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........042sk416.0140190.$0$00$0001NW 440$0 TOTHE CHRISTIAN READER. TO Thofeefpecially ofthisCI T IE, who yet continue helpful to this W O R K. Fiat great pattern of patient foffering Holy Job, having beenmany wayet af fli6led by God, and no way comfortedby man, nonot by thole men, his friends who deftgnedto com- fort him,foundyet this happinefs, that,as God comfortedhim at laJ,fo hisfriends hadnow left of to trouble him. Being thus free from their preffures and provocations, he tookfreedome andfull fcope both to defendhis antient inte- grity, and to deplore his then prefent mifery ; which he cloth in no left Room thenfive whole Chapters together. The good mans heart was A 2 full

To theChriftian Reader, ful,and mutt have vent, 'twould break elfee The pertinacy and opennefr ofhis opponents in cenfuring and condemning himfor a bypot;ite and wicked, made him more then open, almoft pertinacious both in aliening bis own upright- nefs, andin defying thofe odious imputations, as he that runs may read and underftand at thebe- ginningof the twentyfeventhChapter.What'ere came on't, hewould notjuttifie his condemners, much lets condemnhimfelf ; Let his enemy be as the wicked, andhe that rofe.up againft him as the unrighteous, not he; nor doth Job only deny that hewas wickedor a hypocrite, buthe proves (unanfwerably) that he was not ; For, though hehad loft all that himfelf had gained, and God (as hebeleived) flood ready to take away bisfoul too, yet his hope remainednot on- ly alivebut lively ; whereas thehypocrites hope dies,or whats the hopeofthehypocrite though he bathgained(andholds what hehathgained) when God taketh away his foul ? Again,thoughfuck trouble came upon him as, confirainedhim tocry, yet Godheardhis cry though the Almightygrieved him, yet he de- lighted himfelfin the Almighty, and alwayes calledupon God; whereas, when trouble com.o eta upon the hypocrite , will God hear his cry ?_

To the Chriftian Reader. cry. ? or will the hypocrite delight himfelt in the Almighty ? will he alwayes call upon God? A hypocritewill fometimes doe thefe things,but be never bath awili to doe them; and inmany cafes he will not fomuch as doe them, An hypo- crite may for a whileperform the ass, and put on the .habit ofa godly man,but he cannot atall put offhis ownnature, nor will he pertevening- lyperform thole ass Willhe alwayes call up- onGod?That whieks onlyfeigned, and is not, eafily returns towharit is : No man can alwayes appear to be, what he Moth but appear to be. Truthonly abides in and after all tryalls,. Job was able to argue from the confiant tenourofhis heart toward God, that God layat his heart, and was not (as the Prophet fpeakes of the hypo trite) far from his reins , while neer in his ;mouth. Indeed,the dealings ofGod withhimwerefo intricate and full ofmiftery , that to find out or a f gna rea fon of them,wasfarmore difccult then tofind out the Silver veinand the place of Gold, or anyofthe molt precious Gemms and raritieswhich Nature (by the order of God) bath conco5led and treafiured up in the bofome andbowells ofthe earth, as he difcourfeth at large in theformer part ofthe 28t1? Chapter;i be wif'.

To the Chriflian Reader. Wifdome wherebyGodmanagethfuchproviden. tial difpenfations among thefopsofmen, being hid (as he therefaith) from the eyes -ofall liv- ing, and kept dole from thefowles ofthe air, God alone underftandi ng the way thereofand knowing the placethereof. And therefore Job, preferring an humble nefciencebefore a bald in- trufon into thefecretsofGod, calls us of front the purfuit ofthat hidden wifdome to a wif .dome plainly revealed in the lafl verfe of the Chapter; And untoman he laid, Behold, the fear ofthe Lord that is wifdome, and to de. part from evill is underf}anding. And, that the Lord had Givenhimwi fdome ro fear him, and underftanding to depart from evil, Hedemonfrates by giving an account or narrative ofthewhole courfe ofhis life in the dayes ofhis profperity,both in his,publickcap. city as a Magiftrate,throughout the 9thChapter (a defcriptionofhisfadnhange from that fills the 3oth)as alto inhisprivatecapacity,whether abfelute as a man,or relative to Godorman, iu the 31 th. That in thedifcharge ofall thefe du- ties, thefear of the Lord had been his wif. dom,and a departure from thofefin.evillswhich hang about them, his underftanding, he not on- ly makes a very fälemn protejiation, but by way r.

To the Chriftian Reader, wayPffacred imprecation invites themoff dread- full vengeance of God upon his own head, in cafe he hadnot done or notforborntodoe as he there protefted. And nowwhat couldJob ; or what could a- nyman doe more then he haddone, to doe him- felfright and clear his own innocency in the opinion ofman ? Wherefore having done thus much heforbears to doe or fay any more, but fits, down,iuietly (thewords of Job are ended fo that Chapter endeth) till the Lord fhould arife topleadhis caufe, and (fcattering the Clouds whichhad long darkened his name and: honour) bring forth his righteoufnefs as the light, andhis jufi dealing as the noonday. Nor was it long before he didfo;The Lord is a God ofjudgement, bleffed are all they that wait, for him. HonouredSirs,yon have. the Generalfumure o fJobs longparable ( that's the title o fhit en.,- fuingfpeech) in this)(hart Epif#le,and thepar. ticular Expoftionofthree Chapters of it, in the J3ook,whichfolloweth ; the wholefivewerein- tendedfor thisonepeice, _ but itgrew too bulkie, andmuff be iuedout in two. What is nowof fered,tal{e ingoodpart; Thepart behindmay be offered in itsfeafon, you alfoby earneft prayer, to

To the Chriftian Reader. to the God oflight andlove, inwhofehandour breath is, andall our ways, helpingon this work in the handof 71: iith of eht foHrtb t,yttoattb commonly cal- lt1Jane. r657: SIRS Your molt afeaioüa Friend to ferve you, j®SE PH

Chap. 27. Verf. a, 2, 3, 4, 04444.4154144..........+4604546.44.0.44 AN EXPOSITION WITH PRACTICAL OBSERVATIONS UPON The Twenty-feaventh,Twen- eighth , and Twenty-ninth Chap- ters of the Book of lOB. JOB, Chap. 27. Vert r, 2, 3, 4. Moreover job continuedhis Parable, andfaid. As God livethwho bath taken away myJudgment,and the Almighty whobath vexed my f®ul; All the while my breath is in me, and the spirit of God is in my Nofirils ; My lips¡hall notfpeadf wicltednefs s nor my tongue utter deceit. OB having given his third anfwer toBala, his fecond friend, and anfwered him home in the former Chapter, we may fuppofe him breath. ing, paufing, and waiting a while,to fee whether friend Zophar wouldrenew the combate, or undertake the difpute afrefh. But he either being convinced by that evidence of truth, which jobhad held forth,or beinghopeletfe toconvince job, of what he judged the truth, gives it over in the plain field, B fits

