An exposition, with practical observations upon the Book of Job. 1677
Caryll, Joseph
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This he would have firſt in prayer, which ſome expound, as if the i111t prayer when the Church aſſemblcd together ſhould be Fourthly , We have the Princes and Nobles keep-_ ing ſilence while he ſpake and gave out his ſentence. Fifthly, We have the people highly contented with and applauding his ſentence as juſt and righteous to all, as benign and favourable to the oppreſſed and the poor. A Magiſtrate cannot expect more honour then was given Job; nor a people more juſtice then was done b }ob. Happy, thrice happy is that Prince, and as happy are that people, where there is ſuch a reciprocation of reſpect and righteouſneſs. And indeed ſo great was this reciprocation of reſpec and righteouſneſs between 7ob and his people, that, I ſuppoſe, a parallel of it hath ſcarce been made or heard of inany Commonwealth. This aſſertive memorial of what was really 567 An Expoſition upon the Book of FOB. Cnay.' XXIMX. really ated by 7ob, and anſwered by his people, ſeems to equal, if not to exceed any ſpeculative model of govern- ment drawn out by the ſtudies of the moſt curious Pro- fefſors in politicks. Here's as much, if not more praQtiſed, then Plaro's Commonwealth had in [dea or propoſal. And that which ſome have ſaid of Zenophon's Cyrus, that ſurely it was written, rather to ſet-forth the ſhape and piQture of a good Prince, then as the hiſtory of a Prince, may be ſaid alſo of this narrative, made by Fob of his government, did not the Scripture affure us, that this book doth contain a certain hiſtory, and is a divine report of what was done, not a parable or ſpeculation about 'what ought to be done, by a juſt Prince towards his people, and by a dutiful people towards their Prince. | VERS. 12, 13, 14- 45ecavſe I delivered the poo? that cryed, andthe fatherleſs, and htm tizat hadnone to help him. The bl fling of 111 that was ready to periſh came upon me, and 7 £a::{cd 1-5 wibows heart to ſing fo2 joy. I put on. rig{}tcoulnels, 8nd it cloathed me; my Judgment was as a Kobe and a Dlabem, N the context of theſe three verſes, and inthe three that follow, 70 gives the reaſon, or ſhews cauſe why all ſorts of men gave him ſuch reverence, and had him in ſuch hich eftcem, as hath beeri ſhewed from the precedent pulages of this Chaptef. When the ear heard me, then it blejjed me; and when the eye ſaw me, it gave witneſs to me. Whence was all this? The reaſon was not barely, becauſe he was a great anda wealthy man, becauſe he had thouſands of Sheep, and hundreds of Oxen ; Nor ſecondly, Did he by any diſſembling courtelie or courtſhip, ſteal the hearts of the people, as Aſn by his faining and flattering ſtories, trayterouſly ſtole away the hearts of the people from David his father to himſelf ; Nor thirdly, Was Fob thus reverenced and efteemed, becauſe of any undue com- plyance with all ſorts of people, bearing with their cxor- bitances, and forbcaring to draw his ſword againſt Offen- ders ; it was notbecauſe he let every man do what he plea- ſed, or what was g90d in his own eyes, that all were fo well pleaſed with him, and wiſhed well tohim. Such ſleepy {aciltrates are ſometimes cryed up , and had in great eſteem, by thoſe who are of no eſteem. Neither theſe, nor any like theſe were the Reaſons why Job was witneſſed to by every cyc that ſaw him ; but the tric rcaſon is laid down in the Text, it was his faithfulneſs to histruſt, or his impartial adminiſtration of Juſtice toall, in the two main parts or branches of it. Firſt, His readineſs to help the poor, and the oppreſſed ; this is laid down at large from the Twelfth to the Seventeenth verſe. Secondly, His undaunted courage in oppoſmg and ſup- preſſing the wicked, eſpecially ſuch as were alſo proud oppreſlors ( ver. 17. ) 1 brake the jaws of the wicked, and palle4 the ſpoil out of his teeth;, Here was the truereaſon why 7ob was honoured , he miniltred Juſtice , and he miniſtred ir impartially to the poor, in helping them; to the proud and wicked, in puniſhing them, But it may be queſtioned whether or no 7ob did well, thus to cry up his Juſtice , and ta proclaim his own righteouſncſs ? Doth he well to ſay, this I have done, and that I have done? I have delivered the poor that cryed, and the fatherleſs, and him that hath no helper ;, I bave put on Riohteouſneſs, and cloathed me, &c. Was this comely for Fob ? Doth not this commendation of himſelf diſcom- mend him ?' And is it nota mans diſpraiſe to praiſe him- ſelf ? L anſwer, For a man to ſpread his plumes, to ſet forth his own works, to deck himſelf wirh what he hath done, that thereby he may appear glorious in the eyes of the world, and go away with the applauſe of men, this is not only vanity and