they flow from the corruption, pride, and selfeishnesse of men. When there are divisions and emulations among us, we show ourselves (as the Apostle speaks, 1 Cor: 3.3.) and walk as men; But God showeth himself righteous, and acteth as God; He divideth the Sea by his power, And by his understanding he smiteth through the proud.  
The dividing of the Sea was ascribed to the power of God in the former part of the verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ictu deprimere, ut quum paxillus ictu corpori solido imprimitur.  and here his smiting through the proud is ascribed to his understanding. The word signifies to strike so, as to destroy, or kill, to strike dead. (Isa: 30.26. Numb: 24.8.) God striketh home when he striketh the proud.  
But who or what are the proud ones, whom God smiteth through? The word is Rahab, (as was touched before in the general interpretation of the verse) signifies two things; first, strength, so some render it here; By his understanding he smiteth through strength; that is, those things which are strongest. The very weakness of God is stronger than man, and therefore there is nothing so strong, but God can quickly smite it through or destroy it. Secondly, it signifieth pride, because men usually are proud of their strength; whence that caution (Jer. 9.23.) Let not the mighty man glory in his might. Any kind of strength is apt to make man proud; the strength of his estate, and purse, is a great temptation to pride; strength of body, strength of parts, strength of wit and understanding (which is the highest, and noblest natural strength) puts on to pride, yea (so strange are the ways and methods of temptation) the very strength of grace or spiritual strength hath blown up some with pride; For though humility flow properly from the strength of grace, and the more grace the more humility, yet upon a presumption of the greatness and strength of their graces, some have been proud and highminded, that is, they have not lived in such dependence upon Christ as they ought. Our strength lies much in the sense of our weakness, because, than we go out of ourselves to Christ for strength, that is the meaning of the Apostles confession, When I am weak, then am I strong (2 Cor. 12.10.) And they who are strong in themselves, must needs be weak, because the strength of God goeth out against them. And therefore it will not be unprofitable for us, before I come to the special explication of the proud here intended, to meditate upon and make use of this Scripture in the full latitude & compass of the word. For whosoever he is that is proud, whether he be proud of his natural or civil or supernatural strength, let him look to himself, God understandeth him, and by his understanding he will smite through the proud. The proud man is always in danger of falling, though (because of his pride) he least of all men, either feareth or suspecteth a fall. How can they be safe against whom God hath declared himself an enemy. There's no armour of proof against the strokes of God, if God smite as an enemy, he smiteth through, and so he always smiteth the proud. Saul attempted more than once to smite David to the wall with his Javelin; yet David avoided his blow and got out of his furious presence; But when God casteth his Javelin at the proud, they shall not escape a smiting through and nailing to the wall. By his understanding he smiteth through the proud.  
But more distinctly, who is the proud in the text whom God smiteth through?  
First, Some say the Devil; He indeed is the proud one, his pride was his fall from God, and God hath smitten him through for his pride.  
Secondly, Others understand by the proud, the whale in the Sea; 
Et scientia stratus est cetus. 70 i. e suo imperio subegit.  thus the seventy translate, and by his knowledge he hath destroyed the Whale or Leviathan, of whom the Lord saith (in the 41th Chapter of this book, v. 34.) He is a king over all the children of pride.  

