AN
EXPOSITION
Vpon
the
three
first
Chapters
of
the
BOOKE
of
JOB
.
The
Introduction
opening
the
Nature
,
Parts
,
and
Scope
of
the
whole
Booke
.
IT
was
the
personall
wish
and
resolution
of
the
Apostle
Paul
,
I
had
rather
speak
five
words
with
my
understanding
,
then
ten
thousand
words
in
an
unknowne
tongue
.
And
surely
it
is
far
better
to
speake
or
heare
five
words
of
Scripture
with
our
understandings
,
than
ten
thousand
words
,
yea
,
than
the
whole
Scriptures
,
while
we
understand
them
not
.
Now
,
what
an
unknown
tongue
,
about
which
the
Apostle
there
disputeth
,
is
,
in
reference
unto
all
,
the
same
is
the
Scripture
unto
most
,
even
in
their
owne
tongue
,
that
which
they
understand
not
.
For
as
an
unknowne
tongue
doth
alwayes
hide
the
meaning
of
words
from
us
:
so
doe
oft
times
the
spiritualnesse
,
and
mysteriousnesse
of
the
matter
.
While
a
man
speakes
in
a
strange
language
wee
heare
a
sound
,
but
know
not
the
words
;
and
while
a
man
speakes
in
our
owne
language
,
though
we
know
the
words
,
yet
we
may
not
understand
the
meaning
;
and
then
hee
that
speakes
is
to
us
in
that
reference
(
so
the
Apostle
calls
him
)
a
Barbarian
.
While
the
leaves
of
the
booke
are
opened
and
read
to
such
or
by
such
,
the
sense
is
shut
up
and
sealed
.
When
the
Apostle
Philip
heard
the
Ethiopian
Eunuch
reade
the
Prophet
Isaiah
as
he
traveld
in
his
Chariot
,
hee
said
to
him
,
understandest
thou
what
thou
readest
?
The
Eunuch
answered
,
How
should
I
unlesse
some
man
would
guide
mee
?
He
understood
the
language
;
but
the
meaning
was
under
a
vaile
.
The
very
same
may
we
say
to
many
,
who
reade
the
Scriptures
,
understand
you
what
you
reade
?
And
they
may
answer
as
the
Eunuch
did
,
How
can
we
except
we
had
some
man
to
guide
us
?
Yea
,
and
alas
,
for
all
the
guiding
of
man
,
they
may
answer
,
How
can
we
except
we
have
the
Spirit
of
God
to
guide
us
?
He
hath
his
Pulpit
in
heaven
,
who
teacheth
hearts
,
the
heart
of
Scripture
.
Paul
(
we
know
)
was
a
learned
Pharisee
,
and
much
verst
in
the
Law
,
and
yet
he
saith
of
himselfe
before
his
conversion
,
that
hee
was
without
the
Law
:
but
when
Christ
came
to
him
,
then
the
Commandment
came
to
him
.
I
was
once
alive
without
the
Law
,
but
when
the
Commandment
came
;
that
is
,
when
Christ
came
,
and
his
Spirit
came
in
or
after
my
conversion
,
and
expounded
the
Commandment
to
my
heart
,
then
the
Commandment
came
,
sc.
to
my
heart
in
the
power
of
it
,
and
I
understood
to
purpose
what
the
Law
was
.
So
that
the
teachings
of
the
Spirit
,
the
teachings
of
God
himselfe
,
are
chiefly
to
be
looked
after
and
prayed
for
,
that
we
may
know
the
mind
of
the
Spirit
,
the
will
of
God
in
Scripture
.
But
he
hath
set
up
this
ordinance
,
the
ordinance
of
interpretation
to
doe
it
by
;
Before
I
begin
that
,
give
me
leave
to
beseech
you
in
the
Name
of
Christ
,
to
take
care
for
the
carrying
on
of
this
worke
a
degree
further
:
I
mean
to
translate
the
sense
of
Scripture
into
your
lives
,
and
to
expound
the
word
of
God
by
your
workes
,
Interpret
it
by
your
feet
,
and
teach
it
by
your
fingers
;
(
as
Solomon
speakes
to
another
sense
)
that
is
,
let
your
working
and
your
walkings
be
Scripture
explications
.
It
is
indeed
a
very
great
honour
unto
this
Citie
,
that
you
take
care
for
a
Commentarie
on
the
Scripture
in
writing
;
but
if
you
will
be
carefull
and
diligent
to
make
a
Commentarie
upon
the
Scripture
by
living
,
or
to
make
your
lives
the
Commentarie
of
Scripture
,
this
will
make
your
Citie
glorious
indeed
.
are
our
Epistle
,
for
as
much
as
yee
are
manifestly
declared
to
be
the
Epistle
of
Christ
,
ministred
by
us
,
written
not
with
inke
,
but
with
the
Spirit
of
the
living
God
,
not
in
tables
of
stone
,
but
in
fleshie
tables
of
the
heart
.
Give
us
we
beseech
you
,
the
same
occasion
of
glorying
on
your
behalfe
,
that
we
may
say
,
You
are
our
Expositions
,
for
as
much
as
you
are
manifestly
declared
in
your
practise
to
be
the
exposition
of
the
mind
of
Christ
ministred
unto
you
by
us
.
A
walking
,
a
breathing
Commentarie
goeth
infinitely
beyond
the
written
or
spoken
Commentarie
.
And
as
the
Apostle
makes
his
conclusion
(
before
noted
)
I
had
rather
speake
five
words
with
my
understanding
,
than
ten
thousand
words
in
an
unknown
tongue
.
So
I
say
,
I
had
rather
know
five
words
of
Scripture
by
my
own
practise
and
experience
,
than
ten
thousand
words
of
Scripture
,
yea
than
the
whole
Scripture
,
by
the
bare
Exposition
of
another
.
And
therefore
let
the
word
of
Christ
by
these
verball
Explications
,
dwell
richly
in
your
understandings
in
all
wisedome
:
And
by
a
practicall
application
,
let
it
be
held
forth
plentifully
in
your
lives
in
all
holinesse
.
Adde
Commentarie
to
Commentarie
,
and
Exposition
to
Exposition
:
adde
the
Comment
of
works
to
this
Comment
of
words
,
and
an
Exposition
by
your
lives
to
this
Exposition
by
our
labours
.
Surely
if
you
do
not
,
these
Exercises
will
be
costly
indeed
,
and
will
come
to
a
deep
account
against
you
before
the
Lord.
If
you
are
lifted
up
to
heaven
by
the
opening
of
the
Scripture
(
which
is
either
a
carrying
of
you
up
to
heaven
,
or
a
bringing
of
heaven
downe
to
you
)
and
then
walke
groveling
upon
the
earth
;
how
sore
will
the
judgement
be
!
But
it
is
to
me
an
argument
and
an
evidence
from
heaven
;
that
God
hath
put
it
into
your
hearts
to
be
more
glorious
in
the
practise
of
holinesse
,
because
he
hath
put
it
into
your
hearts
to
desire
more
the
knowledge
of
holinesse
.
To
draw
in
my
speech
nearer
to
the
businesse
.
Having
a
booke
full
of
very
various
matter
before
me
,
give
mee
leave
to
premise
some
things
in
the
generall
,
and
some
thing
more
particulars
,
by
way
of
Preface
concerning
the
booke
,
before
wee
come
to
the
handling
of
the
text
.
First
,
for
the
generall
.
That
which
God
speakes
concerning
the
whole
worke
of
Creation
,
It
is
very
good
.
Solomon
observes
,
that
wheresoever
the
wisdom
of
God
spake
,
it
spake
of
excellent
things
.
thousands
of
gold
and
silver
,
and
in
sweetnesse
above
the
honey
and
the
honey
combe
.
And
when
he
ceaseth
to
compare
,
hee
beginneth
to
admire
,
Wonderfull
are
thy
Testimonies
.
And
well
may
that
bee
called
Wonderfull
,
All
Scripture
is
given
by
divine
inspiration
,
or
by
inspiration
from
God
;
and
I
need
not
stay
to
shew
you
the
excellencie
of
any
part
,
when
I
have
but
pointed
at
such
an
originall
of
the
whole
.
As
therefore
the
whole
Scripture
,
(
whether
wee
respect
the
majestie
of
the
Author
,
the
height
or
puritie
of
the
matter
,
the
depth
or
perspicuitie
of
the
stile
,
the
dignitie
or
variety
of
occurrences
;
whether
we
consider
the
Art
of
compiling
,
or
the
strength
of
arguing
)
disdaines
the
very
mention
of
comparison
,
with
any
other
humane
Author
whatsoever
:
so
are
comparisons
in
it selfe
,
as
Booke
with
Booke
,
Chapter
with
Chapter
,
dangerous
.
There
is
not
in
this
great
volume
of
holy
counsell
,
any
one
Book
or
Chapter
,
Verse
or
Section
,
of
greater
power
or
authoritie
than
other
.
Moses
and
Samuel
,
the
writings
of
Amos
the
Shepherd
,
and
of
Isaiah
a
Descendant
of
the
blood
Royall
;
the
writings
of
the
Prophets
and
Evangelists
,
the
Epistles
of
Paul
,
and
this
historie
of
Iob
,
must
be
received
(
to
use
the
words
of
the
Trent
Councell
in
the
fifth
Session
,
but
to
far
better
purpose
)
Pari
pietatis
affectu
,
with
the
same
holy
reverence
and
affection
.
They
use
it
about
Traditions
,
matching
Traditions
with
the
Scriptures
;
but
we
may
fully
match
all
Scripture
together
,
and
say
,
all
must
be
received
with
the
same
devotion
and
affection
.
Yet
notwithstanding
,
as
the
parts
of
Scripture
were
penned
by
divers
Secretaries
,
published
in
divers
places
,
in
divers
ages
,
on
divers
occasions
,
for
divers
ends
:
so
the
argument
and
subject
matter
,
the
method
and
manner
of
composing
,
the
texture
and
the
stile
of
writing
are
likewise
different
.
Some
parts
of
Scripture
were
delivered
in
Prose
,
others
in
Verse
or
numbers
:
some
parts
of
the
Scripture
are
Historicall
,
shewing
what
hath
beene
done
;
some
are
Propheticall
,
shewing
what
shall
be
done
;
others
are
Dogmaticall
or
Doctrinall
,
shewing
what
we
must
doe
,
what
we
must
beleeve
.
Againe
,
some
parts
of
Scripture
are
cleare
and
easie
,
some
are
obscure
and
very
knotty
:
Some
parts
of
Scripture
shew
what
God
made
us
,
others
,
how
sinne
spoiled
us
:
A
third
,
how
Christ
restored
us
.
Some
parts
of
Scripture
shew
forth
acts
of
mercy
to
keepe
us
from
sinking
;
others
record
acts
of
judgement
to
keepe
us
from
presuming
.
And
because
the
way
to
heaven
is
not
strewed
with
Roses
,
but
,
like
the
Crowne
of
Christ
here
upon
earth
,
set
with
thornes
;
because
not
smiles
and
loving
imbracements
from
the
world
,
but
wounds
,
and
stroaks
,
and
temptations
,
doe
await
all
those
that
have
received
the
presse-money
of
the
Spirit
,
and
are
enrolled
for
the
Christian
warfare
:
because
everie
true
Israelite
must
expect
that
which
Iacob
upon
his
death-bed
spake
of
Ioseph
,
that
the
Archers
will
shoot
at
him
,
hate
him
and
grieve
him
:
In
a
word
,
because
many
are
the
troubles
of
the
righteous
;
therefore
the
Scripture
doth
present
us
with
sundry
plat-formes
of
the
righteous
conflicting
with
many
troubles
.
Now
these
considerations
that
are
scattered
severally
thorow
the
whole
Scripture
,
seeme
all
concenter'd
,
and
vnited
together
in
this
booke
of
Iob
:
which
if
we
consider
in
the
stile
and
forme
of
writing
,
is
in
some
part
of
it
Prose
,
as
the
two
first
Chapters
and
part
of
the
last
,
and
the
rest
is
Verse
.
If
wee
consider
it
in
the
manner
of
deliverie
,
it
is
both
darke
and
cleare
.
If
we
consider
the
subject
matter
of
it
,
it
is
both
Historicall
,
Propheticall
,
and
Doctrinall
.
In
it
is
a
mixture
of
mercie
tendred
unto
,
of
judgements
threatned
against
,
and
inflicted
upon
the
wicked
.
In
it
is
a
mixture
of
the
greatest
outward
blessings
,
and
the
greatest
outward
afflictions
upon
the
godly
,
con●luding
in
the
greatest
deliverances
of
the
godly
from
affliction
.
In
this
last
the
booke
is
chief
:
there
was
never
any
man
under
a
warmer
sinne
of
outward
prosperitie
than
Iob
was
;
neither
was
there
ever
any
man
in
a
hotter
fire
of
outward
affliction
then
Iob
was
,
God
seeming
to
give
charge
concerning
this
triall
of
Iob
,
as
king
Nebuchadnezzar
did
concerning
the
three
children
,
to
have
the
furnace
heated
seven
times
hotter
than
ordinary
.
This
in
the
generall
concerning
the
book
.
Now
more
particularly
.
I
will
not
detaine
you
in
that
Proemiall
disquisition
about
the
Author
and
Penman
of
this
Booke
,
there
is
great
varietie
of
Iudgement
about
it
,
some
say
it
was
one
of
the
Prophets
;
but
they
know
not
who
;
some
ascribe
it
to
Solomon
,
some
to
Elihu
,
not
a
few
to
Iob
himselfe
;
but
most
give
it
to
Moses
.
That
resolution
of
Beza
in
the
point
shall
serve
me
,
and
may
satisfie
you
.
[
*
](A35389-e4980-b)
*
Qui●
libri
scriptor
fuit
incertum
est
,
nec
nisi
levissimis
conjecturis
nititur
quicquid
de
ea
redi●i
potest
.
Beza
.
It
is
very
uncertaine
who
was
the
Writer
of
this
Book
(
saith
he
)
and
whatsoever
can
be
said
concerning
it
,
is
grounded
but
upon
very
light
conjecture
.
And
therefore
where
the
Scripture
is
silent
,
it
can
be
of
no
great
use
for
us
to
speake
,
especially
seeing
there
is
so
much
spoken
as
will
finde
us
worke
,
and
bee
of
use
for
us
:
neither
need
wee
trouble
our selves
(
being
assured
that
the
Spirit
of
God
indited
the
Booke
)
who
it
was
,
that
held
the
pen.
Onely
take
this
,
that
it
is
conceived
to
be
the
first
piece
of
Scripture
that
was
written
:
take
it
to
be
written
by
Moses
,
and
then
it
is
most
probable
that
hee
writ
it
before
the
deliverance
of
the
people
of
Israel
out
of
Egypt
while
he
was
in
Midian
.
Neither
will
I
stay
you
in
the
second
place
about
the
inquirie
into
,
or
rather
about
the
refutation
of
that
fancie
:
that
this
whole
Booke
is
a
Parable
rather
than
a
Historie
;
like
that
of
Lazarus
in
the
Gospel
,
Iewes
and
Talmudists
,
and
is
fastned
with
no
small
clamour
upon
Luther
by
the
Iesuits
)
may
clearly
be
convinced
both
by
the
names
of
places
and
persons
(
which
we
shall
have
occasion
to
open
when
wee
come
to
the
booke
it selfe
)
and
also
by
those
allegations
of
the
Prophets
and
of
the
Apostles
concerning
Iob
;
the
Prophet
Ezekiel
quoting
him
with
Noah
and
Daniel
,
All
that
I
will
say
in
particular
,
shall
be
in
these
three
things
.
-
1.
To
shew
you
more
distinctly
the
subject
of
this
Book
.
-
2.
The
parts
and
division
of
it
.
-
3.
The
use
or
scope
and
intendment
of
it
.
1.
For
the
subject
of
this
Booke
,
we
may
consider
it
,
either
as
principall
,
or
as
collaterall
.
The
maine
and
principall
subject
of
this
Book
is
contained
,
(
and
I
may
give
it
you
)
in
one
verse
of
the
34.
Psalme
.
Many
are
the
afflictions
of
the
righteous
,
but
the
Lord
delivereth
him
out
of
all
.
Concerning
this
subject
,
there
are
two
great
Questions
handled
and
disputed
fully
and
clearly
in
this
Booke
.
The
first
is
this
.
Whether
it
doth
consist
with
the
Iustice
and
goodnesse
of
God
to
afflict
a
righteous
and
sincere
person
,
to
strip
him
naked
,
to
take
away
all
his
outward
comforts
.
Or
whether
it
doth
consist
with
the
Iustice
and
goodnesse
of
God
,
that
it
should
go
ill
with
those
that
are
good
,
and
that
it
should
go
well
with
those
that
are
evill
.
This
is
one
great
debate
,
the
maine
Question
thoroughout
the
Book
.
And
then
secondly
,
here
is
another
great
dispute
in
reference
to
the
former
.
Namely
,
whether
we
may
iudge
of
the
righteousnesse
,
or
unrighteousnesse
,
of
the
sincerity
or
hypocrisie
of
any
person
,
by
the
outward
dealings
and
present
dispensations
of
God
towards
him
.
That
is
a
second
Question
here
debated
.
The
friends
of
Job
maintained
the
first
Question
negatively
,
the
latter
affirmatively
.
They
denied
that
God
in
Justice
could
aflict
a
righteous
and
a
holy
man
.
They
affirmed
,
that
any
man
so
afflicted
is
unrighteous
,
and
may
so
be
judged
,
because
afflicted
.
And
so
the
whole
argument
and
dispute
,
which
the
friends
of
Job
brought
,
may
be
reduced
to
this
one
Syllogisme
.
He
that
is
afflicted
and
greatly
afflicted
,
is
certainly
a
great
open
sinner
or
a
notorious
hypocrite
:
But
Job
,
thou
art
afflicted
,
and
thou
art
greatly
afflicted
.
Therefore
certainly
thou
art
,
if
not
,
a
great
open
sinner
,
yet
a
notorious
hypocrite
.
Job
,
as
constantly
and
as
vehemently
maintaineth
both
those
questions
in
the
contrary
sense
.
He
acknowledged
himself
to
be
a
sinner
,
yet
he
stiffely
denied
that
he
was
a
hypocrite
;
he
disclaimed
his
own
righteousnes
in
point
of
Justification
,
yet
he
justified
himselfe
in
point
of
uprightnesse
.
And
as
for
the
sinfulnesse
of
his
nature
and
of
his
life
,
he
was
willing
(
except
knowne
or
wilfull
insincerity
)
to
own
both
,
and
charge
himselfe
faster
,
then
his
friends
could
,
appealing
to
,
and
triumphing
in
free-Grace
,
for
full
pardon
.
This
one
Syllogisme
(
I
say
)
is
the
summe
of
all
the
dispute
,
between
Job
and
his
three
friends
;
This
is
(
as
it
were
)
the
hinge
,
upon
which
the
whole
matter
turned
.
But
besides
these
,
there
are
many
discourses
falling
in
collaterally
,
which
concurre
to
make
up
the
subject
of
this
book
:
For
,
as
it
is
with
those
that
studie
the
Philosophers-stone
,
the
great
thing
they
aime
at
,
is
to
make
gold
,
&c.
that
's
the
principall
,
the
chiefe
end
:
yet
collaterally
they
find
out
many
excellent
things
,
many
profitable
experiments
have
beene
made
,
many
rare
secrets
have
beene
discovered
in
prosecuting
of
that
great
designe
.
So
although
this
be
the
principall
subject
of
the
booke
,
yet
collaterally
for
the
carrying
on
of
these
disputes
,
many
other
rare
and
excellent
,
heavenly
,
spirituall
and
usefull
truths
are
handled
and
discovered
.
As
to
give
you
some
particular
instances
.
First
,
We
have
the
Character
of
a
discreet
and
faithfull
Master
and
Father
in
a
family
,
and
the
speciall
duties
which
concern
those
relations
;
The
doctrine
of
the
Oeconomicks
is
often
touched
in
this
Booke
.
Secondly
,
We
have
here
the
Character
of
a
faithfull
,
zealous
and
just
Magistrate
in
the
Common-wealth
,
how
he
ought
to
behave
himselfe
,
and
what
his
duty
is
,
set
downe
also
plainly
and
clearly
by
occasion
of
this
dispute
.
Thirdly
,
We
have
a
great
discovery
made
in
the
secrets
of
nature
.
The
bowels
of
nature
are
as
it
were
ript
open
,
and
the
great
works
of
Creation
are
here
displayed
.
In
this
you
have
discourses
of
the
Heavens
,
of
the
Earth
,
of
the
Sunne
,
Moone
and
Starres
:
of
those
Meteors
,
the
Haile
,
the
Snow
,
the
Frost
,
the
Yce
,
the
Lightning
and
the
thunder
.
In
this
you
have
discourses
of
Jewels
,
of
Minerals
and
of
Metalls
;
In
this
,
of
Beasts
,
and
Birds
,
and
creeping
things
.
So
that
by
occasion
of
this
dispute
,
a
discourse
is
carried
about
all
the
world
,
in
the
whole
circuit
of
naturall
knowledge
or
Philosophy
.
Fourthly
,
Here
are
discourses
of
Christian
Moralls
,
of
the
duties
of
equity
from
man
to
man
:
Of
the
duties
of
piety
which
man
oweth
to
God
,
of
the
duties
of
sobriety
and
temperance
towards
a
mans
own
selfe
.
Yea
here
we
find
the
great
duty
of
Faith
,
the
matter
of
beleeving
in
the
Redeemer
of
the
world
,
our
Lord
Jesus
Christ
.
Lastly
,
Here
are
many
discoveries
made
of
God
,
in
Himselfe
and
in
his
Attributes
:
in
his
Power
,
Wisdome
,
Justice
,
Goodnesse
and
Faithfulnesse
,
yea
,
whatsoever
may
be
known
of
God
in
any
of
these
,
is
some
way
or
other
here
discovered
.
So
then
,
all
being
summed
up
together
,
it
may
well
be
said
concerning
this
Booke
,
that
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Book
containing
all
excellencies
,
of
wisedom
and
holinesse
:
and
what
(
as
some
of
the
Jews
and
Rabbins
say
of
it
)
in
other
Books
,
is
here
a
little
and
there
a
little
,
is
all
plentifully
gathered
together
in
this
.
In
a
word
,
it
is
a
Summary
,
a
Compendium
of
all
knowledg
,
both
humane
and
divine
,
both
concerning
our selves
,
and
concerning
God
.
So
much
of
the
subject
of
this
Book
,
both
principall
and
Collaterall
.
The
second
generall
to
be
considered
is
the
division
of
this
Booke
.
We
may
consider
it
in
reference
to
the
division
;
First
,
as
it
is
a
Dialogue
(
for
so
some
call
the
whole
Booke
)
which
is
an
interchangeable
discourse
concerning
any
subject
or
matter
whatsoever
.
And
taking
it
in
that
notion
,
wee
may
divide
it
by
the
Collocutors
or
Speakers
,
and
by
the
severall
speeches
which
they
made
.
The
Collocutors
or
Speakers
in
this
Booke
,
are
Eight
.
-
1.
God
.
-
2.
Sathan
.
-
3.
Job
.
-
4.
Jobs
wife
.
-
Jobs
three
friends
.
-
5.
Eliphaz
.
-
6.
Bildad
.
-
7.
Zophar
.
-
8.
Elihu
,
Who
commeth
in
as
a
Moderatour
of
that
dispute
.
Their
Speeches
which
they
make
,
are
in
the
whole
compasse
of
of
the
Booke
,
32.
distinctions
.
There
are
two
Dialogues
betweene
God
and
Sathan
.
One
betweene
Iob
and
his
wife
.
Three
between
Iob
and
Eliphaz
.
Three
betweene
Iob
and
Bildad
.
Two
betweene
Iob
and
Zophar
.
Two
betweene
God
and
Iob.
And
then
we
have
Elihu
making
foure
distinct
Speeches
or
Orations
which
have
no
Answer
.
And
lastly
,
two
severall
Speeches
or
Parables
(
as
they
are
called
)
of
Iob
,
one
in
Chapt.
27.1
.
and
the
other
in
Chapt.
29.1
.
So
that
summe
up
all
these
together
,
and
you
may
divide
the
whole
Booke
into
32.
distinct
or
severall
Speeches
,
either
by
way
of
position
,
or
answer
,
or
reply
,
or
determination
.
God
speakes
foure
times
,
Satan
twice
,
Iobs
wife
once
,
Iob
thirteene
times
,
Eliphaz
thrice
,
Bildad
thrice
,
Zophar
twice
,
Elihu
foure
times
.
Or
if
we
should
consider
the
Booke
as
a
Disputation
,
(
which
is
higher
then
a
Dialogue
,
)
so
you
may
distinguish
it
,
by
the
Opponents
,
by
the
Respondent
,
and
by
the
Moderators
.
The
Opponents
are
three
.
Iobs
three
friends
.
Iob
himselfe
is
Respondent
.
The
Moderators
are
,
First
,
Elihu
,
he
commeth
in
first
as
an
Vmpire
betweene
them
.
Secondly
,
God
himselfe
at
last
,
out
of
the
whirle-winde
giveth
the
decisive
determinative
voice
and
sentence
.
He
states
the
question
fully
for
Iob
,
and
reproveth
Iobs
friends
,
as
not
having
disputed
and
argued
aright
concerning
him
.
Yet
further
.
Wee
may
divide
the
Booke
into
five
Sections
,
whereof
The
first
doth
set
forth
the
happinesse
and
fullnesse
of
Iobs
outward
estate
;
and
the
integrity
and
perfection
of
his
spirituall
estate
.
And
that
is
conteined
in
the
first
5
verses
.
The
second
presents
Iobs
affliction
,
Iobs
fall
,
the
great
and
sore
calamity
which
in
a
moment
did
overtake
him
,
with
the
occasion
of
it
.