2 Chap. 27. An Bxpoftion upon the Book of J o n. Vert. Y. 4 fits down, holds his peace, and forbear's to engage any more in this Controverfie. Now, fob perceiving that Zophar had done,or had nomore to fay, we may fuppofe him making a fecond flop, or Rand, looking whether Elipbaz or Bilelad would re- inforce the battei, or had any minds todeal further with him ; bût they allo ( either fear- ing that they had done ill in (peakingfo much already againu him, or being out of hope to doe any good upon him, how much more or how much longer foever they fhould (peak to him ) drew off too,and laid downe theBucklers. The field being thus quite cleare of all Opponents,not fo much as one appearing againfl fob, he proceeds confidently and paffia- nately in the purfiut and proof of his own Innocency in the five following Chapters ; in which, tho-ow-our, he refutes theopini- on which his friends had of him, and maintained again( him, and fullyvindicates his own much fufpeded and oppofed Integrity. Thus we are at IalI arrived at the end of the difpute between f ®6 and his friends, his friends beingall worfled in that difpute, Whence Obferve, firfi ; Error cannot alwayes bold oat. A. wrong caufe will have the worn i'th' end.Error may wrangle long, but at lei it will have nothing to fay. Truth may be oppo- fed , but it cannot be prevailed upon. Truth is a Conquerour.. ph friends had enough of it ,and law their own mifake, though not in the matter, yet in ¡heir marke; though not in their pofi. tions, yet in their applications. Hence take a fecond Note ; it is beff tofay no more, when wehave [aid enough, or more than we ought. 'Tis nodifhonour to yeeld a weak or wrong caufe. Conten- tion fhould not be a continual dropping. When all bath been faid u to reafoning, what we fay more is but wrangling. foss friends did well to give out, though they did ill to begin. 'Tis not courage, but pertinacy to oppofe the appearances of truth ; and where truth appeares,'cis true courage to refill all oppofers. Verfe r; GI

Chap, 17. An Expofition on the Book of Jos, Verf.a, Verfe t . Moreover job continued his Parable, and Paid, jobs friendshaddone, but job had not. He had more to fay for himfelfe, when they had nothing to fay againfl him. He had not yet brought forth all that was in his heart, therefore, moreover or and (the word is a Copulative) be continued his Parable : We render it Moreover, which intimates a full period of the former difpute, and anentrance upon the conclufion of the whole mat- ter. The Text is, he added to lift up, or to take up : This phrafe of Non guides o- adding to doe aching is frequently ufed inScripture,and it lignifies hamfedpreeee- not only, irft, to doe the fame thing a gaine, or to repeat what denris continu. bath been done ; but fecondly, to do it with a greater inten- °tivam diflo- tion of fpirit than formerly ; not onely to add anew aç1 about the nram'c f f, ,,, fame matter, but to e higher. Thus to add tojin,implyeth more tivam. Bold. than to renew the at of the fame fin, it implyes to fin more giie- voufly, or tobe more vile and finful in finning ( judg. 7. i 2. ) Refumpfit ryo1, The Children of Ifrael did evill again in thefight of the Lord ; fermonem &e the Hebrew is the children of Ifrael added to do evil( in the fight dniérm ion of the Lord ; they did both add a new ac`s of fin, as alto a new de- (/erbum addi- gree of finfulneffe. We have a reproofe of that people in the dit, animi refìi fame forme of fpeech (judg. Io. 6.) The Childrenof Ifrael did &fdentisde- svill again in the fight of the Lord , and ferved Baalim, andAfta-fenfonem dom rote, and the gods of Syria, and thegods ofZidon,and thegods oftheta'. Moab, and thegods of the Children ofAmmon, and the gods of the Philiftims, and forfook,e the Lord, and ferved not him. This is to add to do evil(, with the highefi aggravations. The word is ufed in the fame fence, in reference to the Lords manifeflation of him- fell to Samuel( I Sam. 3. 2i.) 7be Lord appeared againe in Shiloh, for the Lord revealed himfelfe to Samuel in Shiloh by the wordofthe Lord ; the Lord added to appears, that is, he appea- red the fecond time, and he appeared more fully and clearly , in a more glorious difcovery of himfelfe than formerly. Thus in the text, Moreover, Job added to takeup his ('arable, that is, he did not onely take up another Parable, or another fpeech , about or upon the fame fubje&, but he fpsice more clew¡ ,l.y,and more ful- ly ,he fpake with more fpirit and life.than he had don; before ; be added to,or continued to takeup his Parable, Though the Phrafe heréufed to take or lift up, be no more in Bz 'the

E! bi Chap.27. An Expofition upon the rook of J o 8. Verf. i the letter than to fpeak a Pacable,as to lift up the eyes is no more' than to fee; and as when á thought is raid toattend up into or up- on the heart, it is nomore than to think(jer. 7. 3 t .) yet wedoe not reach the Elegancy of the Original, when we fay barely he verb=ow continueth his Parable. Chrift Paid of Paul ( Aar. 9.,) H e is a 9n f nfu profs chofen vela to Beare my name, &c. That is, to hold it up, tohold vend! eftmot" it forth with honour and with power. Thus a wife than Both not ,au tatinis ferre barely utter a Parable,or Sentence, buthe lifteth it up. This forme _,4enrentugnt, of fpeaking is often used in the booke of Numbers ( Chap. 23_. 7. t8. Chap. 24. ;. i 5. ) Bataan) tookup his Parable, that is, he pronounced it with a high voyce, that all might heareand take notice of the purpofe of God, both againfl the Moabite', and for his people Ifrael. The prophet is commanded (Ifai. 58 . i.. ) to lift up his voice like aTrurnpet ; he mull not (peak in the throat (as we fay) not fwallö.v his words, he mull fpeak out; fo a Parable mull belifted up,becaufe'ris a choice Sentence,and there fore ought to be fpoken in a higher flileand f}raine, with flronger . voice and quicker fpirit than a plain ordinary dicourfe.. Thus Job continued to lift up his Parables. Hence Obferve ; Fit(l, He that in fincerity ofheart meant a truth, will` maintaine it to the cud._ Job's friends gave over, but lob had a moreover; they left off, . but he continued fpeáking. The path of the jufhis like. the ()Wor ming light (Pro. 4. 18.) We may take the path of the juff two wayes ; Fìtfl,in a&ing or doing that which is good,holy and righ-, teous; Secondly, in dif'puting for and maintaining that which is truth'; When the righteousman is in any of there pathes,his path is like the morning light ; and whatdoththe morning light ? the text faith,it Jhineth more andmore unto the perfeell day; it continues to thine, and it fhines brighter both in the defence of cruth,and pra&içeof Holinefs. The Apoftle gives a charge to Saints,to per- fewere andgrow up in holinefs (a Thef. 4. a! ), Fu rtbermor¡ee then me befoech yam brethren, and exhort youby tfie LordMet tÇat as you have received, taus bowye to walk,' and to ?leaf" god,fa ye would a/tiundmoreand mare. To continue in the pra&ice of ho- liners, and in the defence offruth to be Red1ttl and unrioveable, alwwes;bounding in the w.?rkes of thé Lord, isoboth the duty. .. and .ao ' . e