Intelligentia sia percussit Gigantus. Targe:  Thirdly, The Chaldee paraphrase saith, He hath smitten through the Giants. Which whether it be meant of the Whales who are Giants among the fishes of the Sea; or of Giants who are like Whales at land, bigger and more formidable than the rest of men, the sense is the same; both agreeing in this, that God can quickly destroy and subdue those who are greatest, strongest, and so proudest in this world. But leaving all these suppositions, I shall conclude,  
Fourthly, That by the proud, we are rather to understand the strong and mighty waves and waters of the Sea in their greatest height and pride. This holdeth fairest correspondence with the former part of the verse, He divideth the sea by his power, that is, 
Percutit, i. e. domat & compescit superbiam maris. Drus: Sua potentia sc●n●it mara, & intelligentia sua compescit ejus ferociam. Tygur: Cum deus tranquillat mare, percutere et ●onculcare videtur superbum Pined:  He raiseth storms, and so divides the waters, and when the Sea is in its greatest rage, then by his understanding he smiteth through the proud, the proud waves, and so maketh a calm; The sea in itself, especially in its swell and stormings is a proud creature; and that title or epithet of pride is often given to it: we read (Psal: 124.5.) of proud waters, and (Job 38.11.) of the proud waves, at the 13th verse of the Epistle of Judas, we read, of raging waves of the sea, and (Luke 21.25.) of roaring waves of the sea. The Prophet (Jer: 12.5.) speaketh of the swelling of Jordan; so that when Job saith, by his understanding he smiteth through the proud; we may clearly interpret him of the sea-waves, than which nothing in appearance is more proud and swelling; and therefore when God allayeth and guideth the high-growne waves of the Sea, he may well be said, to smite through the proud.  
Hence note.  God knoweth how to bring down the Sea in its greatest rage and pride. 
God doth it by his understanding, as well as by his power; As God hath power enough to divide the Sea, and make it stormy, so he hath understanding enough to calm and quiet it. We read (Math: 8.23, 24, 25, 26, 27.) That Christ being entered into a ship with his Disciples, a great tempest arose, insomuch that the ship was covered with the waves, but he was asleep. And his Disciples came to him and awoke him, saying, Lord save us we perish. And he saith unto them, why are ye fearful, O ye of little faith? then he arose and rebuked the winds and the Sea, and there was a great calm. This is a plain exemplification and exposition of Jobs assertion, by his understanding he smiteth through the proud; When the Sea was as furious as a mad man, who hath lost his reason, and will hear none, yet than Christ by his divine power and wisdom made it as obedient as they who have and act most reason are, when they hear the most rational and pressing persuasions, or (we may say) that he hushed the Sea as a mother doth her crying child, and rocked it into a sleep; yea he doth not only calm the Sea, but kill it, or strike it dead (as the word of the text imports.) There is a particular sea which is called The Dead Sea, But God can make all the seas Dead Seas, and then he delights most to do it, when they threaten to swallow up all living.  
This may be a great support to us among the storms which we meet with here at land. When men and nations are divided and raging against one another, God can quiet them; It is an easy matter to make divisions among men, but it calls for much holy skill and wisdom, even the wisdom of God, to heal and solder them. And when the spirits of men are proudest and lifted up like the high waves of the sea, then usually 'tis God's time to appear and strike them through At his word (as the Prophet speaks, Isa: 11.13.) The envy of Ephraim shall departed, and the adversaries of Judah shall be cut off, Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Whence is it that Ephraim envieth Judah? whence is it that Judah vexeth Ephraim? is it not from their pride? saith not Solomon (Pro: 13.10.) By pride cometh contention. How then shall the contention between Ephraim and Judah cease, but by striking through their pride? When there is less pride among men, there will be more peace, and God will smite the proudest rather than his people shall not have peace. As the Jews were divided among themselves, so likewise were the Jews and Gentiles, Till Christ reconciling both to God in one body by the Cross, did slay enmity thereby (Eph: 2.16.) And how did he slay their their enmity, even by smiting through their pride, and humbling their spirits under his own cross or sufferings, by which, and the throne of Grace, they were at once reconciled to God, and one to another.  
Secondly, That God who can appease the rage of the proud seas, can also appease or destroy the rage of the proudest men who oppose his people. So some understand that, (Zech: 10.11.) where we have a prophecy of bringing the children of Israel out of Egypt and Assyria into their own land; And he shall pass through the sea with affliction, and he shall smite through the waves in the sea, and all the deeps of the river shall dry up; that is, Christ the deliverer of his people, shall pass through the nations who are like the red Sea, standing in the way of his people's return, and he will afflict them, or bring much affliction upon them, and he will smite those who like proud waves shall threaten to swallow them up; so that the deeps of the river, even those hindrances, which it was thought could never be removed, shall dry up at his command or rebuke, and the pride of Assyria shall be brought down, and the sceptre of Egypt shall departed away, that is, they who shall then be to the people of God, as Egypt and Assyria were of old, hard Taskmasters and leaders of them into Captivity, shall be subdued and removed, when they are proudest and in their greatest power. 'Tis matter of strong consolation to all the faithful, that they serve a God who is able to reconcile the divided spirits of his own people one to another, and cause all their envy to departed from them; who is able also to reconcile their greatest adversaries to them, and either to stay their enmity, or to slay them as enemies.  
Thirdly, 'Tis matter of comfort to the people of God. For he who can appease the rage of the Sea, can also appease the rage of Satan, and smite through the proud waves of his Temptations. Satan goeth about continually to raise storms, and vex poor souls; O the rage of temptation that many poor souls are under, how do the billows of it rise like a violent sea, wave after wave, gust after gust. As God himself raiseth storms of temptation against a poor soul (thus David spoke in his own case, Psal. 42.7. Deep calleth unto deep at the noise of thy water-spouts: all thy waves and thy billows are gone over me) which yet in due time he will appease; so when Satan by his leave or command, direction or permission raiseth storms of temptation, which he hath no mind to allay but rather to increase and double daily more and more, yet O wearied and weatherbeaten soul, be of good cheer, the Lord can smite through the proud enemy Satan, with all his floods, and waves of temptation, and make a calm.  
Lastly, Let them also remember this and be comforted who find proud waves, proud lusts, and corruptions, stirring and raging like a Sea within them. For that which is said by the Prophet of the wicked, is true in part of the righteous, and sometimes it is in a very great measure fulfiled in them (The wicked are like the troubled Sea when it cannot rest, (Isa: 57.20.) that is, they are like the Sea in a storm which is so, not only because of the unquietness of their spirits about the providences and deal of God with them, but because their violent lusts hurry them this way and that way as the sea is toiled and tossed by the winds, this (I say) is true also in part of Saints) some more, some less are like a troubled Sea, yea they have a Sea of sinful lusts within them, which the Lord is pleased sometimes to divide and stir up; their corruptions storm and bluster, and Satan labours to make them bluster more & more. We daily hear the complaints and cries of souls, thus tossed, coming to Christ, as his Disciples once did, and crying to him, Master save us we perish; we fear we shall be overwhelmed and drowned in this Black Sea of our corruptions. To such Christ saith, O ye of little faith, wherefore do ye thus fear, cannot I smite through the proud, the proud waves of your hearts. Is unbelief the proud wave, that ye fear will swallow you up? Christ can give you such an increase of faith as shall swallow up your unbelief; is pride itself the proud wave that is like to overwhelm you? Christ who smiteth through the proud in Judgement, will also smite through thy pride in mercy. It is a great act of Grace in man to desire God to strike through his pride, and it is a great act of mercy to man when God doth so. The more God smiteth our sins, the more he declares his love to and his care of our souls. The remainders of pride in the Saints shall be smitten through; but sinners who remain in their pride shall be smitten through themselves. God whose power and understanding are made known by smiting through the proud waves of the Sea, will at last make his Justice and his holiness known by smiting through the proud hearts of men, or rather men of proud hearts. Proud men strike at God, yea kick against him, no wonder then if he strike and kick them. All the sufferings of Christ are wrapped up under that one word, His humiliation, implying that as he was smitten for all our sins, so most of all for our pride. That man whose pride is not smitten to death or mortified by the death of Christ, shall surely be smitten to death, even to eternal death for his pride. As God understandeth thoroughly who are proud, so by his understanding he will smite through the proud.    
JOB, CHAP. 26. Vers. 13, 14. 
By his Spirit he hath garnished the heavens: his hand hath form the crooked Serpent.  
Lo, these are parts of his ways, but how little a portion is heard of him? but the thunder of his power who can understand?  
JOB hath given us a particular of many illustrious works of God, what he doth in the depths below, 
Et ut in opere ipsius pulcherrimo desinam hic ille est, qui coelos illa enarrabili pulchritudine exornavit, & spherae illae suis giris undique coelos serpentium instar percurrentes sunt opus manibus ipsius tornatum. Bez:  and what in the heights above; in this verse he gives another instance, and that a very choice one, upon the same subject. As if he had said; After all this large discourse which I have made of the works of God, I will conclude with that which is the most remarkable piece of them all. This is he who hath adorned the heavens with that unutterable beauty wherewith they shine, and the spheres which wind and turn round about the heavens like Serpents, are smoothed and polished by his hand.  
Vers. 13. By his Spirit he hath garnished the heavens. 
The Spirit of God is taken two ways in Scripture. First, 
q. d. visua & voluntate, ut nomen spiritus saepius in scriptura usurpatur; sed malo ipsum dei spiritum almum accipere, quo omnia deus fecit. Merc:  for the power of God. Secondly, and so here for God, the power as distinct from the Father and the Son; By whom God wrought all things in the creation of the world (Gen: 1.2.) The Earth was without form and void, and darkness was upon the face of the deep, and the Spirit of God moved upon the face of the waters. It is a rule in Divinity, That the external works of the Trinity are undevided; and so the Three Persons concurred in the making of the world. God the Father created, and is called Father in Scripture, not only in relation to the Eternal ineffable Generation of God the Son, but also in reference to the production of the creature. God the Son, or the Eternal Word created, (Joh. 1.1, 2, 3.) In the beginning was the word, and the word was with God, and the word was God; All things were made by him, and without him was nothing made that was made. God the Spirit or Holy-Ghost, he likewise created, and He only is mentioned by Moses distinctly, or by name, as the Agent in the original constitution of all things. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non simplicem motionem denotat sed qualem columba perficit cum evis ad excludendum pullos incubat. Rab: Selom: Verbum ●ranslatum ab avibus pullitiei suae incubantibus. Jun.  And the Hebrew word (rendered in our translation moved, the Spirit of God moved upon the face of the waters) by which the Agency of the Spirit in that Great work is expressed, carrieth in it a very accurate significancy of that formative virtue or power which the Spirit put forth about it. For it is a metaphor taken from birds who sit upon their eggs to hatch and bring forth their young ones; and so importeth the effectual working of the Spirit, whereby that confused mass or heap was drawn out and form up into those several creatures specified by Moses in the History of the Creation; Among which we find the Garnishing of the heavens, spoken of here by Job, is reported by Moses for the work of the fourth day. Further, we may consider the heavens; first, in their matter and being; secondly, in their beauty and ornaments; Job speaks of the latter.  By his Spirit he hath garnished the heavens. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adornavit, decoravit, pulchrè fecit.  God hath not only created, but polished, and (as it were) painted or embroidered the heavens. The original word implieth the making of them beautiful, contentful, and pleasant unto the eye; this is the Lords work. And therefore as the whole world because of the excellent order and beauty of it is expressed in the Greek by a word that signifies beautiful, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so some parts of the world have a special beauty and lustre put upon them beyond the rest. The heavens are not like a plain garment (as we say) without welt or guard; but they are laced and trimmed, they are enamelled and spangled, they glister and sparkle in our eyes with rays and beams of light. By his Spirit he hath garnished the heavens.  
If it be asked, what is this garnishing of the heavens? I answer, the setting or placing in of those excellent lights, Sun, Moon and Stars in the heavens, are the garnishing of them. Light is beautiful, and the more light any thing hath, the more beauty it hath. Precious stones have much light in them; those lights the Stars are as so many stones of beauty and glory set or moving in the heavens. Light as diffused and shed abroad in the air is exceeding delightful and beautiful, but light as it is contracted and drawn together into the Sun, Moon, and Stars, is fare more beautiful; light in the air pleaseth the eye, but light in the Sun conquers and dazzels the eye by the excessive beauty and brightness of it. In the first day of the Creation God said; Let there be light, and there was light; but in the fourth day he said, let there be lights, that is, let there be several vessels, to receive, hold, and contain light, and then to issue it out among the inhabitants of the earth (Gen. 1.14.) And God said, let there be lights in the firmament of the heaven, to divide the day from the night: and let them be for signs, and for seasons, and for days, and for years, and let them be for lights in the firmament of the heaven, to give light upon the earth; and it was so. And God made two great lights, the greater light to rule the day, and the lesser light to rule the night; he made the stars also; and God set them in the firmament of the heaven, to give light upon the earth. God in Creation did with the light, as he did with the waters, which being made were divided, the waters above the firmament were divided from the waters under the firmament, and the waters under the heaven he gathered together into one place (Gen. 1.9.) God prepared a certain great vessel into which the waters were called and gathered that they should not spread over the earth, as they did at first, which gathering together of the waters God called Seas (Gen. 1.10.) Thus the light which was spread and scattered through the air over all the earth, God gathered into several vessels, 
Pulchritudo es ornamenta coelorum stellae sunt; sicut terrae animantia et plantae. Sanct:  and the gathering together of light he called Sun, Moon, & Stars, which are (as Job here calleth them) the garnishing of the heavens.  
Moses epitomiseth or briefly sums up his larger narrative of the Creation in these words (Gen: 2.1.) Thus the heavens and the earth were finished and all the host of them, that is, they were finished not only as to their essentials, but ornamentalls; not only was the foundation laid, the walls and pillars, the beams and rafters of that goodly structure set up and perfected, but all the furniture of it was brought in, and the beauties of it completed. Now, as gems, minerals, plants, trees, and all living creatures are the Garnishing of the Earth and the host of God there, so the Sun, Moon, and Stars, are the garnishing of heaven, and the host of God there. David speaketh of these distinctly (Psal. 33.6.) By the word of the Lord were the heavens made: and all the host of them, by the breath of his mouth. All creatures whether placed in heaven or earth, are for their number, their strength, their order, their readiness at a call or command, the host of God. Earthly Princes show their power in their hosts and armies; of what power God is both his acts and his hosts abundantly declare. And as these creatures are the armies or host of God in heaven and earth, so they are the Adorn and Garnishing of heaven and earth. Job in this place speaketh only of the former, By his Spirit he hath Garnished the Heavens.  
Only here take notice, that some expound the word Spirit, for the wind which bloweth in the air, and so render the text thus; By his wind he garnisheth the heavens; As if this were Jobs meaning, that God sending forth the winds dispelleth and scattereth those clouds, fogs, and mists, which often cover the face of the heavens, and hinder our beholding their glory and garnishings. According to this interpretation the garnishing of the heavens is nothing else but the removing of that which obscureth the Garnishing of them. And it is true, that when the heavens are masked over with clouds and darkness, God by the winds cleareth the air, and so reneweth the face of those heavenly bodies. But I pass by this, and shall only insist upon the former exposition of these words, as being more suitable with Jobs scope, and more expressive of the power and Glory of God, in the great things which he hath wrought for us.  By his Spirit he garnisheth the heavens. 
Hence learn.  First, We ought jointly to acknowledge and give glory to the Father, Son, and Spirit, in the work of Creation. 
Solomon in his advice to the young man saith (Eccl: 12.1.) Remember thy creators in the days of thy youth; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creatorum tuorum Myster●um Sanctae Trinitatis. Pisc:  We translate in the singular number, creator, but the Hebrew is plural, Creators; intimating the mystery of the Holy Trinity; as Moses also is conceived to do in that plural expression (Gen: 1.26.) And God said, let us make man in our image after our likeness. And though this be added in a way of Eminency, when the particular creation of man is set down, yet we are to understand it so generally of the whole work of Creation; and as of the work of Creation, so of all other divine works towards the creature. Redemption is the work of the Father and of the Spirit as well as of the Son; and sanctification is the work of the Father and of the Son as well as of the Spirit. The three persons work together, only they have a distinct manner of working, according to which each work is chiefly attributed to that person: and so creation is specially appropriated to the Father, Redemption to the Son, and Sanctification to the Holy Ghost. Seeing then all Three work together in all things towards us, All three ought to be equally and eternally honoured, worshipped, loved and obeyed by us. By his Spirit he hath garnished the Heavens.  
Secondly, Observe.  The heavens are full of beauty, God hath not only made them, but adorned them. 
What a rich and Royal Canopy hath God hung over the heads of poor worms, dust and ashes. God did not think it enough to give us a house, unless he gave us also a pleasant house, he was not satisfied in setting up a large fabric for us, unless he also furnished and garnished it for us. God hath made the world not only useful but contentful to us, he hath fitted it not only for our necessity but delight. The earth is beautiful, but the heavens exceed in beauty. The heavens are the Ceiling of our house, and the Stars are like Golden studs and sparkling Diamonds in that Ceiling. We may infer three things from the Garnishing of these heavens.  
First, If the heavens which we see are so glorious, what are the heavens which no eye hath seen. If God hath thus discernably adorned the first and second heavens; how unconceaveable are the ornaments of the third heavens? If nature hath so much beauty in it, how beautiful a thing is Glory? If God hath prepared such heavens, as our eyes see, for those who hate him, then surely eye hath not seen, ear hath not heard, nor hath it entered into the heart of man to understand what those heavens are which God hath prepared for them and for them alone, who love him. The light of these visible heavens is but darkness to that inheritance of the Saints in light. The Moonlight (if I may so speak) of that state, shall be better and more illustrious, than the Sun-light of this, and the light of the Sun shall be sevenfold, as the light of seven days, in that Great day when the Lord shall perfectly bind up All the breaches of his people, and heal the stroke of their wound. God, who by his Spirit hath garnished these heavens, will be himself, with his Son and Spirit, the eternal Garnishing of those heavens.  
Secondly,  God hath been so bountiful and munificent, as to Garnish the heavens for us, even for us, by his Spirit; seeing he hath provided such a house for the comfort of our lives here, who never deserved the meanest cottage; how should we pray that he would Garnish our souls by the Spirit, as a heaven for himself to dwell in: or as the Apostle speaks (Eph. 2.22.) That we may be builded for an habitation of God through the Spirit. God hath two houses, an upper house, and a lower house; The heaven of heavens is his upper house, and the heaven of an holy and humble heart is his lower. God is every where, but he dwelleth no where but in a heaven; He dwelleth not in the heart of any man, till that be made a heaven, and that a heaven Garnished by the Spirit. As the Sun Moon and Stars are the garnishing of the natural heaven, so holy knowledge and the graces, faith, hope and love, are the Garnishing of those spiritual heavens, the hearts of the sons of men. And until their hearts be thus garnished, they are not an heaven for God, but a hell or habitation for the devil; and he puts furniture and garnishings into them suitable to himself, and fitting his own entertainment. We read in the Gospel (Math: 12.43, 44.) That, when the unclean Spirit is gone out of a man, he walketh through dry places, seeking rest and findeth none; Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty swept and garnished. Lusts and corruptions, unbelief, pride; wrath, envy, these are the Garnishing of Satan's house. And as he delighteth most to dwell there where he findeth most of these Garnishing; so God delighteth most to dwell in that soul which is most Garnished with grace. Then pray, and pray earnestly, that God who hath garnished the heavens by his Spirit for our use, would also garnish our hearts by his Spirit, for his own use.  
Thirdly, As this should provoke us to pray that our hearts may be garnished as a house of delight, that God may dwell in us; So it should provoke us to garnish our lives, that God may be honoured by us. And as God hath not only made a good world for us, as to the matter, but made it pleasant, and adorned it for us: so we should strive not only to do that which is good for the matter, but to put ornaments upon it, and make it pleasant to our utmost in the eyes of God. We should garnish our works as God hath garnished his; God hath (as it were) polished and engraven his works for us by exquisite art and skill, so that the workmanship is better than the matter; and shall we satisfy ourselves, if we do that which is good for the matter, though we bestow no cost, no holy skill and workmanship upon it? shall we serve God only with plain work, when we see how curious and elaborate his works are? I grant, plain work is best, and most pleasing to God, as plainness is opposed to hypocrisy; but plain work is not best as plainness is opposed to exactness. God loves to see some lace and trimming (in sincerity) upon what we do; that is, it pleaseth him, when he seethe that we do our best, and that we not only do good, but garnish (to his praise) the good we do; he would have us not only walk in the truth, but honour the truth by our walkings; He would have us not only obey the doctrine, but (as the Apostle speaks, Tit: 2.10.) Adorn the doctrine of God our Saviour in all things, or (to use Jobs language) Garnish it, as he by his Spirit hath garnished the heavens.  And his hand hath form the crooked Serpent. 
His hand, that is, his power; hands are ascribed to God in a figure, or in allusion to men, who do all their external works by their hands. The hand is a noble and most serviceable Organ or Instrument, and therefore the Great things which God hath done, especially the heavens, are called the work of his hands, and his handiwork (Psal. 19.1.) yea the heavens are called the work of his fingers (Psal. 8.3.) Which notes (I conceive) the exactness and curiosity of the work, for such are those things which are wrought by the fingers. God being a Spirit invisible and incorporal, hath no formal hands, but he hath a virtual hand. That Executive power by which he performeth and bringeth about his will in every thing is his hand. This hand Hath form the crooked Serpent.  
There are several opinions about this crooked Serpent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serpentem vectem. Pagn: Serpentem fugacem. Mont: Serpentem oblongum. Jun:  who or what it should be that Job here meaneth. The Hebrew is, The Serpent the bar, That is, The serpent which is like a bar or bolt of iron. Some render the flying or running serpent, because as the bolt or bar of a door runneth from side to side, so that from place to place, Mr Broughton translates, the long serpent. But what is this serpent? Divers interpretens connect the sense of these words with the former part of the verse, and so place this crooked serpent in the heavens, as belonging to the Garnishing of them, or as if Job were giving a particular instance of what God hath done towards the garnishing of the heavens; His hand hath form the crooked serpent. By which they understand the celestial circles or spheres which are wrapped and involved one within another, as a serpent wrappeth or twineth himself in several rounds.  
Another following the same sense expoundeth it of that which Astronomers call the milky way, which is a beauty in heaven; It being (as it were) the coalition of a number of little stars, 
Vatablus viam lacteam intelligit.  which because they look white and milkish, are therefore called the milky way; Which also hath somewhat of the form of a serpent, as is evident to the eye of any diligent observer.  
A third, keeping still to that sense, expoundeth it yet more particularly of that special constellation in the heavens known among Astronomers by the name of the dragon or serpent; Which is supposed to be spoken of here by Job synecdochically, putting a part for the whole, or one for all the other Constellations with which the heavens are garnished; As if it had been said, His hand hath form the crooked serpent, that is, all the Stars in their several shapes and configurations, among which one representeth the form of a Lion, another of a Bear, another of a Ram, and among many others one appeareth in the form of a Dragon or Crooked Serpent, shooting himself forth or forward like the bolt of a door.  
I find a fourth sort, who though they keep the crooked serpent of the Text still in the heavens, yet they bring it down to a lower heaven, that is, from the starry heaven, or from that heaven which is the Subject of the Stars to the eyrie heaven, which is the subject or shop in which the meteors, of all sorts, are bred and form, and among them there is a meteor called by Naturalists, the flying serpent. As if the meaning of these words, His hand hath form the crooked serpent, 
Draco volans.  were this; God hath wrought and form by his power & wisdom all those fiery meteors that are often seen as it were flying and shooting in the air, to the wonder of many, and the astonishment of not a few. There are the treasures of the snow and of the hail, there God prepareth a way for the lightning of the thunder (Job. 38.22.25.) Some learned interpreters insist much upon this Exposition, placing the crooked serpent in the heavens, either the upper or lower, as hath been showed under four distinct titles: nor can it be denied, but that the hand of God hath wrought all these things, much less can it be denied that the working of these things is a great argument and demonstration of the power and wisdom of God, which is the purpose of Job in this place; therefore I shall not totally lay it aside. Neither yet will I leave it with the reader as the special meaning of this place, for this reason, because I much doubt, whether those poetical phancyes in giving such fictitious names to the Stars of heaven, as, The Lion, the Bear, the Bull, the Dragon, the Serpent, etc. of which Philosophers and Astronomers have made use, were at all borne, or ever so much as heard of in those elder times in which and before which Job lived. For though both in the 9th Chapter of this book (v. 9) as also in the 38th Chapter (v. 21, 22.) many Names are given to the Stars, which both the Greek and Latin translators, and we following them in the English, render by those poetical names, yet The Original Hebrew words bear no allusion at all to those phancyes. As for instance, The Hebrew word which we render Arcturus (Chap: 9.9.) hath nothing at all in it signifying, The Tail of a Bear. But here in this text, the word properly signifieth a crooked serpent; and therefore to place it in the heavens as a Star, when as in the times when this was written, there is so little, if any probability at all, that any such apprehensions were taken up by any, or any such allusive names given to the Stars, seems to me somewhat improper.  
There is another vein of interpretation carrying the sense of these words, His hand hath form the crooked serpent, to quite another point; for 'tis conceived by the Authors of this opinion, that as Job gave instance before in the works of God above, his highest works in nature, the garnishing of the heavens; so he now giveth instance in his works below, or in his lowest works. This general interpretation is delivered two ways distinctly.  
First, That as God hath garnished the heavens, so he hath made and now governeth hell too, His hand hath form the crocked serpent, that is, the Devil: That which favoureth this opinion, and hath possibly cast the thoughts of many upon it, is, that in Scripture the devil is often called a serpent, yea a crooked serpent, and that he acted a serpent as his instrument in the first temptation (Gen. 3.1.) Now the serpent was more subtle than any of the beasts of the field, which the Lord God had made, and he said unto the woman, that is, The Devil in or by the Serpent said unto her, etc. He hath well deserved to be called a Serpent who acted his first malice against mankind by the help of a Serpent; And for his thus early making use of a Serpent, he is called not only a serpent, but, that old Serpent, (Rev. 12.9.) The great Dragon was cast out, that old Serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his Angels were cast out with him. The hand of God hath form this crooked serpent. To clear which some interpret the former part of the verse in, compliance with this sense, for the good Angels, thus; By his Spirit he hath Garnished the heavens; 