And
this
you
have
set
forth
from
that
5th
.
verse
exclusively
to
the
9th
.
verse
of
the
second
Chapter
.
Thirdly
,
We
have
the
questions
,
the
debates
and
disputes
which
did
arise
upon
and
about
the
fall
of
Iob
into
that
sad
condition
:
which
are
contained
from
that
9th
.
verse
of
the
second
Chapter
,
to
the
end
of
the
31.
Chapter
.
Fourthly
,
We
have
the
Moderation
or
determination
of
this
dispute
and
of
this
argument
,
first
by
Elihu
,
and
then
by
God
himselfe
,
from
the
beginning
of
the
32.
Chapter
,
to
the
7th
.
verse
of
the
42.
All
which
is
but
as
a
determination
or
stating
of
the
Question
.
Fifthly
and
lastly
.
Wee
have
the
restitution
of
Iob
,
his
restoring
and
setting
up
againe
,
and
the
repairing
of
his
estate
and
making
of
it
double
to
what
formerly
it
had
bin
.
And
that
is
begun
and
continued
from
the
7th
.
verse
of
the
42.
Chapter
,
to
the
end
of
the
Book
.
So
here
you
have
a
five-fold
division
of
the
Book
.
Once
more
.
We
may
divide
the
Book
into
theee
parts
.
And
so
it
sets
forth
;
1.
Iobs
happy
condition
,
both
in
regard
of
externalls
and
internalls
,
in
the
first
5.
verses
.
2.
Iobs
fall
,
Iobs
calamity
,
Iobs
trouble
,
from
that
to
the
7th
.
verse
of
the
42.
Chapter
.
3.
Iobs
restitution
or
restoring
,
from
thence
to
the
end
.
Take
the
Book
in
this
division
,
and
it
seemes
to
hold
forth
to
us
such
a
representation
of
Iob
,
as
is
given
us
in
the
three
first
Chapters
of
Genesis
concerning
man
.
In
those
3.
first
Chapters
,
we
have
man
set
forth
;
1.
In
the
excellency
and
dignity
of
his
Creation
,
being
Lord
and
Soveraigne
of
all
,
adorn'd
with
that
integrity
and
purity
of
nature
which
God
had
planted
in
and
stamped
upon
him
at
his
creation
.
And
in
the
beginning
of
this
Book
,
we
have
Iob
like
a
man
in
innocencie
,
shining
in
all
his
dignitie
,
compass'd
about
with
blessings
of
all
sorts
,
blessings
of
the
body
,
blessings
of
the
soule
,
blessings
of
this
life
and
of
that
which
is
to
come
.
2.
There
we
find
the
Devill
plotting
the
ruine
of
man
,
and
we
find
his
plot
taking
for
a
while
,
and
in
a
great
measure
prevailing
.
So
here
in
this
Booke
we
have
the
Devill
begging
Iobs
ruine
,
and
having
obtained
leave
,
so
farre
as
concerned
his
outward
estate
and
body
,
quickly
puts
it
in
execution
.
3.
There
we
have
Adam
by
Gods
free
mercy
and
promise
restored
to
a
better
estate
in
Christ
through
the
grace
of
Redemption
,
then
he
had
before
in
himselfe
,
by
the
goodnesse
of
Creation
.
So
here
we
have
Iob
,
through
the
mercy
,
power
and
faithfulnesse
of
God
,
restored
to
all
he
had
,
and
more
,
we
see
him
repaired
and
set
up
againe
after
his
breaking
,
not
only
with
a
new
stock
,
but
a
greater
:
his
estate
being
doubled
,
and
his
very
losses
proving
beneficiall
to
him
.
This
may
suffice
for
the
division
or
parts
of
the
Booke
,
which
I
conceive
may
shed
some
light
into
the
whole
.
Now
for
the
third
thing
which
I
proposed
,
which
was
the
use
,
or
scope
,
or
intendment
of
this
Book
.
For
that
is
a
speciall
thing
we
are
to
carry
before
us
in
our
eye
in
the
reading
of
Scripture
.
It
is
possible
for
one
to
understand
the
subject
,
and
to
know
the
parts
,
and
yet
not
to
be
attentive
to
find
out
,
or
distinctly
to
find
out
what
the
mind
of
God
is
,
or
whereat
he
specially
drives
and
aimeth
.
Therefore
it
will
be
very
profitable
to
us
likewise
,
to
consider
what
the
tendency
and
intendment
,
or
(
as
I
may
so
speake
)
the
Uses
of
this
Booke
are
.
First
,
It
aimes
at
our
Instruction
,
and
that
in
divers
things
.
First
,
(
Which
much
concernes
every
Christian
to
learne
,
)
it
instructeth
us
how
to
handle
a
Crosse
.
How
to
behave
our selves
when
we
are
in
a
conflict
,
whether
outward
or
inward
.
What
the
Postures
of
the
Spirituall
Warre
are
;
and
with
what
patience
we
ought
to
beare
the
hand
of
God
and
his
dealings
with
us
.
This
I
say
is
set
forth
by
the
Scripture
in
other
places
to
be
the
maine
and
one
of
the
principall
ends
or
intendments
or
Uses
of
this
Booke
.
This
the
Apostle
Iames
speakes
of
.
You
have
heard
of
the
patience
of
Job
.
As
if
he
should
say
,
doe
you
not
know
why
the
Book
of
Iob
was
written
?
Why
God
in
his
providence
did
bring
such
a
thing
to
passe
concerning
Iob
?
It
was
that
all
men
should
take
notice
of
his
patience
,
and
might
learne
the
wisedome
of
suffering
,
that
noble
art
of
induring
.
Iob
was
full
of
many
other
excellent
graces
,
and
indeed
he
had
all
the
graces
of
the
Spirit
of
God
in
him
.
But
the
Patience
of
Job
was
the
principall
grace
.
As
it
is
with
naturall
men
,
they
have
every
sinne
in
them
,
but
there
are
some
sinnes
which
are
the
Master
sinnes
,
or
some
one
sinne
it
may
be
doth
denominate
a
wicked
man
;
sometimes
he
is
a
proud
man
,
sometimes
he
is
covetous
,
sometimes
he
is
a
deceiver
,
sometimes
he
is
an
oppressor
,
sometimes
he
is
uncleane
,
sometimes
he
hath
a
profane
spirit
,
and
so
the
like
;
some
one
great
Master
lust
doth
give
the
denomination
to
the
man
,
he
hath
all
other
sinnes
in
him
,
and
they
are
all
raigning
in
him
,
but
one
as
it
were
raigneth
above
the
rest
,
and
sits
uppermost
in
his
heart
.
So
it
is
with
the
Saints
of
God
(
and
here
with
Iob
)
every
Saint
and
servant
of
God
hath
all
grace
in
him
,
every
grace
in
some
degree
or
other
,
for
all
the
limbs
and
liniaments
of
the
new
man
are
formed
together
in
the
soule
of
those
that
are
in
Christ
.
But
there
is
some
speciall
grace
which
doth
give
(
as
it
were
)
the
denomination
to
a
servant
of
God
.
As
that
which
gave
the
denomination
to
Abraham
was
faith
,
and
that
which
gave
the
denomination
to
Moses
was
meeknesse
;
and
so
this
which
giveth
the
denomination
to
Iob
,
is
Patience
;
and
so
the
denomination
too
of
this
whole
History
,
as
if
that
were
the
great
lesson
that
were
to
be
taken
out
,
the
lesson
of
suffering
and
of
patience
:
So
that
what
the
Apostle
makes
to
be
the
Use
of
all
Scripture
,
whatsoever
things
(
saith
he
)
were
written
afore-time
were
written
for
our
learning
,
that
wee
through
patience
and
comfort
of
the
Scriptures
might
have
hope
.
That
I
say
which
the
Apostle
there
makes
to
be
the
end
and
scope
of
the
whole
Scripture
,
doth
seeme
to
be
in
speciall
the
principall
and
chiefe
end
of
writing
this
Book
of
Iob.
2.
Another
Instruction
which
we
are
to
take
from
the
whole
Book
,
is
this
.
God
would
have
us
learne
,
that
,
afflictions
come
not
by
chance
,
that
they
are
all
ordered
by
providence
,
in
the
matter
,
in
the
manner
,
and
the
measure
,
both
for
the
kinds
and
for
the
degrees
,
they
are
all
ordered
even
the
very
least
by
the
wisedome
,
by
the
hand
and
providence
of
God
.
3.
Another
thing
which
we
are
to
learne
generally
from
this
Book
is
this
,
The
Soveraignety
of
God
;
that
he
hath
power
over
us
,
over
our
estates
,
and
over
our
bodies
,
and
over
our
families
,
and
over
our
spirits
:
that
he
may
use
us
as
he
pleaseth
,
and
we
must
be
quiet
under
his
hand
;
when
he
commeth
and
will
take
all
from
us
,
all
our
comforts
,
we
must
give
all
glory
to
him
.
This
Book
is
written
for
this
especially
,
to
teach
us
the
Soveraignty
of
God
,
and
the
submission
of
the
creature
.
4.
It
teacheth
us
,
That
God
doth
sometimes
afflict
his
children
out
of
prerogative
,
that-though
there
be
no
sinne
in
them
which
he
makes
the
occasion
of
afflicting
them
,
(
such
was
Iobs
case
,
)
yet
for
exercise
of
his
graces
in
them
,
for
triall
of
their
graces
,
or
to
set
them
up
for
patternes
to
the
world
,
God
may
and
doth
afflict
them
.
Though
no
man
be
without
sinne
,
yet
the
afflictions
of
many
are
not
for
their
sinnes
.
5.
There
is
this
generall
Instruction
which
God
would
have
us
learne
out
of
this
Book
,
namely
that
the
best
gotten
,
and
the
best
founded
estate
in
outward
things
,
is
uncertaine
;
that
there
is
no
trusting
to
any
creature-comforts
.
God
would
unbottome
us
quite
from
the
creature
,
by
holding
forth
this
History
of
Iob
unto
us
.
6.
God
would
also
shew
forth
this
for
our
learning
,
viz.
The
strength
,
the
unmoveablenesse
of
faith
,
how
unconquerable
it
is
,
what
a
kind
of
omnipotency
there
is
in
grace
.
God
would
have
all
the
world
take
notice
of
this
in
the
Booke
of
Job
,
that
a
godly
person
is
in
vaine
assaulted
by
friends
or
enemies
,
by
men
or
devils
,
by
wants
or
wounds
:
Though
he
be
even
benighted
in
his
spirit
,
though
God
himselfe
take
away
the
light
of
his
countenance
from
him
,
yet
God
would
have
us
learne
and
know
,
that
over
all
these
a
true
beleever
is
more
then
a
conquerour
.
For
here
is
one
of
the
greatest
battels
fought
,
that
ever
was
betweene
man
and
man
,
betweene
man
and
hell
,
yea
betweene
God
and
man
;
yet
Job
went
away
with
the
victory
,
True
Grace
is
often
assaulted
,
it
never
was
or
ever
shall
be
overthrowne
.
7.
This
also
we
may
learne
.
That
God
never
leaves
or
forsakes
his
totally
or
finally
.
8.
Lastly
,
The
booke
teacheth
this
generall
lesson
:
That
the
iudgements
of
God
are
often
times
very
secret
,
but
they
are
never
uniust
.
That
though
the
creature
be
not
able
to
give
a
reason
of
them
,
yet
there
is
infinite
reason
for
them
.
These
are
the
generall
Uses
from
the
generall
scope
and
intendment
of
this
booke
by
way
of
Instruction
.
Secondly
,
This
booke
serves
to
convince
and
reproove
that
slander
of
worldly
men
and
of
Satan
:
who
say
that
the
people
of
God
serve
him
for
their
owne
ends
,
that
they
follow
him
for
loaves
,
that
they
attend
upon
him
for
an
estate
,
for
creature-comforts
and
concernements
.
The
Lord
did
on
purpose
cause
these
things
to
be
acted
,
and
this
History
to
be
penned
for
ever
to
stop
the
mouth
of
Sa●an
and
of
all
iniquity
,
and
to
shew
that
his
people
follow
him
for
love
,
for
the
excellency
they
find
in
him
and
in
his
service
.
Though
he
strip
them
naked
of
all
they
have
,
yet
they
will
cleave
to
him
.
Here
is
one
Confutation
.
2.
It
is
to
convince
and
reprove
all
those
,
who
judge
of
the
spiri●uall
estate
of
those
that
are
under
the
hand
of
God
in
sore
afflictions
●y
some
unbecoming
and
rash
speeches
,
which
may
fall
from
them
●n
the
time
of
those
their
conflicts
,
when
troubles
and
sufferings
are
●pon
them
.
3.
To
convince
and
confute
those
who
judge
of
mens
spirituall
e●●ates
by
Gods
dealing
with
them
in
their
outward
estates
.
4.
To
convince
and
confute
that
cursed
opinion
,
that
a
man
●ay
fall
finally
and
totally
away
from
grace
and
from
the
favour
of
God
.
God
hath
shewed
by
this
History
,
that
such
an
opinion
is
a
●e
.
If
ever
any
man
were
in
danger
of
falling
quite
away
from
●race
received
,
or
might
seeme
to
have
lost
the
favour
of
God
,
for●erly
shewed
,
surely
it
was
Job
:
and
if
he
were
upheld
in
the
grace
●
holinesse
,
and
continued
in
the
grace
of
Gods
love
,
notwithstanding
all
that
came
upon
him
.
Certainly
God
would
have
all
the
world
know
that
free-grace
will
uphold
his
for
ever
.
5.
To
convince
all
those
of
pride
and
extreame
presumption
,
who
thinke
to
find
out
and
to
trace
the
secrets
of
Gods
counsell
,
the
secrets
of
Gods
eternall
decrees
,
the
secrets
of
all
his
workes
of
providence
:
Whereas
God
sheweth
them
in
this
Booke
,
that
they
are
not
able
to
find
out
or
comprehend
his
ordinary
works
,
those
which
we
call
the
workes
of
nature
,
the
things
of
creation
,
the
things
that
are
before
them
,
which
they
converse
with
every
day
,
which
they
see
and
feele
,
and
have
in
their
ordinary
use
.
They
are
not
able
to
find
out
the
secrets
of
the
aire
,
of
the
Meteors
,
of
the
waters
,
of
the
earth
,
of
beasts
or
birds
,
every
one
of
these
puts
th●
understanding
of
man
to
a
stand
and
pose
his
reason
;
they
are
no●
able
to
comprehend
the
workes
of
Creation
,
how
are
they
abl●
then
to
find
out
the
counsels
of
God
in
his
Decrees
and
purposes
an●
judgements
?
And
for
that
end
it
is
that
God
sets
forth
heere
s●
much
of
the
workes
of
nature
,
that
all
men
may
be
stopp'd
in
tha●
presumptuous
way
of
searching
too
farre
into
his
counsels
.
Here●
another
Use
or
scope
of
this
Booke
.
Thirdly
,
there
is
much
for
Consolation
.
1.
That
all
things
doe
worke
for
the
good
of
those
that
lo●●
God
.
2.
Consolation
is
this
;
That
no
temptation
shall
ever
take
ho●●
of
us
,
but
such
as
God
will
either
make
us
able
to
beare
,
or
make
way
to
escape
out
of
it
.
We
can
be
in
no
condition
cast
so
low
,
but
the
hand
of
Go●
can
reach
us
,
find
us
out
,
send
in
deliverance
,
and
raise
us
up
a●gaine
.
Lastly
,
here
are
two
generall
Exhortations
.
1.
We
are
exhorted
to
the
Meditation
and
Admiration
of
t●●
power
and
wisdome
of
God
from
all
the
Creatures
.
This
is
a
du●●
which
this
Booke
leads
us
unto
,
for
that
is
the
end
why
so
much
spoken
concerning
the
workes
of
Creation
,
The
invisible
things
of
him
from
the
Creation
of
the
Wor●
may
be
clearly
seene
,
being
understood
by
the
things
that
are
ma●
even
his
eternall
power
and
God-head
.
2.
To
glorifie
God
in
every
condition
,
to
have
good
thoughts
God
,
to
speake
good
words
for
God
in
every
condition
.
We
〈◊〉
drawne
to
this
,
by
considering
how
Job
(
though
sometimes
in
●hemency
of
spirit
he
over-shot
himselfe
,
yet
hee
recovers
agai●
and
)
breaths
sweetly
concerning
God
,
shewing
that
his
spirit
was
full
of
sweetnesse
towards
God
,
even
when
God
was
writing
bitter
things
against
him
;
as
when
he
saith
,
Though
hee
kill
me
yet
I
will
trust
in
him
;
than
which
,
what
could
expresse
a
more
holy
and
submissive
frame
of
heart
,
in
reference
to
the
dealings
of
God
with
him
:
Surely
he
thought
God
was
very
good
to
him
,
who
had
that
good
thought
of
God
,
To
trust
him
,
even
while
hee
slew
him
.
These
things
being
proposed
concerning
the
Booke
in
generall
,
will
helpe
to
cast
a
light
thorough
the
whole
at
one
view
.
And
though
at
this
time
I
shall
not
enter
upon
expounding
of
the
Text
it selfe
,
yet
you
have
had
in
some
sense
,
the
Exposition
of
the
whole
Text.
If
you
carefully
lay
up
these
Rules
,
they
will
much
advantage
and
advance
your
profiting
,
when
we
come
to
the
Explication
of
any
part
.
IOB
1.1
,
2.
There
was
a
man
in
the
land
of
Vz
,
whose
name
was
IOB
,
and
that
man
was
perfect
and
upright
,
and
one
that
feared
GOD
and
eschewed
evill
.
And
there
were
borne
unto
him
seven
sonnes
and
three
daughters
,
&c.
THis
Chapter
may
be
divided
into
three
parts
;
whereof
the
first
containes
a
description
of
Job
in
his
prosperous
estate
,
from
the
first
to
the
end
of
the
fifth
verse
.
In
the
second
we
have
the
first
part
of
Jobs
affliction
,
set
downe
from
the
sixth
verse
to
the
end
of
the
nineteenth
.
In
the
third
Jobs
carriage
and
behaviour
in
,
or
his
Conquest
and
Victory
over
that
first
tryall
are
discovered
;
this
concludes
in
the
three
last
verses
of
the
Chapter
.
The
description
of
his
prosperous
estate
is
given
us
in
three
points
.
First
,
What
he
was
in
his
person
,
vers.
1.
Secondly
,
What
in
his
possessions
;
we
have
an
Inventory
of
his
goods
,
vers.
2
,
3
,
4.
Thirdly
,
What
in
his
practise
of
holinesse
,
verse
5.
Where
one
example
or
instance
is
set
downe
for
all
the
rest
.
The
Booke
begins
with
the
description
of
his
person
in
the
first
verse
:
where
Job
is
described
by
that
which
is
accidentall
,
and
by
that
which
is
essentiall
.
By
accidentals
,
so
he
is
described
by
the
place
where
he
dwelt
,
There
was
a
man
in
the
land
of
Uz.
2.
By
his
name
,
whose
name
was
Job
.
The
essentials
are
foure
qualifications
,
which
were
essentiall
to
him
,
not
as
a
rationall
man
,
but
as
a
holy
man
.
And
that
man
was
.
-
1.
Perfect
.
-
2.
Vpright
.
-
3.
One
that
feared
God
.
-
4.
Eschewed
evill
.
As
they
who
write
the
Acts
or
Stories
of
great
men
,
usually
give
us
some
description
of
their
persons
before
they
set
downe
their
undertakings
or
atchievements
(
as
you
see
in
the
1
Sam.
17.4
,
5
,
6
,
7.
how
the
great
Giant
Goliah
is
described
)
So
here
the
Holy
Ghost
by
the
Pen-man
of
this
Booke
,
being
to
record
a
glorious
combate
,
a
combate
not
with
flesh
and
blood
alone
,
but
with
Principalities
and
Powers
,
a
wrestling
with
mighty
and
strong
temptations
:
first
gives
us
(
if
we
may
so
speake
)
the
Prosopographie
of
this
divine
Heroes
soule
,
the
lineaments
and
abilities
of
his
spirit
.
This
was
the
heighth
,
and
this
the
stature
of
the
Combitant
,
such
were
his
limbes
,
and
such
his
weapons
,
there
he
dwelt
,
and
this
was
his
name
.
There
was
a
man
in
the
land
of
Uz
,
whose
name
was
Job
.
There
was
]
That
referrs
us
,
either
to
the
truth
of
the
Story
,
or
to
the
time
of
the
Story
.
Such
a
man
there
was
,
that
's
certaine
.
Such
a
man
there
was
,
but
the
time
when
is
uncertaine
.
It
referres
us
to
the
time
onely
indefinitely
.
There
was
such
a
man
,
but
when
,
is
not
exactly
and
precisely
set
downe
.
The
Scripture
(
we
know
)
doth
often
keepe
an
exact
account
of
yeares
(
the
Scripture
is
the
guide
and
key
of
all
Chronology
)
and
sometimes
it
leaves
things
in
generall
for
the
time
,
and
onely
saith
thus
much
,
such
a
thing
was
,
or
such
a
person
was
.
So
here
.
Yet
some
have
undertaken
to
define
,
Abraham
Bolduc
.
in
loc.
(
what
the
Spirit
of
God
hath
left
at
large
)
the
precise
time
wherein
Job
lived
;
and
tell
us
in
what
yeare
of
the
world
these
things
were
done
.
But
I
desire
not
to
be
so
accurate
,
unlesse
the
Rule
were
so
too
.
Onely
thus
much
we
may
safely
say
,
that
Job
lived
betweene
the
times
of
Abraham
and
Moses
,
and
nearer
Moses
than
Abraham
,
and
for
that
I
conceive
there
is
ground
sufficient
.
There
are
these
two
speciall
Reasons
,
why
it
should
be
circumscribed
within
that
limit
.
1.
Because
Job
offered
Sacrifice
at
that
time
in
his
owne
Country
:
which
after
the
giving
of
the
law
,
and
setting
up
of
a
publike
worship
,
was
forbidden
all
,
both
Jewes
and
Proselytes
.
They
that
were
acquainted
with
the
wayes
of
God
,
knew
they
must
not
worship
by
Sacrifice
any
where
,
but
before
the
Tabernacle
,
or
(
after
the
Temple
was
built
)
at
the
Temple
.
2.
Because
in
the
whole
booke
there
is
not
the
least
print
,
or
the
least
mention
of
any
thing
,
which
did
concerne
those
great
and
glorious
passages
of
Gods
providence
towards
the
people
of
Israel
,
either
in
their
going
out
of
Aegypt
,
or
in
their
journey
thorough
the
wildernesse
to
Canaan
.
Now
in
a
dispute
of
this
nature
(
such
as
was
betweene
Job
and
his
friends
)
there
would
have
been
frequent
occasion
to
have
considered
and
instanced
some
of
those
things
.
There
is
scarce
any
booke
in
Scripture
,
that
beares
date
after
that
great
and
wonderfull
dispensation
of
God
,
but
it
makes
mention
of
or
referrs
to
some
passages
concerning
them
.
Againe
for
the
time
,
that
which
some
collect
to
cleare
it
,
is
from
the
Genealogie
of
Job
,
there
are
three
speciall
opinions
concerning
the
line
of
his
pedegree
.
One
that
he
descended
from
Nahor
,
who
was
brother
to
Abraham
,
Gen.
22.21
.
It
was
told
Abraham
,
behold
Milcah
shee
hath
borne
children
to
thy
brother
Nahor
,
Uz
his
first-borne
,
and
Buz
his
brother
,
&c.
This
Vz
who
was
the
first-borne
of
Nahor
Abrahams
brother
,
is
conceived
to
have
given
denomination
to
the
land
of
Vz
,
and
so
from
him
,
Job
to
be
descended
.
Another
opinion
there
is
(
maintain'd
by
many
)
that
Job
was
of
the
line
of
Esau
,
and
that
he
was
called
Jobab
by
Moses
,
Gen.
36.33
.
And
Bela
died
and
Jobab
the
son
of
Zerah
of
Bozrah
raigned
in
his
stead
.
This
Jobab
,
who
was
a
descendant
or
one
of
the
Dukes
of
the
line
of
Esau
,
they
say
was
Job
.
But
why
the
name
Jobab
should
be
contracted
into
Job
,
I
see
little
reason
offered
.
A
third
opinion
for
his
descent
is
,
that
he
came
from
the
children
of
Abraham
by
his
second
wife
Keturah
,
Gen.
25.
where
it
is
said
,
that
Abraham
by
her
had
divers
sonnes
,
and
that
hee
gave
them
portions
and
sent
them
Eastward
into
the
East
country
;
and
from
Midian
(
who
was
the
fourth
sonne
of
Abraham
by
that
second
marriage
)
our
Genealogies
doe
positively
and
directly
affirme
,
that
Job
was
descended
.
That
may
suffice
for
the
time
,
for
bringing
of
him
within
a
narrower
limit
,
I
have
no
grounds
but
conjecturall
.
A
man
.
]
He
is
not
called
,
A
man
(
here
)
barely
as
the
Phylosophers
Animal
rationale
,
&c.
as
man
is
opposed
to
a
Beast
:
Nor
barely
is
he
called
a
man
to
distinguish
his
Sex
,
as
a
man
is
opposed
to
a
woman
.
But
there
is
somewhat
more
in
the
expression
,
he
is
called
a
man
by
way
of
excellency
.
And
for
the
clearing
and
opening
of
that
,
we
may
consider
that
there
are
3.
words
in
Scripture
originall
by
which
man
is
exprest
.
God
made
man
dust
out
of
the
earth
,
or
(
as
we
translate
)
of
the
dust
of
the
earth
.
Beeing
or
existence
,
and
the
other
heat
or
fire
.