Chap. 2.7. An Expofition upon the gook of J o s. Verf.. a. and the honour of theSaints. When vylicbollmocked David for dancing before the Arke ( zSam, 6. i3.) (he might have dìfcou- raged him and cooled his leale, but he waxed hotter and hotter, while he was compaffed about with this cold; her chilling killing words warmed his fpirit to tell her plainly, that he would be yet more vile ; as if he had Paid, if this behaviour bath rendred me vile aid cheap in the eyes and Ocelot ofmypeople, 1am fofarrefrom be- ingafhamed of and repenting it, that 1glory in it, 1 will continue to doe what Ihave donc,l will add to be vile;! care not bowmuch Iam defpiferl, fo god may behonoured ;I will 6e yet more vile, if this be to be vile. Further, there is not onely Continuance, but Confidence ex- preti in thefe words. HenceNote,Secondly ;. Es that holds and maintain's truth, with a true heart, the . longer he holds it, the more coxfìdently he holds it. S He lifts up his voyce and fpeakes our, he cares not who hear -s eth. There is a twofold ground of this ; Firfi, the undertianding of a godly man gets more light, by how much the more he con- verfeth with light; His patronage and undertakings for truth,con- firn e him in the truth ; For as by Converting with God in Chrifl' we get more of his holinefs and beauty, moreof the Image of Chriti fiampt upon our hearts and lives; fo by Converting with any truth(which Is indeed the Image of God ):we get more light into our underfinding; and as the underfianding get'smore light, fo the affc&ions get more heat and confidence : and therefore the longer a fincere heart (landsup in the defence of truth, the (iron- get he is in it.Whereas the hypocrite, who maintaines truth onely . far carnall ends, &worldly advantages, when he hopds to gain by it ;thoughhis underflandinggaines light, yet his affe&ions gaine no heat, and fo the truth maycook under his hands, andhe may cool in maintaining ìt. Upon thefe two Confiderations , that the underfiandingget's more light, and the affe&ions more heat and warmth, it moil needs be that he who maintaine's truth fincere- ly will goeon more vigoroufly And firongly, 411e will add to lift, - up ht§ Parable, notwithflanding all the oppofitions that Band in his ft, -A* !Moreover, e

Chap. 27. GAn Expo/tìon upon the Boobof J o B. Verf, i (Moreover fob continued his Parable, twin domino. Why loth yob call what he had to fay a Parable ? The Origi- riour principem nal word frgnißes to rule, to govern , to govern as a Prince, 1.ITe unde para- whole righteous Precepts and Commands, whole Lawes and bola notarfan- Counfels,his people ought toobey < Speeches or Sentences which reanattptenam acumi are,full of rvifdom and of truth arc called Parables for a threefold nN ,euofipoteßsti reafon. Pita,' BecaufeParables and wife Sentences rule over the fpirits of men, as Princes and Magiarates do over their bodies or out ward man. Parables carry fo convincing a light,fo great an autho- rity in them, that every mansjudgment and underfianding fub- nuis and falls down before them, fuch words bear rule and fway. And thoughmany contradi& truth ,8c rebel againfl ir, yet truthwill fubdue, even them to itspower, who would not fubmit to its rule, nor bow to.its Scepter. And fob might well call what hehad to fay, a Parable, a colletion of ruling fentences, feeing in the iffue his friends,who were no friends towhat he faid, were forced toyield themfelves up to it, and fubmit to himby the final fenrence or determination ofGod himfelf. Secondly, Parables are fo called, becaufe fuch fpeeches carne 'dually from the mouths ofPrinces and great Perlons ; they were fpeeches of Rulers, therefore ruling fpeeches. Solomon fpake pro- verbs of Parables, who was a great King, and ruled over men more by wifdome than hedid by power. Thirdly, Becaufe whether men will fubmit to fuch fpeeches and truths or no, yet theirJudgments, aaìons and opinions muff be tryed and ruled by them, Parables are touchftones of truth, they arerules, and therefore ought to rule. tl dieitur Again,Others derive the O: igrnal word which we render aPa- ' 74'M rable, from a root which lignifies to (hen, or to make like ; thisallo afftmilatus eJl: faits well with the natureofParables, which are dually expre#fed Par by Similes or Similitudes, comparing one thingwith another, or nesloquebotur Y P n admodumpara. one thing to another ( (Math. r 3. 3. ) At that time Nu:[poke betasinducentis unto thermmany things in Parables. We have leaven diflin& Para- egain, hies in that Chapter ; and what were thole Parables ? they were all Similitudes ; A Sower went out to foty ; There you have a Pa- rabre, intimating all forts of Gofpei- Hearers, by-four forts of ground. There alto you have the Parable of the grain of Muflard- et feed,