Spiritus ejus ornavit coelos Vulg:  
i. e. coelestes spiritus ornamentis, scilicet spiritualium denorum. Aquin: Et obstetricante manu ejus eductus est coleber tortuosus. Vulg:   that is, he hath bestowed excellent gifts upon the Angels, who are the great ornament of heaven, and may tropically be called heaven, as men are called earth. And as holy, wise, just, and faithful men, are the ornaments, and garnishings of the earth, so the holy Angels are the garnishings of heaven, they having such mighty power and excellent gifts. Now (saith this interpretation) as God garnished the heavens with good Angels, so he brought forth the crooked serpent the Devil, by his working power. Not as if they, who stand up for this exposition, did affirm that God did make the Devil by his immediate hand, as he did the good Angels and the rest of the Creatures; for when God saw every thing that he had made, behold it was very good, and therefore the crooked-serpent as taken under this Notion for the Devil (who is the Evil one) could not be of his making. Therefore though the Devil according to his original or general nature, as an Angel was form of God; yet the crookedness of his nature as well as of his ways, which properly and formally denominate him a Devil was of himself, he having turned away from God, and defiled that state, by the freedom of his own will, in which he was created pure, and had society with his fellow-Angels, 
Eduxit deus diabolum è medio Angelorum. Aquin:  till God for his sin did (as it were) pull him and his Adherents from the midst of them; and as the Apostle Judas saith (v. 6.) Hath reserved them (together) in chains of darkness unto the judgement of the great day. But I conceive that Job is not here speaking of an Allegorical or Metaphorical serpent, such a one as the Devil is, but of a real and proper one; And therefore I lay by this exposition as unsuitable to the text in hand.  
And conclude, that Job having in the former part of the verse set forth the power and wisdom of God in garnishing the heavens, his meditation descendeth in this latter part of it, though not so low as hell, yet as low as the waters, especially the waters of the Sea, and there showeth us the hand of God at work both in making and destroying, in forming and wounding the crooked serpent. For the Hebrew word which we render, hath form, signify also to wound, and so we translate it (Isa: 51.9.) Awake, awake, O arm of the Lord, etc. art not thou it which hath cut Rahab, and wounded the Dragon? yea it is so translated by some in this text of Job, His hand hath wounded the crooked serpent. Which cometh near that of the Prophet according to the bare literal reading (Isa: 27.1.) In that day the Lord with his sore and great and strong sword shall punish Leviathan; the piercing (or as we put in the Margin, the crossing like a bar) serpent, even Leviathan that crooked serpent, and he shall slay the Dragon that is in the Sea. Where we may note by the way that our translators render those very original words a piercing serpent in this text of Isayah, which they render a crooked serpent in Job; and, I conceive, it is better translated, piercing (for so bolts or bars are rather) then crooked, another word being also used in Isayah, which we translate crooked. For serpents are both straight and long like a Bar, 

Malo hic coetum intelligi & balaenam. Merc: A coeli ornatu ad maris ornatum tanquam ad aliud extremum descendit. Pined:  
Intelligo Balaenam insigne inimis opus divinae potentiae efficacitatem voluntatis atque arbatrij ejus singularitèr comprobant. Coc:   they are also crooked & can wind themselves into a circle when they please, or see it for their advantage. Now the long Bar-like (or as we say crooked) serpent, which Job here saith the hand of God hath form, is according to this interpretation, the Whale-fish or Leviathan, which is the greatest not only of all the fishes in the Sea, but of all living creatures; and therefore may well be brought here by Job as an instance to demonstrate the mighty power of God, whether in forming or wounding of him; especially considering that God himself when he would humble and abase Job in the sight of his own meanness, as he had led him to the meditation of many of his great works in nature, throughout the 38th 39th and 40●h Chapters of this, he bestows the whole 41●● Chapter in a large particular and Rhetorical description of the Leviathan; and though he had said of the Behemoth or Elephant (Chap. 40.19.) He is the chief of the ways of God: yet he saith more of the Leviathan or Whale (Chap. 41.33, 34.) Upon earth there is none like him, who is made without fear, he beholdeth all high things, he is a king over all the children of pride. As if he had said, The Elephant is the chief of all sensitive living creatures upon the earth, but the Whale is greater than the Elephant, therefore he exceeds all creatures moving upon the earth. The Whale is so vast & turbulent a living creature, that he is joined with the Sea which is the vastest and most turbulent creature without life. Thus Job speaks (Chap. 7.12.) Am I a Sea or a Whale that thou settest a watch over me? implying that the Whale is among sensitive creatures as the Sea is among insensitive the greatest and most unruly of them, and therefore hath as much need to be watched by a divine providence as the Sea itself hath. Thus the Psalmist describing the great works of God, putteth the Leviathan or Whale among the chiefest of them (Psal. 104.24, 25, 26.) O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches; so is the great and wide Sea, wherein are things creeping innumerable, both small and great beasts. There go the Ships, there is That Leviathan whom thou hast made to play therein. Thus we see how the Scripture consents in exalting the power and wisdom of God in this part of his work the forming of this long and mighty, or (as we translate the Substantive Epithet) crooked serpent. And therefore Job might well clasp these two together (while he was studying to exemplify in particulars the greatness of the works of God) his garnishing or peopling the heavens with such infinite variety of Stars, especially with the Sun, and his forming of and so storing the Sea with such infinite variety of fishes, especially with the Leviathan. For as the Sun is a Prince among the lights of heaven, so Leviathan is a Prince a King among the fishes of the Sea. His hand hath form the Crooked (or rather the long) Serpent. And if any should object against this interpretation, that it seems unsuitable to call the Whale or Leviathan a Serpent. I answer, that the text in Isayah (Chap: 27.1.) before alleged may well bear us out in it; which (though it be to be understood of the Devil or of his instruments the enemies of the Church's peace and safety, yet) calleth Leviathan, the piercing (which word in the Original, as I hinted before is here in Job rendered crooked) Serpent; and in the immediately following words, That crooked Serpent, and the Dragon that is in the Sea.  
Wherefore restg (chiefly if not only) in this interpretation, that Job having gone up in his discourse to the heavens, and the garnishing of them, came down to the Sea, and to the furnishing thereof, and instances in that creature which is chief in the Sea, The Leviathan, thereby to exalt and lift up the glory of God in his works of creation and providence,  
Observe.  The Sea, as well as the heavens, and all the inhabitants thereof, declare the mighty works and workmanship of God. 
As the heavens declare the glory of God, and the firmament showeth his handiwork (Psal. 19.1.) So the earth declareth the glory of God, and the Sea showeth his handiwork. The least creatures preach the power of God, how much more the greatest; All believers are taught of God, and every thing we see teacheth us somewhat of God, and this they teach us especially that God is the former of them all. The Hand of God hath form the Eagle, and a less powerful hand then Gods could not form a fly. The hand of God hath form the Elephant, and a less powerful hand then his could not form a mouse. The hand of God hath form Leviathan, and a hand less powerful than his could not form a shrimp. As Jesus Christ was declared many ways to be the Son of God, but (as the Apostle saith, Rom. 1.4.) He was declared to be the Son of God with power (or powerfully declared to be the Son of God) by the resurrection from the dead. So all things that are created declare that their Creator is God; But he is declared with power or powerfully declared to be God by many of the creatures. Who can make any thing to live, but the living God? Who can make Great things, but the Great God? His hand hath form the crooked serpent.  
And seeing the Lord hath form the crooked serpent, even those creatures that are most dreadful and dangerous to man; then the most dreadful and dangerous creatures are under the power of God, he form them, and therefore he can restrain and curb them. As it is said of Behemoth (Job 40.19.) He that made him can make his sword approach unto him, that is, though he be too strong for man, yet God who gave him that strength, hath infinitely more, and can easily Master him, yea and give a weak man skill and power to do it: so though it be said (Job 41.26.) of Leviathan that the sword of him that layeth at him cannot hold, the spear, the dart, nor the habergeon, yet God, who made him, can make his sword approach to him, or as some render the words under hand, His hand hath and can wound Leviathan the crooked Serpent; He can put a hook in his nose, and bore his jaw through with a thorn. And thus God can do also with those, who are Leviathans, and crooked Serpents in a figure, The Devil, and all cruel-minded men who do his work, and carry on his design against the people of God, as is expressed in that lately alleged Scripture (Isa. 27.1.) In that day the Lord with his sore and great and strong sword shall punish Leviathan, the piercing Serpent, that is, those enemies and persecuters of his people, who seem to be as strong and invincible as Leviathan, and as subtle and dangerous as the most piercing stinging Serpent. Thus the Lord assured his faithful ones (Isa: 54.16, 17.) That no weapon form against them should prosper; for (saith he) I have created the Smith that bloweth the coals in the fire, and that bringeth forth an Instrument for his work, and I have created the waster to destroy. Therefore I can hinder the waster from destroying, and make all his weapons edgelesse, poyntlesse, no more able to wound, than a straw or a rush. How soon can God blunt and abate the keenest spirits of men, and weaken their strongest arms, when he seethe they will but do mischief with them? He that causeth motion can stop it; and he that giveth power can call it in, or break it where it is. While God is on our side who made all, we need not fear who are made against us; Though they have teeth like Lions, and stings like Serpents we are safe; The hand of God can kill and wound, for, His Hand hath form the crooked Serpent.   
Vers. 14. Lo, these are parts of his ways, but how little a portion is heard of him? but the thunder of his power who can understand? 
Thus Job concludes; after he had given an enumeration or Induction of many particulars, he doth as it were hold them forth in his hand to the view of all men; Behold, or, lo these are parts of his ways.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finem extremitatem denotat.  The word which we render parts, signifieth the end or extremity of a thing. There is a twofold extremity; first, that which is utmost or furthest from us; secondly, that which is hithermost or nearest to us. The word takes in both, 
Ne me putetis omnia enarrasse, vix enim extremam partem attigi. Coc:  and is used for both in one text (Psal. 19.6.) His going forth (that is, the going forth of the Sun) is from the end of the heaven, and his circuit unto the ends of it: As if he had said, the Sun compasseth the heaven round, and visiteth both the hithermost and uttermost (as to us) extremityes of it. In the present text of Job we are to understand it of the hithermost extremity, or of that which is next us, implying that there are many and much more glorious things to be spoken of God, if we were able to comprehend them, & reach the uttermost end or extremity of them. And that it is so to be understood here, is plain from the next words, But how little a portion is heard of him? 
Ecce hae sunt orae viarum ejus. Coc: Licet quae dixi siensibus nostris, et judicio maxima esse videantur et verè sint stupenda respectu tamen divinae potentiae non sunt nisi, minutiae, peripsemata minimaque particulae eorum quae fecit ac facere potest. Bold: Extrema viae erunt opera minora & nostri captus. Coc:  In compliance with which sense some render the text thus; These are the edges or borders of his ways; as if Job had said, I have showed you only the borders, I have not led you into the heart of the Country, or into the midst of the works and ways of God, much less to the furthest extremity or outside of them. I have indeed spoken of very great and wonderful things, yet all that I have said is but little to what might be said, or at least to what really is. I have given you but as it were the parings and chip of God's works, I have not gone to the bottom, nor reached the depth of them. So that Job seems to distinguish these effects and works of God, about which he had discoursed, from some greater works, which he was not able to attain unto, nor make any discovery of; There are not only Celestial, but supercelestial works of God; we cannot well apprehend, much less comprehend what he hath wrought under the heavens, which are only the outside of his works, much less those which are above the heavens: For as none of the works of God appear to us, or have been found out by us in their fullness and utmost extent, so God hath done some great works which do not at all appear to us; And those things which appear are but small parts or parcels in comparison of those which as yet do not appear to us. Lo, these are parts of his ways. The ways of God are spoken of in Scripture under a twofold notion.  
First, As the ways in which God would have us walk; so the commandments and statutes of God, are called the ways of God (Psal. 119.33.) Teach me, O Lord, the way of thy statutes, and I shall keep it unto the end.  
Secondly, The ways of God are those wherein he comes and reveals himself to us. 
Via dei illius opera sunt & agendi rationes quibus ad nos ille venire, dicitur quia in his prodit ad nos et progrediendo se magis magisque nostris sensibus accommodat. Coc:  As that is a man's way wherein or whereby he is known, so in whatsoever God manifesteth or maketh himself known to us, that is the way of God (Isa: 55.8.) My thoughts are not your thoughts; neither are your ways my ways; saith the Lord. That is, my ways of mercy are as fare above your ways of mercy, as your duties are below my ways of holiness; yea what are your ways of sinfulness in doing evil, to my ways of graciousness in pardoning the evils which ye have done? Man hath a vast and a large heart in sinning, but the vastness and largeness of man's heart in sinning, is but scantness and narrownes to the largeness and vastness of God's heart in pardoning. We may understand the Lord speaking in either of or in both these senses; My ways are not as your ways. And in general, the way of God is that wherein he acteth or revealeth himself towards us, whether it be in mercy or in Judgement, in love or terror. God hath some ways which we may call foul and troublesome ways; such are his ways of judgement: he hath other ways, which we may call fair and delightsome ways, such are all his ways of mercy. And as God comes to us continually in one or other of these ways of providence, so he came forth of old in the way of creation (Prov: 8.22.) The Lord possessed me in the beginning of his way, before his works of old. When God first came forth, and appeared in making the world, he possessed me (saith Wisdom) that is, from everlasting. A way is, that wherein we go out, and show ourselves openly or abroad. And hence it is elegantly said, that Creation was the beginning of God's way, for then God did as it were go out from himself into his works, and in his works he shown himself openly, who was before hidden in himself from Eternity. God had infinite immanent or internal acts in himself before, or rather God was one infinite eternal immanent Act before. But the first external transient act of God, or the first expression of himself (who can never be expressed, to the life, as he is) was by the work of creation; and therefore that was the beginning of his way. And of this way, the way of creation, as also of those of providence Job speaketh when he saith, lo, these are parts of his ways.  