So
that
the
excellency
of
mans
being
,
the
heat
,
courage
and
spirit
that
flames
in
him
is
set
forth
in
that
word
;
and
that
's
the
word
here
in
the
Text
,
There
was
a
man
,
it
is
Ish
,
an
excellent
,
a
worthy
man
,
a
man
of
an
excellent
spirit
,
a
man
of
men
,
a
man
fitted
to
honour
God
and
governe
men
.
And
that
it
is
so
used
in
Scripture
,
I
will
give
you
an
instance
or
two
,
that
you
may
see
it
is
not
a
bare
conjecture
.
In
the
49.
Psalme
,
David
,
as
it
were
,
summons
and
divides
mankind
.
In
the
first
verse
he
summons
,
Heare
this
all
ye
people
,
give
eare
all
ye
inhabitants
of
the
world
.
In
the
second
verse
he
divides
,
Both
low
and
high
,
rich
and
poore
together
.
The
word
in
the
Hebrew
for
high
,
is
Bene-Ish
,
sons
of
Ish
,
and
the
word
for
low
,
is
Bene-Adam
,
sonnes
of
Adam
.
If
we
should
translate
the
Text
directly
,
according
to
the
letter
,
the
words
must
runne
,
sonnes
of
men
and
sonnes
of
men
,
for
,
sonnes
of
Adam
and
sonnes
of
Ish
are
both
translated
sonnes
of
men
.
Yet
when
they
are
set
together
in
a
way
of
opposition
,
the
one
signifieth
low
and
the
other
high
;
and
so
our
Translators
render
it
according
to
the
sense
,
not
sonnes
of
men
and
sons
of
men
,
but
low
and
high
.
Junius
translates
to
this
sence
,
though
in
more
words
,
as
well
they
who
are
borne
of
meane
men
,
as
they
who
are
borne
of
the
honourable
.
A
like
instance
we
have
,
Isa.
2.9
.
The
meane
man
boweth
down
,
and
the
great
man
humbleth
himselfe
.
The
meane
man
,
that
is
,
the
sonne
of
Adam
,
and
the
great
man
,
the
sonne
of
Ish
;
the
great
man
in
regard
of
his
excellency
,
is
by
such
a
circumlocution
described
to
be
more
then
a
man
:
not
onely
the
sonne
of
man
,
but
the
sonne
of
an
honourable
and
great
man
.
So
I
finde
the
word
divers
times
used
to
signifie
the
excellency
and
greatnesse
of
the
person
.
Then
further
,
it
signifieth
not
onely
a
man
that
is
great
,
but
it
signifieth
a
man
in
authority
.
There
was
a
man
,
that
is
,
an
excellent
man
,
a
man
of
worth
;
There
was
a
man
,
that
is
,
a
man
in
authority
.
It
signifies
a
Magistrate
,
and
so
in
divers
places
of
Scripture
,
Man
is
put
for
a
Magistrate
,
especially
when
it
is
exprest
as
here
,
by
Ish
,
Gen.
43.11
.
Carry
a
present
to
the
man
,
scil.
to
the
Governour
of
the
Countrey
,
Jer
5.1
.
Goe
thorough
Jerusalem
and
search
,
and
see
if
you
can
finde
a
man
.
What
were
men
so
scarce
in
Jerusalem
at
that
time
?
Was
there
such
a
dearth
of
men
,
that
a
man
could
not
be
found
?
Surely
no.
Jerusalem
had
throngs
of
men
in
every
street
.
The
meaning
then
is
explained
in
the
words
following
,
if
there
be
any
that
executeth
iudgement
,
that
is
,
if
there
be
a
Magistrate
,
a
publike
man
,
that
's
the
man
I
meane
.
So
in
Numb
.
27.16
.
We
find
the
word
to
signifie
a
Magistrate
,
Let
the
Lord
,
the
God
of
the
spirits
of
all
flesh
,
set
a
man
over
the
Congregation
.
A
man
,
that
is
,
a
Magistrate
,
for
there
that
's
●he
businesse
,
if
you
reade
the
Text
you
will
find
it
,
a
man
in
au●●●rity
,
a
man
fit
to
rule
.
And
that
is
it
,
which
is
meant
in
Act.
●
.
31
.
concerning
Christ
.
God
(
saith
he
)
hath
appointed
a
day
●●rein
he
will
iudge
the
world
by
that
man
,
whom
he
hath
ordai●ed
.
It
noteth
Christ
the
man
in
power
,
in
authority
,
The
men
,
as
the
Triumviri
,
the
Septemviri
,
the
Decem●iri
,
to
call
them
sometime
the
three-men
,
sometime
the
seven
●en
,
sometime
the
ten-men
.
Those
who
were
the
speciall
men
in
●uthority
,
that
were
men
in
place
and
eminency
,
they
carried
away
the
Name
of
men
(
as
it
were
)
from
all
men
,
as
if
they
were
the
only
men
.
So
that
we
have
these
two
things
to
take
notice
of
,
when
it
is
said
here
,
that
Iob
was
a
man
,
you
must
carry
it
further
then
the
word
is
ordinarily
taken
;
Hee
was
a
great
man
,
he
was
a
man
in
authority
,
a
Magistrate
.
Some
carry
the
Magistracy
so
high
,
as
to
set
him
on
a
Throne
,
affirming
that
he
was
a
King
,
a
point
very
much
contended
for
by
divers
Expositors
;
but
that
he
was
a
Magistrate
in
Authority
,
a
Chiefe
in
his
Countrey
,
is
cleare
by
that
which
is
exprest
of
him
in
Chapt.
29.
where
he
speakes
of
his
deciding
mens
rights
and
executions
of
Justice
.
In
the
Land
of
Uz.
]
I
will
not
trouble
you
with
any
Geographicall
discourse
:
In
a
word
we
may
consider
3.
things
about
Vz.
-
1.
Why
it
was
called
so
.
-
2.
Where
it
was
seated
.
-
3.
What
manner
of
people
they
were
that
dwelt
in
Vz.
1.
For
the
Name
,
let
it
be
taken
from
Vz
,
the
Name
of
a
Man
.
And
there
were
three
called
by
that
Name
in
Scripture
,
Gen.
10.23
.
Gen.
22.21
.
Gen.
36.28
.
from
either
of
these
Iobs
Countrey
might
derive
its
name
,
but
from
which
of
these
,
would
be
(
●
thinke
)
a
nice
debate
;
yet
it
is
rather
ascribed
to
Vz
or
Huz
,
the
eldest
Sonne
of
Nahor
,
Gen.
22.21
.
2.
For
the
place
where
it
was
seated
,
it
is
cleare
that
it
was
up●on
the
borders
of
the
Sabeans
,
and
of
the
Caldeans
,
and
of
th●
Arabians
,
those
Easterne
people
.
Some
affirme
that
the
lot
〈◊〉
the
halfe
Tribe
of
Manasses
on
the
other
side
Iordan
,
which
wa●
set
forth
for
them
when
the
people
of
Israel
came
into
Canaan
was
the
very
place
where
Job
lived
,
and
that
was
called
Vz.
Its
cleare
that
it
was
neare
those
parts
above
mentioned
.
First
,
fro●
Lament
4
.
2●
.
There
the
Prophet
Ieremie
speaking
of
Vz
,
sai●
Rejoyce
and
be
glad
O
daughter
of
Edom
,
that
dwellest
in
〈◊〉
Land
of
Uz.
And
Ier.
25.20
.
he
speakes
againe
of
the
Lan●
Uz
,
All
the
mingled
people
,
and
all
the
Kings
of
the
Land
of
〈◊〉
they
shall
drinke
of
the
Cup
:
he
mentions
the
Cup
also
in
t●●
place
,
Lam.
4.
Rejoyce
and
be
glad
O
daughter
of
Edom
〈◊〉
dwellest
in
the
Land
of
Uz
,
the
Cup
also
shall
passe
thorough
〈◊〉
thee
.
Secondly
,
Vz
border'd
upon
those
Countreyes
,
for
th●
people
made
out
their
Parties
,
invaded
,
slew
and
tooke
〈◊〉
Jobs
Estate
,
Cattell
and
servants
;
therefore
the
place
in
all
pro●●●bility
lay
neere
these
Countries
.
For
the
Condition
and
manners
of
the
people
;
It
is
generally
received
,
that
they
were
a
people
prophane
in
their
lives
,
and
superstitious
at
least
in
their
worship
:
Edumeans
and
Edomites
,
the
descendants
of
Esau
,
heare
ill
all
the
Scripture
over
.
Among
these
Iob
lived
,
among
these
Iob
govern'd
,
there
he
exercis'd
those
pretious
graces
,
and
practis'd
those
excellent
duties
both
of
holinesse
toward
God
,
and
of
Justice
toward
men
.
It
was
in
the
midst
of
a
sinfull
and
perverse
nation
,
in
the
Land
of
Vz.
Then
Observe
.
First
,
God
hath
his
servants
in
all
places
,
in
the
worst
places
.
There
was
never
any
ayre
so
bad
but
that
a
servant
of
God
might
breath
in
it
.
Here
God
had
a
choice
peece
,
even
in
the
Land
of
Vz
,
a
place
of
prophanenesse
;
Here
was
Bethel
in
Bethaven
,
a
House
of
God
in
a
Land
of
wickednesse
.
Lot
dwelt
in
Sodome
,
Ioseph
in
Egypt
,
David
in
Mesech
and
in
Kedar
:
There
were
Saints
in
Caesars
(
wicked
Neroes
)
houshold
.
Babylon
holds
many
of
Gods
people
,
yet
let
them
not
make
such
places
their
refuge
,
much
lesse
their
election
.
But
remember
the
call
,
Come
out
of
her
my
people
.
Secondly
,
We
may
observe
from
hence
(
this
being
spoken
of
Iob
to
set
him
forth
in
the
excellency
of
his
spirituall
condition
,
that
he
lived
in
the
Land
of
Vz.
)
That
It
is
a
great
honour
and
a
high
commendation
to
be
good
and
do
good
amongst
those
that
are
evill
.
You
shall
be
recorded
for
it
.
This
was
one
reason
why
the
place
is
named
,
that
the
honour
of
Iob
might
be
lifted
up
,
that
he
was
good
,
not
by
the
example
and
incouragement
,
but
against
the
example
of
others
:
he
was
a
leading
man
himselfe
:
though
he
lived
among
those
that
were
scoffers
and
wicked
,
yet
Iob
was
holy
.
As
they
say
concerning
the
affection
of
love
,
it
is
most
unnaturall
●or
a
man
to
hate
those
that
love
him
.
It
is
civill
for
men
to
love
●●ose
that
love
them
,
but
this
is
truly
Christian
for
a
man
to
love
●●ose
that
hate
him
and
doe
him
wrong
.
So
in
regard
of
living
and
●●nversing
,
as
of
loving
and
affecting
,
we
may
say
,
it
is
a
most
●icked
thing
to
be
naught
among
those
that
are
good
;
that
aggra●ateth
a
mans
sinnefulnesse
,
to
be
unholy
while
he
converseth
with
those
that
are
holy
:
It
is
a
good
thing
to
be
good
with
the
good
,
to
take
example
by
them
:
but
it
is
a
most
excellent
thing
,
a
glorious
thing
to
be
good
among
those
that
are
starke
naught
,
to
worship
God
aright
among
Idolaters
,
to
feare
God
among
those
that
have
no
feare
of
God
before
their
eyes
,
to
be
perfect
among
hypocrites
,
to
be
upright
among
those
that
are
unjust
,
to
eschew
evill
among
those
that
are
altogether
wrapt
about
with
evill
;
This
was
the
honour
and
commendation
of
Iob.
For
a
man
to
be
as
Lot
in
Sodome
,
Thirdly
,
From
the
place
where
Iob
lived
,
we
may
observe
,
That
Grace
will
preserve
it selfe
in
the
midst
of
the
greatest
opposition
.
It
s
such
a
fire
as
no
water
can
wholy
quench
,
or
put
out
.
True
Grace
will
keepe
it selfe
sound
and
cleane
among
those
who
are
leaprous
and
uncleane
;
it
is
such
a
thing
as
overcomes
and
masters
all
the
evill
that
is
about
it
:
God
hath
put
such
a
mighty
power
into
grace
,
that
if
it
once
possesse
the
heart
in
truth
,
though
there
be
but
a
little
of
it
,
though
there
be
but
as
much
as
a
graine
of
mustard-seed
,
not
all
the
wickednesse
in
the
world
,
no
nor
all
the
devils
in
Hell
can
dispossesse
it
.
As
all
the
water
in
the
salt
Sea
cannot
make
the
fish
salt
,
but
still
the
fish
retaines
its
freshnesse
,
so
all
the
wickednesse
and
filthinesse
that
is
in
the
world
,
cannot
destroy
,
cannot
defile
true
grace
;
that
will
beare
up
its
head
and
hold
up
it selfe
for
ever
.
And
this
man
was
perfect
and
upright
,
one
that
feared
God
and
eschewed
evill
.
legall
perfection
;
such
a
perfection
as
the
Papists
now
contend
for
:
and
assert
possibly
attaineable
,
yea
actually
attained
by
many
in
this
life
:
For
what
is
man
that
he
should
be
cleane
?
And
Iob
himselfe
professeth
,
Chap.
9.20
.
If
I
say
I
am
perfect
,
it
shall
also
prove
me
perverse
;
h●
acknowledgeth
,
Chap.
7.20
.
I
have
sinned
.
The
perfection
there●fore
here
spoken
of
is
not
an
absolute
,
a
legall
perfection
.
For
the
clearing
of
the
word
,
we
may
consider
there
is
a
twofold
perfection
ascrib'd
to
the
Saints
in
this
life
.
A
perfection
o●
Justification
,
A
perfection
of
Sanctification
.
The
first
of
these
,
in
a
strict
sense
,
is
a
compleate
perfection
:
The
Saints
are
compleate
in
Christ
,
they
are
perfectly
justified
,
there
is
not
any
sinne
left
uncovered
,
not
any
guilt
left
unwashed
in
the
blood
of
Christ
,
not
the
least
spot
but
is
taken
away
;
His
gargarment
is
large
enough
to
cover
all
our
nakednesse
and
deformities
.
In
this
respect
they
may
be
called
perfect
,
they
are
perfectly
justified
,
By
one
offering
Christ
hath
perfected
for
ever
them
that
are
sanctified
,
Heb.
10.14
.
Then
there
is
a
perfection
of
holinesse
or
of
sanctification
;
and
that
is
called
so
,
either
in
regard
of
the
beginnings
of
,
or
in
regard
of
desires
after
and
aimes
at
perfection
.
The
Saints
even
in
this
life
have
a
perfect
beginning
of
holinesse
,
because
they
are
begun
to
be
sanctified
in
every
part
;
they
are
sanctified
throughout
,
in
soule
and
body
and
spirit
,
as
the
Apostle
distinguisheth
,
1
Thes.
5.23
.
though
every
part
be
not
throughout
sanctified
,
yet
they
are
sanctified
in
every
part
throughout
;
and
this
is
a
perfection
.
When
the
worke
of
sanctification
is
begun
in
all
parts
,
it
is
a
perfect
worke
beginning
.
They
are
likewise
perfect
in
regard
of
their
desires
and
intendments
.
Perfect
holinesse
is
the
aime
of
the
Saints
on
earth
,
it
is
the
reward
of
the
Saints
in
Heaven
.
The
thing
which
they
drive
at
here
is
perfection
,
therefore
they
themselves
are
called
perfect
;
As
God
accepts
of
the
will
for
the
deed
,
so
he
expresseth
the
deed
by
the
will
;
he
interpreteth
him
to
be
a
perfect
man
who
would
be
perfect
,
and
calls
that
person
perfect
,
who
desires
to
have
all
his
imperfections
cured
.
That
is
a
second
understanding
how
Iob
was
perfect
.
A
third
way
is
this
,
He
was
perfect
comparatively
,
comparing
him
with
those
who
were
either
openly
wicked
,
or
but
openly
holy
,
he
was
a
perfect
man
;
he
was
a
man
without
spot
,
compared
with
those
that
were
either
all
over
spotted
with
filthinesse
,
or
only
painted
with
godlinesse
.
Or
thus
,
We
may
say
the
perfection
here
spoken
of
,
is
the
perfection
of
sincerity
.
Iob
was
sincere
,
he
was
sound
at
the
heart
,
He
did
not
act
a
part
or
personate
Religion
,
but
was
a
religious
person
.
He
was
not
guilded
,
but
gold
.
So
the
word
is
interpreted
.
Some
render
it
,
Iob
was
a
simple
man
,
(
not
as
simple
is
put
for
weake
and
foolish
,
but
as
simple
is
put
for
plaine
hearted
;
one
that
is
not
(
as
the
Apostle
Iames
phraseth
it
)
a
double
minded
man
)
Iob
was
a
simple
minded
man
,
or
a
single
minded
man
,
one
that
had
not
a
heart
and
a
heart
,
he
was
not
a
compound
,
speaking
one
thing
and
meaning
another
,
he
meant
what
he
spake
,
and
he
would
speake
his
mind
.
It
is
the
same
word
that
is
used
in
Iacobs
character
,
Gen.
25.27
.
Esau
was
a
cunning
hunter
,
a
man
of
the
field
,
and
Jacob
was
Ish
Tam
,
a
plaine
man
,
So
that
to
be
a
perfect
man
,
is
to
be
a
plaine
man
,
one
whose
heart
you
may
know
by
his
tongue
,
and
reade
the
mans
spirit
in
his
actions
.
Some
are
such
juglers
,
that
you
can
see
little
of
their
spirits
in
their
lives
,
you
can
learne
but
little
of
their
minds
by
their
words
;
Iacob
was
a
plaine
man
and
so
was
Iob
;
some
translate
it
a
sound
man
.
It
is
the
same
expression
that
is
given
of
Noah
,
He
was
[
Tamim
]
in
his
generation
,
or
he
was
sound
,
upright
hearted
or
perfect
with
God
,
Gen.
6.9
.
And
it
is
that
which
God
speakes
to
Abraham
,
Gen.
17.2
.
Walke
before
me
and
be
thou
[
Tamim
,
]
be
thou
perfect
,
or
sound
,
or
upright
,
or
plaine
in
thy
walking
before
me
.
In
the
28.
of
Exodus
,
v.
30.
We
reade
of
the
Vrim
and
the
Thummim
,
on
the
Breast-plate
of
the
High-priest
.
Thummim
comes
from
this
roote
,
and
signified
the
integrity
of
heart
and
life
required
in
the
High-priest
,
as
Vrim
did
the
light
and
clearenesse
of
his
knowledge
.
And
upright
.
]
The
former
word
which
was
translated
perfect
,
in
other
Texts
is
rendered
upright
;
But
when
we
have
both
the
expressions
together
as
here
,
we
must
distinguish
the
sense
.
It
is
not
a
tautologie
.
Then
,
the
former
being
taken
for
inward
soundnesse
,
plainenesse
and
sincerity
;
This
latter
(
to
be
upright
)
may
be
taken
for
outward
justice
,
righteousnesse
and
equity
,
respecting
all
his
dealings
in
the
world
.
He
was
a
perfect
man
,
that
is
,
he
was
plaine
hearted
,
and
he
was
plaine
dealing
too
,
which
is
the
meaning
of
,
He
was
upright
;
So
the
one
referres
to
the
integrity
of
his
spirit
,
the
other
to
the
honesty
of
his
wayes
,
His
heart
was
plaine
,
and
his
dealings
were
square
.
This
he
expresseth
fully
in
the
29.
and
31.
Chapters
of
this
Booke
,
which
are
as
it
were
a
Comment
upon
this
word
upright
.
There
you
may
reade
what
is
meant
by
uprightnesse
;
his
fairenesse
in
all
parts
,
both
of
Commutative
and
Distributive
Justice
.
In
those
things
that
concerned
Commutative
Justice
,
when
Iob
bought
or
sould
,
traded
or
bargained
,
promised
or
covenanted
,
hee
stood
to
all
uprightly
.
Take
him
as
he
was
a
Magistrate
,
when
Iob
sate
in
Judgement
or
had
any
businesse
brought
before
him
,
he
gave
every
one
his
due
,
he
did
not
spare
or
smite
upon
ends
;
he
did
neither
at
any
time
justifie
the
wicked
or
condemne
the
godly
,
but
was
upright
in
Judgement
:
He
was
not
byast
by
affection
or
interests
,
he
was
not
carried
away
by
hopes
or
feares
,
but
kept
the
path
of
Justice
in
all
his
dispensations
towards
that
people
among
whom
he
lived
.
This
is
to
be
an
upright
man
,
and
so
the
Prophet
tells
us
,
Isa
,
26.7
.
The
way
of
the
Iust
is
uprightnesse
,
that
is
,
they
are
upright
in
their
wayes
,
and
more
,
uprightnesse
in
the
abstract
.
We
have
a
like
expression
,
Prov.
29.27
.
Those
that
are
upright
in
the
way
are
an
abomination
to
the
wicked
.
Uprightnesse
doth
referre
to
the
way
wherein
a
man
goes
in
his
outward
dealings
and
dispensations
towards
men
.
There
is
a
two-fold
uprightnesse
of
our
wayes
.
1.
Uprightnesse
of
words
.
2.
Of
works
;
so
upright
walking
is
expounded
and
branched
forth
,
Psal.
15.2
,
3.
He
that
walketh
uprightly
and
worketh
righteousnesse
and
speaketh
the
truth
in
his
heart
.
He
that
back-biteth
not
with
his
tongue
.
This
is
the
second
part
of
Iobs
description
;
He
was
perfect
and
upright
.
Thirdly
,
He
was
One
that
feared
God
.
Fearing
God
]
The
feare
of
God
is
taken
two
wayes
.
Either
for
that
naturall
and
inward
worship
of
God
:
and
so
the
feare
of
God
is
a
holy
filiall
affection
,
awing
the
whole
man
to
obey
the
whole
will
of
God
:
That
is
feare
as
it
is
an
affection
.
Or
the
feare
of
God
is
put
for
the
externall
or
instituted
worship
of
God
.
So
that
a
man
fearing
God
is
as
much
as
this
:
A
man
worshipping
God
according
to
his
owne
will
,
or
according
to
his
mind
and
direction
.
Now
when
as
Iob
is
said
to
be
a
man
fearing
God
,
you
must
take
it
both
these
wayes
;
He
had
that
holy
affection
of
feare
with
which
we
must
worship
God
,
(
as
we
are
taught
,
Heb.
12.28
.
Let
us
have
grace
whereby
wee
may
serve
God
with
reverence
and
godly
feare
;
And
serve
the
Lord
with
feare
and
rejoyce
before
him
with
trembling
,
Psal.
2.
Feare
is
that
affection
with
which
we
must
worship
and
serve
God
.
)
And
Iob
likewise
did
performe
that
worship
to
God
which
he
required
▪
this
is
called
Feare
,
and
the
exercise
of
it
fearing
God
.
Fearing
God
is
worshipping
God
;
As
you
may
see
clearely
by
two
Texts
of
Scripture
compared
together
.
In
the
fourth
of
Math.
v.
10.
Christ
saith
to
the
Devill
,
It
is
written
thou
shalt
worship
the
Lord
thy
God
,
and
him
only
thou
shalt
serve
;
Compare
this
with
Deut.
6.13
.
and
there
you
shall
have
it
thus
exprest
,
Thou
shalt
feare
the
Lord
thy
God
;
That
which
in
the
one
place
is
worship
,
in
the
other
is
feare
.
Againe
,
Mat.
15.9
.
In
vaine
(
saith
Christ
)
doe
they
worship
mee
,
teaching
for
doctrine
the
commandements
of
men
.
Now
the
Prophet
Isaiah
(
from
whence
that
is
taken
)
Chapt.
29.14
.
expresseth
it
thus
.
Forasmuch
as
their
feare
toward
mee
is
taught
by
the
precepts
of
men
.
They
worship
me
according
to
the
precepts
of
men
,
saith
Christ
.
Their
feare
is
taught
by
the
precepts
of
men
,
saith
the
Prophet
:
So
that
feare
and
worship
are
the
same
:
Fearing
God
doth
include
both
the
affection
of
a
worshipper
,
and
the
duty
or
act
of
worshipping
.
The
fourth
part
or
line
of
Iobs
character
,
is
,
his
Eschewing
evill
.
Evill
is
here
taken
for
the
evill
of
sinne
,
before
sinne
came
into
the
world
,
there
was
no
evill
in
the
world
,
God
saw
every
thing
that
he
had
made
,
and
behold
it
was
very
good
.
But
when
sinne
came
which
was
the
first
and
is
the
chiefest
evill
,
it
brought
in
with
it
all
other
evills
:
Sinne
hath
in
it
the
whole
nature
of
evill
,
and
all
the
degrees
of
evill
,
and
from
it
proceed
all
evill
effects
.
Hence
is
eminently
called
evill
.
Sicknesse
,
and
death
,
and
Hell
are
called
evill
;
how
much
rather
that
,
but
for
which
these
evills
had
never
bin
?
how
much
rather
that
with
which
these
compared
may
be
called
good
?
Further
,
evill
is
put
here
indefinitely
,
He
was
one
that
eschewed
evill
,
not
this
or
that
evill
,
but
evill
,
that
is
all
evill
,
this
indefinite
is
universall
.
And
then
further
we
are
to
take
evill
here
,
as
himselfe
afterward
expo●nds
it
in
his
practise
,
not
only
for
the
acts
of
evill
,
but
all
the
occasions
,
the
appearances
,
the
provocations
and
incentives
of
or
unto
evill
,
for
whatsoever
might
leade
him
into
evill
;
for
thus
he
instanceth
in
one
particular
,
I
made
a
covenant
with
mine
eyes
,
why
then
should
I
thinke
upon
a
maide
?
Chap.
31.1
.
Eschewed
.