weakneſs, but a kind of madneſs, yea this is to play the fool in carneſt; and hence in the Hebrew the fame word tignifies to praiſe our ſelves, and to be fooliſh ; nor is there any greater argument of fooliſhneſs then ſelt- praiſe: ſurely fob had another deſign then this, he reported his good deeds, not to boaſt of them, or to blaze them abroad, and tel] the world what a rare man, what a ; miracle of  568 ————, ſtrained to it in a way of ſelf-vindication, he had no itch to do it in,a way of. ſelf-commendation. - Agd thus it is not only lawful but a duty for any man to ſet forth the goodneſs of his aCtions, When charged with evil, and to affert the Fopecouinel of his wayes, when heis challenged Wwrong- fully. So much of the general ſtate and ſcope of theſe words ; | now tothe particulars. | Lyons Verſe 12. Becauſe J have delivered the pooz chat cryed, Here we have the poor in their worſt condition, the poor crying ; And here we have the Magiſtrate in his belt condition, The Magiſtrate delivering. 'Tis a ſad hearing, though very uſual, to hear the poor cry ; and 'tisa bleſſed ſight, but not very uſual, to ſee the Magiſtrate delivering ; and though this text ſhews us that bleſſed ſight, the Magi- irate delivering the poor, yet it dothnot ſhew us cither from whom orfrom what the poor were delivered. And ſo'the queſtion is, Firſt, From what, Secondly, From whom 7ob delivered the poor ? lanſwer both, firſt in general, He delivered them. from evil men, and from evils of any kind. Secondly, More eſpecially he delivered them from oppreſſors, and their oppreſfions of every kind. The Septuagint render it, Becanſe 1 delivered the poor out of the hand of the mighty, or out of the hand of the ſtrong who did overpower, and ſo oppreſs them. I delivered the poo2 that crped, The word ſignificth the cry of one extreamly afflicted, earneſtly imploring aid , help , or aſhſtance. David ſpeaking of his enemies (7Pſal. 18. 41.) ſaith, T; hey cryed, at there was none to ſave them ; they cryed even to the Lord, but he anſwered them not ; then did I beat them as ſmall as duſt before the wind; I didcaſt them out as the dirt in the ftreets. Such was the cry of the poor to Fob, they were cruelly dealt with z The proud were ready to beat them to duſt, and to tread them under-foot as dirt. As when a fierce and greedy Lyon hath faſtned on his prey, the poor creature Cryes out being ready to betorn in pieces ; ſo the poor = out for the help of Juſtice, when theſe cruel ave got them into their claws. Thus David deſcribes the Oppreſſor ( Pſal. 10. 8,9, 10.) He fitreth in the lurking places of the villages, in the ſecret places doth he murder the innocent ; bu eyes are privily ſet againſt the smocent : He lyeth in wait, ſecretly as a Lyon in hu den : he lieth in wait to catch the poor ;, , he doth catch the poor n hen he draweth him into hisnet : He croucheth and hambleth himſclf, | that the poor may fall by his ſtrong ones, or, into hss ſtrong | parts. What for the power, and what for the policy of | theſe Lyons, the poor can hardly eſcape their clutches; and | When the poor are caught, what can they do but cry, ei- ther to God in Heaven, or to the Gods on earth for help. To be ſure, when they cry to the God of Heaven, | he bothcan and will help themin his owntime and way 3 | asis(aid (Pſal. 34.6.) Thi:poor man cryed, and the Lord heard him, and ſaved him out of all his troubles, And when they cry to the Gods on earth, Magiſtrates 'and ; Judges, they ſhould hear them and ſave them out of all their troubles; and they who ( as 7ob) are faithful, will | do it with all their might and power. 9. ) therefore I will not {tay upon it here. And him that hath none to help him, We have a threefold object of Job's compaſſion, and of his Juſtice; for though juſtice belongs properly to the Magiſtrate, yet a temperament of diſcreet pity is uſefal for him in his place, eſpecially for the ſpeeding of delivering Tuſtice ( which is exerciſed towards this threefold object in the text) Firſt, The poor : Secondly, The fatherleſs;, Thirdly, Him that hath none to help hum. And this laſt is the ſaddeſt caſe of the three. Tt is ſaid of that Great Prince, whoſoever he was, after he had made many ſpoils in the Nations ( D4n. 11. 45.) yet he ſhall rome to bus end, and none ſhall help hins ;, that is, though he hath many helpers, yet none ſhall be able to help him. Now as that man is ina miſerable ſtate, whom none ſhall help, though they endeavourit ; ſoalſo is he who hath none, who will ſo much as try or endeavour to help him. Some are poor, who yet have many to help them ; ſome are fatherleſs, yet not helpleſs. The latter of the three is both, and more then both, the former two ; yet as in Scripture the poor and fatherleſs are the ſame, (o either or bk are the ſame with the helpleſs ( P/al. 10.14.) The poor commutteth himſelf ro thee, thou art the helper of the fatherleſs. As Fob in his Magiſtratical capacity ſtood in the place of God, ſo he acted like God towards the people. 