-a.... Chap. 27. AnExpofition upon the Book, of j o st. Verf. t. 7 feed, &c. holding forth the growing power of Grace. It isfaid of Abraham, that 67 faith he ofered up Ifaac, accotenting that God to ,ro el e hn was able to raife him from the dead,from whence a fobereceived bim in afigure, or parable (Pleb. a 1. 79,) There was an Image or Similitude of deathupon Abraham, in reference to that blef sing ; his own bodywas dead,and Sarah was dead too as to child- bearing But he considering those deaths out of which he had his fon, was willing to offer his fon ro death when God called him to it , becaufe he knew God was able to ralle him even from the dead, from whence he at firfi received him in a figure. And if we expound Abrahams receiving of lfaac from the dad, not of his firß receiving him from his owneand Sarah:dead body, but of his fecond receiving him, after he at Gods command had bound him upon the Altar,ready to be Elaine and offered up in facrifice, it makes no differenceas to the poynt in hand ; That being Alfas an illutfrious parable, or figure of death , and of a refurreì.ion from it. Again, parables are called Similitudes or Similyes, becaule they refemble, and beare (as it were) the express Image oftheir wifdome, gravity, modefly, and truth, who fpake and held them forth. All words are or should be the Image of the mind , and Parables are a beautiful Image of the beautiful mind, A para- ble is taken four wayes in Scripture. Firff, for anyDivine Maxime, Axiom, or Principle, which Promrbium, generally obtaineth and is retained among all forts of men. quail' probatum (Pro,26. s4s the feet of the lame arenot a salt fo is a Para_ verbum. Gr'ece 7) f f 9 ' votanarre ble in the mouth of afool ; that is a Divine holy fenrence, agrave yrti, Ong. and wife fenrence,is an uncomely thing in the mouth of awicked put . man. A Parable in his mouth is like a hearte in a fwines fnout. kid' publicodo. Secondly, A Parableis a dark and a hard Paying r they Paid cond, munere untoChrifl now (peakefi than plainly, and daefiz not fpeak a Para- ex `4uthorrteta fungelatttur ble. A Parable is there oppofed to a plain fpeech ; there is anproprio nomino outwarddarkneffe of words incompaffi-ng-that light ; andhence dicebastur a Parableand a dark Paying are put together, as expreffing each ll2èéeliúi i0e; t°other.(Pfal,49, 4. )Iwill encline mine care untoa Parable,and o- paraboliganter. pen my darkehying upon the harpe ; the darke Paying in the latter Servwfiguratus part, is the parable in the former part. So (Pfal.7S. 2.) Iwil1Metaphoricue openmy mouth ina Parable, I will utter darke faytngs of old. A 4l1egoricoa d?- Parable is a kind of a riddle, or as we may weil expreffe it, a paciturparabola. cable

Chap. 27. an Expof/tìon upon the B00%of J o B. VerC.i. table is a Candle in a darke!anchor ne, there's light in it, but dark- neffe about it , you muía open the lanthorn before you can fee the light, or fee any thing by its light. Yet (=times afpeech or difcourfe is a parable, or darke, not fomuch by any intrinfecall obfcuriry,as by the hearers incapacity. The dulnefs and indifpofì-- don of man, makes that adarke and hard faying tohim, which is not fo in it (elfe, Math. t 3.13) 14,15 Thirdly, Any fimilitude or refcmblanccs from things in hea- ven or things onearth, is a parable. Fourthly , Amans judgment or opinion , in any cafe is his parable : everymans opinion,whether true or falfe , is a,parable to him,and he would have it foto others, that is, he would have it a ruling fentence. Thus Mr Broughton tranflates this text, and 3o6 proceeded to continue his oration ; and another, fob proceeded to deliver bis opinion ; fo that a mans opinion or fentence(be it what it will) is his parable, or that which rules him, and which he de- firesmay rule all others. Moll men would have everySheafe bów to theirs; and fome have a higher ambition to make the minds and judgements of men (loop to them, than everany had to make the bodyes of men loope to them : They would haveevery opi- nion of theirs aparable, like a Prince upon the throne, giving the law or rule to others. So much for the nature and extent of the word,by which job expreffeth all that he had to fay, parable. Hence Obferve. Truth wifely worded and delivered bath a commandingPower in it It is a Parable. As it commands the wife, and they fubmit to it ; fo k com. mandsthe wicked, and they (hall fall before it : Error and (inne íhall fall'before it, Blafphemy and herefie (hall fall before it ; Every thingthat's contrary to found doh rine Ihall fall before the commanding Powerof a holyParable. What the Apoffle faith of Rulersor of Earthly Powers,( Rom. 13. z.) Let every foule befubjeal to the higherPowers ; that I may fay of Truth, let every foule befubjed to it, for that's aPower & that's a higherPower , that's GodsPower; indeed ; truth is the,Power of God;and I may fay (as there it followes ) be that refifietb this Power of God, re- ceivctb tobimfelf damnation; yea, I may fay to every holy parable as'tisfaid(mfalm. 45.4. )Ride on in thy Majefly, rideprofperoufïy, heroic

Chap. 2,7. An Expofition upon the Bosk of J o a. becattfeoftruth, and neeekneffe, and righteoufnefre, and thy right hand (hall teach thee terrible things. Truth çarriedhforth in the hand, and by the power and fpiriç of Jefus Chrif;:,will do terrible things, it will cotquer, and go forth Conqueringand to conquer ; it will be more thanaConqueror.Howmany are the trophies that truthbath brought in ! and how much the blood (as I may fay ) that truthhash flied of the Enemies that oppofed it! Hence pb fpake triumphantly, when he law his friends fallen before it ; his fpeech was a ruling fpeech,and his opinion obtained. 2'oreover, fob Continued his parable, andfaid,. And what laid he ? Verf. 2. As God livethwho bath taken away my Judgment. and the Almighty, who bath vexed my Joule. He begins fomewhat firangely, with an oath, As God liveth; Sob continues his parable through this, and the next Chapter r and in this parable he doth infili upon thefe two. Particulars ( which may give you a little difcovery of the whole, before , come to the parts) Fir(f, He infi(is upon the vindication of his owne Innocency tothe eleventh verfe of this Chapter. Secondly, He proceedsto the refutation of his friends, or op- pofers arguments, whereby they would prove him wicked ; and he doth it by fliewing, that though the Judgments of God over- take wicked men very often in this,fife, yet that every one is not wicked that is overtakenby Judgments, nor are all wicked men fo overtaken ; this he continue's from the I ith verfe excufive ly to the end of the 28th Chapter. Thee words ( from the firfl to the 4th verfe)are apart of the . liirfl part ; or the vindication of his innocency : in which he Both two thine% Fi ll,heprofe.f eth that he is innocent, verf. I, 2, 3, 4, 5, 6. Secondly, Ho gives proofe of it ,verfe, 7, 8, 9, to, i a He cleares his Innocency by profefIontwo wayes. Fir(}, By calling God to witneffe by a folemne oath that it was fotind thishe doth in the 2, 3,nnd 4.verfes. Secondly, By hewing that he fboulddoe an a& orvery grear injuflice.and unrighteoufnefíe to úicnfelfe, if he fhould fay Other- C wife,. -----. Verf. 2. 9