Accommodatè ad subjectam materiam viae dei dici possunt tempestates, na ●que in hujusmodi mirabilibut aeris mutationibus ille vanire ad nos dicitur.  And hence the Scripture calleth storms and tempests, thunder, and lightning, in which God appeareth so terrible, the ways of God (Nah: 1.3.) The Lord is slow to anger, and great in power, and will not at all acquit the wicked: The Lord hath his way in the whirlwind, and in the storm, and the clouds are the dust of his feet; that is, God declareth himself to be God by his judgements and angry dispensations, which, like boisterous winds and storms, which, like clouds and darkness afflict the children of men; lo these are parts of his ways.  
Hence note.  First, All that we know of the works of God is but a part. 
As 'tis said of Solomon (1 Kings 4.33.) that he spoke of trees, from the Cedar tree, that is in Lebanon, even unto the hyssop that springeth out of the wall: He spoke also of beasts, and of fowl, and of creeping things, and of fishes; so Job had been discoursing from the heights of heaven to the bottom of the Sea, yea to the bottom of hell; and yet he comes off, and saith, lo these are parts of his ways. He that speaketh and knoweth many things, yea he that speaketh all that he knoweth, hath yet spoken only a part of that which is knowable. The Apostle saith (1 Cor: 13.9, 10.) We know in part, and we prophesy in part; Many know more than they utter or prophesy, but no man can utter or prophesy more than he knoweth; We know but a part of what is to be known; and we know what we know but in part, and therefore when we have spoken our all, we have spoken but a part. Though every Godly man knoweth all things needful for him to do and believe, yet the holiest man on earth doth not know all that God hath done. God hath some reserved and secret ways into which he doth not lead his people. As the best of Saints see but the Backparts of God in this life, so they see but a part of the ways of God in this life, lo, These are parts of his ways.  
Again, Taking the original word as it signifies not only a part but the outside or extreme of any thing,  
Note.  That which we know of the works of God, is not only no more than a part of his works, but 'tis indeed only the outside of his works. 
'Tis but as the hem to a garment, or the borders to a Continent. When we have traveled as fare as we can, and as we think into the very heart of the works of God, yet we have gone no further than the borders of them; And it is, as if a man coming to discover this Island, should only walk upon the shore where he disembarkt, and there viewing the cliffs and rocks, the sands and nearest Marshes, should take upon him to report the state of the whole Island: what hath this man seen? nothing but the extremity, the border of the Land, and can he make a complete discovery of the whole? he hath not seen the pleasant hills and vales, the towns, and Cities, the forts and Castles, the trade and riches, the customs and manners of the people; no man can know the chief things of a Nation or Country that stands only upon the shore. All that we know of the works of God, is only the shore, and outside of them; we cannot reach the heart, nor fathom the bottom of them. The works of the Lord are great, (Psal. 111.2.) Sought out of all them that have pleasure therein; that is, they who take pleasure in them do their utmost, to find out the utmost of them; A godly man is as industrious to understand the ways and works of God as he is to understand his word, yet he cannot reach either fully; And therefore that Psalm hath an excellent conclusion, to satisfy us in our exclusion (as yet) from the perfect knowledge of these things. The fear of the Lord is the beginning of wisdom, a good understanding have all they that do his commandments; As if the Lord had said, though while ye labour to seek out my works, yet, ye cannot find them out to perfection, be not discouraged, as if ye were shortened in wisdom, and knowledge; for the fear of my name is wisdom enough for you, and obedience to my commandments is the best understanding; let this satisfy you while ye know but a part of my ways. And if we know but a part, and that the outside of the ways and works of God, then surely we cannot know all of God himself: as it followeth in the next words, And how little a portion is heard of him?  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pars pa●ticula murmur tenuis susurrus. Susurrum verborum ejus. Symmach● ut deinceps cum ingenti toni●ru comparet. vix parvam stillam sermonis ejus audierimus. Vulg: Sept: In Hebraeo tantum est pa●lulū, pauxillumuè sine ulla guttae, sive stillae mentione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quanta exiguitas.  The Original notes any thing which is little, or a little portion of any thing. Hence some render it a drop, which is a little or the least portion of water. So the vulgar and the Seventy, We have hardly heard a little drop of his speech. Others render it a whisper, which is but a little portion of a voice. How little a whisper have we heard of him? The works of God are as it were a whisper concerning him, all that we see, or can say, makes but a kind of silent report of God, in comparison to what he is, or to what might be said of him. And so the word whisper, is opposed to thunder in the close of the verse, But the thunder of his power, who can understand? As if Job had said, All that I have spoken of God is but a whisper, there is a Thunder of his power, which I am neither able to utter, nor to understand. All creatures speak a God, yea they speak much of God, as the Apostle affirmeth for the conviction of the Gentiles in their Idolatrous departures from him (Rom: 1.20.) For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse: The creatures speak loud enough to stop man's mouth and leave him without all excuse, 
Opera haec nominat susurrum sermonis ab usu et fine. Sunt enim opera dei significativa, indicant gloriam authoris: sed non sunt clarus sermo verum submissior susurrus sc: indices leviores et benigniores, & quasi puerorum magistri non docentes omnia sed accommodata captui. Coc: Quam pauca sunt quae scimus respectu corum quae nescimus.  yet comparatively they do but whisper, there is a thunder of God infinitely louder than their voice. So that Job calleth those works of God wherein he had instanced a whisper or still voice, because though they signify to us and declare the Glory of their Author, yet they are not a full declaration of it, but only such a one as is accommodated to our childish capacity. All that they speak or can speak of God, yea all that can be spoken of God by the wisest of men, is only as a whisper to thunder, or as a drop to the Ocean; But I shall not say more of the elegancy of this word here, it having been already opened (Chap: 4.12.) where Eliphaz thus bespeaks Job; Now a thing was secretly (or as we put in the Margin, by stealth) brought to me, and mine ear received a little (a whisper, a drop) thereof, in thoughts from visions of the night, etc. All that we know now, of God and his ways is but little to what we know not, and but little to what we shall know hereafter; every day we hear great things reported and preached of God both to our eyes and ears, and though we should have sermon upon sermon, line upon line all the days of our lives, yet at the last day of our lives we must say, How little a portion have we heard of him? The thunder of his power, the loudest and clearest speakings of it, are reserved to that state when our ears shall be bored and our hearts proportionably enlarged to receive it.  
Further, Job had been long speaking of the works and ways of God, yet concludeth, how little a portion is heard of him? why doth he not rather say; how little a portion is heard of them? the reason is because what ever is said of the ways, and works of God, is to discover God, rather than to discover them. To speak of the earth and seas, of the air and fire, of thunder and lightning, of the heavens and stars, is not an extolling of the works of God, but an extolling of God in and for his works.  
Hence note.  The works of God should lead us to God himself. 
Our study of the creature should be to gain a clearer light and knowledge of the creator. There are many expressions, and impressions of God upon the things which he hath made, and we never see them as we ought, till in them we see their maker. A critical eye looks upon a picture, not so much to see the colours or the paint, as to discern the skill and workmanship of the Painter or Limner, yea some (as the Apostle speaks in reference to spirituals) have senses so exercised about these artificials, that they will read the Artists name in the form and exquisiteness of his art; An Apelles or a Michael Angelo needs not put his name to his work, his work proclaims his name to those who are judicious beholders of such kind of works: How much more (as the Psalmist speaks) that the name of God is near, do his wondrous works (both of creation and providence) declare to all discreet beholders? that which the eye and heart of every godly man is chiefly upon, is to find out and behold The name, that is, the wisdom, power and goodness of God in all his works, both of creation and providence; It were better for us never to enjoy the creature, than not to enjoy God in it; and it were better for us not to see the creature, than not to have a sight of God in it; And yet when we have seen the most of God which the creature can show us, we have reason to say, how little a portion is seen of him? and when we have heard the most of God that can be reported to us from the creation, we have reason to say, as Job here doth, how little a portion is heard of him? and to conclude as he doth this verse and Chapter.  But the thunder of his power who can understand? 
This thunder of his power, may be taken,  
First, Strictly, and in the letter for natural thunder; for, even that is numbered in Scripture among the wonderful and most dreadful works of God. The Scripture calleth it also the voice of God (Psal. 29.3.) The voice of the Lord is upon the waters, the God of Glory thundereth. 
Non, aliter de tonitruo loquuntur sacrae scripturae quam de dei voce, magnifica atque terrib●li, plenaque minarum.  Thus a learned paraphrast connects these words with the former; As if Job had said; Now that I have said, all that I can, how little a thing is it in comparison of him and his greatness; as may appear by one instance more, the power and majesty which he utters in his thunder, which who can sufficiently admire? and therefore none can fully understand.  
Secondly, The Thunder of his power, is any extraordinary work of God, especially his dreadful and terrible works of Judgement: For by them he speaks out his infinite power and majesty in the ears of men as it were by thunder. Of such a voice we read (Psal. 68.32, 33.) Sing unto God ye kingdoms of the earth, O sing praises unto the Lord, Selah. Who this Lord is, and how he manifests himself is set forth in the next words, 
Insignibus vero illius gestis quibus non tam splendet quam cum tonitru coruscat animo percipiendis quie tandem per fuerit. Bez:  to him that rideth upon the heavens of heavens, which were of old, lo he doth send out his voice, and that a mighty voice. Thus also the Prophet Isayah (Chap: 30.30.) describes the Lord coming forth for the rescue of his people, and the utter ruin of the Assyrian Army. And the Lord shall cause his glorious voice to be heard, and shall show the lightning down of his arm, with the indignation of his anger, and with the flame of a deveuring fire, with scattering, and tempest, and hailstones. For though that destruction of the Assyrians was effected by the ministry of an Angel (Isa: 37.36.) yet, doubtless it was not done in silence, but either with an amazing tempest, mixed with thunder and lightning, or with such confusion and terror as appeared like one. In the Book of the Revelation (which hath as one of the Ancients speaketh, as many mysteries as words) the dreadful judgements prophesied to come upon the world in the several Ages of it, are expressed by Thunder (Revel. 10.4.) And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven, saying unto me, seal up those things which the seven thunders uttered, and write them not. And as elsewhere, so especially in this book of Job, we find, those things which carry the greatest strength and terror in them, expressed by thunder (Job 39.19.) Hast thou given the horse strength? hast thou clothed his neck with thunder; that is, hast thou made the horse who is so strong and terrible? And at the 25th verse (treating still of the horse) he saith among the trumpets, 
Haec nos cogitata et levitèr commemorata obstupefaciunt quid si majora quae illius potestate continentur etc. Pined. Quis comprehendere potest ingentes domini virtutes, quae velut vocem tonitrui more attollant prae magnitudine et multitudine. Merc: Quis satis consideret. Pisc: Tonitru fortitudinun vocat sermonem clarum, fortitèr prolatum, quod sit velut tonitru maximum. Coc: Tonitru potentiae. i e. Ipsum intonantem & loquentem coram. Argumentum est per comparationem majoris. Jun: Tonare eos dicimus qui orarationis et eloquentiae vi maximè pollent. Novar:  ha', ha'; and he smelleth the battle afar of, the thunder of the Captains, and the shouting; that is, the horse is pleased to hear the Great Commanders speak with a loud voice, either directing, threatening, or encouraging their Soldiers. Thus, the Thunder of God's power, is some wonderful act of his power, which lifts up its voice (as it were) like Thunder. This who can understand? none can. The word signify also to weigh and consider; so some render it here, Who can sufficiently consider the Thunder of his power? who can consider it as he ought; either, first, according to the depth and mysteriousness of it, or, secondly, according to the dignity and worthiness of it.  
Thirdly, These words, who can understand the thunder of his power? may be expounded of the highest and clearest publication of his power; The thundering of it out. As if Job had said, I have whispered a little to you, but if God should thunder out himself, or if his works were spoken out (as they deserve) in thunder, the minds of men would be amazed, and their understandings confounded; The thunder of his power who can understand? 'Tis usual among the learned to express high eloquence, and strong confidence of speech, by thundering. It was said of Alcibiades, that he thundered Greece; He was a man so mighty in Elocution, that he made his hearers tremble. And hence Christ himself surnamed two of his own Disciples (James the son of Zebedee, and John the Brother of James) Boanerges, which is, The Sons of Thunder. They did not speak (as we say) like a mouse in a cheese, but with a great voice, and with a greater spirit; they spoke the messages of heaven as if it thundered from heaven. There may be a great force in a low voice, while what is spoken comes with much clearness of reason, and strength of Authority, or (as the Apostle gives it) in the evidence and demonstration of the Spirit; but when all these are conveyed by a mighty voice, a voice like thunder, how forceable are they? Basil was said to Thunder in his doctrine, and lighten in his life. Such (to the height) was that voice of words (in Mount Horeb at the giving of the Law) Which voice they that heard, entreated that the Word should not be spoken to them any more (Heb: 12.19.) that is, that it should not be spoken to them any more in that manner, or by an immediate voice from God, as appears (Exod: 20. v: 18, 19) And all the people saw the Thunderings and the lightnings, and the noise of the Trumpet, etc. And they said unto Moses, speak thou with us and we will hear; but let not God speak with us, lest we die. We cannot understand the Thunder of his power.  
Hence note.  Man is not able to receive and bear those highest discoveries of God. 
God can speak in such a light as will blind the eyes of man, and in such a language as will rather astonish than instruct him. As among believers, they who are carnal and babes in Christ, are not able to eat strong meat, they must be fed with milk (as the Apostles speaks, 1 Cor. 3.2.) So we may say of all Believers, even of those that are strongest, God doth only whisper and speak gently to them, the thunder of his power they cannot understand. For as there is a peace of God which passeth all understanding (Phil. 4.7.) they that have it not, understand nothing of it, and they that have it, understand but little of it; it passeth all understanding, not a natural understanding only, but also a spiritual. And as there is a love of Christ passing knowledge (Eph. 3.19.) which yet we should labour to know; a love which hath an incomprehensible height, and length, and breadth, and depth in it, which yet all the Saints are labouring to comprehend, so there is a manifestation of the will and works of God, a Thunder of his power, which were it made and spoken out to us, our understanding could not grasp nor comprehend, how much soever we should desire and labour to comprehend it. And therefore God is pleased to put the treasure of his mind and messages in earthen vessels; not only as the Apostle gives the reason (2 Cor: 4.7.) That the excellency of the power may be of God and not of us; but he doth it also condiscending to our weakness, lest if he should give out this treasure immediately from himself, or should put it into some heavenly vessel, we should not be able to bear the excellency, or (as Job here speaks) The Thunder of his power.  
Thus after a very long ventilation of the Question between Job and his friends, we are arrived at the Conclusion of their dispute. Job hath answered two of his friends thrice, the third (Zophar I mean) only twice. He it seems, gave out and sat down, whether satisfied or wearied, whether having no more to say, or being unwilling to say any more, or thinking that enough had been said already, I determine not. But though Jobs friends have done arguing against him, yet he hath not done arguing for himself; Which he doth in five entire Chapters, twice called the continuation of his Parable. In what sense he calleth his ensuing speech a parable, together with the subject matter of it, may through the Gracious presence, and supply of the Spirit of Jesus Christ, who hath helped hitherto, and hath not suffered that little oil in the Cruse to fail, shine forth with a clearer light.     