7 ( ſaithhe ) delrver- ed the poor that cryed, the fatherleſs, and him that had nexe to help him. As if he had ſaid, If any complained ro meof wro7, who was poor, or fatherleſs , or helpleſs, I was a friend, and father, and helper to him, I was at hand to do him right ; 1 did not reſpett the perſons of men, but their cauſe, whoſoever wanted, deſired, ard deſerved my help had it, and they moſt, who ( 4s to the making of any return to me) could deſerve it leaſt. Therich bath many friends ( Pro. 14. 20. ) or as the Margin reads it, Many are the lovers of therich, Yea the rich man hath a kind of command upon Magiſtrates and Judges ; Bur the poor ( as Solomon ſaith there) s bated of bis own neighbour. Therefore to be a friendto, and help rhe proy, the fatherleſs, and him that hath none to help him, Is an un anſwerable argument of pure delight ( which is alſo the delight and exerciſe of God himſelf, Fer. 9. 24. ) in the | ving righteouſneſs, 8nd judgment, | . ultice 1s done for Juſtice ſake, or in love to exerciſe of loving kindneſs, and that Juſtice. H-nce Obſerve, | Magiſtrates ſhould cheifly take care of | the pror, fatherleſs, and helpleſs. 80 We read (Pſal. 82. which is the Magiitrates Plalm ) what a charge is given to Magiſtrates, that thelebe taker care of and provided for. God ftands 1itrne Congregation of the mighty, he judgeth among the 704: ; how lons well ve judge unjuſtly, and arcepr of the per ſo; of the wickea / | ( there's the reproof ; then follows the direction ) Detead i the poor , and fatherl:ſs; ao Fuſfice to the affiiftes and needy , deliver the poor and 1eesy, 714 them cut of the hand of the wicked. As ifthe Lord had faid, this is your man buſineſs ; when ye havea rich mans cauſe before you, ye | are to do him right; but ye muſt be ſure to defend the poor ; ye ought to do the former, but take heed ye leave not the latter undone. This ſhould be your great care. The poor are low in their condition, and they are often laid lower by oppreſſion; the Magiſtrate is ſet up on purpoſe, both to protect them in their low condition, and to lifr them up when they are faid lower by opprefli- on. Thus the Lord Jeſus is deſcribed in the adminiftration of his Kingly government ( Pſa. 72.12.) Al Kings fhal! fall down before him, and all Nations (hall ſeruchim ; for 1 ſhall deliver the needy when he cryeth, the poor alſo, and bi: that hath no helper. As the higheſt muſt ſtoop to him and obey him, ſo the lowelt are raiſed up and ſaved by him. Jeſus Chriſt, who hath all power committed to hit: in Heaven and Earth, lays out his power moſt of all for their help, who have neither power nor helper. When Rulers do ſo, they not only follow the rule of Chriſt, but his example, they rule as Chriſt himſelf ruleth. As it (hall be the honour of all Believers to reign with Chriſt hereafter ; ſo 'tis the duty of all who reign now to reign. + like Chriſt. Again, Taking the he!pleſs as diſtin from the pror ard | fatherleſs, Obſerve, To help thoſe that have none to 2e'p thers, 1511 nobleſt way of helping. This isto help as Chriſt helpeth, and deliver as Chriſt delivereth ; Chriſt Jeſus helped us when there was none to help us ; He delivered us when none could geliver us ; if all the Angels in Heaven had offered themſelves tohelp us, they could not; much leſs could any among the infe- rrvur creatures give us help. have laid help ( faith God, P/al. 89. 19.) upon one that is mighty ; I have exalted one choſen out of the people. David was a mighty man, and he is there ſpoken of in the Pſalm as a type of the mighty God our Helper Jeſus Chriſt.He only had might enough to help us, when we had none to help us. And the depth of his humiliation, when he came to help us, is ſet forth by this, that he had none to helphim ; ſo he bemoaneth himſelf in that other Prophetical Pſalm (69. 20.) Reproach hath broken my heart, and 1 am full of heavineſs : and I leoked for ſome to take pity, but there was none; and for comftor- ters, bat I found none, Though Chriſt needed none to help him through his ſufferings for us ; yet this was a great part of his ſuffering, that he was ſo far from finding any to help him, that he found none to comfort him , yea, none to pity him, which is the leaft degree ( if it may at all be called a degree) of help. As when Chriſt helped us, him- ſelf had no helper, ſo neither had we any : Andas t9 help us then was an act worthy of God ; ſoto help ſuch is one of the worthieſt ats of man. There are two Scriptures which { whether they be underſtood of ſpiritual and eternal deliverance by Chriit, or of corporal and temporal delive- rance ) do both fully prove and clearly illuſtrate this truth. { 1/a. 59. 