'l® Chap. 27. AnExpoftiontipon the Book of b o s. Verf. 2. wife,in the 5t:h and 6th verfes. And thus we have the fumti2e and fubftance of hisDifcourfe. Now to particulars, As God liveth who bath taken awaymy fudgrant. The.Original text may be taken two wayes. Fir(f, Man Oath, fo we, As God livethwho,Oct Secondly, as an Affertion ; The living God, or the God than liz.eth, bath taken away my judgment. I fhall touch the words under both notions. But Firff , AsanOath: he fweare's by the life of God ; which yob dot h, to fhevt, that as fure as God is the livingGod for ever, fo he certainlypa-poled that he would neither defii+ while he lived frommaintaining his own integrity, nor would he at all ÿure jurande maintain it. falfely. felen.,ifeeorum We meer frequenely inScripture, uiththisoath,By the life of fententiæ pan- God, or, as God livetb, (Sam .2 5. 34. 2 Sam. 2.21. Revel. Io. diunon ubeB- 6.) This chi ¿bah was the Great oath, the Greatef}"oath among l! d :n the fever. And as we find holy men thus fwearing and vowing tarn, faatnriacentia b y the life of God fo God himfelfe fwears thus alto, As Ilive præflaturum.. is theoarh of God (Ezek. IS, 3.) and 'tis often repeated in that Mere. bootie ; As l livefaith the Lord, as t livefaith theLord. Hence note, firft Oaths are lawful. Yea, oaths are not onely lawful!, but they are commanded. ( Jer, 4. 2.) And thou fbaltìeare, the Lordliveth,in judgment, and in rtghteoufneffe ; where the command lyes not onely upon the. ( modus or) manner of fwearing, in truth and in righteouf- nefje, and in judgment, but upon the very aC ; Thou (halt fwear the Lord liveth. The Lord by Mojes layd this charge long before upon the people of Ifrael. ( beur. 6. i 3.) Thou goal: ferre the Lord thy Godand ferve him,and (haltfweareby his name, But it maybe objeeted ; How then doth Chrift fay ( Math. 5. 34.) Sweare not at all. And the Apoftle fames ( Chap. 5. r 2. ) Above all tbings,my Brethren, fweare not ; How is it at all lawfull to fweare, whenChrifi faith, fweare not at all ? I anCwer ; when Chrifl faith fwearenot at all, the text explains it felfe,thatit is not a difallowance of fwearing atall in any kind, but of fwwearing at all in forelkind friar not at a!!, faith t h, iff, that

Chap. 27. An E.xpofition upan the Book of fJo$. VeFf.2. that is, doe not fwear any undue Oath,Neitber 6y Heaìoen,far it is Cods throne, nor by .Earth,f or it is his footfioole, nor by Jerrefalem, for it is the City ofthegreat King; neither /halt thoupearby thine head,for thou tanfii not makeone hairs white or bl tckTo fweare by the creature is forbidden by Chrifl , not fwearingby the Creator. This alfo is the mind of the Spirit by the Apollle James ; Above all things, my Brethren, freare not ; neither by Heaven, nor by the Earth, or any other oaths, that is, doe not fwear any fuch kind of oath ; it is not an abfolute deniall of an oath, but of prophane oaths, oaths by the Creature. To fweare by any Creature is Idolatray; becaufe fwearing is; part of the worfhip of God : And fo Excellent a part of the worfhip of God, that foentimes it is put for thewhole worfhip ofGod.Compare that text (Dent. 6.i 3.) with that(Math. 4. s o.)and it will appeare that fetvingof God, . and fwearing by God, are equallyput for the wctfhip of God. And I /hall touch a little furncer,tn (hew howmuch of worfhip there is in fuch fwearing. Ficfl, there is a confeffion, or an acknowledgment that the Lord is, and is the living God ; for though we doe not fweare' formally (as the Lord liveth ) yet every oath in thename of God is a tacite acknowledgment, that the Lord is ; An oath by God gives him the glo y of his :being, that he is Jehovah,, the crate, the living, the eve living God. Secondly , Swearing is an acknowledgment of the omni":ci- ency of God, that he knows, and takes notice of what is done, of what is fpoken and aff aned by men here helow;that he knower not onely the word that is fpoken outbut the thoughts which lye within,or what Correfpondency is held between the heart and the tongue, between our thoughts and words ; this is a high part of u oríhir. Thirdly,Iç is wor(hip,in that, He who fweareth yeildeth him- felfe up to the Jullice cf God, who will take vengeance on all thofe who fweare falfely, of Invokehis name inpretence to covet falfehood, who make oaths as flalking :horfes to their ownends ; to confeffe the Lord an avenger of all filch, is a great part of his glorp Fou -thty, An oath is an acknowledgment or the power of God,that he is able to take vengeance, that he can make the âfoutefl floope,; the Cedars boric, the Oakes fall, and thempun C 2 taines I

12 Chap. 27; s%n Expos ton ripon the Book, of j : B. nines quake at hispretence ; there's much holy \vorfLip in chis acknowledgment. Fifthly, Ir is anevidence of our faith that 'God will doe what 3s right, and of our holy feáre, that we dare .nor fpeake what is falfe, nor doe «haeis wrotig. WaCti Jas,'b ro L.tban ( Ga- nef. 3 t. 53.) He fware by the feare ofhr Tattier Ifaac, uhac is, by that God whom hisfather Ifa.w feared; :eno,as he is o be feared much and alwayes , fo then moll when we zwa_-. by hisGreat and reverend Name. Lathy, It is an Evidence ofour love to and r . ,nfldnce in God, why cafe doe we put our caufe to hitn and cafi du,' felt* upon him, but that we expo& good from him, and to be righted by him. Some ofthe Ancients have laid concerning ;i,oph ans oa= hs ;' No man fweaYes by the life of the King, but he that would6e thought a lover,yea an adorer ofthe King. Nomall fweares by the name of God, but he fpeakes love to God ; if he fweare is Gnce- ricie, andholy feare. We may fumme up all ino thisa;gumenr,' Thai which carryech the acknowledgment of the bei'ig, of the . omnifciency, of the Juflice, of the poser of God, that which is an Evidence of our faith, of our feare, ofour love to God , that which is all this is a noble a& of the worfhipof God ; therefore fwearin, whish is and doth all thefe things, is an eminent a& of worfhip, Againe , Taking thefe words as an oath, we mayenquire why doth job fweare, ar Çed liveth ? I anfwer, job was fpeaking about very ferious matter, and fpeaking very ferioutly ; he was upon weighty bufinefs, and his fpirit had the weight of it upon him ; he had been in a long debate about a greatControveríewith his friends; This occafion'd hisoath, as the Lordliveth. Hence take two obfervationsin reference to oaths; ftca. Oaths are to be ufed enely upon weighty and urgent occafions; Light oathes, or oathes upon light occafions, are weighty fins* and by how much the matter weighes leffe, by fo much the fin weighes more. How great then is their fin, who fweare about trifles, whowill fweare upon anyoccafion, yeaupon no occafion, who fweare becaufe theyufe to fweare,not becaufe they have any reafon to fwear. Oathesare almofi as common as words with feme, you (hall feldo:ne helm them fpeaking without fwearing. Oathes