]
In
this
word
,
the
prudence
of
Iob
shines
as
bright
as
his
holinesse
,
who
having
received
a
great
stock
and
treasure
of
grace
,
now
watches
to
preserve
it
,
and
opposes
whatsoever
was
destructive
to
the
life
or
growth
of
the
inner
man
.
That
man
shewes
he
hath
both
money
and
his
wits
about
him
,
who
suspects
and
provides
against
Theeves
.
Job
eschewed
evill
.
There
is
much
in
that
expression
.
It
is
more
to
say
a
man
doth
eschew
evill
,
then
to
say
a
man
doth
not
commit
evill
.
It
had
bin
too
bare
an
expression
,
to
say
,
Iob
did
not
commit
evill
,
but
when
it
is
said
Job
eschewed
evill
,
this
shews
,
that
not
only
the
hand
and
tongue
of
Iob
did
not
medle
with
evill
,
but
that
his
heart
was
turned
from
evill
.
For
eschewing
is
a
turning
aside
with
reluctancy
and
abhorrency
,
so
the
Hebrew
(
Sar
)
imports
;
Iob
did
abhorre
evill
as
well
as
not
commit
evill
.
As
there
is
a
great
deale
of
difference
betweene
these
two
,
the
doing
of
good
,
and
a
delight
in
doing
good
,
betweene
being
at
peace
and
following
of
peace
.
A
man
may
doe
good
and
not
be
a
lover
of
good
,
a
lover
of
the
Commandements
of
God
,
a
delighter
in
them
:
he
may
be
at
peace
and
not
be
a
lover
and
follower
of
peace
.
So
a
man
may
be
one
that
commits
not
such
and
such
sinnes
,
he
may
doe
no
hurt
,
and
yet
in
the
meane
time
he
may
be
one
that
loves
those
sinnes
,
he
commits
not
:
Such
an
one
is
not
presently
a
man
that
eschewes
those
sinnes
,
for
to
eschew
evill
noteth
the
activity
of
the
spirit
against
those
evils
.
That
is
the
spiritualnesse
and
strength
of
holinesse
.
Iobs
heart
did
(
as
it
were
)
rise
against
evill
.
Some
expound
it
by
warre
,
as
if
under
this
expression
were
meant
the
enmity
that
Iob
bare
against
evill
,
that
it
was
such
an
eschewing
,
as
when
a
man
hateth
his
enemy
and
makes
warre
against
him
,
and
doth
by
all
meanes
oppose
him
;
so
there
was
as
it
were
a
deadly
feud
,
an
irreconciliable
emnity
betweene
Job
and
evill
.
He
was
a
man
that
feared
God
and
eschewed
evill
.
So
much
for
the
opening
of
that
first
verse
:
wherein
you
have
the
first
part
of
the
description
of
Iobs
prosperous
estate
,
and
that
is
what
he
was
in
his
person
.
That
man
was
perfect
and
upright
.
We
will
observe
hence
somewhat
in
the
generall
first
,
and
then
somewhat
more
particularly
.
You
see
here
when
God
comes
to
describe
a
man
and
to
set
him
forth
in
his
glory
and
excellency
,
where
the
Spirit
of
God
begins
,
what
is
the
chiefe
and
first
thing
which
God
takes
notice
of
,
it
is
his
grace
.
When
he
would
set
forth
what
a
man
Iob
was
,
how
blessed
and
how
happy
,
here
he
sets
his
pen
first
,
to
describe
what
his
spirituall
estate
was
.
Hence
then
this
in
the
generall
.
1.
Gracious
habits
and
spirituall
blessings
are
the
choysest
of
all
blessings
.
If
God
have
given
a
man
grace
,
he
hath
the
best
and
the
choysest
of
all
that
which
God
can
give
.
God
hath
given
us
his
Sonne
,
and
God
hath
given
us
his
Spirit
,
and
God
hath
given
us
the
graces
of
his
Spirit
,
these
are
the
finest
of
the
flowre
,
and
the
honey
out
of
the
rocke
of
mercy
.
Though
you
should
not
come
to
children
,
though
you
should
not
come
to
the
other
part
of
the
Inventory
to
Sheepe
and
Camels
and
Oxen
and
Asses
;
if
you
are
in
the
first
part
of
the
description
,
that
you
have
a
perfect
heart
and
upright
life
,
and
the
feare
of
God
in
your
inward
parts
,
and
a
holy
turning
against
every
evill
,
your
lot
is
fallen
in
a
faire
place
,
and
you
have
a
goodly
heritage
:
they
that
have
this
need
not
be
discontented
at
their
owne
,
or
envious
at
the
condition
of
any
other
,
they
have
the
principall
Verbe
,
the
one
thing
necessary
.
Againe
,
When
God
describeth
a
gracious
man
,
you
see
he
goes
thorough
,
he
sets
him
forth
in
every
thing
that
concernes
his
spirituall
estate
,
Perfect
and
upright
,
fearing
God
and
eschewing
evill
.
From
hence
this
also
in
the
generall
.
2.
Where
one
grace
is
there
is
every
grace
.
Grace
is
laid
into
the
soule
in
all
the
parts
of
it
,
and
there
is
somewhat
of
every
grace
layed
into
the
soule
.
We
have
not
one
man
,
one
grace
,
and
another
man
another
grace
,
but
every
man
hath
every
grace
that
hath
any
grace
at
all
.
I
doe
not
say
that
every
man
hath
every
grace
:
or
that
the
same
man
hath
every
grace
in
the
same
height
and
degree
:
grace
in
some
is
more
eminent
than
in
others
,
and
the
same
man
may
have
one
grace
more
eminent
than
another
,
he
may
have
one
grace
(
like
Saul
among
the
people
)
higher
by
head
and
shoulders
then
the
rest
in
his
throng
of
graces
;
yet
that
man
hath
somewhat
of
every
grace
that
hath
any
grace
,
all
grace
goes
together
.
Thus
in
the
generall
.
Particularly
:
This
man
was
perfect
.
That
is
(
as
wee
have
explained
it
)
hee
was
sincere
and
plaine
hearted
.
Observation
hence
,
1.
It
is
sincerity
that
especially
commends
us
unto
God
.
As
Iobs
graces
are
prefer'd
in
his
description
before
his
riches
;
so
sincerity
is
prefer'd
before
all
his
other
graces
.
Sincerity
is
that
which
makes
us
so
acceptable
and
pleasing
unto
God
:
He
was
a
man
that
was
perfect
,
you
see
that
is
put
in
the
first
place
.
And
indeed
whatsoever
a
man
hath
besides
,
be
a
man
never
so
just
in
his
dealings
,
could
you
suppose
a
man
worshipping
God
in
all
his
ordinances
,
and
avoiding
all
manner
of
evill
,
yet
i●
there
be
doubling
and
falsenesse
in
his
spirit
,
all
is
cast
off
,
all
is
rejected
of
God
as
abominable
.
Therefore
here
the
foundation
is
laid
,
here
is
the
bottome
grace
,
perfection
,
sincerity
.
Whether
i●
be
a
distinct
grace
,
or
whether
it
be
that
which
doth
accompany
every
grace
,
and
gives
it
life
and
beauty
in
the
eye
of
God
(
for
my
owne
part
I
conceive
sincerity
is
not
properly
a
distinct
grace
,
b●
the
perfection
of
every
grace
)
it
is
that
which
doth
commend
〈◊〉
man
unto
God
.
Christ
tels
the
Angell
of
the
Church
of
Sardi●
I
have
not
found
thy
workes
perfect
.
Not
full
,
saith
the
Greeke
Text.
There
wanted
somewhat
within
.
Sincerity
is
the
filling
up
of
all
our
duties
.
Without
that
,
they
are
but
empty
sounds
,
as
sounding
brasse
,
and
as
a
tinckling
cymball
.
He
was
perfect
,
that
is
,
he
was
sincere
.
Observe
then
,
2.
Sincere
and
sound
hearted
persons
are
in
Gods
esteem
perfect
persons
.
It
is
not
all
that
you
can
doe
,
or
all
that
you
can
say
,
or
all
that
you
can
suffer
,
or
all
that
you
can
loose
,
that
can
make
you
perfect
in
the
esteeme
of
God
without
sincerity
;
adde
sincerity
but
to
the
least
,
and
it
gives
you
the
denomination
of
perfect
.
God
accepts
the
very
Goats
haire
,
the
least
offering
from
one
that
is
sincere
,
he
accounts
it
a
rich
present
,
and
cals
the
presenter
perfect
;
but
he
will
not
receive
the
greatest
riches
,
whole
droves
of
cattell
for
offerings
,
the
greatest
and
mightiest
services
from
one
that
is
unsound
.
Truth
of
grace
is
our
perfection
here
,
in
Heaven
we
shall
have
perfection
as
well
as
truth
.
Further
in
that
upon
this
perfectnesse
and
plainnesse
of
heart
there
is
presently
added
uprightnesse
;
observe
from
thence
.
1.
Where
the
heart
is
sincere
towards
God
,
the
wayes
are
iust
and
honest
before
men
.
And
2.
Jt
is
a
great
honour
and
an
ornament
unto
our
profession
of
godlinesse
,
to
be
iust
and
upright
in
our
dealings
toward
men
.
This
is
put
as
a
speciall
part
of
Jobs
excellency
,
that
he
was
upright
,
scil.
in
his
dealings
.
There
is
much
scandall
cast
upon
the
profession
of
the
name
of
God
through
a
defect
in
this
.
The
world
saith
,
these
men
professe
,
they
take
the
name
of
God
upon
them
,
but
they
are
as
unanswerable
to
their
promises
,
as
unjust
in
their
tradings
,
&c.
as
any
other
.
Then
make
proofe
of
your
perfection
in
profession
,
by
the
uprightnesse
of
your
Conversation
.
Perfect
and
upright
,
one
that
feared
God
.
Here
we
have
fearing
God
,
added
to
perfect
and
upright
.
Observe
hence
,
1.
Morall
integrity
and
morall
honesty
without
the
feare
of
God
,
can
never
render
us
acceptable
unto
God
.
There
are
some
that
please
themselves
in
this
,
that
they
are
plain
hearted
.
(
It
is
possible
for
a
man
in
a
sence
to
be
so
,
and
yet
not
to
feare
God
)
or
they
give
every
man
his
due
,
&c.
These
are
good
.
But
in
Job
we
may
learne
,
on
what
these
must
be
founded
,
whence
they
come
,
when
we
please
God
in
them
;
they
come
from
the
feare
of
God
,
that
must
be
the
spring
of
uprightnesse
and
perfection
,
else
they
are
onely
Heathen
vertues
,
not
Christian
graces
.
God
delights
in
nothing
we
doe
,
unlesse
we
doe
it
in
his
feare
.
As
Joseph
said
to
his
brethren
when
they
feared
some
hard
measure
from
him
,
feare
God
:
when
this
feare
of
God
tyes
our
hands
it
shews
the
love
of
God
fils
our
hearts
.
Not
to
wrong
man
,
because
we
feare
God
is
an
argument
of
more
then
man
.
Fearing
God
;
you
may
observe
.
2.
Holy
feare
containes
in
it
every
grace
we
receive
from
God
,
and
all
the
worship
we
tender
up
to
God
.
Feare
is
a
comprehensive
word
;
it
is
more
then
a
particular
grace
.
When
Abraham
had
offered
up
his
sonne
Isaac
,
that
was
a
worke
of
mighty
faith
,
and
the
faith
of
Abraham
is
wonderfully
commended
by
it
;
but
God
speakes
thus
,
Now
I
know
thou
fearest
me
.
Feare
containeth
faith
,
and
feare
containeth
love
too
.
Though
perfect
love
cast
out
tormenting
feare
,
1
Joh.
4.18
.
yet
perfect
love
cals
in
obeying
feare
.
Heare
the
conclusion
of
all
,
saith
the
Preacher
,
Eccl.
12.13
,
Feare
God
and
keep
his
Commandments
,
for
this
is
the
whole
duty
of
man
,
or
this
is
whole
man
.
Feare
is
all
duty
,
and
every
grace
.
Fearing
God
and
eschewing
evill
.
Hence
this
from
the
connexion
.
3.
Holy
feare
keeps
the
heart
and
life
cleane
.
The
feare
of
the
Lord
is
cleane
,
saith
David
,
Psal.
19.
Cleane
not
onely
in
it selfe
,
formally
cleane
,
but
effective
,
it
makes
clean
and
keepes
cleane
the
heart
and
life
.
Feare
is
as
an
armed
man
at
the
gate
,
which
examines
all
,
and
stoppes
every
one
from
entring
,
that
is
unfit
.
It
stands
as
a
Watch-man
on
the
Tower
,
and
it
lookes
every
way
to
see
what
's
comming
to
the
soule
;
If
evill
come
,
feare
will
not
admit
it
.
And
therefore
in
Scripture
you
shall
have
these
two
often
put
together
,
fearing
God
and
eschewing
evill
.
Nay
eschewing
evill
is
not
onely
put
as
an
effect
of
the
feare
of
God
,
but
it
is
put
into
the
very
definition
it selfe
of
the
feare
of
God
,
The
feare
of
the
Lord
is
to
depart
from
evill
.
He
eschewed
evill
.
From
hence
observe
also
,
1.
Godly
persons
do
not
only
forbeare
sin
,
but
they
abhorre
sin
.
They
have
not
only
their
hands
bound
from
it
,
but
they
have
their
hearts
set
against
it
.
Holy
enmity
against
sin
is
the
temper
of
a
godly
mans
heart
,
he
eschew's
evill
.
2.
A
godly
mans
opposition
of
sin
is
universall
:
it
is
against
all
sin
.
Job
eschewed
evill
,
all
evill
,
there
was
no
picking
of
this
or
that
particular
evill
to
oppose
,
but
whatsoever
came
under
the
name
and
notion
of
sin
,
Iobs
spirit
turned
against
it
:
enmity
is
against
the
kind
.
3.
Godly
persons
doe
not
onely
avoid
the
acts
of
evill
,
but
all
the
occasions
of
evill
.
Iob
eschewed
evill
,
whatsoever
led
him
to
evill
,
all
the
appearances
of
evill
,
as
the
Apostle
speakes
;
we
cannot
avoid
the
sinne
,
if
we
will
not
avoid
the
occasion
.
When
Solomon
cautions
to
take
heed
of
the
path
of
the
wicked
,
he
useth
foure
expressions
and
all
to
the
same
purpose
,
Avoid
it
(
saith
he
)
passe
not
by
it
,
turne
from
it
,
and
passe
away
;
to
shew
unto
us
,
that
if
we
would
keepe
from
the
acts
of●●n
,
we
must
keepe
from
the
way
of
sin
.
The
second
thing
whereby
his
prosperous
estate
is
set
out
unto
us
,
is
what
his
possessions
were
.
You
have
a
particular
Inventory
of
his
estate
in
the
second
and
third
verses
,
and
you
have
the
totall
summe
cast
up
after
all
the
particulars
are
set
down
,
and
it
amounts
to
thus
much
,
that
Iob
was
the
greatest
of
all
the
men
in
the
East
.
In
the
second
verse
you
have
the
first
part
of
his
goods
set
down
,
his
jewels
,
his
children
.
There
were
borne
unto
him
seven
sons
and
three
daughters
.
This
verse
contains
the
first
part
of
Iobs
outward
happinesse
;
the
blessings
of
children
.
Concerning
whom
we
have
3.
things
offered
.
1.
Their
number
10.
2.
The
distinction
of
Sexes
,
Sons
and
Daughters
.
3.
Their
mutuall
love
and
concord
,
v.
4.
There
is
little
in
the
words
that
needs
explication
,
therefore
where
the
Scripture
is
plaine
and
cleare
,
I
will
not
spend
time
.
There
were
borne
unto
him
.
]
His
children
were
not
borne
against
him
,
but
borne
unto
him
,
given
as
comforts
and
blessings
to
him
.
Seven
sonnes
and
three
daughters
.
]
[
*
](A35389-e12380-b)
*
The
word
Banim
,
sons
,
comes
from
Banab
to
build
;
because
sons
&
daughters
build
up
their
Fathers
house
,
&
continue
the
family
.
Or
because
they
are
(
as
it
were
built
,
and
fram'd
out
of
their
parents
.
The
number
seven
and
the
number
three
,
are
numbers
of
perfection
.
Some
trouble
themselves
much
about
them
:
But
I
will
not
stay
upon
numbers
.
Verse
2.
And
there
were
borne
unto
him
seven
sonnes
and
three
daughters
.
Here
observe
,
1.
Children
are
the
blessings
of
the
Lord
.
Children
are
an
heritage
of
the
Lord
,
and
the
fruit
of
the
wombe
is
his
reward
.
They
are
speciall
blessings
.
Children
(
as
it
is
observed
)
are
a
resemblance
of
our
immortality
,
because
a
man
revives
againe
,
lives
anew
(
as
it
were
)
in
every
child
:
he
is
borne
againe
(
in
a
civill
sence
)
when
others
are
borne
to
him
.
There
be
some
who
account
their
children
,
but
bils
of
charges
,
but
God
puts
them
upon
the
account
of
our
mercies
;
how
holily
and
piously
speakes
Iacob
concerning
his
children
,
are
the
children
which
God
hath
graciously
given
thy
servant
.
2.
Observe
this
,
Children
as
they
are
blessings
and
great
blessings
,
so
they
are
greater
blessings
than
any
outward
thing
else
whatsoever
.
When
a
description
is
made
of
Iobs
goods
,
the
best
is
put
first
.
First
,
his
spirituall
blessings
are
set
downe
,
then
comes
his
outward
;
now
children
are
put
in
the
very
next
degree
to
his
graces
.
What
our
Saviour
Christ
saith
of
a
mans
soule
,
may
be
said
of
children
;
shall
a
man
give
in
exchange
for
his
soule
?
It
is
true
,
that
is
spoken
there
of
a
mans
owne
soule
,
that
it
is
more
to
himselfe
than
the
world
,
but
it
is
a
truth
here
too
,
if
one
have
a
soule
given
him
(
and
to
have
a
child
is
to
have
a
soule
bestow'd
on
us
)
for
the
present
it
is
more
than
to
have
the
whole
world
bestowed
on
him
.
A
whole
world
of
riches
is
not
so
good
,
not
such
goods
,
as
one
child
:
therefore
children
are
put
in
the
first
place
,
as
his
choisest
and
chiefest
outward
blessings
.
Then
from
the
number
of
his
children
,
he
had
many
children
,
he
had
7.
sons
and
3.
daughters
.
Observe
,
3.
To
have
many
children
is
a
great
blessing
,
and
the
more
children
the
greater
the
blessing
.
Some
thinke
themselves
blessed
,
if
they
may
have
one
or
two
children
;
one
to
inherit
their
estates
,
one
or
two
to
delight
themselves
in
,
to
play
with
,
or
to
beare
their
name
;
but
if
they
come
to
a
number
,
to
a
great
number
,
then
they
thinke
themselves
exceedingly
burthen'd
,
then
they
are
troubles
.
When
God
casts
up
the
estate
of
a
blessed
man
in
outward
things
,
he
saith
not
onely
that
he
hath
a
child
,
that
he
is
not
barren
,
but
that
he
hath
many
children
,
that
he
hath
his
quiver
full
of
such
arrowes
,
as
the
expression
is
,
Psal.
127.5
.
and
that
is
made
the
blessednesse
of
a
man
there
.
Happy
is
the
man
(
saith
he
)
that
hath
his
quiver
full
of
them
,
that
hath
many
such
arrowes
,
such
are
children
of
the
youth
,
verse
4.
There
are
some
rich
and
covetous
men
,
that
are
in
this
point
beyond
others
rich
in
folly
.
You
shall
heare
them
pride
themselves
,
that
they
have
no
children
,
or
but
few
;
this
they
conceive
sets
them
off
in
the
opinion
of
the
world
for
the
richer
men
,
whereas
one
child
is
more
riches
then
all
the
things
that
are
in
the
world
.
And
we
know
it
is
an
ordinary
thing
(
though
indeed
it
is
a
very
sinfull
thing
)
to
say
,
't
is
true
such
an
one
is
a
rich
man
,
he
hath
a
faire
estate
,
but
he
hath
a
great
charge
,
a
great
many
children
,
as
if
that
did
take-off
from
his
riches
,
or
make
him
lesse
happy
:
as
if
he
were
the
poorer
,
because
he
hath
a
larger
share
of
that
ancient
first
blessing
upon
man
,
Be
fruitfull
and
multiply
and
replenish
the
Earth
.
4.
Note
this
,
To
have
many
sons
,
to
have
most
sons
amongst
our
children
,
is
the
greater
outward
blessing
.
Iob
is
described
here
in
the
most
exact
method
of
outward
blessings
;
he
had
sonnes
,
and
his
sonnes
out-number
his
daughters
,
he
had
7.
sonnes
and
but
three
daughters
.
And
the
reason
why
most
sonnes
among
children
are
the
greater
blessing
,
is
cleare
,
because
sonnes
beare
up
the
name
,
and
are
a
greater
support
unto
the
family
.
5.
To
have
many
sonnes
and
daughters
too
,
is
yet
a
compleater
blessing
.
For
by
daughters
the
family
is
increast
,
and
other
families
are
joyned
and
knit
and
united
to
that
family
.
And
to
have
sons
and
daughters
both
,
is
the
perfection
of
that
naturall
blessing
;
because
man
was
so
made
at
the
first
,
he
was
made
male
and
female
.
As
it
is
with
the
soule
and
the
body
,
though
the
soule
be
more
excellent
than
the
body
,
yet
the
soule
alone
is
not
so
perfect
,
as
when
soule
and
body
are
together
:
because
though
the
body
be
not
so
strong
in
constitution
and
noble
in
condition
as
the
soule
,
yet
body
and
soule
in
creation
were
joyned
together
,
therefore
their
greatest
perfection
consists
in
their
union
.
So
likewise
it
is
in
a
family
,
though
sonnes
in
nature
are
more
perfect
,
yet
because
it
was
the
first
institution
of
a
family
,
male
and
female
,
therefore
the
fullnes
and
compleatnesse
of
the
blessing
is
in
the
union
of
both
.
Iob
had
many
sons
and
daughters
likewise
,
this
made
the
blessing
more
compleat
.
And
then
lastly
observe
this
,
Children
,
many
children
in
the
family
are
in
themselves
no
impediments
,
either
of
piety
towards
God
or
iustice
toward
man
.
As
soone
as
ever
Iob
was
described
in
all
his
perfections
,
it
is
added
he
had
so
many
sonnes
and
so
many
daughters
,
though
he
had
so
many
children
to
looke
to
,
and
provide
for
,
yet
he
omitted
neither
duty
toward
God
,
nor
duty
toward
man
.
There
are
many
who
thinke
it
some
excuse
,
if
not
excuse
enough
for
their
neglect
,
for
their
sleighting
holy
duties
,
or
sleightnesse
in
the
holy
duties
of
hearing
,
praying
and
the
like
;
oh
,
they
have
a
great
many
children
,
and
they
must
rise
early
and
they
must
worke
late
,
they
can
spare
no
time
or
but
little
for
the
publike
or
private
or
secret
worship
of
God
;
specially
for
any
thing
that
is
extraordinary
:
so
that
these
cares
steale
away
,
not
onely
those
times
that
might
be
bestowed
in
an
extraordinary
manner
upon
their
soules
,
but
even
the
ordinary
times
are
stolen
away
by
them
also
.
Further
,
some
thinke
themselves
by
this
in
part
excused
for
their
injustice
toward
men
,
they
have
a
great
family
,
and
if
they
deale
somewhat
hardly
,
and
sticke
as
close
as
they
can
in
all
businesses
,
they
may
be
borne
with
,
for
they
have
a
great
many
children
;
and
they
must
looke
to
provide
for
them
,
they
else
were
worse
then
Infidels
,
and
hence
they
take
liberty
to
doe
what
honest
Infidels
were
asham'd
of
.
Iob
you
see
was
upright
,
though
he
had
so
many
sonnes
and
so
many
daughters
to
provide
for
.
It
is
ill
with
those
whose
gaine
for
their
children
is
any
losse
to
their
souls
;
but
woe
,
when
any
to
gaine
for
their
children
loose
their
souls
:
doing
like
those
in
Na.
2.12
.
The
Lyon
did
teare
in
peeces
enough
for
his
whelpes
,
and
strangled
for
his
lionesses
,
and
filled
his
holes
with
prey
,
and
his
dens
with
rapine
.
By
the
Lyon
there
is
meant
those
oppressours
,
that
lived
in
Nineveh
,
and
by
their
whelpes
are
meant
their
children
,
and
by
Lionesses
their
wives
;
they
had
wives
and
children
,
and
they
must
have
meanes
and
estates
for
them
.
Iob
as
I
may
say
had
whelpes
and
a
lionesse
,
wife
and
children
,
yet
he
doth
not
teare
for
them
.
Nay
though
hee
had
so
many
to
provide
for
,
yet
hee
rather
giveth
out
to
others
.
What
hungry
belly
was
not
filled
with
his
meat
?
And
what
naked
backe
was
not
cloathed
with
his
wooll
?
He
did
not
say
I
have
children
to
feed
and
to
cloath
,
and
therefore
you
can
have
nothing
.
You
see
though
he
had
many
children
and
a
great
charge
,
yet
how
compleate
he
was
in
his
duty
to
God
and
in
his
duty
to
man
,
he
failed
not
either
in
the
duties
of
worship
and
holinesse
,
nor
in
the
duties
of
justice
and
uprightnesse
.
JOB
1.3
,
4
,
5.
His
substance
also
was
seven
thousand
Sheepe
,
and
three
thousand
Camels
,
and
five
hundred
Yoke
of
Oxen
,
and
five
hundred
shee
Asses
,
and
a
very
great
houshold
;
so
that
this
man
was
the
greatest
of
all
the
men
of
the
East
.