372 —_— rc __S man neither can nor will. And when Magiſtrates work thus, when they deliver thoſe that have none to helpthem, none thar either can nor will help them, then they work eloriouſly, then they work like God himſelf. To help thoſe that are able to help themſelves , or have many helpers, is to aCt like men; but to help thoſe that have none to heip, this, this is to act like God. Corrupt Ma- viſtrates love to have to do with the fat cattel, with thoſe | that yield profit and preſent reward. Felrx the Governour hope:! that money ſhould have been grven him of Paul thar he might looſe him ;, wherefore he ſent for hum the oftner and communed with him ( Acts 24. 26.) Felix treated Pan! fairly, buthe had a foul hand, and a fouler heart ; for when he ſaw nothing coming he leſt Paul bound ; he had no mind to help him, becauſc he was helpleſs, only he ſhewed him ſome favour, which he looked ſhould return to him in a bribe. There arc three ſorts of men, whom unrighteous Magiſtrates are very low to help, how helpleſs ſoever they are. Fir!t, Thoſe who deſerve nothing of them, nor have ever oblin'd them, They care not to benefit them, who have 8ot been beneficial to them. Secondly, Thoſe who | by rcaſon of poverty cannot reward them, nor be bene- ficial to them. They haveno freedom of ſpirit to do juſtice Thirdly, Thoſe who cannot call them to account deny them juſtice. They necd not fear them, therciore they core not toright them. They do jultice only bec2 they dare not do otherwiſe ; not becauſe they cither love to 69 it, or becauſe 'tis their duty to do it, What 43:1 obſerved in his time hath been experienced in all / Excleſ. 4. 's tncy they who have no power of their own, have no comfort from others 2 To deny comfort tothoſe whoare in miſery, 's more then inhumanity. When the Fews boaſted much of their ſacrifices, the Lord ſaith, To what purpoſe 14 the »-ultitude of your ſacrifices nnto me ( Iſa. 1.11.) while I find ſo little juſtice, ſo few acts of love and righteouſneſs one to another ? and therefore he would not have them inſiſt ſo much upon their ſacrifices , but (ver. 17.) Seek Fudgmernt, relieve the oppreſſed, judge the fatherleſs, plead fer the widow. And when they cryed up their faſtings, he tells them ( 7[.z. 58. 6. ) Is net this the faſt which [ have choſen, t9 looſe the bands of wickedneſs, ( that iS, thoſe bands with which. you have wickedly tyed your brethren to hard bargains or contracts ) to undo the heavy burdens (by which your brethren are like to be undone ) to let the oppreſſed go free, and that ye brake every yoak, This kind of mercy is better then either ſacrifices orfaſts. This is at once every Magiſtrates duty and Glory , as here it was 7eb's; I delivered the poor that cryed, &C. Verſe 13. The bleſſing of him that was ready to periſh came upon me, \Wehave here a further deſcription of the perſons whom Tob delivered, even ſuch as were ready to on They who have none to help them, are within aſtep of periſh ins. Firſt, To periſh, ſtrictly taken, is to be annihilated, fo beaſts periſh. Secondly, T operiſn, more largely taken, is to dye, ſo the righteous periſh ( 7/. 57. 1.) Thirdly, To periſh, moſt largely taken, is to be in any extreamly bad and low condition of life. Fourthly, T o per:ſh, taken in the wor't ſence, i5 to be eternally miſerable, or to be rapt up inthe pains of Eternal death, ( Zobn 2. 16. ) The pcriſhing here may be taken incither of the two middle ſences; The bleſſing of him that was ready fo periſh Came Up09n »me ; that is, he who was in preſent danger toloole his life, or to be ruin'd utterly in his eſtate and cauſe, had cauſe to bleſs me. Men are ready to periſh four wayes ; Firſt, Some by their own wants and neceſſities; Secondly, Many by the unmercifulneſs of others, who hate them, and watch an opportunity to- deltroy them. Thus the Fews were ordered to make conteflion ( Dear. 26. F.) And thou ſhalt ſheak, and ſz before thy Lard thy Gol, a Syrian ready | roperiſh was my father, and he went dows into Egypt, and ſojourned there with a few, and became there a Nation great, mighty, and populous. Jacob is called a Syrian becauſe he lived twenty years asa ſervant and ſon in Syria with Laban, who was alſothe ſon of Bethuel a Syrian ; and he was read to periſh, becauſe he feared the unmercifulneſs of his brg. ther Eſau, who had threatned to kill him (Ger. 27, 41, ) and marched againſt him with four hundred men in his return from Lavan. Thirdly, Not a few are ready tg periſh under falſe accuſations which bring them into haz- zard of life or liberty. Thus 7oſeph was ready to periſh upon the unjuſt ſuggeſtions of his wanton Miſtreſs againſt him. And thus the Apoſtle Paul was often ready to periſh by the wicked inſtigations of the Jews, and he was delivered out of the mouth f the Lion (2 Tim. 4+ 17. ) Fourthly, Others areready to periſh by the juſt ſentence of the Judge, |. being condemned for their faults and offences ; of ſuch ('tis conceived ) Solomon ſpeaks ( Prov. 31. 