Ghap.a 7. An Expofitîon upon the BA .f J s. V r .. a, t .. - Oathes are tafed by tbthe as if they thought them o-naments of the veryGraceof theirofìcoutte,wh -e*s m eed they speech, and ate thevery excrementsof fpetch,and an at guttar n, that the spea- ker bath no grace. Some arefo accuftomed to fwear jog , chat they fweare and knowit not, and moil know nor what they dor t, hen they fweare -, though they fweare Whatfoever they aredoing. And as light fwearing by the name of (,od is abon inable, fo any light ufing of his name in thofe fudden Out-cries, O Lord, O God, is .extreamely Gnfull. Secondly, Sob fware, becaufe his bare words were not belie -ved, he had oftenprofeffed own' Integrity, but they gave no Credit to him, as if he had fpoken rather vauntingly and vain:- glorioufly than truly ; now Yob fweares, Obferve It is law allfor us to fweare when we cannot otherwife be belie - ved, when ours are not fat:Jfed with words we may come to anoath. An Lath is the laft - medy, and this indeed fhculd flopall Çc oterrirg loci be a remedy of fit ife. The Apofile faith(Heb.6. 16.$) .A oath ani,ns men is the end of allJIrife ; that is, an oath ought to he the end of all fitife ; men fhould proceed no further rirife, when an oath ispafl. The deign of this great O,di nacce, iov-a ing,is that men may ceafe contending.If wecan give fatistoótion or aine credit any other way, we (Mould nor proc ed fo farre as an .oath ; and when we have givenan cath,.we have gone to the urmoft togive fatisfa Lion. When once a mans oath is nor credited, he path loft all his credit-. Thi-dly, Job cares by God, by the lifeof God ( as God li. veth ) ()Verve. An oath is proper to God ;and as we are tofweare by God, fo God onely is to be fworne 6y. (Jer, 1 a. 16,) And it fhall come to paje, if they will diligently learne the wages of mypeople,tofweare by myname(the Lord liveth) as they taught my people to (wear by Baal, then (hall they be built in themtafl of mypeople ; As if theLord had faid, you werehereto- fore taught to fweare by thename of Baal ; now if you will give this honour to mealone, to fwearc by my name, you (hall profper and

14 Chap. 27. .n ExpoRion upon the Boo o fJo$. Verf.2. and be !Iron,. (1f .65.16.) He who bleffetk him(elfe in the earth, (hall blefs himfelfì to the name of the god of troeth,andhe thatfxoea- reth in the earth, 'hallfweare by the godoftruth; That is, if any man fweare, this fhail be his oath, and noother, he (hall fiveare: by the God of truth-. fo fweare by any other is a forfaking of God.. ( Per. 5.7. ) How ¡hall !pardon thee rhis,thy Children haveforfa. ken me, and fworne by them that are no gods. Whatfoever crea- ture any oneweares by, he commits two great evills ; firfi, -he fweare'sby that which is no God; fecondly,fwearing by ir, he puts it in the place and gives it the honour ofGod. That rebuke which Chrift gives ( Math, g., 34. ). thewes plainely that forne ufed to fweare by the Heavens, force by the Ea, th, force by their heads. To fvvtare vainely by the name of the true God, and to fweare at all by any'creature,are alike abominable. We read what a tongue- taint or infeelion f ofeph hadgot in the Court of Pharoah, even to fweare by the life of Pharoah ; yea he feems to have contraeled a cuftomeof ir;for he uteth itt ,,ice in two verfes ( Gene 42 ISa 16.) The Courtiers of Pharoahhad (it teems) takenup a flatter- ing fafhion to fweareby his life ( as it hash liince been the tie in other places to fweareby the life of the Emperour)fofeph (a god ly man ) a-while in chat Court had flamed his language with that Curled Courtfhip, orvaineconplementali (wearing. We provoke him highly who made all things, while we fweare by any thing which he hash made if we mull give an account for every idle word, what account will they make who frequently vent Idolatrous oaths ? and whatefteeín (hall we rntke of their faith, who initead of placing it in God by beleeving, put it in the place of God by (wearing ?- He that fweares by his Faith b-eakes it,and declaresat his tongue an evill heart of unbeliefe in depart- ing from the living Cod. For (wearing by falle objeei the Land mournes, as well as for (wearing falfely. Polluted lips pollute a Land. When the Lord turnes to apeoplea pure l.-'p or /ao oo ego, then they willcall uponhis name (wady ) andfervehim w th one confeet orfhoulder, Zeph. 3. 9., But fay Come, Is it linfu ll to fweare by any thine b.r by Gad ? why then faith the Church (Cast. 5. 5.. which o .le Tote ever as an oath)!chargeyou Oye daughters of fereofalene,'by he Ries and by the Hinds of thefield, thatycfllirre not up, nor awake my Love till hepleafe._ ISO*

Chap. 27. An Expofitian upon the Book of J o 2. Verf. z 2 ç I anfwer ; The words have an adjuration in them, not an oath ; the Spoufe chaigeth the daughters of 3erufalem, that they would JOVE doe any thing w provoke or disquiet Chrift, which, even the Roes and the Hindes of the fieldwouldnot doe ; or in cafe they doe, the threatens them, that the Roes and Hinds fhall teflifie againfl them, becaufe they did what the Roes would nor, had they reafon as men and women have. There is a vafl differ - ence between adjuring or charging 'others, and fwearing our felves. That of Paul is objceîed likewife(t Carr g'. 3 t.) Iprotef by ycur rejoycing which Ihave in the Lord Jeftss Chrifi, Idye dayh; Paul feemcs to fwearby their rejoycing. 1 anfwer ; Though Pauls fpeech bath force appearance of an oath, yet it is oncly an obtcf ation ; Paul Both not fweare by their rejoycirg, but makes aprofeflion, or protc(iation by it: As if he hsd :aid; my troublesand aflli'cîions which I endure for Chriff, would teflifie for me, if they were vocal, or could (peak, that as furely as you rejoyce in Chrifl,or I with ycu or for you,fo furely f dye dáily,that is,I do dayly expofe my fell to the dangers ofdeaths or to deadlyd angers for the Gofpel fake, and 'cenverfion of the Gentiles. Thus the Prophetsmade obreflations by the Heaven and by the Earth, or called them folemnely to witnefs ; but they never (ware by them. For the clofe of this poydF, I (hall onely adde that there are foure things which render an oath finfull and unlawfull. Fir f1 ,Whenwe fweare falfely, though by the true God. Secondly, When we fweare rafhly, or without caufe, by the tile true God. Thirdly, When we fweare lightly in the weightefl-caufe,by the true God. Fourthly, When we fweare, though truely, upon the greats(; caufe, and with the greatefl folemnityor reverence by any thing which is not God, or below'Gtid,`as all creatures and things be- longing to the creature are Somuch of thofe words`iñ the notion ofan Oath, As God lim veth whohash taten away my yndgment I (hall touch them in the fecondreading, as they are an affe veration, or a flrong affertion.. Thy