And
his
Sonnes
went
and
feasted
in
their
houses
,
every
one
his
day
,
and
sent
and
called
for
their
three
Sisters
,
to
eat
and
to
drinke
with
them
.
And
it
was
so
,
when
the
dayes
of
their
feasting
were
gone
about
,
that
Job
sent
and
sanctified
them
,
and
rose
up
early
in
the
morning
and
offered
burnt
offerings
,
according
to
the
number
of
them
all
,
&c.
THE
Holy
Ghost
having
shewed
us
the
qualities
of
Jobs
person
,
in
the
first
verse
,
Olive-plants
round
about
his
Table
(
being
the
first
outward
blessing
)
in
the
second
:
Now
proceeds
●o
shew
also
his
outward
estate
;
his
stock
of
Cattell
,
His
substance
was
seven
thousand
Sheepe
,
&c.
Concerning
the
outward
Estate
of
Job
,
we
may
note
in
this
●hird
verse
.
1.
The
severall
kinds
of
his
stocke
,
Sheepe
,
Camels
,
Oxen
and
Asses
.
2.
The
severall
numbers
of
each
of
these
kinds
.
Seven
thou●●nd
Sheep
,
three
thousand
Camels
,
&c.
It
is
said
,
His
substance
was
seven
thousand
Sheepe
,
&c.
We
〈◊〉
our
language
,
call
the
estate
of
a
man
his
substance
,
and
a
rich
●an
we
call
him
a
substantiall
man
,
though
indeed
riches
are
but
●ternall
and
accidentall
,
yet
they
are
called
the
substance
of
a
man
,
〈◊〉
cause
they
make
him
subsist
and
stand
by
himselfe
,
he
needs
not
the
●op
and
helpe
of
others
.
The
word
here
in
the
Hebrew
which
we
translate
substance
,
is
indifferent
to
signifie
any
possession
;
And
his
Cattell
were
7000.
Sheepe
,
&c.
So
then
his
substance
,
sc.
of
Cattell
was
seven
thousand
Sheepe
.
Sheepe
]
Sheepe
for
meate
and
Sheepe
for
cloathing
,
the
flesh
and
the
fleece
both
are
of
great
use
.
And
three
thousand
Camels
[
*
](A35389-e13370-b)
*
The
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
comes
from
the
roote
Gamal
,
to
render
and
make
recompence
:
for
this
creature
being
used
much
for
burden
and
travell
,
doth
abundantly
recompence
his
Master
for
his
keeping
,
from
this
Hebrew
word
Gamal
,
the
Greekes
derive
the
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Chaldeans
Gamla
,
the
Latines
Camelus
,
and
we
our
English
Camel
.
.
Camels
were
used
in
those
Countries
for
burthens
,
and
for
travell
especially
in
long
journeyes
,
Merchants
travell'd
with
Camels
,
as
you
may
reade
,
Gen.
37.25
.
Iosephs
bretheren
beheld
a
company
of
Ishmaelites
which
came
from
Gilead
with
their
Camels
,
and
these
were
very
strong
for
travell
,
being
able
to
abide
much
hunger
and
thirst
,
(
as
the
naturall
History
affirmes
.
)
Some
affirme
they
will
travell
six
dayes
together
in
those
hot
Countries
without
drinke
,
and
therefore
those
Easterne
parts
are
stock't
and
stor'd
with
Camels
,
beasts
so
fit
for
service
there
.
And
five
hundred
yoke
of
Oxen.
Oxen
for
the
tillage
of
the
ground
:
Their
Oxen
are
strong
to
labour
,
Psal.
144.
The
Asses
were
for
ordinary
travell
,
and
for
ordinary
burthens
about
the
house
.
But
you
may
say
.
We
reade
in
the
Inventory
which
here
is
made
of
Iobs
Estate
,
that
he
had
Sheepe
and
Camels
,
Oxen
and
Asses
,
but
where
was
the
Silver
and
the
Gold
,
where
was
the
goodly
Housholdstuffe
,
the
Jewels
and
the
Plate
?
here
is
no
mention
made
of
these
.
I
answer
,
first
,
that
without
doubt
Job
had
silver
and
gold
,
an●
precious
things
.
It
is
cleere
that
he
had
when
he
saith
,
(
Chap.
31
24.
)
If
I
have
made
gold
my
hope
,
or
have
said
to
the
fine
gol●
thou
art
my
confidenee
;
it
had
not
beene
proper
for
him
to
de●
that
gold
was
his
hope
(
in
this
sence
)
if
he
had
not
had
gold
〈◊〉
his
possession
;
or
to
say
he
did
not
confide
in
fine
gold
,
when
h●
had
no
gold
to
confide
in
:
Then
he
had
gold
and
silver
.
An●
for
Jewels
,
the
holy
story
tells
us
(
Chap.
42.12
.
)
That
God
ga●●
Job
twice
as
much
as
he
had
before
;
and
a
part
of
what
was
re●stored
to
him
,
was
Jewels
and
Eare-rings
;
Every
man
gave
hi●
a
piece
of
Money
,
and
every
one
an
Eare-ring
of
gold
,
therefo●
he
had
Jewels
also
in
his
possession
at
first
,
or
else
they
could
〈◊〉
be
doubled
to
him
in
the
day
of
his
deliverance
.
We
find
frequent
mention
in
those
ancient
times
,
of
the
riches
of
the
Patriarcks
and
others
in
gold
and
silver
.
It
is
exprest
concerning
Abraham
,
Gen.
13.2
.
That
Abraham
was
very
rich
in
cattell
,
in
silver
and
in
gold
.
And
Abrahams
servant
,
Gen.
24.35
.
saith
of
him
,
The
Lord
hath
blessed
my
Master
greatly
,
and
he
hath
given
him
flocks
,
and
heards
,
and
silver
,
and
gold
;
And
verse
53.
The
servant
brought
forth
Iewels
of
silver
,
and
Iewels
of
gold
,
and
gave
them
to
Rebeckah
,
he
gave
also
to
her
brother
and
to
her
mother
precious
things
;
And
Gen.
23.16
.
we
reade
of
Abrahams
paying
foure
hundred
shekels
of
silver
unto
Ephron
the
Hittite
,
which
was
called
currant
money
with
the
Merchants
.
So
that
it
is
plaine
,
in
those
dayes
,
gold
and
silver
,
and
Jewels
were
substance
.
But
here
the
Estate
of
Iob
is
reckoned
and
cast
up
by
Cattell
,
there
is
no
mention
of
gold
,
and
silver
,
and
Jewels
,
and
precious
stones
,
and
the
like
.
His
substance
was
7000.
Sheepe
,
&c.
Two
reasons
may
be
given
for
this
accompt
.
The
first
is
this
,
Because
those
ancient
times
were
so
much
given
to
and
imployed
in
the
feeding
of
Cattell
:
therefore
they
did
reckon
their
estates
by
Cattell
,
as
we
now
doe
by
Money
,
by
gold
and
by
silver
,
or
by
yearely
rents
and
revenues
:
If
a
man
had
so
many
Cattell
,
so
many
Sheepe
,
so
many
Oxen
,
&c.
they
knew
his
Estate
,
what
gold
and
silver
or
other
riches
he
might
have
.
When
the
sonnes
of
Iacob
came
before
Pharaoh
,
Gen.
46.32
.
they
are
called
Shepheards
,
The
men
are
Shepheards
,
for
their
trade
hath
beene
to
feede
Cattell
;
They
are
men
of
Cattell
,
as
if
he
should
say
,
the
speciall
commodity
,
the
maine
thing
these
trade
in
,
is
about
Cattell
,
and
that
gives
the
denomination
:
They
had
gold
and
silver
,
but
they
are
men
of
Cattell
.
And
then
againe
,
for
this
reason
,
Cattell
are
living
substance
;
Gold
and
silver
are
dead
substance
.
Cattell
in
their
owne
nature
are
more
excellent
then
gold
and
silver
,
because
they
have
life
;
Every
thing
that
hath
life
is
better
in
its
degree
then
that
which
hath
no
life
:
The
lowest
creature
that
hath
life
is
better
then
the
best
without
life
;
the
lowest
of
a
superiour
order
,
is
better
then
the
highest
of
an
inferiour
;
Now
all
things
without
life
are
put
into
a
degree
,
into
a
Classis
or
forme
below
and
inferiour
to
those
that
have
life
.
It
is
true
,
that
Money
answereth
all
things
,
a
Pecude
,
from
Cattell
(
so
the
Criticks
observe
)
because
they
stamp'd
the
forme
of
a
Sheepe
or
an
Oxe
upon
Money
,
noting
that
Cattell
were
the
riches
and
the
estate
of
a
man
properly
and
chiefely
.
This
may
suffice
for
the
reasons
why
the
estate
or
riches
of
Iob
is
set
forth
by
Cattell
,
and
not
by
gold
and
silver
and
other
like
possessions
.
Further
,
with
this
abundance
of
Cattell
that
Iob
had
,
we
must
understand
(
though
it
is
not
exprest
)
that
he
had
Land
sutable
to
such
a
stock
.
Pauperis
est
numerare
pecus
.
And
when
these
Numbers
are
set
downe
(
because
we
usually
say
,
he
is
but
poore
that
can
number
his
Cattell
,
)
we
are
not
to
stand
strictly
upon
the
precise
Number
of
seven
thousand
,
or
five
hundred
,
&c.
But
here
are
great
quantities
mentioned
,
to
note
,
that
Iob
had
many
,
very
many
Cattell
,
but
that
he
had
great
numbers
of
all
these
.
and
a
very
great
houshold
.
The
words
in
the
Originall
,
doe
signifie
Servants
,
or
Tillage
and
Husbandry
;
Isaac
,
Gen.
26.
it
is
said
,
that
he
had
possessions
of
flocks
and
of
heards
,
and
great
store
or
servants
,
so
some
reade
it
;
others
that
he
had
great
store
of
husbandry
:
It
comes
all
to
one
purpose
,
for
the
greatnesse
of
the
houshold
,
or
multitude
of
servants
,
were
for
those
uses
,
to
mannage
and
order
those
Flocks
,
that
Tillage
and
Estate
that
God
had
blessed
him
with
.
He
had
a
very
great
houshold
,
many
attendants
upon
the
severall
services
of
his
estate
.
Lastly
,
We
have
the
summe
and
result
(
as
it
were
)
of
all
his
estate
,
in
the
close
of
the
verse
.
So
that
this
man
was
the
greatest
of
all
the
men
of
the
East
.
He
was
the
greatest
divers
wayes
,
greatest
in
riches
,
greatest
in
power
,
greatest
in
honour
,
greatest
in
grace
,
which
is
the
best
greatnesse
of
all
.
He
was
greatest
all
these
wayes
,
but
that
which
is
here
specially
meant
,
is
the
greatnesse
of
his
honour
and
riches
▪
He
was
the
greatest
man
in
outward
estate
of
all
the
men
of
the
East
.
Of
all
the
men
of
the
East
.
Heb:
Sonnes
of
the
East
.
In
the
25.
of
Genesis
,
v.
6
.
Abraham
gave
gifts
unto
his
Sonnes
by
the
Concubines
,
and
sent
them
away
from
his
Sonne
Isaac
Eastward
into
the
East
Countrey
.
Doubtlesse
the
blessing
of
God
followed
these
Sonnes
of
Abraham
his
friend
,
and
they
waxed
Great
,
but
among
them
all
Iob
was
greatest
.
It
had
bin
much
to
say
,
he
was
a
great
man
amongst
the
men
of
the
East
:
for
the
men
of
the
East
were
very
great
men
,
and
very
rich
men
.
As
to
say
,
one
is
a
rich
man
in
the
City
of
London
where
there
are
so
many
rich
men
;
one
that
goeth
for
a
rich
man
there
,
is
a
rich
man
indeed
.
But
here
is
more
in
this
,
he
was
not
only
a
rich
man
,
or
a
great
man
amongst
the
men
of
the
East
,
but
he
was
the
greatest
,
he
was
the
richest
of
them
:
as
to
say
,
that
one
is
the
richest
in
the
whole
City
,
cryes
a
man
up
to
the
height
of
riches
:
this
expression
then
heightens
the
sence
of
the
Text
concerning
Iobs
greatnesse
,
he
was
not
only
great
among
the
men
of
the
East
,
but
the
greatest
man
of
them
;
as
if
the
Holy
Ghost
should
have
said
,
I
will
not
stay
reckoning
up
particulars
or
telling
you
this
and
that
Iob
had
:
you
know
the
East
was
a
large
Countrey
and
full
of
rich
men
,
his
estate
was
the
largest
,
and
himselfe
the
richest
of
all
the
men
of
the
East
.
A
Question
may
here
be
raised
,
Why
the
Holy
Ghost
spends
so
many
words
,
and
is
thus
accurate
in
the
setting
forth
of
Iobs
outward
estate
.
I
shall
touch
three
reasons
for
it
:
1.
He
is
described
to
be
a
man
of
a
very
great
estate
,
to
the
end
that
the
greatnesse
of
his
aff●iction
might
appeare
afterward
:
the
measure
of
a
losse
is
taken
by
the
greatnesse
of
a
mans
enjoyment
.
If
a
man
have
but
little
,
his
affliction
cannot
be
great
:
but
if
a
man
have
much
,
if
he
have
abundance
,
then
the
affliction
doth
abound
.
After
great
enjoyments
,
want
is
greatest
:
Emptinesse
presses
those
most
,
who
once
were
full
.
I
went
out
full
(
saith
Naomi
,
Ruth
.
1.21
.
)
and
the
Lord
hath
brought
me
home
empty
,
therefore
call
me
not
Naomi
(
which
is
pleasant
,
)
but
Marah
which
is
bitter
,
for
the
Almighty
hath
dealt
very
bitterly
with
me
.
2.
The
greatnesse
of
his
estate
is
set
forth
,
that
the
greatnesse
of
his
patience
might
appeare
:
For
a
man
to
be
made
poorer
,
that
was
but
poore
and
meane
before
,
it
is
no
great
matter
though
he
beare
it
;
3.
It
was
to
give
to
all
the
world
,
a
testimony
that
Job
was
a
through
godly
and
holy
man
;
that
he
was
a
man
of
extraordinary
strength
of
grace
;
why
?
because
he
held
his
integrity
,
and
kept
up
his
spirit
in
the
way
of
holinesse
,
notwithstanding
he
was
lifted
up
with
abundance
of
outward
blessings
.
To
be
very
great
and
very
good
,
shewes
that
a
man
is
good
indeed
:
Great
and
good
,
Rich
and
holy
,
are
happy
conjunctions
,
and
they
are
rare
conjunctions
.
Usually
riches
impoverish
the
soule
,
and
the
world
cares
out
all
care
of
Heaven
;
therefore
Iob
was
one
of
a
thousand
,
being
at
once
thus
great
in
riches
and
thus
rich
in
goodnesse
.
He
was
rich
in
grace
,
that
was
so
gracious
in
the
middest
of
so
much
riches
,
divitijs
valde
locupletatur
ejus
Sanctitas
,
Pined
.
in
loc.
Deut
3.2
.
the
godlinesse
of
Iob
was
inriched
by
his
riches
:
It
argued
that
Iobs
godlinesse
was
very
great
and
very
right
,
because
he
continued
right
in
the
middest
of
all
his
greatnesse
.
How
often
doe
riches
cause
forgetfulnesse
of
God
,
yea
kicking
against
God
?
How
often
are
they
made
the
bellowes
of
pride
,
the
fewell
of
uncleanenesse
,
the
instruments
of
revenge
?
How
often
doe
rich
men
contemne
,
dispise
and
oppresse
their
weake
and
poore
bretheren
?
but
to
make
riches
the
fewell
of
our
Graces
,
and
the
Instruments
of
duty
both
to
God
and
man
:
To
have
the
house
full
of
riches
,
and
the
heart
full
of
holinesse
,
these
united
are
admirable
.
Extremes
are
very
dangerous
:
to
be
extreame
poore
or
extreame
rich
,
is
an
extreame
temptation
.
Therefore
the
wise
man
Agur
;
Prov.
30.8
.
prayes
,
Give
me
neither
poverty
nor
riches
,
Lord
saith
he
,
I
would
not
be
in
any
of
the
extreames
:
It
is
a
sore
temptation
to
be
farre
on
either
hand
,
to
be
farre
on
the
hand
of
riches
,
or
farre
on
the
hand
of
poverty
.
To
be
very
poore
and
very
holy
,
is
a
rare
thing
;
That
man
hath
great
treasures
and
riches
of
grace
who
is
so
.
I
remember
the
speech
of
a
poore
woman
,
who
having
a
child
about
8.
or
9.
yeares
of
age
,
and
being
once
in
such
a
streight
that
hunger
began
to
pinch
them
both
,
the
child
looking
upon
the
Mother
said
,
Mother
,
doe
you
thinke
that
God
will
starve
us
?
No
child
answers
the
Mother
.
The
child
replyed
if
he
doe
,
yet
we
must
love
him
and
serve
him
.
Such
language
from
the
heart
,
becomes
and
argues
more
then
a
Child
in
Grace
,
a
growne
Christian.
They
are
fil'd
with
Christ
who
can
starve
and
serve
him
.
So
likewise
are
they
who
being
full
fed
yet
serve
him
;
and
temptations
are
greater
upon
the
full
then
upon
the
empty
,
upon
the
rich
then
upon
the
poore
:
The
reason
of
it
is
,
because
as
riches
doe
stirre
up
lust
,
so
they
give
fewel
,
and
administer
instruments
for
the
obtaining
and
taking
in
of
that
which
lust
calls
for
:
this
poverty
doth
not
.
The
poore
,
saith
Christ
,
receive
the
Gospell
;
the
lame
and
the
blind
make
most
speed
,
and
see
their
way
clearest
into
the
Kingdome
of
Heaven
;
It
is
easier
for
a
Camel
to
goe
through
the
eye
of
a
needle
,
then
for
a
rich
man
to
enter
into
the
Kingdome
of
Heaven
.
We
see
now
the
Miracle
acted
in
Iob
,
the
Camel
is
got
thorough
the
needles
eye
:
Job
a
rich
man
is
got
through
the
needles
eye
with
three
thousand
Camels
,
&c.
And
the
reason
was
,
because
all
his
Camels
,
Cattell
and
riches
,
did
not
take
up
so
much
roome
in
his
heart
,
they
were
not
so
thick
in
his
spirit
,
as
one
single
thred
.
All
his
outward
estate
was
kept
without
,
not
a
shred
,
not
a
thread
got
into
his
spirit
.
Take
this
for
a
third
reason
,
why
the
Holy
Ghost
doth
thus
exactly
set
forth
the
estate
of
Iob
,
.
sc.
that
he
might
appeare
to
be
an
exact
holy
man
.
From
the
whole
take
these
Observations
:
First
,
We
see
here
Job
a
holy
man
very
full
of
riches
;
Then
Observe
,
That
riches
are
the
good
blessings
of
God
.
God
would
never
have
bestowed
them
upon
his
Job
else
.
Least
we
should
thinke
riches
evill
,
they
are
given
to
those
who
are
good
:
chiefest
good
,
they
are
given
to
those
that
are
evill
.
It
is
a
certaine
truth
,
that
God
never
gives
any
thing
in
it selfe
evill
to
those
that
are
good
;
nor
doth
he
ever
give
the
chiefest
good
to
those
that
are
evill
.
Therefore
it
shewes
,
that
riches
are
good
,
because
the
godly
have
them
;
and
it
shewes
that
they
are
not
the
chiefest
good
,
because
the
wicked
have
them
.
When
the
Gospell
calls
us
to
renounce
the
world
,
to
cast
off
the
world
;
it
calls
us
to
cast
the
world
out
of
our
affections
,
not
out
of
our
possession
.
To
hold
and
possesse
great
riches
is
not
evill
,
it
is
evill
to
set
our
hearts
upon
them
.
Secondly
,
Iob
was
described
before
,
A
just
man
,
an
upright
man
,
that
is
,
a
man
just
in
his
dealing
,
a
man
that
gave
every
one
his
owne
;
He
did
not
decline
,
no
not
a
haires
bredth
(
if
possibly
he
could
)
from
the
line
of
Justice
,
Commutative
or
Distributive
;
yet
this
Iob
is
exceeding
rich
.
Hence
observe
,
That
Plaine
and
honest
dealing
is
no
hinderance
to
the
gaining
or
preserving
of
an
estate
.
Honest
dealing
is
no
stop
,
no
barre
to
getting
.
There
is
a
cursed
Proverbe
amongst
us
,
which
some
use
,
and
it
is
to
be
feared
,
some
walke
by
it
,
That
he
which
useth
plaine
dealing
shall
die
a
Beggar
.
You
see
Job
,
that
was
a
plaine
man
,
a
just
dealing
man
,
yet
is
full
of
riches
;
the
nighest
and
the
safest
way
to
riches
,
is
the
way
of
justice
.
Woe
to
those
who
by
getting
riches
,
get
a
wound
in
their
owne
consciences
.
What
will
it
advantage
any
one
to
gather
many
goods
,
when
in
the
meane
time
his
heart
tells
him
,
that
all
have
a
bad
Master
?
What
will
it
advantage
any
to
load
,
to
fraight
his
Ship
by
trading
on
forbidden
Coasts
,
when
by
doing
this
he
splits
and
makes
shipwracke
of
his
soul
.
If
you
would
goe
the
ready
way
to
attaine
the
things
of
this
life
,
walke
in
the
wayes
of
God
.
Honesty
and
Justice
,
Uprightnesse
and
truth
will
leade
you
to
the
highest
and
greatest
estate
,
with
Gods
blessing
.
All
other
riches
are
poverty
,
all
other
gaine
is
losse
;
There
is
a
fire
in
an
estate
ill
gotten
,
which
will
at
last
consume
it
.
A
man
builds
with
timber
that
hath
a
fire
in
it
,
that
layes
the
foundation
of
his
estate
by
sinne
,
he
layes
up
iniquity
for
his
children
.
And
so
doth
God
,
Job
21.19
.
It
is
commonly
said
likewise
,
Dives
aut
iniquus
aut
iniqui
haeres
.
A
rich
man
is
either
an
unjust
man
,
or
the
heyre
of
an
unjust
man
.
In
Psal.
82.
the
wicked
are
put
for
the
rich
,
How
long
will
you
iudge
uniustly
and
accept
the
persons
of
the
wicked
?
That
is
,
the
persons
,
(
Divitum
aut
Potentum
)
of
rich
or
great
men
;
so
it
is
to
be
understood
;
for
Judges
would
never
accept
the
persons
of
wicked
men
,
if
they
were
poore
,
if
they
be
in
equall
ballance
with
others
,
in
regard
of
outward
things
:
and
then
the
opposition
that
is
made
in
the
next
words
,
Defend
the
poore
and
fatherlesse
;
shewes
that
the
rich
are
there
meant
.
These
great
ones
are
called
wicked
,
because
(
saith
the
Glosse
)
they
usually
get
and
uphold
their
greatnesse
by
wickednesse
.
Such
is
the
course
of
the
world
,
and
it
is
the
shame
of
the
world
,
much
more
of
Christians
.
We
see
in
Jobs
practise
that
riches
may
be
attained
and
maintained
too
by
righteousnesse
,
Job
was
rich
and
iust
.
Thirdly
,
In
that
Iob
,
a
man
fearing
God
,
was
thus
rich
,
thus
great
.
See
here
the
truth
of
the
promises
.
God
will
make
good
his
promise
concerning
outward
things
to
his
people
.
Godlinesse
hath
the
promises
of
this
life
,
as
well
as
of
that
which
is
to
come
.
As
it
hath
promises
made
to
it
,
so
it
hath
promises
performed
to
it
;
Iob
a
man
fearing
God
,
a
godly
man
,
is
very
rich
.
Indeed
,
not
many
rich
,
not
many
mighty
,
not
many
honourable
,
not
many
great
ones
are
called
:
and
so
not
many
of
those
that
are
called
,
Doe
not
feare
that
you
shall
be
poore
,
if
you
turne
godly
,
for
godlinesse
hath
the
promises
of
this
life
;
and
there
was
a
rich
Iob
,
a
rich
Abraham
,
a
rich
Isaac
,
a
rich
David
,
and
many
other
godly
,
rich
.
God
will
performe
when
it
is
good
for
them
,
the
promises
of
outward
good
things
to
his
children
outwardly
.
Fourthly
,
Here
is
another
Observation
from
this
place
;
Iob
was
frequent
in
holy
duties
;
he
was
a
man
fearing
God
,
that
is
(
as
we
explained
it
in
the
first
verse
)
he
was
much
verst
in
the
wayes
of
holy
worship
,
he
did
not
serve
God
by
fits
or
at
his
leasure
,
but
continually
,
yet
he
was
very
rich
.
Note
hence
.
Time
spent
in
holy
duties
,
is
no
losse
,
no
hinderance
to
our
ordinary
callings
,
or
to
our
thriving
in
them
.
Iob
serves
God
so
frequently
,
that
it
is
called
continually
,
yet
he
grows
in
wealth
abundantly
.
The
time
that
he
spent
in
the
service
of
God
did
not
rob
his
purse
,
impoverish
his
family
,
or
hinder
him
in
his
dealings
and
businesses
of
the
world
;
Iob
maintained
both
his
callings
,
he
maintained
his
generall
calling
in
the
wayes
and
service
of
God
:
and
his
speciall
or
particular
calling
in
his
relations
unto
men
,
both
went
on
together
,
and
they
were
no
hinderance
one
to
another
,
but
a
furtherance
rather
.
The
time
we
spend
in
spirituall
duties
,
is
time
gain'd
for
secular
.
The
paines
we
take
in
prayer
,
&c.
whets
our
tools
and
oyls
our
wheels
,
promotes
all
we
go
about
and
getteth
a
blessing
upon
all
.
This
meets
with
another
blasphemy
,
very
frequent
in
the
world
.