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

A  

Abundance, a great trial of Grace as well as want. 151  
Abundance of worldly things not to be desired, yet may lawfully be enjoyed. 250  
Accusation, to accuse merely upon suspicion very uncharitable. 83, 84  
Acquainting ourselves with God, what it is, and the several steps by which Saints arise to it. 207, 208, 209. A twofold acquaintance with God. 210. The more we are acquainted with God, the more like we are to him. 211. No acquaintance with God but by a Mediator. 211. We can have no true peace till we acquaint ourselves with God. 214. While we are unacquainted or estranged from God, we are estranged from Good. 216. Acquaintance with God brings in all Good. 218  
Adam's sin in eating the forbidden fruit, how aggravated in one particular. 57 Three things in Adam's sin. 706. Sin of Adam fallen upon his whole posterity three ways. 706  
Adultery, the kinds of it. 575. The extreme wickedness of it, set forth many ways. 576, 577  
Adulterer hath a waiting eye, which implieth three things. 583  
Affliction hath much instruction in it. 15. God hath abundance of affliction in his hand. 97. Difference between the afflictions of a Godly and a wicked man. 99 Affliction doth usually vent itself by complaints & groans. 305. Afflictions abide long upon some who are eminently godly. 308 The afflictions of some exceed all their complaints. 309. There are two things which a godly man may see in his greatest afflictions, which are matter of thanksgiving. 312. God sweetest to the soul in affliction. 320. Affliction drives the godly nearer to God. 322. Affliction a trial. 380. Afflictions foreappoynted by God. 444. God hath variety of afflictions in his hand to exexercise his children with. 448. We deserve more and sorer afflictions than God layeth upon us. 450. A godly man may be unable to bear afflictions any longer. 459  
Angels, how in a place. 109. Angel's Gods Armies or host. 690. Angels how they may be called the pillars of heaven. 781  
Angry dispensations of God make all tremble. 786  
Appoyntment, how all things are under a divine appointment, showed by several instances. 445, 446.  
Ark in which the Law was put, typed Christ. 227  
Arm, in Scripture notes power. 71  
Armies of God, what they are. 690. All creatures the Armies of God up on a threefold consideration. 692  
Asses, or wild asses, the resemblance between them and the wicked, showed in several things. 514  
Assemblies of the Saints to worship, are the dwelling place of God. 199  
Air, how it may be called an empty place. 754    

B  

Barren land, a cursed land. 607  
Beasts, evil men are like beasts, or bestial in their dispositions and actions. 513  
Believer, he hath no opinion of his own strength. 344  
Boanerges, why two of the Disciples called so. 824  
Body, in what sense every sin that a man doth, except adultery, is without the body. 580  
Bodies of the wicked shall be raised immortal, though not incorruptible. 751  
Book of the living, what meant by it; as also what by the Book which God hath written. 628, 629  
Brethren of two sorts. 53. To do wrong to, or not to relieve a brother, heightens the sin. 53  
Building, and to be built up, what it signify in Scripture. 134, 135    

C  

Carnal men, their spirits are merely mercenary. 164. They are full of unconstancy. 602  
Censure; The best of men may fall under the hashest Censures. 357  
Change twofold made in a sinner by grace. 701  
Changes of time or season, none beyond this world. 779  
Charity must and will make ventures. 45. Charity is accepted, and uncharitableness condemned in the smallest matters. 63. Churlish persons stick at small charities as well as great. 64 How charity believeth all things. 84.  
Children why compared to a building. 235  
Christ an everlasting foundation. 154  
Christ, how he cometh as a thief. 573  
Cisterns, what kind of cistern the creature is. 217  
Clothing put for all good things of this life. 59  
Clouds and darkness, how God is said to dwell in them. 125. Clouds, what they are. 764. Why appropriated unto God. 764. That waters are contained in the Clouds, a great wonder in three things. 766. Three inferences from it. 767  
Comforts, small comforts are welcome to us in times of great affliction. 527  
Complaining; to complain more than we have cause is very sinful. 310  
Condemnation, God will for ever acquit the righteous from it. 356  
Confidence of many proceedeth only from ignorance. 454  
Conscience, God's Deputy in man. 597  
Consideration, the want of it causeth us to be so little affected with great things. 115, 116  
Contentation, it is our duty to sit down quiet and content under the saddest dispensations of God. 213  
Contention about worldly things to be carefully avoided. 488  
Continuance, things which continue but a little while are but of little worth, 658, 659  
Conviction, most sinners have a secret conviction upon them, that what they do is not good. 595  
Covetousness knoweth no bounds. 531  
Counsel of the wicked, what. 175. The excellency of good counsel. 723. Good and gracious counsel should be given the weak. 723  
Creatures, we ought to consider the several excellencyes of them. 116. The creature leads us to God. 118. Creature, can neither hold nor give out the good it hath, but by a word from God. 217. The goodness and glory of the creature is nothing compared with God. 710  
Creation, we ought jointly to acknowledge the Father, Son, and Spirit, in the work of creation. 806  
Cruelty of man to man boundless. 528  
Curiosity, very natural to man to be enquiring into times. 471  
Curse, sin brings a curse with it. 607 They who are generally under the curse of men, are often under the curse of God too. 608. Why sin doth not always bring a curse. 609. How the wicked are always cursed, even in their greatest prosperity. 609, 610    

D  

Damned under endless sufferings, one reason of it. 43  
Darkness, twofold, external, internal, this internal darkness twofold. 93, 94  
Day & night in what sense they end after the end of this present world. 778  
Day, or to day, taken two ways in Scripture. 300 Days of God or day of God, what in Scripture. 474  
Death, when and to whom sudden. 9●. The death of a wicked man is violent to him, though he die in his bed. 668  
Death, the territory of it as large as that of sin. 619: death hath more power over great sinners, shown two ways. 620. 622. Some remembered after death chiefly for the strangeness of their death. 625, 626  
Declining in reference to the ways of God twofold. 393, 394. Some decline in them, others decline from them. 395. Declining from the ways of God twofold; first, to the right hand; secondly, to the left. 395, 396. Whether a godly man may decline or no. 396. Declinings in grace, several causes of it. 398, 399 All sin is a declining from the ways of God. 400  
Decree, by man what; how he may be said to decree a thing, and have it established. 275. The success of our decrees or counsels is a great mercy. 278. The success of our decrees is from God. 279. The decrees of Godly men are under a promise of success. 279. Decree and appointment of God, whatsoever God doth was before apppointed and decreed. 444  
Degrees of excellency and dignity in the creatures, God hath not leveled them. 117  
Delight consisteth in two things. 254 Delight in God is our duty as well as our reward and comfort. 254. They who mourn for sin, shall find delight in God. 256. Delight in the Lord is the choicest mercy. 257. Delight in the Lord exceeds all worldly delights in four things. 257, 258  
Deliberate sinning the way of the wicked. 584  
Desertion, God is every where present, yet often not present to the apprehension of his people. 317. 319. Desires of Saints often quickest after God in a time of desertion. 319  
Desire, they who truly desire to find God, are diligent in searching after him. 323. Where God is chiefly to be found. 325, 326. Desire is diligent in enquiryes. 370  
Devil, in what consideration made by God. 812  
Difficultyes, an evil heart will break through all difficultyes to find a way to his sin. 615  
Diligence, good in a good way. 519  
Dishonour fallen upon man by sin. 716  
Disputers apt to make false inferences from the tenets of their opposers. 122  
Dividing the word of God aright, what. 732  
Divisions among men sent as a punishment from God. 796  
Doctrine and divine teachings, why compared to and expressed by rain and raining. 220  
False doctrine is worthless. 673  
Dominion of God what, Three things it it. 676. Dominion of God considered four ways. 677. The Dominion of God calleth us to a twofold subjection 679  
Drawing, twofold. 637    

E  

Earth; men of the earth, why the wicked are so called. 73. In what sense the earth is founded upon the Sea. 756. What the foundation of the earth is. 757. The earth is upheld by the infinite power of God. 757, 758. Inferences from it. 758, 759 How the earth may be called the pillar of heaven. 782  
Earthquake, whence it is. 733  
Eastward, why it if called forward. 360, 361  
Egypt, why called Rahab. 793  
Election, the decree of Election is an unmoveable foundation. 153  
Empty, a person may be sent away empty in a threefold sense. 80. How a place may be said to be empty. 754  
Enemies, in what sense we may not or may rejoice in their fall 187, 188  
Error, very binding upon t●● conscience as well us truth. 101. Hard to judge which is worse, unsetlednes in truth, or tenaciousnes in error. 102. The way of error old. 139  
Ever, The saddest or sweetest word in the whole Bible. 356  
Exaltation of wicked men shall not continue. 656  
Ecstasy twofold. 191  
Examples very drawing. 398  
Examples of punishment upon sinners ought to be marked. 140. Examples of two sorts. 141. God makes wicked men example●. 182. A Godly man doth example himself by God. 390  
Eye of God upon a place or person notes his care of them. 649  
Eyes, high or low, note pride or humility. 286. Eye much in adultery. 582  
Ez●kiel, why so often called and spoken to by God, under this name, Son of man. 712    