16 Chap. 2.7. An Eupoftion upon the Book of J o B. Verf. 2,. The living Clod, or the Godwho livcth, bath taken away my j adgnent. This Attribute, The living God, is often tiled in Scripture; and God is fo called. Fi: ft, I noppofition to Idolls, or falle gods, who have no life it all in them (Pfal, 9 :.) Theyhave Eyes andfee not, and Eves bat heart not, &c. That's the (tile which the Apoftle Tom/gives, them (1 Thef. 1. 9. ) For they themfelvesPhewofus what manner' of Entring we had unto yon, and bow ye turned from Idolls to ferve the living and trueGod: The living God is oppo,°ed to Idols. We have thelikeopxfirion ( Nab. 2. 19. ) Woe to him thatt, faith to the wood awake, to the dumbeftone arife, it [hail teach, arc. The (tone is dumbe, the woád io afleepe ; woe ro him that faith. to dead things awake : Bnt the ivtng Lord fpeaketh in his holy. Temple... Secondly, God is called the living God, as in oppofition to. Idolls, and all fallegods, fo, Firf., As having life o iginally and p; ima: ily inhimfelf, or as being life ; cannon.° properly fay that God harp life, as= that he is life ; he is life effentiolly, the life of God is the living God ; the life of a man another thing fre.mman ; God,and his . life are the fame.Againe, as God is called the living ggod,becaufe he is the principle of his own life, ahc+tether lite, and in him is no death, nothing of death at all. So. Secondly, He is called the living God derivatively, as Con veighing and letting out life to all creature ; life at gay degree it is from God, from him we -receive lifeaid breath ( Aas 17, 2$;. Pial. 36.9 ) With thee is the.weli oflife,or thewell a,^ hues, that is, of all forts of lives Firft, the life of vegetation, o growth in. plants; Secondly, the life of fence in beafls; Thirdly, he life of Rcafen iii man;Fourthly, the life of here onearth, and thelife of Glory which is the portion ofainrs -fo ever in heavm,proceed fromGod; He is the well or fp. ing the wel- fpring of all there lives.. And feing he is the living God, Therefore fiiti, Honour God as the living God. _ How is that? Fina, we honour hïm fo by acknowledging him the

Chap.27. An Expofition upon the Book of ,] O B. Verf.2. 17 the living God, as fubjeets were wont to fay to Kings in way of Gratulation, and to teffifie hearty affe&ion,God fave them, or let them live, i 24.1 Kings 1.25. 2 Kings 11.12. So we ought to fay in way of Adoration, The Lord liveth, Pfal. 18.46.' Secondly, we honour God as the living God, by giving him a li- ving fervice, or by beinga livingfacriface untohim,(Rom.12.1. ) ®fferup your bodies a living *rifles, es, holyand acceptableunto God, which Isyour reafonablefervice. A living fervice is the proper he- nour of the livingGod.This living fervice is the fruit of the death of Chrift, as the Apoftle concludes emphatically ( Hob, 9.13.) How muchmore fhould thebloodofChrifi l purge our Confciencesfrom dead works toferve the living God. As if he had faid, nothing is more un.uitable, more uncomely,chan ro ferve a living God with dead works ; if you were to fervean Idol, a (lone or a ftock,dead works were good enough for ir; a fervice without life, without heat,without fpirit, would ferve the turne for fuch a Deity. But theblood of Chrifi fprinkled upon beleevers, purgeth them from dead works, that is, from thofe works which are done in a tale of death and nature, and likewife from thole works which when we are in a flare of life, are yet liveleffe,powerleffe,rhe blood of Chrift purgeth us from them allo ; there is a great deal ofdead- neffe,even in thofe who are in a Elate of life, now the bloodof Chrifi getsout this death. Remember when you come to heare or pray or performe any a& of worfhip to God;that you are do- ing it to the living God,deadfervices,dead worfhip are moli im- proper for the living God. Secondly, Ifthe Lord be the living God, then acknowledg him as the Author of life ; bleffe him and adore him,not oncly as he is original life,but as he is the Author of your life, as the Au- thor of all the life that is in the world ; the very life that is in plants, fpeaks God the Author of ir. Bleffe God that the herbs grow and the trees bloffome ; Bleffe God for the life of beaus ; that they moveand labour and travel forus is of God; bleffe him much more for the life of reafoo; which we our felvs receive from him asmen ; but above all bleffe God for fpirirual life, and for JefusChriu who is life,and who hath brought life and immorta- litie to light through the gofpels bleffe him for Eternalilife, who is the living,who is the everliving God. Lafily, If Godbe the living God, then we fhould be willing D to