6. ) Give | ſtrong drink to them that are ready to periſh, and wine to thoſe of a heavy heart ; that is to condemned perſons, give them ſomewhat to refreſh their ſpirits, leſt they ſink under their ſorrows and ſound away. 'Tis ſome comfort to thoſe who arc ready to periſh to have their hearts alittle cheared be- fore they dye; but 'tisa comfort indee\] to ſave them from death, as merciful Princes ſometimes do. Emperour Theodoſu4, That he once in a great ſolemnity merciful wiſh to his work of mercy ; 1 would I had the It is ſaid of the Cave mn to all that were priſoners , adding this R u liberty even to raiſe the dead, and reſtore them untolife who ,,...". are already periſhed. We may ſuppoſe, that Tob had the lam epring bleſſing of him that was ready thus to periſh ;, he was ſo mer- ciful , that he ſometimes ſpared and pardoned thoſe who *'*" were juſtly condemned for , yet repented and promiſed ;;. amendment of their faults. When Offenders are deeply humbled and engage to become new men, it may not be amiſs to mix clemency with juſtice, in ſome caſes, and give ' C127, fad "£17 P24 (2+ +, - - (P08, (4 them a new life. Magiſtrates muſt not encourage any to '**/*?” offend, but they may ſhew mercy to ſome that have of- ;; fended. And the bleſſing of thoſe that are ready to periſh, not only by their own wants, or by the unmercifulneſs and falſe accuſations of others, but even by the juſt ſentence © br the Law, may come «pon. them, as Fob foundit came upon im. At the eleventh verſe of this Chapter, Fob ſaid, When tbe ear heard me, then it bleſſed me : Here he ſaith, The bleſſing of him that was ready to periſh came upon me. There we had the act of bleſſing, here the fruit and effect of it: There we ſaw how and in what manner man bleſſeth man, here we ſee it is no vain thing for man to bleſs man. fob had, Firit, The good word of the people, they all ſpake well of him, and of his government. He had ſecondly, The good wiſhes of the people, they all prayed for him : And he was ſenſible of the benefit of both, a bleſ- ling came upon him. Hence obſerve, They who for good cauſes are bleſſed by men, receive alſo a bleſſing fromGod. As, the curſe cauſleſs ſhall not come ( Prov. 26. 2.) ſo where there is cauſe for a bleſſing it ſhall come. When men curſe maliciouſly ( as Shime; curſed David, 2 Sam. 16. 5.) the Lord requites good for their curſing, as David hoped that day ( ver. 12. ) Shimes (faith the text ) came curſing, but the Lord was ſo far from ſaying to the curſe, come, that he commanded a bleſſing ro come. How much more will the Lord ſay to the bleſſing come, when men arc deſervedly bleſſed by men. ' A good word from a good man , upon good grounds, may prove noſmall good to us. TheLaw of Afoſes ( Deut. 4. 13. ) gavecommand to the lender , concerning the borrower , Thou ſhalt in any caſe deliver him the pledg again when the Sun 1s down, that he may ſleep in his own rayment, and bleſs thee. As if it had been ſaid, The bleſſing of the poor man may provea grea- ter gain to thee then his pledge could. If thou wilt but give him cauſe to bleſs thee, thou ſhalt find the effect of his bleſſing. Secondly, Obſerve, Ir is a bleſſed and a bleſſing-procu- ring work, to help thoſe that are in a periſhing con- ation, By how much the worſer and more miſerable any mans condition AMI 4 _ condition is, by ſo much the better and more merciful is their work who give him relief; and by ſo much the more ſinful it is not to give him relief ( Prov. 24. 11, 12.) If thou forbear to delrver them that are drawn unto death, and thoſe that are ready tobe ſlain ;, if thou ſayeſt, behold, we knew it not : doth not be that pondereth the heart, conſider it ? and he that keepeth thy ſoul , doth not he know it 7 and ſhall not he render to every man according to hu works ? The Proverb is at once a reproof- of and a threatning _ all thoſe that ſlightly paſs over, the ſad condition of others ; whoſay, They knew it not. When the poor and diſtreſſed apply themſelves for help, itis the uſual excuſe of many to ſay; We know you not, we know not your condition, whether it be thus with you or no, nor do we know how -o1 came into this condition ; nor do we know how or by what means to help you out of itz and ſo they forbear to deliver thoſe that are drawn to death, and thoſe that are ready to be ſlain, either by hunger and cold, or by cruelty and perſecution, when 'tis in the power of their hand to do it. Itis not aduty to deliver every own that is drawn to death, or ready to be ſlain z but