F  

Face, lifting up the face, what it imports in Scripture. 259. Face cost down three ways. 260. Face of a thing what it notes in Scripture. 768  
Faith, the reflect act of it most sweet. 254. How faith is our strength to resist temptation. 349  
Fatherless and widow, who in Scripture. 81. How sinful to wrong them. 85, 86  
Fear taken two ways. 27. Fear makes men cruel, and do unjust things as well as hope. 30, 31. Fear may be a just ground of doing Justice. 31, 32. Fear of two sorts. 90. Sudden fear surpriseth secure sinners. 91. Fear threefold. 453. Fear ariseth two ways. 454. God would be more feared, if he were more known. 454 Fear is with God upon a threefold consideration. 680. God can strike man with fear when he pleaseth. 682  
Feared, God is much to be feared. 681. God is to he feared as great and as good. 681, 682  
Fire put to signify any Judgement. 201. There is a different fire for the righteous and the wicked. 202. How God is a consuming fire in reference to the Godly. 202  
Fishes of the Sea, three things most considerable about them. 744  
Flattering and reproaching one another, are two extremes to be carefully avoided. 715  
Flood, the Judgements of God compared to it, and why. 148, 149  
Folly; the ways of sin and unrighteousness are full of folly. 544. Folly put in Scripture to note some notorious sin. 546. Folly of sinners. 597  
Forgetfulness what employed by it. 625  
Foundation, figuratively taken, what. 148. 150. Everlasting foundation, what. 152. The strongest foundations which the wicked lay, are quickly overthrown by God. 152. A righteous man hath two foundations which shall never fail. 153    

G  

Giants terrible, why called Rephaim. 741  
Gifts of God which he repenteth of, what they are. 424  
Glory of God such as man cannot bear or behold it. 771  
Glorify, in what sense man may be said to glorify God. 9  
God, absolutely independent and perfect in himself. 7. To think of God on high, the best way to quiet our souls in any trouble here below. 104 How God is every where. 110. Carnal men frame conceptions of God like themselves. 127. A wrong notion of the true God is the setting up of a false God. 128. The presence of God slighted by carnal men, the only Joy of Saints. 159, 160, 161. God hath not given the worst of men any cause to be weary of him. 167. G●d doth good to them that are evilly, two reasons of it. 170 God is to be acknowledged as the fountain of all good to us. 171, 172. God ready to be at peace with sinners. 215. God infinitely better to the soul than all other things. 218. God is the defence of his people. 245. God is the riches, the gold and silver of his people. 246. God hath put it into the nature of all men to seek after him. 324. God is often doing great things when we see him not. 366. God appeareth only to such as himself pleaseth. 367. God is one. 419. God doth whatsoever he will. 438  
Godly and the wicked have quite contrary both desires and fears. 161. 178. A Godly man is one of God's acquaintants. 207. He shall be guided the right way, and blessed in his way. 283. He shall have comfort in his way. 284. A godly man is a common good. 290. Godly save others three ways. 292 Godly men most likely to be acquainted with what God is doing in the world, for two reasons. 481  
Godliness is truly profitable. 17. Godliness the nearest way to worldly gain. 248. Godliness is Godlikenes or an imitation of God. 390  
Goodness of God. Sin hath by somuch the greater evil in it as it is committed against the greater goodness. 171 goodness of God fivefold. 693. God gives out goodness freely. 697  
Good things many of them a trouble to evil men. 593  
Gold and silver how a defence, and why put for all riches. 241. How Gold is to be laid up in the dust. 241. The natural place of Gold should abate our desires after it. 242. Gold the most excellent metal in five respects. 382  
Grace renders a man precious. 383. The glory of grace is, that it continueth. 659  
Greatest and strongest as easily cast down by God as the least or weakest. 665  
Growth of Grace. 397    

H  

Hands, pureness of hands, what. 290  
Hardness of heart in sin, when the sinner can feed upon it. 494. Hard heart trembles not at the reproofs of God. 790  
Heart lift up to heaven, the work of Grace. 106. Laying up the word in the heart, hath a twofold opposition. 225. The heart of man is the Ark where the word of God must be laid up. 227. Truth in the heart better to us then truth in the book. 228. Heart of man makes more false Gods then his hand ever made. 128. The word to be hid in the heart. 407. Soft heart, what, several sorts of it. 457  
Heathens confined their Gods to certain places. 114  
Heaven is the place of God's special residence. 105. 111. Two inferences given from it. 106. Heaven and hell know no changes. 779  
Heavens, what the garnishing of them is. 804. Visible heavens are full of Beauty. 807. Several inferences from it. 807, 808  
Hell, in what sense it consumes those who are cast into it. 624. What meant by hell in Scripture. 746. Hell is destruction. 747. Hell expressed by eight words in Scripture. 751  
Heresy like a flood, yet bounded by God. 777  
Hiding the word of two sorts. 227. Three ends of hiding the word in the heart. 228  
Hiding of God from his people. 367, 368. God hideth himself five ways. 368. God will be as hid to his people sometimes, after the use of much means to find him. 371  
High places of God, what they are. 684  
Holiness, the Lord takes pleasure in it, three reasons why. 22, 23. Why we should be every where holy. 113. Holiness hath boldness with God. 261 328. Holiness gives us weight and honour. 602  
Holy-Ghost, sin against the Holy-Ghost what it it in general. 557  
Honour, a threefold honour arising to God by the fall of the wicked. 189  
Houses, God hath two special houses. 808  
Humble persons of two sorts. 287. Humble persons under the special care of God. 288  
Hypocrites, some not discovered in this world. 330. Hypocrites fear the judgement of God, or to be tried by God. 330. An hypocrite cannot rejoice that God knoweth him, showed in three things. 377. Hypocrites cannot hold out when they come to the trial. 384    

I  

Jealousy, guilt makes men full of it. 642  
Ignorance, wicked men love it. 554. A twofold ignorance. 560, 561  
Imitation of God our duty. 390  
Impenitency under sin committed, worse than the sin committed. 44  
Imprisonment, when a cruelty. 54  
Inconstancy of a carnal man shown two ways. 602  
industriousness of the wicked in sinning. 517, 518  
Infinite, what. Nothing strictly infinite but God. 40  
Innocent oft charged with foulest crimes. 83. Innocent taken two ways in Scripture. 192  
Joy at the troubles which befall wicked men, how lawful. 186, 187. What kind of joy that is not, and what it is. 192  
Judge. God the most  Judge to the godly and sincere, five grounds of it. 429, 430. A Godly man rests in the Judgement of God. 336. God is every way fitted to be a righteous Judge. 378. In a Judge two things specially needful. 378  
Judging, man apt to judge favourably of himself, hardly of others. 48. We must take heed of Judging upon suspicion. 48. What Judging of others forbidden. 49  
Judgement, wicked ripe for judgement sometimes before ripe in years. 143. Judgements of God have somewhat of mercy in them. 168. Judgements of God upon the wicked, how matter of Joy to the righteous. 184. Why the Judgements of God upon the wicked are not visible. 482  
Jupiter Hammon, why so called. 618  
Justice, how blind, and how seeing. 124  
Justice must be done for the example of others. 182, 183  
Justice of God honoured by the fall of evil men. 189  
Justification, self- justification extremely displeasing unto God. 24. God hath no respect to our righteousness in the busienes of Justification. 29. Justification what it is. 700. Man hath nothing of his own to justify him before God, two grounds of it. 702. A twofold Justification. 703    

K  

Keeping the way of God twofold. 392  
Knowers of God, or they who know God, who they are. 473. Every Godly man is a knower of God. 476. Some godly men know God much more than others who are godly too. 478  
Knowing and understanding taken two ways. 334. 372  
Knowledge; evil men will act against their own knowledge. 555. Knowledge of God, how and what God knoweth. 121. The most secret ways of man, even the way within him is known to God. 373. A general inference from this knowledge of God. 374. It is the Joy of the upright that God knows their most secret ways. 374. That God knows the ways of a godly man, assures him of three things. 375. Nothing is hid from the eye or knowledge of God. 749. All our knowledge of the ways and works of God is but in part. 819    

L  

Labourer, not to be wronged. 536. Nothing cheap but poor men's labours, why said so. 538. It may be a dangerous thing to be the labourer's purse-bearer but for a night. 539  
Landmarks, the removing of them very sinful. 489  
Law of God, the Elegancy of the Hebrew word, whereby it is expressed, opened. 220. Law taken two ways. 222. To receive the Law, what it is. 225. God only can give a Law to the conscience. 224. Law how written in our hearts by God, and how by ourselves. 226  
Lefthand declining, what it importeth. 396  
Levelling principles confuted by the natural state of the creature. 117  
Leviathan or Whale, the mighty power of God in forming the Leviathan. 814. An inference from it. 815  
Liberty threefold where the Spirit is 262.  
Life of man, in what sense it should always hang in doubt to him. 641. How no man is sure of his life. 643  
Light of God fourfold. 695  
Light; God is with all men by a twofold light. 157. Light threefold shining upon the ways of a Godly man. 282. Light twofold. 550. Wicked love not the light, neither to see what good they should do, nor to be seen in the evil they do. 554. Light internal, against which the wicked rebel, twofold. 550. Holy truth is light. 551. How divine truth is like light, showed in several resemblances. 552. Sinning against light exceeding sinful. 557. Four degrees of sinning against light. 558 They who sin against light are ready for every sin. 560  
Look of God twofold. 652  
Love, true love to man will not easily conceive or nourish suspicion. 102  
Love, we cannot be constant in that which we do not love or affect, 561  
Lusts and corruptions like a stormy Sea within us. 801, 802  
Liars, men are made liars, two ways. 670. The worst that can be said of a man is, that he is a liar. 672  
Lie, false doctrine is a lie. 671    

M  

Magistrates, that are bad most ready to favour such as are so. 73. Why evil Magistrates are compared to Oaks. 74. Evil Magistrates favour the great. 75. They should take special care of the widow and the fatherless. 86. They are the eyes of the people. 587. They are the pillars of the earth. 789  
Majesty of God, dreadful to his own people. 454  
Man can no way be profitable unto God. Objections answered. 7, 8. Man is a very poor thing. 712. Man compared to the meanest things. 713. To a worm. 714  
Manner how duty is to be performed, as considerable as the duty itself. 725 That which is not done in a right manner, is not done at all. 726  
Maschil, the title of several Psalms, what it importeth. 15  
Means, God can do the greatest things without any visible means. 759  
Meditation, what it is. 220  
Mercy of God, in what sense sin may be said to overcome it. 44  
Merit; The best of men cannot oblige God or merit any thing at his hand. 4  
Mind of man hath a formative faculty in it. 131  
Misinterpretation; Two sorts of words and actions most liable to misinterpretation. 306  
Moon, in what sense it shineth not. 708, 710  
Mouth of God, how we may be said to receive the Law from it. 222, 223 To receive the Law from the mouth of God, stands in a double opposition. 224  
Murder committed upon two grounds. 563. The greatness of the sin of murder shown two ways by Scripture. 567. Nine other considerations showing the greatness of the sin of murder. 568, 569  
Murmuring against the rod or severest deal of God is rebellion. 207.  
Mutability of man in bis natural and civil strength. 779, 780    

N  

Naked, who in a Scripture sense. 58  
Nature, uncleanness of nature runs through all men. 705. sinfulness of nature consisteth chiefly in two things. 707  
Necessary food, what. 409, 410  
Necessity cannot excuse sinful actions. 57  
Need makes a little mercy seem great. 65  
Negative commandments and threaten of God always imply the affirmative, and so usually do the Negative practices of men. 635  
Nimrod, whence so called. 550  
Northern part of the world, why called the place where God worketh. 362. God works more in the Northern parts of the world, then in the Southern. 363. The Gospel hath been more clearly taugbt in the Northern then in the Southern parts of the world. 364    

O  

Occasions, or acts leading to sin are to be avoided as well as the sin itself. 4●0  
Omnipotency of God; It is as easy with him to do a thing as to desire to do it. 400  
Omnipresence of God. 108. Two deductions from the omnipresence of God. 113. God is every where, yet some where especially to be found 325  
Omniscience of God, to deny that is to deny his being. 120. Sinners fancy to themselves that God seethe them not in all their ways. 129. That God is omniscient, cleared. 131. Queries about it answered. 133  
oneness of God both in his nature and mind. 419  
Ophir the place of Gold; queried where it is. 243  
Opportunity, a wicked man watcheth it to do evil. 573  
Oppression of the poor, the most sinful act of oppression. 60. 501. The promotion of the wicked, proves the oppression of the righteous. 506. Poore most subject to oppression. 506. Oppression falls often upon the innocent under pretence of some wickedness. 523. Oppression is a crying sin, & makes the oppressed cry. 541    