If
a
man
professing
godlinesse
goe
backward
in
his
estate
,
especially
a
man
that
is
taken
notice
of
for
his
extraordinary
zeale
and
constancy
in
holy
duties
:
Then
the
clamour
is
,
O
you
see
what
hearing
of
Sermons
hath
brought
him
unto
,
you
see
what
comes
of
his
praying
and
fasting
,
he
ha's
followed
these
things
you
see
,
till
he
is
undone
.
I
say
two
things
unto
these
men
.
First
,
Many
are
thought
to
goe
backward
in
their
outward
estate
,
because
they
doe
so
much
in
spirituall
duties
,
when
indeed
they
are
so
farre
from
doing
too
much
that
they
doe
too
little
,
and
that
rather
is
the
reason
why
they
thrive
not
.
The
body
may
be
exercis'd
often
,
when
the
spirit
workes
but
seldome
,
if
at
all
in
holy
things
;
and
this
indeed
provokes
God
many
times
to
blast
an
outward
estate
.
It
is
a
common
fault
,
that
when
we
see
those
whom
we
conceive
godly
faling
in
outward
things
,
wee
are
taken
up
onely
in
finding
out
answers
how
to
acquit
the
justice
of
God
in
his
promises
.
What
shall
we
say
to
such
a
promise
,
Seeke
first
the
kingdom
of
God
and
his
righteousnes
,
and
all
these
things
shal
be
added
unto
you
?
We
trouble
our selves
often
to
satisfie
the
point
in
reference
to
the
justice
of
God
and
the
truth
of
his
promise
.
We
seldome
suspect
whether
or
how
they
have
performed
the
condition
of
the
promise
.
We
should
rather
doubt
that
they
have
not
evangellically
performed
the
condition
,
then
trouble
our selves
so
much
with
seeking
how
to
satisfie
the
justice
of
God
in
answering
the
ingagement
and
promise
on
his
part
.
For
without
all
question
,
they
that
doe
seeke
according
to
the
tenour
of
that
condition
,
God
will
administer
all
things
unto
them
.
Or
secondly
,
we
should
say
thus
rather
,
that
they
who
are
so
much
exercised
in
wayes
of
communion
with
God
,
have
surely
gain'd
a
great
spirituall
estate
.
And
that
now
God
brings
them
to
the
proofe
of
it
by
losses
in
their
temporall
estates
.
These
or
the
like
interpretations
we
ought
to
make
,
if
we
see
them
going
backward
in
outward
things
,
who
have
beene
very
forward
in
spirituall
things
.
And
so
much
concerning
Iobs
outward
estate
,
in
regard
of
his
riches
,
both
what
they
were
in
the
kind
,
and
in
the
number
.
In
the
next
place
his
outward
happinesse
is
described
by
the
unity
and
concord
of
his
children
.
Verse
4.
And
his
sonnes
went
and
feasted
in
their
houses
,
every
one
his
day
,
and
sent
and
called
for
their
three
sisters
,
to
eat
and
to
drinke
with
them
.
This
verse
sets
forth
the
third
part
of
Iobs
happinesse
in
respect
of
his
outward
estate
.
He
had
children
,
and
many
children
in
the
second
verse
:
Here
in
the
fourth
we
find
all
these
children
,
sonnes
and
daughters
agreeing
and
feasting
one
with
another
.
We
may
note
from
the
words
foure
things
concerning
this
Feasting
.
1.
Their
alacrity
and
chearefullnesse
,
which
most
doe
observe
out
of
that
expression
,
they
went
and
feasted
,
which
phrase
in
the
Hebrew
signifies
the
doing
of
a
thing
with
chearfulnes
and
readinesse
.
2.
Their
unanimity
:
It
is
not
said
that
some
two
or
three
of
his
sons
feasted
,
but
his
sons
indefinitely
,
all
his
sons
:
and
not
onely
his
sons
,
but
his
daughters
,
the
three
sisters
were
called
too
.
So
that
they
were
all
of
one
mind
,
they
all
met
together
in
love
,
though
they
were
ten
in
number
,
they
were
but
one
in
heart
,
the
same
in
spirit
.
3.
The
place
where
they
feasted
,
it
was
in
their
houses
,
they
did
not
goe
to
suspected
places
,
but
in
their
owne
private
houses
and
families
,
where
it
was
most
convenient
,
and
where
they
might
celebrate
those
meetings
with
most
security
,
both
for
their
bodies
and
for
their
soules
.
4.
The
frequency
of
that
feasting
,
it
was
not
onely
once
,
but
every
one
his
day
.
They
did
meet
at
every
one
of
their
houses
upon
a
speciall
and
a
set
day
.
Every
one
his
day
,
some
make
the
sence
thus
,
they
feasted
in
their
houses
one
every
day
,
as
if
it
had
been
a
continuall
feast
with
them
,
they
feasted
all
the
weeke
long
;
and
they
would
seeme
to
allow
it
by
the
moderation
used
in
their
feasting
:
out
the
words
every
one
his
day
,
note
a
course
,
a
certaine
time
wherein
they
did
feast
,
not
a
continued
feasting
.
Some
conceive
it
was
upon
their
birth-dayes
:
whether
that
be
so
or
no
there
is
nothing
appeares
from
the
Text
,
only
it
is
said
,
They
feasted
every
one
his
day
.
And
they
sent
and
called
for
their
three
sisters
to
eat
and
to
drinke
with
them
.
In
that
we
may
observe
3.
things
.
1.
The
humanity
of
the
brethren
,
they
would
not
banquet
alone
and
leave
out
their
sisters
,
but
they
sent
and
called
them
.
2.
The
modesty
of
the
Sisters
,
that
they
would
not
come
but
upon
speciall
invitation
,
they
were
not
forward
of
themselves
,
but
they
were
sent
and
called
for
.
3.
The
end
of
this
invitation
,
it
was
to
eat
and
to
drinke
with
them
.
As
under
the
notions
of
bread
and
water
,
or
bread
and
wine
,
all
necessaries
for
food
are
comprised
;
so
under
the
actions
of
eating
and
drinking
,
the
whole
businesse
of
feasting
is
contained
,
Luk.
12.19
.
Isa.
22.15
.
Eccl.
2.24
.
There
is
nothing
further
in
the
words
,
that
we
need
stay
longer
in
opening
or
clearing
of
them
.
We
shall
onely
give
you
some
few
notes
out
of
them
.
His
sons
went
and
feasted
in
their
houses
,
every
one
his
day
.
This
is
set
forth
as
the
third
part
of
Jobs
outward
happines
.
Then
note
we
first
,
That
The
love
and
mutuall
agreement
of
children
is
one
of
the
greatest
blessings
to
a
parent
.
The
love
of
children
is
the
fathers
blessing
,
and
it
is
a
great
bles●sing
.
How
many
fathers
have
their
hearts
rent
and
divided
by
th●
rents
and
divisions
that
are
amongst
their
children
!
It
doth
bla●
and
wither
all
the
comfort
the
Parent
hath
,
to
see
that
there
is
no
agreement
of
love
,
no
correspondency
of
affection
amongst
those
that
come
all
from
the
same
bowels
,
Fratrum
quoque
gratia
rara
est
.
Ovid.
from
the
same
loynes
.
Th●
is
a
blessing
which
was
not
common
in
the
world
,
no
not
in
thos●
times
.
Adam
had
not
this
blessing
.
Adam
when
he
had
only
two
sonnes
,
mocking
the
other
,
Isaac
.
Isaac
fail'd
of
th●
blessing
,
he
had
but
two
sonnes
and
one
threatned
to
murther
th●
other
,
The
dayes
of
mourning
for
my
father
are
at
hand
then
wil●
slay
my
brother
Jacob.
This
was
not
Iacobs
blessing
,
he
had
〈◊〉
sons
,
there
was
one
of
them
,
Joseph
the
common
Butt
of
a●
his
brethrens
envy
,
they
did
all
spight
him
,
the
Archers
did
sho●
at
him
and
grieved
him
sorely
and
hated
him
.
Secondly
,
We
may
observe
,
That
It
is
a
very
comely
thing
for
brethren
and
sisters
to
live
together
in
unity
.
In
Jobs
children
we
have
that
of
Psalm
.
133.
fullfilled
,
how
good
and
pleasant
it
is
for
brethren
to
dwell
together
in
unity
.
Such
a
sight
may
draw
all
eyes
after
it
.
Jobs
children
were
many
in
number
,
in
heart
but
one
,
in
love
the
same
.
And
as
there
is
nothing
more
troublesome
,
so
nothing
more
uncomely
and
unnaturall
than
rents
and
divisions
in
a
family
.
Thirdly
,
we
may
note
:
That
It
is
lawfull
to
use
feasting
.
The
children
of
Job
here
went
and
feasted
at
their
houses
,
every
one
his
day
.
Tertul.
Apol.
c.
39.
The
Christians
in
the
Primitive
Churches
had
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Love-feasts
.
In
a
Feast
there
are
two
things
;
extraordinary
provision
,
and
extraordinary
company
,
both
are
lawfull
.
God
hath
given
us
the
creature
,
not
only
for
necessity
,
but
for
delight
;
in
loc.
and
it
is
a
cleare
argument
that
such
using
of
the
creatures
in
feasting
,
is
lawfull
,
because
God
hath
made
more
creatures
,
serving
for
the
delight
of
man
,
than
he
hath
made
for
the
necessity
of
man
.
If
God
had
meant
that
men
should
doe
nothing
,
but
serve
their
owne
necessity
and
maintaine
their
lives
;
so
,
as
they
might
goe
on
in
their
places
and
callings
,
one
halfe
of
the
creatures
might
have
been
spared
.
But
God
made
nothing
in
vaine
.
Therefore
he
is
willing
we
should
use
the
creatures
for
moderate
delight
.
Abraham
made
a
great
feast
at
the
weaning
of
Isaac
;
and
Isaac
makes
a
feast
for
Abimelech
and
Phicol
the
chiefe
Captaine
of
his
Army
,
Gen.
26.
But
because
feasting
is
so
often
abused
and
many
turne
this
liberty
into
wantonnesse
;
being
then
most
wicked
,
when
they
should
be
most
thankfull
,
and
grieving
God
most
,
when
he
gives
them
meanes
or
occasion
of
rejoycing
.
I
shall
therefore
briefly
discover
the
abuses
of
feasting
,
which
will
also
hint
rules
for
the
right
ordering
of
it
,
That
we
may
(
as
the
Apostle
speaks
)
eat
and
drinke
,
and
do
all
to
the
glory
of
God
.
1.
Then
feasting
is
sinfull
,
when
any
over-charge
their
estates
;
and
lavish
out
what
will
but
serve
their
necessities
or
conveniencies
upon
delights
and
superfluities
;
to
such
,
Feasting
is
a
sinne
.
2.
When
the
rich
feast
the
rich
,
and
never
thinke
upon
the
poor
,
Luk.
14.12
,
13.
When
thou
makest
a
dinner
or
a
supper
,
call
not
thy
friends
nor
thy
brethren
,
neither
thy
kinsmen
,
nor
thy
rich
neighbours
.
Observe
here
,
this
is
not
an
absolute
denyall
of
calling
brethren
,
and
kinsfolkes
and
friends
,
or
rich
;
for
brethren
may
,
yea
ought
to
be
called
,
but
(
saith
he
)
when
thou
makest
a
feast
call
the
poore
,
the
maimed
,
the
lame
,
the
blind
;
that
is
,
when
thou
makest
a
feast
be
sure
to
remember
these
,
doe
not
bid
thy
brethren
,
or
the
rich
alone
,
let
the
poore
have
a
portion
with
thee
,
and
be
refreshed
at
or
from
thy
Table
.
When
the
rich
feast
one
another
,
and
let
the
poore
starve
or
pine
,
this
is
very
sinfull
.
3.
When
there
is
a
studied
curiosity
and
exactnesse
in
feasting
.
When
all
things
that
can
be
thought
on
must
be
fetched
in
,
strange
meats
and
forraigne
sauces
,
when
there
is
a
lusting
after
Quailes
,
when
men
must
have
meat
for
their
lusts
.
Though
we
may
have
feasting
for
our
delight
,
yet
we
must
not
have
feasting
for
our
lusts
;
Such
make
their
belly
their
god
,
as
the
Apostle
speakes
;
when
there
is
so
much
art
used
,
as
destroyes
the
nature
of
the
meat
,
this
is
a
sinne
and
an
errour
.
I
remember
Bernard
speaks
of
his
times
,
That
a
man
might
be
at
a
fish
feast
,
and
yet
should
not
know
whether
he
had
eaten
any
fish
or
no
,
all
things
were
prepared
with
so
much
art
,
that
the
very
nature
of
the
creature
was
lost
.
This
is
a
sinfull
vanity
.
4.
When
there
is
intemperance
in
feasting
(
whatsoever
the
provision
be
)
when
there
is
excesse
;
an
over-charging
of
nature
,
which
is
surfetting
and
drunkennesse
.
As
by
the
former
,
man
overthrowes
the
nature
of
meats
or
drinkes
.
So
by
this
,
meat
and
drinke
overthrowe
the
nature
of
man
.
A
man
may
feast
himselfe
into
a
beast
,
and
we
usually
say
of
such
persons
,
They
are
disguised
.
For
such
feasting
the
land
mournes
.
5.
When
feastings
are
frequent
:
Feasts
are
not
for
every
day
,
that
was
the
thing
taxed
in
the
glutton
,
Luk.
16.
that
he
fared
deliciously
every
day
.
6.
When
we
spend
too
much
of
the
day
at
any
time
,
or
too
much
time
any
day
in
feasting
,
when
we
dine
till
night
and
sup
all
or
a
great
part
of
the
night
:
this
is
chambering
and
wantonnesse
,
this
is
a
woefull
expence
and
waste
of
time
;
and
the
expence
of
time
is
worse
by
farre
then
the
expence
of
mony
;
you
may
regaine
the
expence
of
your
mony
,
but
you
can
never
call
backe
the
expence
of
your
time
,
you
may
be
at
greater
charges
in
your
feasting
for
the
waste
of
time
then
for
the
waste
of
estate
.
All
the
world
cannot
give
you
backe
againe
the
expence
of
an
houre
.
Indeed
we
often
heare
men
complaine
they
have
spent
too
much
mony
in
feasting
and
entertainments
,
but
't
is
very
rare
that
any
complaine
they
have
spent
too
much
time
:
which
is
as
if
a
man
having
received
a
wound
in
his
body
should
onely
be
troubled
for
the
hole
which
the
Sword
made
in
his
doublet
.
Prodigality
of
time
,
is
the
worst
and
most
dangerous
prodigality
.
7.
Feasting
is
sinfull
when
unseasonable
,
I
speake
in
regard
of
occasions
and
opportunities
:
there
are
speciall
times
wherein
it
is
unlawfull
to
feast
,
though
we
should
spend
but
very
little
time
in
feasting
,
Isa.
22.12
,
13.
In
that
day
did
the
Lord
God
of
Hosts
call
to
weeping
and
mourning
,
and
to
baldnesse
,
and
to
girding
with
sack-cloth
,
and
behold
ioy
and
gladnesse
,
slaying
Oxen
and
killing
Sheepe
,
eating
flesh
and
drinking
wine
,
in
the
next
verse
it
is
said
,
It
was
revealed
in
mine
eares
by
the
Lord
of
hosts
,
surely
this
inquity
shall
not
be
purged
from
you
till
you
die
.
To
feast
in
that
day
was
sinfull
,
and
a
sin
that
left
such
a
staine
as
could
not
be
got
out
,
it
shall
not
be
purged
from
you
.
What
time
was
this
wherein
their
feasting
was
so
sinfull
,
what
made
this
sin
so
deepe
grained
?
You
shall
find
a
resolution
in
the
beginning
of
the
Chapter
,
It
was
a
day
of
trouble
and
perplexity
and
of
treading
downe
by
the
Lord
God
of
hosts
in
the
valley
of
vision
,
breaking
downe
the
walls
and
crying
to
the
mountaines
.
It
is
a
day
of
trouble
and
perplexity
,
and
will
you
now
be
feasting
?
(
saith
God
)
Is
this
a
time
for
you
to
feast
in
,
when
my
wrath
is
breaking
forth
amongst
you
?
This
feasting
with
men
is
a
daring
of
God
,
a
sending
(
as
it
were
)
defiance
unto
Heaven
.
And
such
feastings
Amos
reproves
,
Chap.
6.4
,
5.
They
did
eat
the
Lambes
out
of
the
flocke
,
and
the
Calves
out
of
the
midst
of
the
Stall
,
they
chaunt
to
the
sound
of
the
Violl
,
and
invent
to
themselves
instruments
of
musicke
like
David
,
they
drinke
wine
in
bowles
,
and
annoint
themselves
with
the
chiefe
oyntments
,
but
they
are
not
grieved
for
the
affliction
of
Joseph
.
Then
at
this
time
feasting
is
unseasonable
;
for
Ioseph
,
the
people
and
Churches
of
God
are
in
affliction
:
And
this
is
such
a
day
as
the
Prophet
describes
,
a
day
of
trouble
,
and
a
day
of
perplexity
from
the
Lord
,
the
Kingdome
is
full
of
trouble
,
and
we
are
full
of
feares
,
therefore
now
fasting
is
in
season
,
not
feasting
,
now
humbling
is
in
season
,
not
rejoycing
:
Or
if
any
feast
now
,
let
them
feast
as
if
they
feasted
not
,
and
rejoyce
as
if
they
rejoyced
not
,
let
them
feast
as
remembring
the
affliction
and
bonds
,
the
hunger
and
wants
of
our
distressed
bretheren
.
Therefore
in
those
feastings
which
have
a
kind
of
necessity
in
them
,
you
should
labour
to
have
your
hearts
exceedingly
above
your
feasting
,
not
to
ye
so
low
as
the
creature
;
it
is
ever
very
sinfull
to
have
your
hearts
drowned
in
the
creature
,
but
now
especially
when
you
heare
the
voyce
of
the
Sword
threatning
to
take
the
creature
from
us
,
and
see
God
clashing
them
together
,
as
if
he
meant
to
staine
the
beauty
,
and
sowre
the
pleasures
of
them
all
.
Verse
5.
And
it
was
so
,
when
the
dayes
of
their
feasting
were
gone
about
,
that
Job
sent
and
sanctified
them
,
&c.
This
verse
containes
the
holy
practise
of
Job
.
You
saw
before
that
he
had
grace
in
his
heart
,
now
you
may
see
grace
in
his
life
.
Holy
practise
makes
grace
visible
.
There
it
lay
in
the
habit
,
here
it
comes
forth
in
the
act
.
Concerning
this
holy
practise
of
Iob
,
we
may
note
these
three
things
for
the
division
of
the
verse
.
1.
The
Actions
about
which
this
holy
care
of
Iob
was
exercised
:
They
are
two
.
-
1.
He
sent
and
sanctified
them
.
And
-
2.
Offered
burnt
offerings
according
to
the
number
of
them
all
.
2.
The
ground
of
this
holy
practice
of
his
,
what
moved
Iob
after
their
feasting
,
thus
to
send
and
sanctifie
them
.
The
ground
was
this
,
For
Job
said
,
it
may
be
that
my
sonnes
have
sinned
,
and
cursed
God
in
their
hearts
.
3.
The
constancy
of
Iob
in
this
his
holy
practice
,
he
did
not
this
by
fits
,
now
and
then
,
but
thus
did
Job
continually
.
And
it
was
so
,
that
when
the
dayes
of
their
feasting
were
gone
about
,
that
Job
sent
and
sanctified
them
.
That
is
the
first
thing
that
we
are
to
explaine
and
open
unto
you
,
Job
sent
and
sanctified
them
.
How
could
Iob
sanctifie
his
sonnes
or
his
daughters
?
A
Parent
indeed
may
provide
riches
for
his
children
,
but
can
he
provide
grace
also
?
A
parent
may
put
Money
in
their
purses
,
but
can
he
put
holinesse
in
their
hearts
too
,
that
it
is
said
here
,
that
Iob
sent
and
sanctified
them
?
Is
not
sanctification
the
proper
worke
of
the
Spirit
of
God
?
doth
not
the
Holy
Ghost
alone
sanctifie
?
For
the
clearing
of
this
,
Whereas
it
is
said
that
Job
sent
and
sanctified
them
;
First
,
Some
expound
the
meaning
thus
,
that
Job
sent
up
prayers
to
God
to
sanctifie
them
.
And
indeed
prayer
is
a
sanctifying
ordinance
.
As
prayer
requireth
a
holy
heart
,
so
prayer
will
make
a
holy
heart
;
make
the
heart
that
prayes
holy
,
yea
many
times
get
holinesse
into
anothers
heart
.
Secondly
,
Others
say
,
he
sent
and
sanctified
them
,
that
is
,
he
sent
them
to
the
place
that
was
appointed
for
sacrifice
,
where
he
intended
to
sanctifie
them
;
or
where
,
in
the
holy
duty
of
calling
upon
the
Name
of
God
and
of
offering
sacrifice
,
they
were
to
be
sanctified
:
He
sent
and
sanctified
them
,
he
sent
them
to
the
place
where
the
Sacrifice
should
be
offered
,
that
so
they
might
be
sanctified
.
But
thirdly
,
I
rather
take
it
thus
,
he
sent
and
sanctified
them
,
that
is
,
he
sent
a
message
to
them
,
to
command
them
to
prepare
and
to
fit
themselves
for
the
holy
duty
of
offering
the
burnt
offering
or
sacrificing
.
For
to
sanctifie
,
in
Scripture
notes
two
things
.
1.
The
infusion
of
a
holy
habit
,
the
infusion
of
a
new
principle
into
the
soule
.
2.
A
preparation
of
the
soule
to
holy
duties
.
Now
when
it
is
said
that
Job
sent
and
sanctified
them
,
it
is
not
meant
as
if
Iob
did
infuse
holy
habits
into
his
children
,
as
if
it
were
in
his
power
to
make
them
gracious
;
Indeed
that
is
impossible
,
it
is
only
the
worke
of
the
Spirit
of
God
,
no
man
can
come
at
the
spirit
of
another
but
the
Spirit
of
God
.
But
this
is
it
,
hee
sent
to
them
to
prepare
themselves
,
to
advise
and
warne
them
to
prepare
themselves
that
they
might
be
ready
for
that
holy
duty
,
for
the
duty
of
sacrificing
;
And
this
preparation
to
holy
duties
,
is
often
called
sanctifying
,
as
Gen.
35.
When
Iacob
was
called
to
Bethel
to
offer
sacrifice
and
to
build
an
Altar
,
he
said
to
his
houshold
,
verse
2.
Put
away
the
strange
gods
that
are
among
you
and
be
cleane
,
(
that
is
sanctifie
you
,
or
be
you
sanctified
)
and
let
us
arise
and
goe
up
to
Bethel
,
and
I
will
make
there
an
Altar
unto
God
,
&c
,
The
preparation
to
the
sacrifice
,
was
a
cleansing
or
a
sanctifying
of
them
.
So
Exod
19.20
.
when
the
people
were
to
be
prepared
to
receive
the
Law
,
the
Lord
saith
unto
Moses
,
Goe
unto
the
people
,
and
sanctifie
them
to
day
and
to
morrow
,
that
is
,
prepare
the
people
,
or
warne
the
people
that
they
prepare
themselves
for
the
receiving
of
the
Law
.
And
likewise
in
the
1
Sam.
16.5
.
it
is
said
,
that
Samuel
did
that
which
the
Lord
spake
,
and
came
to
Bethlem
,
and
the
Elders
of
the
Towne
trembled
at
his
comming
and
said
,
Commest
thou
peaceably
?
And
he
said
,
Peaceably
;
I
am
come
to
Sacrifice
unto
the
Lord
,
sanctifie
your selves
and
come
with
me
to
the
Sacrifice
,
that
is
,
prepare
your selves
to
come
to
the
sacrifice
.
So
sanctification
,
is
preparation
.
And
Ioh.
11.55
.
(
to
name
no
more
)
The
Jewes
Passeover
was
nigh
at
hand
,
and
many
went
out
of
the
Countrey
up
to
Hierusalem
before
the
Passeover
to
purifie
themselves
,
or
to
sanctifie
themselves
,
that
they
might
be
fit
and
ready
for
the
sacrifice
.
So
then
this
sanctifying
of
them
,
was
a
preparing
of
them
for
the
sacrifice
.
There
were
solemne
rules
given
afterward
when
the
forme
of
the
Church
Order
and
Discipline
was
established
by
Moses
;
but
even
now
before
that
,
the
Law
and
light
of
nature
taught
this
,
besides
the
teaching
of
God
,
that
they
must
be
sanctified
before
they
came
to
sacrifice
,
Iob
sent
and
sanctified
them
,
then
they
came
to
that
holy
service
.
This
is
the
first
act
of
Iob.
We
may
here
observe
,
first
,
the
time
when
Iob
sent
to
sanctifie
them
,
it
was
when
the
dayes
of
their
feasting
were
gone
about
;
Iob
did
not
take
them
off
from
their
feasting
,
or
deny
them
the
liberty
of
their
feasting
:
But
when
the
dayes
of
their
feasting
were
gone
about
,
then
he
sent
and
sanctified
them
.
The
point
we
may
note
from
hence
is
this
.
That
It
doth
well
become
godly
Parents
,
to
give
their
Children
leave
to
take
moderate
refreshing
and
recreation
one
with
another
.
Iob
did
not
severely
and
austerely
forbid
them
and
say
,
what
doe
you
feasting
and
spending
your
time
idly
one
with
another
?
why
doe
you
spend
so
many
dayes
in
feasting
?
He
never
interrupted
them
till
the
dayes
of
their
feasting
were
gone
about
;
It
becommeth
Parents
to
loose
the
reines
of
governement
so
farre
,
as
to
give
them
leave
for
their
refreshing
,
to
let
themselves
out
in
honest
wayes
of
recreation
by
their
mutuall
society
.