thoſe that are drawn to death wrongfully, thoſe that are ready to be (lain unjuſtly, thoſe that are ready to periſh under oppreſſing Burthens, we ſhould be ready to deliver. And letall take heed of ſaying to ſuch,We kyew it not,or we know you not z That's the anſwer of-a Naball ; He, when Davidſent his ſervants to him for proviſion, ſent them back with this cold com- fort ( 1 Sam. 25. But ( as it follows in Solomon's Proverb ) Doth not he that pondereth the heart conſider it ? And he that keepeth thy ſoul, doth not he know it ? That is, Doth not God ( who is the heart-ponderer, or weigher, and who hath a ballance for every thought, who is alſo the ſouls-keeper, doth not he ) conſider and know the wants of ſuch a man ? Doth not he know the ſorrows of his heart, and the weight of griet that preſſeth his ſoul ? Doth not God alſo conſider and know, what thou haſt ſaid to put off this periſhing ſoul without affording any help? Doth not he know that this is 4 meer excuſe to colour thy not doing for him with thy 1gnorance, while thetrue reaſon is thy unwillingneſs to do it, and the hardneſs of thy heart ? And ſecinghe knoweth whether our pretended ignorance and inability be real or no; he will ( as Solomon concludes ) render to every one ( not according to his words, but ) according to his works. It 14a vain thing to plead ignorance, or not kuowing before the All-knowing God, whether it be to excuſe our doing of evil, or our not doing that which is good, eſpecially our not doing this good , this bleſſed work, The deliverance of thoſe who are ready to periſh. This Magiſtratesſhould do by their power, breaking the Jaws of the wicked ( as we ſhall ſee Fob did) who vex and overpower the inno- cent. And this inferiours ſhould do either by teſtifying or petitioning for them to the Magiſtrate. How noble and famous a work was that of Eſther, who ventured her own periſhing, to petition the King, when the Fews were read to periſh through the malicious ſuggeſtionsof Haman, ( Eſt. 7. 3, 4.) If I bave found favour in thy ſight, O King, and if it pleaſe the King, let my life be given me at my petition, and my people at my requeſt ; for we are ſold, 1 and my people, to be d:[troyed, to be lain and to periſh, &c. Suchalſo was that act of Fbed Melech, the Echiopian, in petitioning for the deliverance of Feremiah the Prophet, who upon fal ſe accuſations was caſt into the Dungeon, and there ready to p-r:\; or as that good Eunuch told the King, like ro dye for hunger ( Jer. 38. 7,8, 9. ) How were the Children of {ſrl become ( as the Lord calls them for their degenerate walkings, Amos 9.7. ) As children of the Ethiopians ? How black and ſwarthy did they look, with wrath and choler, while they cauſed the holy Prophet to be caſt into the dun- geon ? And how like 4rrue Ifraclite indeed in whom there 1s »o guile, did this Ethiopian look, while in pity and com- paſſion to the periſhing Prophet he obtained his releaſe from that ſtinking miery dungeon ? But above all bleſſed, for ever bleſſed ſhall that work of the Lords free prace and An Expoſztion upon the Book of FOB. C HA > *- [%. ws | ſong. mercy be called, who by one act ſaved millions of ſouls from an everlaſting periſhing ( Joh 3. 16. ) God ſo loved the world, that he gave hu only berotten Son, that whoſoever believeth on him might not periſh, but have everlaſting life : 374 Hee diving potentia oft gregatim on Nor is the Lord forgetful to ſave poor ones from temporal : periſhing ( Pſal. 79. 11.) The fithing of the prifoner comes before hum, and according to the greatneſs of hrs power, he preſerveth thoſe that are appointed to aye. Thirdly, Obſerve, /r # the duty of theſe that have been delivered out of a periſhing condition , to bleſs ther deltyerers. It is their duty to bleſs their delivercrs, both az to bleſs implyes thankfulneſs to them, and prayer for them. Dcli- verance from periſhing is the ſtrongelt obligation to thank giving ; if ever we havecauſe to bleſs any, we ſhould bleſs thoſe that keep us from periſhing. And here again we may turn to that more ſpiritual conſiderationof our deliverance by our Lord Jeſus Chriſt ; How ſhould the bleſting of thoſe many thouſand thouſands that were ready to periſh, come upon him every day ? How ought wefor cver tocry up the name of this our great Delivercr ? We need not Aii 46 Yite ne potivett e/t. 8cn, de Ira. pray for a bleſſing upon him, but we ought to praiſe and. magnife him, Who is above all bleſſings and praiſes. It is a high point of ingratirude not to bleſs men when we reccive any good from them ; much more when they cither keep or pluck us out of the jaws of the greateſt evils. But tis a high point of impicty, not to bleſs Jeſus Chriſt, who hath at once procured us the greateſt good, and freed us © ' from the greateſt evils. He that