P  

Pardon of sin, the infinite freeness of God in it, and the unlikenes of his thoughts to man's about it. 127, 128. Pardon twofold. 292  
Peace, G●d ready to be at peace with us, when we apply to him. 215. Peacemaking is the work of God. 686 Peace stands in a fivefold opposition. 687. Where God is most eminently, there is most peace. 689  
Perfection of our ways, what. 20  
Person; The state of every person to be considered to whom we speak. 731  
Persecution and persecuters bounded by God. 777  
Perseverance, the duty and honour of a godly man. 393. Not to persevere in a good way, the mark of evil men. 562.  
Persuasion, more than a moral persuasion in conversion of a sinner to God. 638. The power of persuasion. 433  
Phylacteries among the Jews, what they were, and their use. 228  
Pillars of heaven, what. 781  
Plato, one of his chief lessons to his Scholars. 118  
Pleasing of men; how we may, how we must not please men. 733  
Pleasure, all the pleasure which God taketh is in himself, or in the fullfilling of his own good pleasure in Christ. 26  
Pledge, taking a pledge when sinful, showed in two things. 50. 498  
Poor, a poor man oppressed or oppressing, how grievous. 60. Want of compassion to the poor, the mark of a wicked man. 66. The poor have a right in what rich men have. 68 Not to do good to the poor is sinful, as well as to them injury. 70. Honest poor less regarded by wicked men, than their beasts. 74. Poore most oppressed. 84. Some will oppress the poor to enrich themselves. 499 The sinfulness of taking from the poor, showed in two things. 501  
Power, when evil men are in power, all good men are in danger. 643. Power supreme proper to God. 677. Three arguments of the power of God. 759. Power; The more power we have to prevent evil, the greater is our sin if we do not. 77. Power of God twofold. 338. The greatness of the power of God shewin four things. 339, 340. The power of God is no way terrible to a godly man. 342. Power twofold. 639. The rule by which wicked men act is their power. 640  
Prayer may have a twofold stop. 217. We must pray much for that whereof we have a sure promise that God will do it. 263. Prayer due to God only. 264. We are never in a fit frame to pray, till we turn from sin. 264. To hear prayer, what. 265. God is the hearer of prayer. 265. It is a mercy including all mercy to be heard in prayer. 266. Prayer profitable. 266. Prayer is a lifting up both in the act and effect. 285. Prayer of the righteous shall not prevail in some cases. 293. Prayer is strong work; a threefold strength needful in prayer. 350. God most willing to hear the prayers and plead of the righteous. 352. God is not changed by our prayers. 433. God will not sometimes be at all entreated by prayer. 434, 435. Case answered how we can pray in faith, seeing God is not altered, from any thing he intended, by prayer. 346  
Presence of God most desired by the godly. 318. God can quickly make his presence terrible and grievous to us. 452  
Presumption, a threefold presumption of wicked men. 165, 166. Other presumptions of evil men. 588, 589  
Pride seen in the eye. 654. Pride causeth contention. 800.  
Profit; man cannot profit God. 10. Eight Conclusions made from that principle, that man cannot profit God. 11, 12, 13  
In what sense a man may live and act to bis own profit. 16  
Propriety in lands and goods given by God. 487. Objections against it answered. 487, 488  
Prosperity and honour a great trial or temptation. 379. Many have declined in goodness by outward prosperity. 399  
Proud men always in danger of falling 798. Proud men shall be smitten. 802  
Punishment of offenders, three special reasons of it. 181, 182. Some whose sins are very great, are punished very little in this life. 546. Punishment of loss a great misery as well as that of sense. 612. Eternal punishment why just for sin committed in time. 617    

Q  

Questions how put in Scripture. 699    

R  

Racha, what it means to call one so. 79  
Rebellion, what it is, or what they do who rebel. 301, 302. How there may be rebellion against God in complaining under affliction. 307. Rebellion against light, the highest wickedness. 557  
Redemption of sinners by Christ is God's pleasure. 26  
Relations cannot change God. 437  
Remembered, some are only upon the account of judgements upon them. 626 Not to be remembered, as it is a curse, taken two ways. 627. Not to be remembered, in what sense, it is the portion of the wicked. 628  
Repentance reneweth our communion with God. 207. Affliction bespeaks our repentance. 230. True repentance is a home-returning to God. 232 Repentance followed with a blessing and a building of us up. 236. In true repentance sin is utterly cast off. 237 They who repent truly endeavour to put away sin, not only from themselves, but from all that belong to them. 239. Repentance properly taken, what it is; how repentance may be said to have been in God. 426  
Rephaim what it signify. 741, 742  
Reproof, how dangerous to sin against reproof. 38. Reproof twofold. 784  
Restraint of others from sin two ways. 76, 77  
Return to God, when we may be said to do so. 233  
Reward, the difference between a godly man and a carnal man, in looking to his reward. 16. Reward twofold. 190  
Riches, how we may lay up a good foundation for ourselves by them. 18. Riches may lawfully be possessed, they are at God's dispose. 249  
Rich covetous men, in what sense, they would be alone in the earth. 75, 76  
Right-hand turning out of the ways of God as dangerous as lefthand turning. 395  
Righteous; how the Lord hath and hath not pleasure in us as righteous, showed in six propositions. 21, 22. Righteous men often preserved in common calamities. 200  
Righteousness twofold. 19  
Romans, their severity against those who removed Landmarks. 489  
Rome whence so called. 654    

S  

Safety is a great outward mercy. 647 Even the safety of a wicked man is of the Lord. 647. Outward safety is the foundation of a wicked man's peace. 647, 648  
Scorn, how the godly may be said to scorn the wicked in their troubles. 194, 195. Scorning very sinful. 195  
Scripture parting itself into four heads. 730  
Sea, the mighty power of God in bounding it. 774. Inferences from it. 775 Sea, called proud. God can calm the Sea in its greatest rage and pride. 799. This a comfort in our storms at land. 800. Two other inferences of comfort from it. 801  
Seasons, how doing of evil hath its season as well as doing of good. 585. wicked men very careful to hit those seasons. 586  
Secrets, several secrets of the Lord with them that fear him. 479  
Serapis, the honour which the Egyptians did to that Idol. 175  
Serpent, crooked Serpent who or what. 809, 810  
Service of God counted an unprofitable thing by carnal men. 164  
Shadow, what properly it is, and what it signifieth in Scripture. 595  
Silence twofold. 214. Silence comely in women, especially in widows. 636  
Sin, no disadvantage to God. 13. We should not think any sin little. 36 In what sense no sin is little. 36. It is our duty to take notice of the greatness of our sin. 37. How we may take the measure of sin. 37, 38. Seven aggravations of sin. 38, 39 In what sense sin may be said to be infinite. 40, 41. How our sins may be said to be innumerable. 42. The less we are provoked to sin, the greater is our sin if we fall into it. 56. 89. Sin punished in all ages. 139. Sin breeds an estrangement from God. 206. Two degrees of putting away sin. 238 A sin is the greater by how much the matter about which it is committed is the less. 502. Some will sinne, though they get nothing by it. 565. A wicked man sins with resolution. 584. Sin befools the sinner. 597. Speedynes of wicked men to sin. 604. Evil men would sin always. 616, 617. Sin hath degraded man. 716 Sins of omission more frequent and numerous than sins of commission. 36  
Sinners, some sin so fast and much as if they only were sinners. 621  
Sinning advisedly, the property of the wicked. 177. Some will sin for the meanest advantage. 500 Sinning is the work of wicked men. 516  
Smallest matters fall under the knowledge and care of God. 134, 135  
Soft heart, of five sorts. 457  
Sorrow for sin may be excessive. 96. There is an unavoidable sequel between sin and sorrow. 99 Sorrows of life may be more bitter than death. 462  
Soul, the souls desiring or hating, what it signify in Scripture. 418. Soul how and why it should be garnished. 808  
Speaking; that we may speak to profit, five things must be considered. 734  
Stars to be considered, especially in four things. 116, 117. The consideration of the Stars should make us humble and thankful. 119  
Steps taken two ways in Scripture. 389  
Strength of God, in what. 215, 216. God puts strength into an humble soul; especially for five things. 345, 346  
Spirit; many speak the words of the Prophets, who speak not in their Spirit. 735  
Spirit of God, taken two ways in Scripture. 803  
Steadfastness in good the honour of the godly. 393  
Strength; men usually proud of any kind of strength. 797. Our strength lies much in the sense of our weakness. 798  
Sufferers, great sufferers usually thought to be great sinners. 46  
Suffering, few hit upon any other cause of suffering but sin. 41. Other causes of suffering noted. 47. In suffering it is good to suspect our sins, & search after them. 48  
Superstition, the forwardness of man's nature to such worship. 520    

T  

Temptation prevaileth easily over carnal men. 603. Comfort in temptation, what. 801  
Thoughts, evil thoughts of God the Character of a wicked man. 123. Thoughts of God, how we acquaint ourselves with God by them. 208  
Throne of God, what. 327. 767. In what sense God spreadeth a cloud upon his throne. 770. God manifesteth himself in heaven as Princes manifest themselves upon their Thrones. 771  
Thunder, a reproof from God. 785. Thunder of God's power, what. 822, 823  
Time, God can pull down the stoutest sinners in a little time, even without time. 144. God needs not take time to do what he hath a mind to. 145  
Times, God hideth times from men as he pleaseth. 470. Why God hideth times or keepeth them in his power. 471. Times are perfectly known to God. 475  
Treasure, in what sense the Lords people are his treasure. 8  
Troubled minds have much to say. 332  
Truth, God honoured in his truth by the fall of the wicked. 189. Truth must be bought but not sold. 219. Truths of Scripture like light, showed in several things. 552. Truth is full of Authority and power. 553. Evil men utter enemies to the discoveries of holy truth. 557. Truth is not afraid to be tried. 671. Truth ought to be spoken out, or all the truth must be spoken. 729. Truth hath a reviving power in it. 737  
Trial taken of man three ways. 379. A godly man is no loser by coming to his trial. 383. The sincere are willing to be tried. 386  
Twilight twofold. 585  
Tyrant, who or what he is. 50    

V  

unchangeableness of God set out in six particulars. 420, 421. Objections against the unchangeableness of God answered. 424. As God is unchangeable in himself, so nothing can change him. 431  
Unkindness from men occasions the godly to have more intimacy with God. 322  
Vow, what it is. 267, 268. Vows lawfully made aught to be kept. 269. Four cautions about Vows. 269, 270. When God answers prayer, we must be careful to pay our Vows. 271    

W  

Wages, to detain the labourer's wages very sinful. 536. Wages of the labourer detained three days. 537  
Walking of God and of Satan, how to be understood. 126. Our holy walking notes our acquaintance with God. 210  
Wall, A false prophecy why called a wall built with untempered mortar. 149  
Wanton love or wantonness ascends by five steps. 582  
Water, fire and water put for all manner of afflictions. 95. Grounds of the Allusion why water signifieth affliction. 95, 96. Water's twofold. 763  
Way of God, how taken in Scripture. 391. Way of a Godly man right forward. 403  
Way of God, what in Scripture. 817  
Weighing of actions and persons, God doth it most exactly. 132  
Wicked have impresses of the presence of God upon their Spirits. 157. Presence of God grievous to the wicked. 158  
Wicked men think they can do well enough without God, their great folly showed in it. 159, 160. Wicked have slight thoughts of God. 163. The wicked do even dare God to do his worst. 165. God gives wicked men no cause to be weary of him, shown divers ways. 167, 168. They do not acknowledge God the fountain of all the good they receive. 171. Portion of the wicked lies on this side heaven. 174. A threefold honour arising to God by the fall of the wicked. 189. Wicked men how made ridiculous. 197. Wicked men doubly disappointed. 198. Wicked men make sin their work or their busienes, shown four ways. 516, 517, 518. Wicked men are not presently stopped in their evil ways. 544, 545  
Wickedness and iniquity, how distinguished. 36  
Widow, what the Hebrew word for a widow importeth concerning her. 78 Two cautions to the widow and the fatherless. 87, 88 Widow why expressed in the Hebrew by a word that signifieth both to bind and to be silent. 636  
Will of man by nature goeth out without end to sin. 43  
Will or mind of God to be submitted to, and should please us in all things. 429 Will of God the only bound of all his actions. 438. How unsafe it is that it should be so with men, though good men. 439. Dangerous to have man's will the rule of what he doth. 492  
Wisdom and happiness go together. 15 What that wisdom is which doth not profit man, & what that is which doth. 15, 16  
Works of God, three things affirmed of them. 431. Nothing can stop the works of God, four things instanced in that cannot. 432, 433. Works of God cannot be fully known. 819, 820. The works of God should lead us to God himself. 822  
Worm, man is so in five respects. 714. Four inferences from it. 715  
Worldly things, the best and greatest of them are but little, and for a little time. 657. Worldly state of worldly men most subject to changes. 662  
Word of God, in that God discovers himself to us. 209. A Godly man keepeth close to it. 392. The word of God is the only rule of life. 405. Word of God taken in a double opposition. 405. A godly man highly esteems the word. 411. Reverence to the word keeps the heart up in obedience to the word. 412. The word of God is to be esteemed for his own sake. 413. Word of God rightly applied is mighty. 727. It revives the soul, or gives a new soul. 736    

Y  

Yoke of Christ why called easy. 346    

Z  

Zeal, superstitious zeal and laboriousnes of the Israelites in worshipping the Calves in Dan and Bethel. 519, 520     