Iob
did
not
call
them
to
this
holy
service
from
their
feasting
,
but
when
the
dayes
of
their
feasting
were
gone
about
.
Secondly
,
Iob
sent
to
sanctifie
his
children
,
though
they
were
in
their
own
houses
,
though
they
were
at
their
own
disposing
,
(
for
it
appeares
they
had
families
and
housholds
of
their
owne
)
though
they
were
men
and
women
growen
:
Yet
Iob
sent
to
sanctifie
them
.
Observe
hence
,
That
Parents
must
not
cast
off
the
care
of
their
children
,
though
they
are
growen
up
,
though
they
are
men
and
women
.
Some
thinke
,
that
if
they
looke
to
their
children
at
Schoole
,
and
breed
them
up
a
while
,
and
have
given
them
some
instructions
in
their
youth
,
they
need
not
then
trouble
themselves
any
further
.
Whereas
the
care
of
parents
ought
to
live
as
long
as
they
and
their
children
live
together
.
Iobs
care
went
after
his
children
to
their
houses
,
He
sent
to
them
to
bid
them
prepare
themselves
.
Thirdly
,
Though
these
were
(
as
we
say
)
men
and
women
growne
,
yet
as
soone
as
their
Father
sends
the
message
to
them
,
they
all
submit
and
all
obey
,
then
Observe
,
That
Children
that
are
growen
up
,
or
have
houses
and
families
of
their
owne
,
ought
yet
to
yeeld
all
reverence
and
submission
to
the
lawfull
commands
,
counsells
and
directions
of
their
Parents
.
Doe
not
thinke
you
have
outgrowen
obedience
and
honour
to
Parents
,
when
you
are
growen
in
yeares
;
still
we
see
these
thought
themselves
under
their
Fathers
command
and
counsell
,
there
is
not
one
of
them
replies
,
what
need
my
Father
trouble
himselfe
about
us
?
No
,
but
all
willingly
prepared
themselves
and
came
,
for
he
offred
burnt
offerings
aocording
to
the
number
of
them
all
,
therfore
certainely
they
all
came
.
Fourthly
,
From
the
matter
of
this
Act
,
what
it
was
that
Iob
did
,
the
text
saith
,
he
sent
and
sanctified
them
after
their
feasting
;
he
did
not
send
a
messenger
to
them
,
to
aske
them
how
they
were
in
health
,
whether
they
had
not
surfeted
themselves
,
or
had
got
any
distemper
;
he
did
not
send
to
know
how
the
accounts
went
in
their
families
,
whether
they
had
not
spent
too
much
;
but
the
matter
that
he
had
his
eye
and
his
heart
upon
was
,
that
they
might
be
sanctified
and
fitted
for
holy
duties
;
From
hence
observe
,
That
A
Parents
maine
and
speciall
care
should
be
for
the
soules
of
his
children
.
The
care
of
many
Parents
is
onely
to
inrich
their
children
,
to
make
them
great
and
Honourable
,
to
leave
them
full
portions
and
estates
,
to
provide
matches
for
them
,
but
for
sanctifying
their
children
there
is
no
thought
of
that
.
Nay
many
are
afraid
their
children
should
be
sanctified
:
some
Parents
cannot
abide
their
children
,
because
they
suspect
them
sanctifyed
:
Such
Parents
are
the
Devills
children
.
Iobs
greatest
care
was
that
his
children
should
be
sanctified
.
And
every
Parent
ought
to
say
of
his
naturall
children
,
as
the
Apostle
Iohn
doth
of
his
spirituall
children
,
(
Ep.
3.
v.
4.
)
I
have
no
greater
joy
,
then
to
heare
that
my
children
walke
in
the
truth
.
Fifthly
,
Iob
was
a
holy
person
,
and
you
see
which
way
his
care
lies
,
that
his
children
may
be
holy
,
then
take
this
Note
in
the
generall
.
Hee
that
is
a
holy
person
himselfe
,
desires
to
make
others
holy
too
.
Holy
Iob
would
have
all
his
children
holy
.
As
it
is
with
the
wicked
,
a
wicked
man
would
faine
have
all
wicked
with
him
;
he
would
faine
scatter
his
wickednesse
,
and
diffuse
his
poison
unto
others
.
The
drunkard
would
faine
have
companions
with
him
in
his
drunkennesse
,
&c.
And
so
the
man
that
is
truly
godly
,
would
make
others
godly
too
.
As
Paul
said
to
K.
Agrippa
,
I
would
to
God
,
that
not
only
thou
,
but
also
all
that
heare
me
this
day
,
were
both
almost
and
altogether
such
as
I
am
.
Grace
is
attractive
,
It
desires
to
draw
others
into
fellowship
.
A
good
man
would
not
be
happy
alone
.
Sixthly
,
Sanctification
you
see
here
is
ascribed
unto
Iob
,
he
sent
and
sanctified
them
,
and
all
that
he
did
was
but
to
give
them
counsell
and
warning
to
sanctifie
themselves
;
As
if
he
should
have
said
,
goe
to
my
children
,
and
bid
them
prepare
themselves
,
warne
them
,
that
they
may
be
ready
against
the
sacrifice
,
that
they
fit
themselves
for
it
,
yet
the
text
saith
,
that
Job
sanctified
them
.
Then
we
may
observe
from
this
.
That
The
good
which
others
doe
by
our
advice
and
counsell
,
is
reckoned
as
done
by
our selves
.
While
we
provoke
others
to
goodnesse
,
that
good
which
they
doe
,
is
set
upon
our
account
,
as
if
we
had
done
it
.
As
the
wickednesse
,
the
sin
which
another
commi●s
by
the
advice
and
counsell
of
any
man
,
is
set
upon
the
score
of
that
man
:
If
another
doe
ill
by
thy
advice
,
the
ill
is
reckoned
to
thee
;
if
one
should
come
and
say
as
Absolom
said
to
his
servants
,
Marke
ye
now
when
Amnons
heart
is
merry
with
wine
,
and
when
I
say
unto
you
,
smite
Amnon
,
then
kill
him
,
feare
not
,
have
not
I
commanded
you
?
Not
only
did
the
servants
kill
Amnon
,
but
Absolom
killed
Amnon
,
because
he
commanded
them
to
kill
him
.
You
know
what
is
said
of
David
,
he
did
but
send
a
Letter
concerning
the
death
of
Vriah
,
and
the
charge
cometh
,
Thou
hast
slaine
Uriah
with
the
Sword
of
the
children
of
Ammon
.
All
the
evill
others
commit
by
thy
counsell
,
direction
,
advice
,
command
or
consent
,
is
as
done
by
thy selfe
.
So
(
on
the
other
side
)
all
the
good
others
doe
by
our
counsell
,
advice
,
promotion
,
admonition
,
instruction
and
the
like
,
that
good
shall
all
be
reckoned
to
us
.
If
another
be
holy
by
thy
advise
,
it
will
be
said
thou
hast
made
him
holy
,
thou
hast
sanctified
him
.
Lastly
,
Observe
,
That
Holy
duties
call
for
holy
preparation
.
We
must
not
touch
holy
things
with
unholy
hands
,
or
with
unholy
hearts
;
I
will
wash
my
hands
in
innocency
,
and
so
will
I
compasse
thine
Altar
O
Lord
,
was
Davids
resolution
,
Psalm
.
26.6
.
therefore
Job
intending
a
solemne
duty
,
a
sacrifice
,
which
did
containe
the
summe
of
all
Religion
concerning
the
externall
worship
of
God
,
sends
solemnely
to
his
children
to
prepare
themselves
:
O
come
not
to
the
sacrifice
except
you
be
sanctified
.
It
is
a
point
so
cleare
,
that
I
shall
need
but
only
to
name
it
to
you
.
How
and
wherein
they
should
sanctifie
themselves
,
and
what
course
they
took
for
the
sanctifying
and
preparing
of
themselves
for
that
duty
,
doth
not
appeare
in
this
place
:
but
afterwards
when
God
gave
them
the
Law
,
he
prescribed
them
a
rule
what
they
must
doe
that
they
might
be
sanctified
;
the
Jewes
had
speciall
directions
for
their
preparations
:
Some
things
were
outward
,
and
some
inward
.
I
will
but
touch
.
For
the
outward
,
they
were
commanded
to
wash
their
cloathes
,
Exod.
19.
that
place
before
quoted
,
Sanctifie
them
to
day
and
to
morrow
,
and
let
them
wash
their
cloathes
:
Not
that
God
regarded
cloathes
,
but
he
aymed
at
somewhat
further
;
if
the
cloathes
must
be
washed
,
certainely
then
the
heart
must
be
washed
,
he
pointed
at
that
in
the
washing
of
their
cloathes
;
In
Leviticus
and
Numbers
,
other
outward
preparations
are
commanded
,
as
the
abstaining
from
all
things
that
were
uncleane
,
they
must
not
touch
any
thing
that
was
uncleane
;
and
then
sometimes
they
were
not
only
to
wash
their
cloathes
,
but
to
change
their
cloathes
:
you
have
the
expression
in
that
place
concerning
Jacob
,
be
cleane
(
saith
he
)
and
change
your
garments
;
It
might
be
a
changing
by
washing
,
but
I
rather
conceive
,
that
it
was
a
change
by
putting
on
of
other
cloathes
.
There
was
also
another
externall
requis●te
to
the
preparing
and
sanctifying
of
themselves
;
and
that
was
by
abstaining
for
a
time
from
the
lawfull
use
of
the
marriage
bed
;
you
have
the
command
expresly
in
that
19th
.
Exod.
15.
Be
ready
against
the
third
day
,
come
not
at
your
wives
;
and
there
are
other
the
like
places
,
1
Sam.
21.4
.
The
Priest
said
,
There
is
no
common
bread
under
mine
hand
,
but
there
is
hallowed
bread
,
if
the
young
men
have
kept
themselves
at
least
from
women
;
if
they
have
but
that
outward
preparation
:
the
meaning
is
,
if
they
had
kept
themselves
from
their
Wives
;
David
affirmes
it
was
so
,
in
the
words
following
.
The
Apostle
giveth
the
same
rule
in
1
Cor.
7.5
.
speaking
of
that
point
,
Defraud
not
one
another
(
saith
he
)
except
it
be
with
consent
for
a
time
,
that
you
may
give
your selves
to
fasting
and
prayer
.
So
that
the
Holy
Ghost
therein
intimates
such
an
abstaining
as
was
preparatory
to
solemne
duties
,
that
you
may
give
your selves
to
fasting
and
prayer
,
extraordinary
duties
call
for
extraordinary
preparations
.
These
outward
preparations
were
so
necessary
,
that
when
the
people
failed
in
them
,
Hezekiah
prayed
for
pardon
,
2
Chron.
30.18
,
19.
The
good
Lord
pardon
every
one
that
prepareth
his
heart
to
seeke
God
,
the
Lord
God
of
his
Fathers
,
though
he
be
not
cleansed
according
to
the
purification
of
the
Sanctuary
:
though
their
hearts
were
upright
,
though
they
had
hearts
rightly
prepared
,
yet
he
prayeth
that
God
would
pardon
the
want
of
those
outward
preparations
.
The
principall
preparation
is
of
the
heart
,
and
the
washing
of
our
wayes
:
therefore
we
find
how
the
Lord
contendeth
with
them
in
Isa.
1.10
,
11
,
&c.
where
he
speakes
of
those
oblations
and
great
services
of
the
Jewes
,
I
hate
your
solemne
feasts
,
bring
no
more
vaine
oblations
,
Why
?
your
hands
(
sc.
your
lives
)
are
full
of
blood
,
wash
yee
,
make
you
cleane
,
put
away
the
evill
of
your
doings
from
before
mine
eyes
;
cease
to
doe
evill
,
learne
to
doe
well
,
&c.
As
if
he
should
say
,
What
doe
you
come
to
me
in
these
holy
duties
,
except
you
prepare
and
fit
your selves
accordingly
,
I
cannot
abide
that
unholy
persons
should
come
about
holy
things
.
Tu
Genitor
cape
sac●a
manu
patriosque
penates
.
Abluero-Virg
.
2.
Aenead
.
The
very
Heathen
had
this
Notion
,
they
would
not
admit
any
to
come
to
their
religious
services
unlesse
they
were
prepared
.
That
saying
of
Aeneas
in
the
Poet
to
his
Father
when
he
came
from
the
Warre
is
a
cleare
proofe
;
Tu
genitor
,
&c.
Father
doe
you
meddle
with
the
sacrifices
,
but
as
for
me
it
is
a
sinnefull
thing
to
touch
them
—
till
I
have
washed
my selfe
in
the
fountaine
.
This
was
an
outward
externall
right
amongst
them
for
cleansing
themselves
.
The
very
Heathen
saw
they
must
not
meddle
with
their
holy
things
till
they
were
cleansed
,
therefore
they
had
one
that
cryed
out
to
the
people
when
they
came
to
sacrifice
;
All
you
that
are
uncleane
and
prophane
,
goe
farre
away
from
these
sacrifices
.
Not
only
the
word
of
God
,
Therefore
specially
looke
to
this
,
when
you
have
any
sacrifice
,
any
duty
to
performe
,
be
prepared
and
sanctified
within
and
without
before
you
come
to
the
duty
.
It
is
true
that
the
duty
sanctifies
,
but
it
is
seldome
that
the
duty
sanctifies
us
unlesse
,
we
be
sanctified
for
the
duty
:
They
get
most
holinesse
from
the
duty
,
who
are
most
holy
before
they
come
to
the
duty
:
besides
the
great
danger
of
comming
unprepared
.
Take
heed
how
you
heare
,
not
only
heare
,
but
take
heed
to
prepare
your selves
for
hearing
:
So
looke
to
thy
feete
(
it
hath
the
same
sence
)
when
thou
comest
into
the
house
of
God
,
prepare
thy selfe
,
be
not
hasty
,
least
thine
be
counted
but
the
sacrifice
of
fooles
.
So
much
of
the
first
act
of
Jobs
holy
care
,
He
sent
and
sanctified
them
.
JOB
1.
part
of
verse
5.
and
verse
6.
And
rose
up
early
in
the
morning
,
and
offered
burnt
offerings
according
to
the
number
of
them
all
.
For
Job
said
,
It
may
be
that
my
sonnes
have
sinned
,
and
cursed
God
in
their
hearts
;
Thus
did
Job
continually
.
Now
there
was
a
day
when
the
sonnes
of
God
came
to
present
themselves
before
the
Lord
,
and
Satan
came
also
among
them
.
NOw
followes
the
second
Act
of
Jobs
holy
care
,
He
rose
up
early
in
the
morning
,
and
offered
burnt
offerings
according
to
the
number
of
them
all
.
It
is
ill
to
performe
a
holy
duty
with
neglect
of
preparation
,
It
is
as
bad
to
make
preparation
and
then
neglect
the
duty
.
We
see
both
joyned
in
Job
,
he
is
carefull
to
prepare
,
and
he
is
as
diligent
to
performe
.
He
rose
up
early
.
]
This
notes
the
extraordinary
diligence
and
zeale
of
Job
toward
God
in
this
duty
.
He
was
so
zealous
,
that
he
riseth
not
only
in
the
morning
,
but
early
in
the
morning
.
In
Scripture
,
to
doe
a
thing
in
the
morning
,
and
to
doe
a
thing
diligently
,
are
the
same
;
Psal.
101.8
.
I
will
early
destroy
the
wicked
of
the
Land
,
the
word
is
,
I
will
destroy
the
wicked
of
the
Land
in
the
morning
,
and
the
meaning
is
only
this
,
I
will
with
all
diligence
and
all
care
roote
out
of
the
Land
all
wicked
persons
.
So
there
is
an
expression
,
Prov.
7.15
.
which
illustrates
this
;
where
the
wicked
woman
,
the
harlot
tells
the
young
man
,
that
shee
came
forth
to
meete
him
and
diligently
to
seek
his
face
:
the
originall
word
there
is
,
to
seek
thy
face
in
the
morning
;
and
yet
we
know
,
that
in
verse
9.
it
was
in
the
twi-light
,
in
the
evening
that
she
met
him
.
But
the
Hebrew
phrase
is
,
I
came
forth
in
the
morning
to
seeke
thy
face
,
that
is
(
as
it
is
rendred
)
I
came
forth
diligently
to
seeke
thy
face
.
So
this
comming
forth
of
Job
in
the
morning
,
be-besides
the
time
,
that
it
was
at
such
an
houre
,
the
beginning
of
the
day
;
notes
the
great
diligence
and
exceeding
care
of
Job
about
this
worke
.
Yet
more
exactly
,
it
is
not
only
said
,
he
rose
in
the
morning
(
for
there
is
a
great
latitude
in
the
morning
,
there
are
divers
houres
which
all
are
called
morning
)
but
it
is
said
he
rose
early
in
the
morning
,
in
the
very
beginning
or
first
of
the
morning
.
As
it
is
commanded
,
Exod
,
23
.
19·
The
first
of
the
first
fruits
of
the
Land
thou
shalt
bring
into
the
house
of
the
Lord
.
God
would
not
only
have
the
first
fruits
,
but
the
first
of
the
first
fruits
,
if
there
were
any
ripe
sooner
then
others
,
God
would
have
them
;
some
fruits
that
ripen'd
after
,
were
first
fruits
,
but
God
would
have
the
very
first
of
them
.
So
here
,
Job
gave
God
not
only
the
first
fruits
of
the
day
,
but
the
earliest
time
,
in
the
morning
,
which
is
the
first
of
the
first
fruits
of
the
day
.
Early
in
the
morning
.
Then
Observe
,
1.
That
it
is
Gods
due
and
our
duty
,
to
dedicate
the
morning
,
the
first
and
best
of
every
day
unto
God
.
Psal.
5.3
.
My
voice
shalt
thou
heare
in
the
morning
,
in
the
morning
will
I
direct
my
prayer
unto
thee
,
and
will
looke
up
.
We
have
a
saying
among
us
,
that
the
morning
is
a
friend
to
the
Muses
,
that
is
,
the
morning
is
a
good
studying
time
.
I
am
sure
it
is
as
true
,
that
the
morning
it
is
a
great
friend
to
the
Graces
,
the
morning
is
the
best
praying
time
.
Againe
,
In
that
Job
did
rise
so
early
in
the
morning
to
offer
sacrifice
,
and
did
this
because
he
was
afraid
that
his
sonnes
had
sinned
(
as
we
shall
see
afterward
,
)
Hence
Observe
,
2.
That
it
is
not
safe
to
let
sinne
lye
a
moment
unrepented
of
or
unpardon'd
upon
our
own
consciences
or
the
consciences
of
others
.
If
a
mans
house
be
on
fire
,
he
will
not
only
rise
in
the
morning
,
or
early
in
the
morning
,
but
he
will
rise
at
mid-night
to
quench
it
;
certainly
when
you
have
guilt
on
your
soules
,
you
have
a
fire
in
your
soules
,
your
soules
are
on
a
flame
:
therefore
you
had
need
rise
and
rise
early
,
and
get
up
as
soon
in
the
morning
as
you
can
to
get
it
quenched
and
put
out
.
And
offered
burnt-offerings
.
]
There
were
divers
sorts
of
Sacrifices
among
the
Jewes
,
when
the
law
or
rules
of
sacrificing
were
established
.
There
were
,
first
,
Whole
burnt-offerings
.
Shelamim
,
Peace-offerings
;
now
they
did
feast
upon
the
Peace-offering
,
for
she
invited
him
to
a
feast
.
But
the
burnt-offering
was
wholly
consumed
;
the
word
in
the
Hebrew
doth
signifie
,
an
ascension
,
or
a
thing
lifted
up
.
He
offered
burnt-offerings
,
word
for
word
out
of
the
Hebrew
,
it
is
,
He
lifted-up
an
elevation
,
he
caused
an
Ascension
to
ascend
,
elevabat
elevationem
,
or
ascendere
fecit
ascensionem
;
And
it
was
so
called
,
because
the
Sacrifice
which
was
a
whole
burnt-offering
was
all
consumed
upon
the
altar
.
And
did
as
it
were
evaporate
or
ascend
up
unto
God
.
It
was
called
a
lifting-up
,
or
a
thing
lifted-up
for
three
Reasons
.
1.
Because
when
the
Sacrifice
was
offered
,
the
smoake
of
it
did
ascend
,
and
besides
there
were
sweet
odours
put
upon
the
Altar
,
which
did
fume
up
also
with
the
Sacrifice
towards
heaven
,
and
so
the
Sacrifice
took
it's
denomination
from
ascending
and
going
upwards
.
2.
Because
the
Priest
when
hee
offered
the
Sacrifice
,
did
lift
it
up
upon
the
Altar
,
and
hold
it
toward
Heaven
,
to
God
.
3.
Because
at
that
time
when
the
Sacrifice
was
a
burning
,
all
the
people
that
were
present
did
lift-up
their
hands
and
their
eyes
,
but
especially
their
soules
▪
and
their
spirits
heaven-wards
,
and
powred
themselves
forth
in
prayer
unto
God
.
That
of
David
in
Psal.
141.2
.
will
give
some
light
to
this
,
Let
(
saith
he
)
my
prayer
be
set
forth
before
thee
as
incense
,
and
the
lifting
up
of
my
hands
as
the
evening
Sacrifice
.
David
at
that
time
(
as
Interpreters
note
upon
the
Psalme
)
was
barred
the
enjoyment
of
the
publike
ordinances
,
he
could
not
come
to
sacrificing
as
formerly
he
had
done
;
now
he
seekes
unto
the
Lord
that
he
would
accept
of
the
lifting
up
of
his
hands
and
heart
,
in
stead
of
Sacrifice
;
as
if
he
should
say
,
Lord
I
have
not
a
Sacrifice
now
to
offer
unto
thee
,
I
am
hindered
from
that
worke
,
I
cannot
lift
that
up
;
but
I
will
lift
up
what
I
have
,
and
what
will
please
thee
better
then
a
Bullocke
that
hath
hornes
and
hoofes
,
I
will
lift-up
my
hands
and
my
heart
unto
thee
,
and
let
these
be
accepted
for
sacrifice
and
all
.
Prayer
(
which
is
a
Sacrifice
of
the
Gospell
)
it
is
nothing
else
but
A
lifting
up
of
the
soule
,
an
elevation
of
the
spirit
unto
God
:
So
some
of
the
Ancients
call
prayer
,
an
Ascending
of
the
soule
unto
God
;
And
in
allusion
unto
this
,
Hezekiah
when
he
sent
to
Isaiah
the
Prophet
to
pray
for
him
in
that
time
of
distresse
and
day
of
trouble
,
saith
,
Goe
and
desire
the
Prophet
to
lift-up
his
prayer
for
the
remnant
that
are
left
,
alluding
to
the
sacrifices
which
were
wont
to
be
lifted
up
.
David
)
I
lift-up
my
soule
unto
thee
.
Hence
Prayers
not
answered
,
not
accepted
,
are
said
to
be
stopt
from
ascending
,
Lam.
3.44
.
Thou
hast
covered
thy selfe
with
a
cloud
,
that
our
prayer
should
not
passe
through
.
When
you
meet
with
such
expressions
in
the
old
Testament
concerning
prayer
,
you
must
still
understand
them
to
be
allusions
to
the
Sacrifices
,
because
the
Sacrifices
were
lifted
up
and
did
ascend
.
That
for
the
Act.
For
the
person
,
It
is
said
that
Job
offered
these
Sacrifices
,
Job
rose
early
and
offered
▪
&c.
Was
not
this
to
usurpe
upon
the
Priests
office
?
It
appertaineth
not
to
thee
,
to
burne
Incense
unto
the
Lord
,
but
to
the
Priests
,
the
sonnes
of
Aaron
;
and
was
he
not
smitten
with
leprosie
for
doing
of
it
?
I
answer
in
a
word
by
that
rule
of
the
Ancients
.
Distinguish
the
times
and
Scriptures
will
agree
:
It
was
Job
that
offered
and
Job
had
right
to
offer
.
The
time
wherein
Job
offered
Sacrifice
doth
reconcile
this
;
it
was
before
the
giving
of
the
Law
(
as
we
have
shewed
in
the
opening
of
the
former
points
about
the
time
when
Job
lived
)
now
in
those
times
the
Father
or
the
elder
of
the
Family
was
as
a
Priest
to
the
whole
Family
:
and
he
had
the
power
,
and
the
right
to
performe
all
holy
family
duties
;
as
the
duty
of
sacrificing
and
the
like
,
this
you
may
see
carried
along
in
all
the
times
before
the
Law
was
given
,
in
the
holy
Stories
of
the
Patriarks
,
they
still
offered
up
the
Sacrifice
.
But
it
may
here
be
further
inquired
,
If
it
were
before
the
Law
was
given
,
who
taught
Job
to
offer
Sacrifice
?
Where
had
he
the
rule
for
it
?
I
answer
,
this
was
not
will-worship
,
though
it
was
not
written
worship
.
For
howsoever
Job
did
offer
Sacrifice
before
the
Law
of
sacrificing
was
written
,
yet
he
did
not
offer
a
Sacrifice
before
the
Law
of
sacrificing
was
given
;
for
the
Law
of
sacrificing
was
given
from
the
beginning
,
as
all
the
other
parts
of
worship
used
from
the
beginning
were
.
God
could
never
beare
it
,
that
men
should
contrive
him
a
service
;
therefore
Job
did
not
offer
up
an
offering
unto
God
,
according
to
his
owne
will
,
a
thing
that
he
had
invented
to
pacifie
and
to
please
God
with
:
God
had
been
so
farre
from
accepting
,
that
he
could
not
have
borne
such
a
devised
worship
.
God
doth
never
trust
man
with
the
making
of
holy
Institutions
.