periſheth, looſeth all the bleſſings which belong to him in that capacity wherein he periſheth. Whar can he do leſs that is delivered from periſhing, then bleſs his Dcliverer ? The bleſſing of h:m tht wA45 ready to periſhcame upon me. And J cauſcd the widows heart to ſing for joy, Here's a farther evidence of Job's righteous and merci- ful adminiſtrations. He canſed the widows heart to ſung for joy. Burdoth the heart fing ? He ſhould have ſaid, and fo the Septuagint ſay, / cauſedrhe widows tongue to ſons for 1®Y 3 but he ſaith the heart; becauſe as true joy ſprings from the heart , ſo that's true joy which is hearty ; poſſibly there may bea ſong inthe mouth, when ſorrow and fighs are at the heart; but when the heart ſings within, there's cauſe of joy without , though there be no outward rejoyc- ing. When Fob ſaith, I cauſed the widows beart to ſing: for 19y This notes a wonderful change in the widows ſtate ; The widows heart is a ſorrowful heart, ſhe ſuppreſſeth words, unleſs to expreſs her ſorrow. Now to ſee her who could ſcarce ſpeak, ſing; her who could not contain her eyes from weeping, now not able to contain her heart from rcjoycing, and her tongue from ſhouting , how great a change 1s this! But how did he cauſe the widows heart to ling ? Firlt, He delivered her from her enemies : Secondly, He rclieved her in her neceſſities ; citker of theſe two waves the widows heart is cauſed to ing for joy. : Hence Note, The widows ſtate in it ſelf i a ſyrrowful [tarc. To make the widow fing, is to make her ſins tho! furtheſt from ſinging, 'tis to make her ſing who 15 m0 4 acquainted with ſorrow; the widow is in a deſolate con- dition, ſhe wants her husband to comfort her. There mu't necds be greatcauſe of joy when they who arein fo much heavineſs cannot chuſe but break out in ſinging. The Apoſtle ſaith ( Fames 5. [9-37-29-2 1 man merry, ler him And the captivated 7ews being urged to fing m Baby'on could only figh out this doletul lamentation, How ſhall we ſing the Lords ſong in a (tr ange land ? The widow i: brought into aſtrange ſtate ; and therefore if ſhe ling, may, be ſure her caſe is altered though her ſtate be "1; ſame. Much hath been offered about the widows {:-: ſtate, at the twenty ſecond Chapter , verſe nine, elſe where in this book, whither I refer the Reader, 2: proceed tothe next verſe, which ſhews us 7ob in ſuch a halz':, as might well cauſe the widows heart, yea the molt file; tongue to ſing for joy. C#Y C2": airitiy yn prom:” quart! Tis 9; Corde 01 eſcitur, 6: et 187 1 [itta, Drut. An Expoſetion upon the Book of FO B. Cuae. XXIX. Verſ. 14. Jput on righteouſneſs, and it clothed me ; my Judgment was as a Robe and a Diadem, Leſt any ſhould ſay that Fob in helping the poor, the fathcrleſs, and him that had no helper , and in cauſing the widows heart to ling, was byaſs'd with pity , Or blown up with popularity ; And that to get thc applauſe of ſuch kind of people, he had more reſpect to their perſons, then to the rule ; and laboured more to do goodturns or acts of charity tothe poor, then to do juſtice to all; he to prevent, or remove ſuch ſuſpicions, affirms confidently that he was ouided by his judgment,_not by his affections 3 by rules of equity, not by bowels of pity ingl] he did. He -_ helped the poor and helpleſs, bur not meerly becauſe puor and helplels; he, indeed, delivered thoſe who were rea- dy to periſh, and cauſed the widows heart to ſing ; but the rcaſon why he did cither the one or the other, was not be- cauſe the one was ready to periſh, and the other a widow, but b:carffy all of them had right on their ſide, andhefound himſelf as *'much engaged in duty as in deſire to ſtand up and improvehis power for them. Forall the whilc he was about this work, He put 07 righteouſneſs, and it cloathed him, ad his judgment Was 4s 4 Robe and a Diadem. From the connexion of this verſe with the former Obſerve, A good Magiſtrate will not relicve ſome by n ie 4 [0 ANY. hough he ought to ſhew compaſhon tothe poor, yet he muſt not do the Icaſt injuſtice for the poor. "The Law of Aoſes was expreſs inthis ( Exod. 2.3. 3. ) Thou ſhalt not COUNTORAFICE & porn mm 1 hts cauſe. W hat ? not ſhew favour to 2 poor man z no, not toa poor man, With wrong to Jultice ; not only 1s it ſinful to countenance or reſpect the perſon of a rich man, to a poor mans wrong, but to wrong the rich with reſpect to the poor is alſo exceeding finful: and the at isby ſo much the worſe, as the end 15 the better. Ir isa bleſſed end of our actions to help the poor, but that end muſt be compaſſed by good means; we ouzht not to lye for God, much leſs for man : Offictous lyes are as much 29ainſt truth and righteouſneſs, as malicious 005 are, If we helpa poor man becauſe poor, we muſt hclp him out of our own, not out of other mens purſes; we mult not relieve any one againlt the right of another. We mult judge according to the equity of the cauſe, not accord- ing to the poverty of the perſon, Be ſure, when you put on ( as the Apoſtle exhorts the elect of God todo ( Col.5. 