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.  
Chap. Verse. Page. Genesis. 1. 2. 803. 1. 14. 805. 1. 21. 744. 1. 26. 806. 2. 1. 805. 3. 23, 24. 78. 4. 5. 261. 4. 23. 571. 5. 3. 705. 5. 22, 24. 210, 113 6. 3. 92. 6. 5. 131. 6. 6. 424. 9 6. 569. 11. 5. 112. 11. 6. 519. 12. 5. 736. 15. 16. 143. 18. 20, 21. 112. 19 21. 74. 20. 7. 295. 25. 21. 262. 28. 21. 271. 31. 42.53. 681. 32 24. 275. 32. 2. 693. 32. 10. 714. 35. 2 239. 35 5. 683. 41. 45. 475. 47. 22. 410. 48. 16. 745. 49. 4. 603. Exodus. 1. 10. 31. 1. 21. 235. 15. 9, 10. 147. 18. 21. 20. 19 5. 8. 19 21. 193. 20. 7. 635. 32. 31. 37. 32. 32. 628. 33. 15. 161. 111. Leviticus. 10. 3. 336. 26. 18.24. 449. Numbers. 5. 19 193 14. 42. 111. 20. 17, 18, 19 66 23. 10. 242. 23. 21. 608. 25. 4. 183. Deuteronomy. 2. 25. 743. 7. 9, 10. 480. 7. 21. 111. 20. 3. 458. 21. 1, 2, 3, 4, 5. etc. 568. 24. 6. 59 24. 10. 51. 24. 14, 15. 538. 28. 48. 58. 28. 56. 253. 28. 66. 641. 32. 9 8 32. 41. 91. 33. 9 437. 33. 18. 587. Judges. 4. 6, 7. 637. 5. 20. 691. 5. 21. 540. 5. 23. 7. 9 9.15. 595. 11. 3. 79. I Samuel. 2. 3. 132. 2. 8. 789. 3. 13. 76. 7. 3. 233. 9 9 478 15. 22. 23. 15. 11.29. 424. TWO Samuel. 2. 22. 260. 12. 12. 182. 14. 9 193. 22. 8. 782 23. 16. 495. I Kings. 8. 11. 124. 12. 28.30. 519. 14. 10. 143. 17. 1. 275. 18. 10. 370. 20. 23, 24, 25, 28. 114. 20. 1.5. 425. 21. 19 494. TWO Kings. 19 3. 432. 20. 19 336. TWO Chronicles. 3. 6. 243. 36. 12. 223. Nehemiah. 5. 13. 79. 8. 10. 258. Job. 1. 7. 126. 27. 10. 256. 31. 26. 709. 118. 35. 6, 7. 13. 39 15. 514. Psalms. 1. 1. 195. 1. 2. 19 411. 4. 3. 9 5. 5. 353. 8. 3. 116. 119. 8. 5. 656. 9 5. 785. 10. 4. 163. 318. 10. 11. 129 10. 18. 73. 11. 3. 150. 16. 2. 7 16. 8. 113 17. 3. 380. 17. 14 174 202. 18. 13, 14, 14. 786 18. 27. 288 19 6. 817. 19 10. 411. 21. 8. 316. 22. 7. 195. 22. 13. 460. 24. 6. 324. 714. 25. 11. 37 25. 14. 478 29. 10. 780. 30. 5. 309. 30. 6. 648. 32. 1. 374. 32. 6. 99 325. 33. 17. 4. 34▪ 7. 694 36. 6. 481. 37. 4. 256, 257. 37. 6. 376. 37. 23. 283. 37. 31. 225. 283. 39 9 214. 40. 10. 227. 40. 12. 42. 486. 42. 1, 2. 318. 42. 7. 98. 44. 12. 12. 44. 17▪ 18. 398. 45. 6. 327. 46. 9 687. 48. 2, 3, 4. 365. 49. 14. 622. 49. 20. 513. 50. 8. 28. 50. 12. 7. 51. 5. 705. 55. 15. 145. 55. 23. 623. 56. 8. 42. 58. 2. 132. 58. 10. 186. 65. 5, 6, 7. 776. 68 23. 186. 68 30. 785. 69. 4. 56. 69. 28. 628. 72. 3. 512. 73. 2. 399. 73. 3. 159. 74. 20. 560. 75. 3. 789. 77. 3. 455. 82. 6. 666. 84. 5. 584. 87. 4. 793. 88 11. 747, 748. 88 15. 738. 89. 9, 10. 793. 90. 2. 10. 91. 8. 180. 92. 12, 13, 14. 397. 93. 3, 4. 776. 94. 5, 6, 7. 129. 377. 97. 8. 185. 97. 11. 610. 99 4. 584. 102. 26. 420. 103. 10. 450. 103. 12. 238. 104. 3. 763. 104. 5, 6, 7, 8. 795. 104. 9 775. 104. 25. 745. 104. 30, 32. 440. 104. 32. 787. 106. 23. 294. 107. 42. 630. 185. 108. 1. 584. 109. 4. 630. 110. 7. 261. 111. 2. 820. 111. 10. 16. 113. 5, 6. 134. 114. 7. 787, 788. 115. 2, 3. 111. 116. 3. 316. 116. 11. 190. 119. 1. 20. 119. 106. 271. 119. 127. 412. 124. 2, 3, 4, 5. 777. 125. 5. 396. 136. 13. 67. 139. 1.24. 386. 139. 6. 182. 139. 7, 8. 108. 139. 23, 24. 136. 142. 4, 5. 322. 144. 11. 123. 147. 10, 11. 22. Proverbes. 1. 24. 753. 1. 26. 196. 2. 17. 576 2. 18. 742. 3. 27. 68 4. 17. 494. 4. 20, 21. 407. 4. 21. 226. 4. 25, 26, 27. 395. 6. 30. 57 6. 26, 27. etc. 577. 7. 3. 226. 7. 15. 511. 7. 18, 19, 20. 126. 8. 22. 818. 8. 30, 31. 255. 8. 34. 583 9 12. 16. 10. 20. 601. 10. 25. 152. 11. 26. 607. 13. 2. 493. 15. 11. 749. 747. 20. 8. 328. 22 2. 68 23. 23. 219. 23. 31. 491. 24. 7. 186 27. 20 747 27. 21. 379 28. 3. 60. 28. 12. 644. 28. 28. 506 29 1. 38 30. 8, 9 410. 399 30. 18. 366. 31. 15. 410 Ecclesiastes. 2. 2. 259. 5. 2. 107. 5. 4. 269. 7. 6. 258. 7. 12. 241. 8. 4. 341. 8. 6. 586. 9 1. 277. 11. 1. 55. 12. 1. 806. 12. 5. 107. Canticles. 1. 1. 314 1. 3. 638. 1. 7, 8. 325. 3. 1, 2, 3. 320. Isayah. 1. 3. 172. 1. 10. 85 1. 15, 16, 18. 353. 2. 11. 654 3. 6 59 3. 11. 190 3. 14. 494. 4. 3. 629 5. 8. 75. 6 5. 106 6. 9 94 6. 10. 741. 8. 7. 148. 8 10. 279. 10. 10. 315. 10. 14, 15. 173. 11. 13. 800. 14. 10. 666. 14. 13. 365. 21. 14. 66. 24. 1. 768. 27. 1. 816. 27. 4, 5. 215. 27. 8. 725. 27. 11. 437. 28. 15. 91. 28. 16. 154. 28. 17. 153. 29. 9 784. 29. 10. 587. 29. 15. 750. 30. 1. 374. 30. 2. 223. 30. 20. 220. 30. 30. 72. 31. 15. 476. 32. 6, 7. 65. 37. 22. 196. 41. 14. 714. 41. 14, 15, 16 191. 41. 23. 361. 43. 13 341. 44. 25, 26. 418. 280. 45. 24 346. 48 18. 218. 50. 2. 787. 50. 4. 476. 51. 12, 13 597. 51. 16 595. 51. 20 213. 51. 9 793. 53. 10. 26. 54. 1. 634. 54. 10. 402. 54. 16, 17. 816 55. 1. 12. 55. 8. 8. 8. 127. 57 1, 2. 664. 57 16. 460 338. 57 20. 801. 58. 6. 55. 58. 9 265. 58. 13. 253. 19 59 2. 256. 59 19 148. 60. 6. 95. 60. 17. 51● 62. 4. 21. 63. 15. 105. 65. 5. 25 66. 1. 108 ●05 66. 11. 254 Jeremiah. 2. 12. 784 2. 24. 514 3. 5. 72 4. 1. 232 4. 14. 43. 5. 1. 291. 5. 22, 23. 44 5. 28. 86 6. 8. 419. 60. 8. 5. 43 9 3. 67 9 5 5 7. 12. 2. 159. 13. 27. 43. 14. 9 162. 14. 11. 434. 15. 10.8 293. 15. 19 223. 17. 9 373. 22. 28. 19 23. 23, 24. 109. 31. 18. 457. 31. 20. 208. 31. 35, 36. 778. 36. 24. 790. 49. 11. 88 51. 7. 382▪ Lamentations. 3. 24. 246. Ezekiel. 1. 24. 244. 7. 11. 493. 8. 12. 129, 130. ●●. 21. 238. 13. 9 629. 13. 10.13 149 13. 14. 150 18. 25. 704. 22. 6 71 22. 14 788 460 22. 18 384 28 17. 184 34. 2, 3, 4. 724. Danie 2. 21. 6 2. 34. 151. 4. 34, 35. 340. 7. 2 795. 7. 9.10.1 384. 8. ●. 604. Hosea. 2. 8, 9 249.172. 4. 1. 560. 477. 4. 4 490. 5. 1●. 489. 7. 14.16. 233. 232. 9 ●1. 660. 10. 7. 601. 12. 4. 199. 14. 3. 81. Joel. 2. 23. 221. 2. 26. 402. Amos. 2. 6. 500 2. 7. 499. 2. 8. 59 3 10. 493. 4. 12. 434. 6 7.10. 321. 7. 2. 665. Jonah. 1. 3. 11●. 3. 4.10. 425. 3 8 234. Michah. 2. 1, 2. 518. 2. 3. 654. 402. 3. 3. 61. 4. 11. 181. 6. 2. 26. 6. 3, 4. 168. 6. 9 444. Nahum. 1. 3. 818. 342. 1. 7. 592. Habakkuk. 1. 7. 340. 1. 12, 13. 651. 1. 16. 173. 2. 3, 4. 483. Zephaniah. 1. 12. 166. 2. 3. 422. 2. 11. 7. Haggai. 1. 6. 278. Zechariah. 1. 5. 423. 1. 6. 486. 3. 12. 784. 4. 7. 382 4. 10. 658. 5. 1. 91 5. 6.8.10, 11. 183. 7. 5. 232 9 8. 650. 10. 11. 800. 11. 2. 73. 13. 9 385. 14. 12. 197. Malachi. 2. 2. 610. 3. 2, 3. 385. 3. 5. 423. 235. 3. 10. 509. Matthew. 1. 19 18●. 5. 22. 79. 5. 45. 695. 7. 1. 49. 7. 23. 157. 7. 24, 25. 154. 7. 27. 149. 8. 23, 24. 799. 10. 30. 42. 10. 42. 62 11. 30. 346. 12. 18, 19 723. 12. 43, 44. 808. 18. 18. 280. 23. 5. 228. 23. 14. 80. 24. 2. 47. 24. 29. 782. 24. 37.50. 92. 25. 1.28. 424. 26. 53. 691. Mark. 2. 27. 13. 9 50. 688. Luke. 1. 34. 699. 5. 8. 162. 7. 37. 621. 9 54. 735. 12. 20. 668. 12. 36, 37. 5. 14. 26. 559. 15. 32. 737. 16. 15. 406. 17. 7. 5, 6. 19 7. 621. 21. 28. 261. 22. 32. 349. John. 3. 19 558. 3. 20, 21. 596. 4. 21. 325. 5. 25. 737. 6. 44. ● 638. 6. 66. 404. 8. 44. 672. 9 2, 3. 47. 9 39 555. 14. 27. 453 17. 1. 106. 18. 6. 684. 20. 15. 314. Acts. 1. 6, 7. 470. 2. 44. 487. 3. 19 737. 5. 4. 487. 12. 23. 380. 17. 25.27, 28. 157. 17. 26. 324. 26. 11. 503. 27. 23, 24. 294. Romans. 1. 20. 158. 118. 1. 21.29. 128. 2. 14. 550. 2. 15. 375. 158. 3. 25, 26. 343. 4. 17, 18, 19 761. 6. 21. 17. 8. 7. 557. 8. 13. 348. 8. 33. 356. 9 3. 629. 9 16. 146. 9 18. 341. 9 22. 480. 11. 29. 423. 12. 15. 184. 14. 7. 16. 16. 20. 146. I Corinthians. 1. 26. 760. 3. 13. 384. 4. 5, 6. 376. 4. 11. 58. 4. 8.10. 721. 6. 13, 14, &. 578. 6. 20. 6. 9 19, 20, 21, 22. 733. 10. 13. 347. 13. 3, 4. 84. 13. 9, 10. 819. 14. 33. 688. 15. 32. 513. 15. 58. 562. 393. TWO Corinthians. 1. 20. 422. 2. 7. 96. 2. 16. 738. 3. 17. 262. 4. 6. 326. 4. 18. 658. 5. 15. 16. 6. 2. 325. 6. 16, 17. 109. 6. 4.8. 615. 12. 10. 798.345. Galatians. 4. 27. 634. Ephesians. 2. 10. 22. 2. 16. 800. 4. 20. 370. 5. 12. 554. 6. 10, 11. 349. Philippians. 1. 9 102. 1. 19 345. 2. 7. 79. 3. 12, 13. 404. 4. 13. 347. I Thessalonians. 3. 3. 444. 4. 15, 16. 471. 5. 2. 573. 5. 18. 312. TWO Thessalonians. 1. 9 456. 327. 2. 3. 138. 2. 6, 7. 145. 3. 2. 598. I Timothy. 1. 9 514. 2. 8. 290. 5. 13. 636. 6. 11. 532. 6. 16. 771. 6. 19 18. TWO Timothy. 2. 15. 731. 2. 19, 20. 153. 3. 8, 9 777. 4. 17. 348. Hebrews. 2. 3. 559 2. 7. 656. 4. 13. 746. 10. 23. 393. 11. 3. 760. 11. 7. 92. 12. 1. 394. 12. 19 824. 12. 29. 202. James. 1. 10. 287. 1. 9, 10. 662. 1. 27. 87. 1. 14. 603. 2. 15. 58. 2. 16. 70. 4. 6. 288. 4. 12, 13, 14. 276. I Peter. 1. 8. 254. 1. 15. 390. 2. 21. 390. 3. 19, 20. 748. TWO Peter. 2. 14. 582. I John. 1. 5. 696. 2. 3, 4, 5, 6. 477. 3. 17. 66. 53. 3. 20, 21. 375. Revelation. 2. 2. 394.381. 2. 20. 77. 3. 12. 789. 7. 9 42. 12. 15, 1●. 777. 18. 7. 152. 81.  
FINIS.