13 Chap.27. An Expofition upon the Book of ) o B. Verf.z.' to offer up our lives a facrifice for him ; as we are to offer upour (elves to the Lord a living facrifice, fo we fhould be ready to of- fer up our livesas a facrifice, we fhould be willing to die for the living God : no man would die for a dead Idoli, but who would not die for the livingGod whenGod call's him to it ? God is the life-giver,and if we lend him a life, he can giveus our life againe, and will. 'What is given to the poore we lend unto the Lord, becaufe he is the giver of all,and bath promifed to give it us back againe. And if we give a life for God,we put it into fuch a hated as bath all life in his hand, and he will give is back our life in a better life. This fhould be our Encouragement at all cimes,Even to lay down` oùr lives for God, who is the living God, and this is our affurance that he will give us back our lives againe. Let us alwayes give up our felvs a living facrifice CO God, by doing ac- cording to his will ; And let us be alwayes ready to give up our lives as a facrifice to God in fuffering according to his will,when- foever his will is to call us out to buffer. tob having taken a folemne oath by the living God, giveth usa further de. cription of God by two things which he had done to him ; Firff, He had taken away his judgment ; Secondly, He had vexed his fouls. As the Lord liveth, YYhó loath taken away my judgement, or bath made my judge-, ment to goe back. To Y3.ece f, So the text flri&ly in the letter ; The Chaldee paraphraff thus; aranfatustibia- He bath taken away the rule,or meafure of my judgment ; Bu r what ausfuit,in Hi- meanes lob by this judgment which God took away ? I anfwer ; phil recedere Judgment may be conhdered two wayes ; firff, for an evill in- ee®eur recedot flied or feared : when God brings trouble upon a perfon, or up- fudieiwm neuaa on a people, he bringeth judgment upon them, and when he *kb. threateneth trouble, he threatens judgment. The prophet en- eibßalir regu- courageth Si on to rejoyce, becaufe the Lord had taken away her lamjudiciirnei, judgments ( Zeph: 3. t4, r 5.) Sing O daughter ofSîor:: fhortt O ßnald' ¡Nei ; be gladand rejoyce with all theheart, Odaughter of 3. creep- /cm ;Why is Sion called to this joy ? the next words tell us why, The Lord bath taken away tby judgments;It muff needs be a mer- ry day with us,a mercy tous to have thofe judgments taken away from us which hand in oppofition to mercy; fo the prophet ex- plaines himfelfe; The Lordbath taken away thy judgments,bebath caf1

Chap.z7. An Expoftion upon the Book of J o a. Verf.z, 19 call out thine enemy the King of Ifracl,even the Lord is in the midfl ofthee, thou fhalt not fee evil any more. Sion rejoycedbecaufe her Judgments were taken away , But fob complaines becaufe his Judgment was taken away. fobs Judgment was taken away ; but fob found his Judgment flit! upon him or uncaken away, he was f}ill poore and opprefl, fill! weake, and reproacht ; this kinde of Judgment was not taken away. Secondly, Judgment fignifieth right, the right rule without, and the principle of righteoufneffe within. I will praife thee (faith David, Pfal. t i9.7.)wirb reprightneffeofbeart,when 111,411 have learned thy righteous judgments, or the judgments of thy righteaufneffe. And againe( ver. 20.) Myfoule breakerb for the longing that it bath to thy judgments at all times. As if he had faid,Idefirewith greatef} earneftnefs even with a kind of violence ( for that is inbreaking) both to know the rules of righteoufneffe exa&ly , and allwayes'co do ac&s of righteoufnefs. And that's the meaning of David's prayer (Pfal. 72. I. ) Give the King thy judgments OGod ; As if he had Paid, OGod, give the King a fpirit of wifdome andunderfianding to know what is right, and give him a love and delight in doing ir. This is the judgment which repenting Ifraeliscommanded tofeeke (Ifa. 1. 17. )And to doe this judgment is to doe every man right in his caufe. Hence that complaint (Ifa. 59 8;9. There is no judgment in theirgoings ;That is,they have no mind to goe right in any matter, nortodoe right to any man, fo the text explains it feif in the following words, They havemade them crooked paths, whofoever goeth therein ¡hall not knowpeace; Therefore is judgment farre from us, neither dotb Juflice over take oes : we Waitefor light, but beh ld cbfcurity. Every thing fallsout crone and contrary to our hope, becaufe we walke fo croffe and contrary to the rule. It is *great Judgment of God upon man, when Judgment is not found be- tween man and man ; nor is there aclearer evidence that wrath- full JuPdce bath overtakenus, then when righteous Juflice Corti nor. The fame prophet at once represents and rebukes the Church fadly, yea and finfuliyconcluding ( like fob here ) chat her judg- ment was departed (Ifa. 40, 27. ) Why fayeft thou oh facob,and fpeakefl oh 'friar!, (is it comely for thee to fay or fp.iake thus ? ) my way is hidden from the Lord, and my fudgment it pajf'edover rom my God. The words carrya doleful found of difirull either 2 of

ao Cnap. 27. An Expoftion upon the Book of J o B. Verf.% of Gods good will to them,or power to relieve them. The way of Jacob was not the courfe which he tooke, but the courfe which was taken with him ; or it was the way of Gods dealing towards him, nor the way of his walking towards God. My way is hidfrom the Lord ; As if he had faid, Surely theLord looks not after me, he takes no more notice of what befalls me, than if all were a fe- cret to him, or too hard for him (for in Scripture chofe things are faid CO be hidden from us which are too hard for us (D670.17 .8. ) Ifa matterbe toohard for thee ; The original is, If a matter be hid- den,firange, or wonderfull to thee. Thus. Jacob laid (though ex- preffed by another word )My way is toohard for,or my way is denfrom the Lord ; and my judgment is paiJ'ed over frommy God. Chria reproves the Pharifees ( Luke I I, 442. ) Woe untoyou, for ye tithe most and rue and all manner ofherbs, andpaffe over Judg- ment. And thus the Church feems to complaine of God, My Judgment is paffed over from my God. The Lord regards not to doe me right; He takes no care of my caufe ;He doth not free me out of the hands of the enemy and oppreffor; He path laid me out of his thoughts. In this fence fob fpake here, God bath taken away myjudgment ; That is,he doth not give Judgment or fen - tence for me; he neglects me and mycaule; I long lince deGred that the Lord would have the hearingof it quite through, and fo give Judgment upon me and my friends, or upon the whole mat- ter between me and my friends(Chap. 23. 3, 4.) Oh that I knean pvbere I might findhim, that Imight come even to bisfeat, lwould order my caufe before bim,and fill my month with arguments ; This bath beenmy carne(} fuite to God ; but Godhath takenaway my judgment, he refufeth my petition, he will not acquit me from myadverfary ( which is my due) for he knoweth that I am righ- teous. Sïjudicivanfu- But was not this a great diftemper in Job, to charge God thus; enatur rofa'pe or to complaine that God had taken away his judgment. falet)pro,rqui rato caufe cur I anfwer, we are not tounderfland this fpeech as if he charged debetuoEillaju- the Lord directly with a neglect of doing him right, much leffe dicii pore ywa that he charged the Lord with doing him anywrong. His words aú lbfollutiju- at the.befi had much boldoefs in themand itnpatience,but no blaf &dunBrit non phemy ;whichwas the thing that Satan laboured to bringhim to,' abfoiverepa. even to curfe God, and charge him foolifhly. His meaning then no. Paned. ( takinghis word with agraine of fait) is only this,, that (hod did