12.) Bowels of mercies and kindneſs, that ye put on righte- ouſneſs too, and then the more of them you put on, the more nobly you act, and you look the more like the elect of God, yea, the more like God himſelt, who ( as the Prophet deſcribeth him, Fer. 9. 24. ) when he exerciſcrh loving 'T dneſs, doth alſo, in conjunction with it, exerciſe id rment and righteouſneſs inthe earth. * F put on Righteouſneſs ] What Righteouſneſs? there is 2 twofold Righteouſneſs : Firſt, Of our perſons : Se- condly, Of our actions; we put on Chriſt by faith inju- ſtifcation as the former righteouſneſs; For he made unto 215 of God wiſdom and Righteouſneſs, As many as have been baptized tc Chriſt, they have ( thus ) put 077 Chriſt ( Gal. 3. 37.) This is our beſt cloathing, even our wedding Gar- ment ( 1/2. 61.10.) I well greatly rejoyce in the Lord, m ſoul ſhall be joyful in my God, for he hath cloathed me with the narmert of ſalvation; be bath covered me with the robes of R:ghreouſneſs;, As 4 Bridegroom decketh himſelf with orna- ments, and as a Bride arrayeth her ſelf with her Jewels. Blef- ſed are they who are thus cloathed, for they ſhall never be found naked. Fob had put on this righteouſneſs, the righ- teouneſs of his perſon by believing ; but this is notthe rightcoumeſs here intended. Secondly , There is the Rightcouſeſs of our Actions, and that, Firlt, Reſpecting God. Sccondly , Reſpecting man. Picty is the former righteouſneſs, and equity is the latter. This latter is the righteouſneſs which ob in this place profcſſcth he had put vn. Yet further, this righteouſneſsof our rCtions, conlitt- ing in cquity towards man, may fall under a twofold conli- dcration Hirlt, As weare conſidered in our private ſtati- on, and thus every honeſt man puts on rightcouſreſs in all tis dealings and tranſaCtions with man. Let 0 man de- fraud or 20 beyon { bus brother in auy matter, becanſe that the Lord ts the avenger of all ſuch, ſaith the Apolile, ( 1 The. 4 6.) Secondly, There isa righteouſneſs of our actions towards men, as we arc conſidered in our publick ſtation, and this is it which Fob moſt diſtinctlyand ſpecially means in thistext. Hein all his aQtings, as a Magiſtrate or a man in authority, ſought to do all men right. For, rightcouſ- neſs ( in theſence now under hand) is nothing elſe bur the grvmg of every man h1z right, and the protetting of every - man in bu right. And if any ſhould ask, when hath ever man his right given and done tohim ?. I anſwer, When, that is given and done to him, which is according tothe Law. That King put the queſtionright, as to matters of righteouſneſs, whoaskt his wiſe men or Judges, What ſhall we do unto the Qucen Vaſthi according to Law ? Foras the Apoſtle argues in reference to God, ſo may we much more in reference to man, Where there is no Law, there us no tranſereſſion ( Rom. 4.15.) I may ſay alſo, where there is no Law, there isno poſſeſſion. Law and righteouſneſs are ſo neerly related, thatthe Latine word for righteouſneſs 7,141... fercheth its pedigree from a wordin that language ſignify. ing Law. Such alegal procedure and ſentence Fob here intendeth, when he ſaith, 7 pat on righteouſneſs ; And what _ rightcouſneſs for him? The next words tell us what, And it cloathed me, ] The ſame word is rendred in the former clauſe, 1 put on, and, Jr cloathed me, in the. lat- ter. As if he had ſaid, 7 par on Righteouſneſs, and it put me 0n , We may expreſs it reciprocally, 1 put that on, and, that put meon ; that is, Righteouſneſs and I werenoſtran- gers, nor were weat adiſtance from one another ; Righte. ouſneſs covered all my proceedings ; no man could ſee an nakedneſs or defect of Juſtice ( which is the Magiſtrates nakednels ) in what I did. Hence: note, Firſt, A good Magiſtrate doth not only uſc but put on Righteouſneſs. It 15 not enough to exerciſe it ſometimes, it muſt be kepr on. You will ſay, what doth it import more to put on, andbe cloathed with Righteouſneſs, then to uſe or exerciſe it. 1 ſhall give it you in three things from the metaphor of put- ting on, as it refers to cloathing. Firſt, It notes a very frequent exerciſe of Juſtice : There muſt be many aCts to the making up of this habit. He that is cloathed with righteouſneſs 1s conftant in doing righteous things. Every man puts on his cloaths every day; and ſo ſhould a Magiltrate act righteoully every day, he mutt put it on as much and as often as he doth his clothes. A Magiſtrate ſhould be as much aſhamed to be ſcen at any time Without righteouſneſs, as any man would be to be ſeen naked to his sKin, or without cloathing. 