There
is
nothing
doth
please
him
in
any
act
of
worship
,
unlesse
he
sees
himselfe
obeyed
,
Obedience
is
better
then
Sacrifice
,
and
therfore
a
Sacrifice
which
is
not
out
of
obedience
cannot
be
accepted
;
he
that
sacrificeth
doth
but
offer
up
a
beast
,
but
he
that
obeyeth
,
offereth
up
himselfe
,
sacrificeth
his
owne
will
.
It
could
not
be
therfore
,
but
that
Job
had
a
word
,
a
word
as
all
the
world
had
at
that
time
;
a
word
given
by
God
,
and
so
carried
downe
from
one
to
another
by
tradition
(
as
it
was
for
more
then
2000.
yeares
)
All
the
will
that
God
would
reveale
or
had
revealed
to
them
was
carried
from
hand
to
hand
,
or
from
heart
to
heart
,
from
the
Fathers
to
the
children
,
till
at
the
last
the
Law
was
written
,
and
the
Scripture
penned
by
Moses
.
So
then
Job
offered
Sacrifice
according
to
an
Institution
,
though
it
was
not
an
Institution
written
,
yet
it
was
an
Institution
sent
foorth
and
given
by
God
Himselfe
.
Yet
there
is
a
third
Quere
upon
it
.
Suppose
that
there
was
an
Institution
of
God
for
sacrificing
;
why
did
God
call
for
Sacrifices
?
What
is
his
meaning
?
Doth
God
delight
in
the
bloud
of
Bulls
and
Goats
?
Thou
delightest
not
in
sacrifices
(
saith
David
)
thou
desirest
not
burnt
offerings
.
And
what
was
the
Sacrifice
unto
Job
,
or
unto
his
sonnes
?
Could
the
killing
of
a
Beast
take
away
sinne
?
Why
then
doth
Job
,
when
he
feareth
that
his
sons
had
sinned
,
goe
presently
and
offer
Sacrifice
?
For
answer
.
It
is
true
that
the
Sacrifices
in
themselves
were
nothing
,
either
to
God
or
man
;
they
could
doe
no
good
,
they
had
no
power
in
them
,
either
to
pacifie
God
or
to
purge
the
soules
of
men
,
But
looke
upon
the
Sacrifice
,
as
it
was
an
Institution
,
and
then
God
saw
his
Sonne
Jesus
Christ
in
it
,
and
was
well-pleased
:
and
likewise
man
beheld
and
believed
Christ
in
it
,
and
was
purged
.
When
the
Sacrifice
was
offering
,
man
saw
Christ
suffering
,
this
tooke
away
his
sin
and
pacified
his
conscience
A
Sacrifice
in
it self
,
as
it
was
the
killing
or
burning
of
a
Beast
had
no
vertue
in
it
,
but
as
it
had
respect
unto
Christ
,
so
God
saw
the
death
of
his
son
,
and
that
satisfied
him
,
and
man
saw
the
death
of
his
Saviour
,
and
that
justified
him
.
Againe
,
it
was
not
the
bare
Sacrifice
that
was
effectuall
,
but
the
faith
of
Job
,
and
the
faith
of
his
sons
carried
up
in
prayer
;
these
mingled
with
the
Sacrifice
wrought
the
cure
.
Therfore
we
find
in
the
time
of
the
Sacrifice
,
still
the
people
were
at
prayer
,
they
knew
the
Sacrifice
,
the
Incense
,
could
doe
nothing
,
but
as
joyned
with
the
faith
of
the
Sacrificer
in
prayer
.
We
reade
,
Luk.
1.10
.
when
Zacharias
the
Priest
was
offering
the
Incense
within
in
the
Temple
,
the
Text
saith
,
that
the
whole
multitude
of
the
people
were
praying
without
at
the
time
of
Incense
.
The
Incense
might
burne
long
enough
,
and
yet
the
anger
of
God
burne
too
,
the
Incense
might
burne
,
and
yet
the
people
not
purified
,
but
consumed
.
But
while
the
Incense
was
burning
,
while
the
Sacrifice
was
offering
,
the
people
were
praying
and
beleeving
.
These
actings
of
faith
,
and
powrings
out
of
prayer
made
the
Sacrifice
as
effectuall
for
man
,
so
acceptable
unto
God
.
Then
in
that
he
offered
burnt-offerings
,
which
burnt-offerings
were
made
when
he
feared
that
his
sons
had
sinned
,
these
offerings
typing
out
and
leading
them
to
Christ
and
his
death
;
We
may
note
this
,
That
Christ
was
ever
the
only
remedy
and
cure
of
sin
.
As
soone
as
ever
there
was
any
feare
of
sinne
,
presently
they
had
recourse
to
a
sacrifice
;
and
what
was
that
?
They
went
to
Christ
.
Christ
hath
been
the
helpe
against
sin
in
all
the
generations
of
the
world
from
the
first
,
If
any
man
sin
(
saith
the
Apostle
John
)
we
have
an
Advocate
with
the
Father
Jesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sinnes
,
He
is
the
Propitiatory
Sacrifice
for
our
sins
.
It
follows
,
According
to
the
number
of
them
all
]
That
is
,
he
offered
for
each
of
his
sonnes
a
Sacrifice
.
There
were
some
Sacrifices
,
which
did
serve
for
the
whole
Congregation
,
as
we
may
see
in
Levit.
4.13
,
14.
and
in
divers
other
Chapters
of
that
booke
.
Besides
these
there
were
personall
Sacrifices
,
Levit.
1.
where
the
Lawes
about
Sacrifices
are
set
forth
;
If
any
soule
had
sinned
,
that
particular
soule
must
come
to
the
Priest
,
and
bring
a
Sacrifice
for
his
sin
.
So
here
,
Job
doth
not
offer
only
one
generall
family
sacrifice
for
them
all
,
but
he
offereth
up
a
distinct
particular
sacrifice
for
every
particular
son
.
This
teacheth
us
.
First
,
That
every
one
is
saved
and
pardoned
by
the
speciall
and
particular
actings
of
his
owne
faith
,
Every
soule
must
beleeve
for
it selfe
.
Every
one
must
have
a
sacrifice
.
We
have
Congregationall
prayers
,
and
we
have
personall
prayers
;
now
it
is
not
enough
for
people
to
pray
in
publike
with
the
Minister
,
or
for
the
Minister
(
who
is
the
mouth
of
the
Congregation
to
God
)
to
offer
up
a
prayer
for
the
pardon
of
the
people
.
But
every
one
must
apart
and
by
himselfe
sue
out
his
own
pardon
,
which
is
,
as
it
were
,
his
owne
sacrifice
,
by
offering
up
and
tendering
of
Jesus
Christ
unto
God
for
the
pardon
of
his
sins
.
Then
againe
you
may
note
,
in
that
Job
offered
a
Sacrifice
for
every
one
of
his
sons
.
That
it
is
not
enough
for
Parents
to
pray
in
generall
for
their
children
,
but
they
ought
to
pray
particularly
for
them
.
As
Parents
who
have
many
children
,
provide
portions
according
to
the
number
of
them
all
,
and
proportion
out
their
care
personally
,
according
to
the
number
of
them
all
;
and
in
the
Family
they
provide
meat
and
cloathing
,
according
to
the
particular
number
of
them
all
.
So
likewise
they
ought
to
be
at
a
proportionable
expence
in
spirituals
,
to
lay
out
and
lay
up
prayers
and
intercessions
,
according
to
the
number
of
them
all
;
not
only
to
pray
in
generall
,
that
God
would
blesse
their
children
and
their
family
,
but
even
to
set
them
one
by
one
before
God
,
and
so
beg
and
sue
out
a
speciall
blessing
upon
the
head
of
every
one
of
them
,
as
without
all
question
Job
did
,
when
the
Sacrifice
for
every
son
was
made
,
he
sent
up
a
prayer
to
God
for
the
pardon
and
acceptance
of
every
son
.
That
for
the
opening
of
the
second
act
in
the
Text
,
first
he
sent
and
sanctified
them
;
and
secondly
,
he
offered
burnt-offerings
according
to
the
number
of
them
all
.
Now
follows
the
ground
or
the
reason
of
this
act
of
Job
,
both
in
sanctifying
them
and
in
offering
Sacrifices
for
them
.
For
Job
said
it
may
be
my
sonnes
have
sinned
and
cursed
God
in
their
hearts
.
Holy
duties
must
be
grounded
upon
reason
.
There
must
be
a
reason
why
we
pray
,
before
we
pray
,
we
must
see
cause
for
it
,
and
great
cause
too
.
To
pray
out
of
custome
and
formality
,
to
offer
sacrifice
onely
,
because
it
is
a
day
of
Sacrifice
,
is
not
praying
nor
sacrificing
.
Job
had
a
speciall
reason
,
For
Job
said
it
may
be
my
sons
have
sinned
.
Let
us
examine
the
reason
a
little
,
It
may
be
my
sons
have
sinned
.
What
is
it
come
to
an
it
may
be
with
Job
that
his
sons
have
sinned
?
What
sons
had
Job
?
Surely
they
were
more
than
men
,
that
the
Father
is
but
at
a
Question
,
whether
his
sonnes
have
sinned
or
no
?
Solomon
after
an
If
concerning
sin
,
resolves
it
into
a
conclusion
,
1
King
.
8.46
.
If
(
saith
he
)
they
sinne
against
thee
(
here
he
makes
a
supposition
,
but
you
see
he
goes
not
one
step
from
it
before
he
makes
a
direct
assertion
)
for
(
saith
he
)
there
is
no
man
that
sinneth
not
:
and
yet
Job
puts
it
with
anuncorrected
If
,
or
,
it
may
be
my
sons
have
sinned
.
For
the
opening
of
this
.
Without
all
question
Job
was
fully
and
thoroughly
studied
in
that
point
of
the
universall
corruption
of
man
;
his
disputings
(
as
we
shall
see
afterwards
in
this
booke
)
sufficiently
evince
it
.
What
is
man
(
saith
he
)
that
he
should
be
perfect
,
〈◊〉
he
that
is
borne
of
a
woman
that
he
should
be
cleane
?
Here
,
by
sinning
then
,
we
are
to
understand
something
more
than
ordinary
sinning
.
To
sin
sometime
is
put
for
common
and
daily
infirmities
,
such
as
doe
inseparably
and
inevitably
cleave
unto
us
,
such
as
considering
the
state
and
condition
wherin
we
are
,
having
corrupt
flesh
and
bloud
about
us
,
we
cannot
be
freed
from
.
As
a
man
who
in
the
morning
washeth
his
hands
and
goes
abroad
about
his
businesse
and
affaires
in
the
world
,
though
he
doth
not
puddle
in
the
mire
or
take
among
dung-hils
:
yet
when
he
returnes
home
againe
to
dinner
or
at
night
,
if
he
wash
,
he
finds
that
he
hath
contracted
some
uncleannesse
,
and
that
his
hands
are
foule
;
we
cannot
converse
in
an
uncleane
and
dirty
world
with
our
bodies
,
but
some
uncleannesse
will
fasten
upon
them
.
So
it
is
with
the
soule
,
the
soules
of
the
best
,
of
the
purest
,
of
the
holiest
,
though
they
do
not
rake
in
the
dung-hill
,
and
wallow
in
the
mire
of
sin
basely
and
filthily
,
yet
they
doe
from
day
to
day
,
yea
from
moment
to
moment
contract
some
filth
and
uncleannesse
.
And
in
this
sense
it
is
that
there
is
no
man
that
liveth
and
sinneth
not
.
Every
man
hath
a
Fountaine
of
Vncleannesse
in
him
,
and
there
will
be
ever
some
sinne
,
some
filthinesse
bubbling
and
boyling
up
,
if
not
flowing
forth
.
Secondly
,
To
sin
is
put
for
some
speciall
act
of
sin
,
that
which
in
Scripture
is
called
a
Fall
;
If
any
man
be
overtaken
with
a
fault
,
you
that
are
spirituall
restore
him
.
And
in
this
sense
the
Apostle
John
saith
(
which
is
a
cleare
answer
to
this
doubt
,
and
doth
open
the
terme
)
I
write
unto
you
little
children
,
that
you
sinne
not
.
Gospell
sense
,
they
might
attain
unto
.
There
are
3
degrees
of
sinning
.
1.
There
is
one
kind
of
sinning
,
which
is
called
a
daily
infirmitie
,
which
the
Saints
of
God
,
the
best
in
this
life
are
not
freed
from
.
2.
There
is
another
kind
of
sinning
,
sinne
wilfully
and
with
pure
delight
;
and
thus
,
he
that
is
borne
of
God
cannot
sinne
.
3.
There
is
another
kind
of
sinning
,
which
is
called
falling
into
sinne
,
or
the
falls
of
the
Saints
,
and
sometimes
we
know
they
have
fallen
into
great
and
scandalous
sins
:
In
this
sense
it
is
that
the
Apostle
saith
,
Little
children
I
write
to
you
that
you
sinne
not
.
That
is
;
though
you
have
daily
infirmities
,
yet
take
heed
of
scandalous
sinnings
.
So
here
in
the
Text
,
where
it
is
said
,
It
may
be
my
sonnes
have
sinned
.
It
is
not
meant
either
in
the
first
or
second
sense
;
it
is
not
meant
,
as
if
he
thought
his
sons
were
without
infirmities
,
nor
is
it
meant
that
he
did
suspect
them
of
those
sins
(
which
are
indeed
incompatible
with
the
state
of
grace
)
sins
of
perfect
wilfulnesse
and
of
malice
or
the
like
:
but
it
is
of
those
sins
in
the
middle
sort
.
It
may
be
my
sons
have
sinned
,
that
is
,
have
sinned
so
as
to
provoke
God
and
scandalize
men
in
this
their
feasting
,
in
their
meeting
together
.
We
may
note
from
that
first
,
He
that
liveth
without
grosse
sinnes
,
in
a
Gospell
sense
,
liveth
without
sin
.
To
be
without
great
and
grosse
sinne
is
our
holinesse
upon
earth
;
to
be
without
any
sinne
,
is
the
holinesse
of
Heaven
.
He
that
liveth
without
fault
,
sine
querela
(
as
it
is
said
of
Zachary
and
Elizabeth
,
that
they
lived
blamelesly
)
in
Gospell
account
,
is
said
to
live
without
any
sin
at
all
.
Another
point
we
may
collect
from
this
[
It
may
be
my
sonnes
have
sinned
.
]
Certainly
then
Jobs
sonnes
were
godly
.
If
Job
be
at
a
question
whether
they
have
sinned
,
they
were
godly
without
question
.
When
a
man
lives
so
,
that
he
leaves
onely
a
suspition
that
he
hath
sinned
,
we
may
be
at
a
conclusion
that
he
is
sanctified
.
For
other
persons
can
do
nothing
else
,
but
sin
,
even
in
holy
actions
,
much
more
in
civill
or
naturall
.
Again
[
It
may
be
my
sonnes
have
sinned
]
it
was
a
suspition
in
Job
concerning
his
children
.
Hence
observe
,
It
is
no
breach
of
charity
to
suspect
ill
of
others
,
while
we
intend
their
good
.
Indeed
upon
an
It
may
be
,
upon
a
peradventure
to
accuse
and
charge
another
,
is
very
uncharitable
;
but
upon
a
peradventure
,
or
an
It
may
be
,
such
a
one
,
my
child
,
or
my
friend
,
or
my
brother
hath
sinned
,
to
be
put
to
pray
for
him
,
this
is
very
charitable
.
A
good
heart
turnes
it's
suspitions
of
others
sinnings
and
failings
into
prayers
and
intercessions
,
that
they
may
be
pardon'd
;
not
into
accusations
and
slanders
,
that
they
may
be
defam'd
.
The
use
which
Job
made
here
of
his
suspition
of
his
sonnes
sinning
was
to
turne
it
into
prayer
and
supplication
for
the
pardon
of
their
sinne
.
One
thing
further
from
this
,
It
may
be
my
sonnes
have
sinned
.
Job
knew
of
no
evill
,
that
his
sons
had
committed
,
he
had
no
report
that
we
reade
of
that
his
sons
had
behaved
themselves
unseemely
in
their
meetings
and
feastings
;
he
onely
doubteth
,
he
only
is
jealous
and
afraid
that
they
had
:
yet
at
this
time
he
prayeth
and
sacrificeth
and
laboureth
a
reconcilement
for
them
.
Note
from
hence
,
A
suspiti●n
that
we
our selves
or
others
have
sinned
against
God
,
is
ground
enough
for
us
to
seeke
a
reconcilement
for
our selves
or
others
with
God
.
If
you
that
are
tender
Parents
have
but
a
suspition
,
if
there
be
but
all
,
it
may
be
,
that
your
child
hath
the
Plague
or
taken
the
infection
,
will
it
not
be
ground
enough
for
you
to
goe
presently
and
give
your
child
a
good
medicine
?
If
any
one
of
you
have
but
a
suspition
,
that
either
your selves
or
your
friends
have
taken
poyson
,
though
you
be
not
certaine
of
it
,
will
it
not
be
ground
enough
for
you
to
take
or
to
give
an
Antidote
presently
.
Sinne
is
as
a
plague
,
it
is
as
a
poyson
,
therefore
while
you
have
but
a
suspition
,
either
of
your selves
or
of
others
,
that
you
have
sinned
or
failed
thus
or
thus
;
here
is
ground
enough
for
you
to
take
an
Antidote
,
to
take
a
Preservative
,
to
seeke
all
the
meanes
you
can
to
heale
your
soules
and
to
make
your
peace
with
God
.
And
if
Iob
prayed
thus
,
when
he
only
suspected
his
sons
had
sinned
:
what
shall
we
say
of
those
Parents
,
who
are
little
troubled
,
when
they
see
and
know
their
sons
have
sinned
.
It
is
safest
to
repent
even
of
those
sinnes
we
only
feare
we
have
committed
:
for
then
we
shall
be
sure
to
repent
of
those
we
have
committed
.
A
scrupulous
conscience
grieves
for
what
it
suspects
,
a
feared
conscience
is
not
grieved
for
what
it
is
certaine
either
it selfe
or
others
have
done
amisse
.
Lastly
,
Where
had
Iobs
sonnes
beene
that
he
is
thus
suspitious
?
Had
they
beene
in
any
suspected
place
?
No
,
it
was
only
in
their
owne
houses
.
Had
they
beene
about
any
unlawfull
thing
?
No
,
it
was
only
at
a
friendly
meeting
,
feasting
of
brothers
and
sisters
together
.
Yet
Iob
is
affraid
least
his
sonnes
had
sinned
.
Hence
observe
,
That
We
may
quickly
offend
and
breake
the
Law
while
we
are
about
things
in
their
own
nature
lawfull
,
especially
in
feasting
.
It
is
an
easie
matter
to
sinne
while
the
thing
you
are
about
is
not
sinnefull
,
nay
while
the
thing
you
are
about
is
holy
.
We
may
suspect
our selves
that
we
have
sinned
when
we
have
beene
praying
,
much
more
then
when
we
have
beene
feasting
;
We
may
suspect
our selves
that
we
have
sinned
when
we
have
beene
hearing
the
word
,
speaking
the
word
,
just
cause
then
much
more
we
have
to
suspect
our selves
when
we
have
beene
trading
,
buying
or
selling
,
and
working
abroad
in
the
world
.
Lawfull
things
are
oftentimes
the
occasion
of
unlawfull
.
All
the
sinnes
of
the
old
world
are
described
thus
,
they
eate
,
they
dranke
,
they
bought
,
they
sold
,
they
planted
,
&c.
There
is
not
one
of
these
an
act
evill
in
it selfe
,
yet
they
sinned
away
their
peace
,
and
sinned
away
their
soules
,
in
dealing
about
these
things
.
Therefore
as
you
must
be
afraid
of
all
things
in
their
owne
nature
unlawfull
,
so
be
jealous
of
your selves
in
things
that
are
lawfull
.
It
followes
,
And
cursed
God
in
their
hearts
.
Interpreters
are
much
divided
about
the
sence
of
these
words
.
First
,
Some
observe
that
the
Hebrew
word
Barach
,
doth
signifie
not
only
to
blesse
,
but
to
bow
the
knee
;
So
it
is
used
2
Chron.
6.13
.
Solomon
at
the
dedicating
of
the
Temple
had
made
a
brasen
scaffold
,
and
upon
it
he
stood
and
kneeled
downe
upon
his
knees
before
all
the
Congregation
.
The
word
there
kneeled
downe
upon
his
knees
,
in
the
Originall
is
the
same
here
used
.
But
Devill
gods
,
to
false
gods
.
Exod.
18.11
.
Now
I
know
that
the
Lord
is
greater
then
all
gods
,
sc.
then
all
the
Idols
that
the
Egyptians
did
trust
upon
.
heart
of
the
earth
;
heart
of
the
Oake
.
From
all
all
these
acceptions
of
the
single
termes
,
the
sense
is
made
up
thus
;
It
may
be
my
sonnes
have
sinned
,
&c.
that
is
,
It
may
be
my
sonnes
have
sinned
,
bowing
downe
to
the
false
gods
that
are
in
the
middest
of
them
:
I
confesse
Feasting
and
false-worship
,
sensuality
and
Idolatry
goe
often
together
,
Exod.
32.6
.
When
the
Golden
Calfe
was
made
,
they
sate
downe
to
eate
,
&c.
And
Moses
foretells
,
Deut.
31.20
.
When
they
shall
have
eaten
and
filled
themselves
and
waxen
fat
,
then
will
they
turne
unto
other
gods
.
Yet
I
cannot
admit
this
of
Jobs
children
:
surely
he
who
had
bestowed
so
much
care
in
their
institution
,
and
had
them
still
under
his
eye
,
could
not
suspect
them
of
degenerating
so
soone
into
such
palpable
Idolatry
.
Secondly
,
Others
take
the
word
[
Barach
,
]
in
the
Originall
,
in
its
proper
sense
,
It
may
be
my
sonnes
have
sinned
,
and
blessed
God
;
and
they
expound
and
open
it
thus
.
It
may
be
my
sonnes
have
sinned
,
and
instead
of
being
humbled
and
seeking
to
God
for
the
pardon
of
their
sinnes
,
they
have
rejoyced
and
blessed
God
.
Just
as
if
a
Theefe
that
hath
sped
well
and
hath
got
a
good
prey
,
should
thanke
God
that
he
hath
prospered
so
well
in
his
wickednesse
:
So
here
(
as
if
Job
should
say
)
my
sonnes
have
done
ill
in
their
feastings
,
and
they
are
so
farre
from
being
humbled
,
that
they
have
blessed
God
in
their
hearts
:
they
have
bin
lifted
up
,
they
have
given
God
thanks
for
the
plenty
of
creatures
,
but
have
not
repented
for
their
abuse
of
the
creatures
.
So
we
may
interpret
it
by
that
place
,
Zach.
11.4
.
where
there
is
such
an
expression
,
the
Lord
speaking
to
Christ
saith
.
Feede
the
flock
of
the
slaughter
;
whose
possessours
stay
them
and
hold
themselves
not
guilty
.
(
They
that
should
have
beene
the
feeders
of
the
flock
,
instead
of
feeding
them
,
have
destroyed
them
;
yea
they
doe
this
and
hold
themselves
not
guilty
)
and
they
that
sell
them
say
,
blessed
be
the
Lord
,
for
I
am
rich
.
They
grew
rich
by
selling
soules
,
(
as
many
since
have
lived
by
the
same
trade
,
starving
the
people
to
feed
themselves
,
)
the
just
character
of
an
idle
Idoll
shepheard
,
and
then
they
said
,
Blessed
be
God
we
are
growne
very
rich
,
and
have
got
much
goods
though
we
have
done
little
good
.
This
is
a
second
interpretation
and
a
cleare
one
,
only
me
thinks
it
layes
too
high
a
staine
of
wickednesse
on
Jobs
sonnes
;
It
is
one
of
the
greatest
wickednesses
for
a
man
to
blesse
himselfe
in
his
sinnes
:
but
for
a
man
to
blesse
God
in
his
sinnes
,
is
farre
worse
.
Thirdly
,
Others
interpret
Benedicere
by
Valedicere
,
blessing
by
departing
.
Thus
,
It
may
be
my
sonnes
have
sinned
and
departed
from
God
in
their
hearts
:
and
they
bring
some
Texts
of
Scripture
wherein
the
word
[
Barach
]
signifies
to
depart
,
or
to
take
leave
,
and
goe
away
:
as
Gen.
47.10
.
Jacob
blessed
Pharaoh
and
went
out
from
before
Pharaoh
,
he
blessed
him
and
departed
:
So
it
is
said
likewise
of
Joab
,
2
Sam.
14.22
,
when
he
had
obtained
what
he
desired
,
he
fell
to
the
ground
on
his
face
and
bowed
himselfe
,
and
thanked
(
or
blessed
)
the
King
and
went
out
.
Now
they
would
interpret
this
,
Blessed
God
in
their
hearts
,
to
the
same
sense
,
It
may
be
my
sonnes
have
sinned
,
and
blessed
God
in
their
hearts
,
that
is
,
have
departed
from
God
in
their
hearts
.
Indeed
every
sinne
is
a
departure
from
God
,
as
the
Apostle
speakes
,
Take
heed
least
there
be
in
any
of
you
an
evill
heart
of
unbeliefe
to
depart
from
the
living
God
.
Sinne
is
a
turning
away
from
God
,
yet
every
sinne
is
not
,
nay
few
sins
are
a
farewell
to
God
.
But
I
shall
lay
by
this
interpretation
,
for
the
proofes
come
not
home
,
no
nor
neere
the
point
.
In
both
those
places
,
blessing
is
not
put
barely
for
departing
;
and
besides
,
departing
in
those
Texts
is
taken
in
a
good
sense
:
Jacob
departed
from
Pharaoh
,
not
in
a
way
of
deserting
him
,
but
in
a
way
of
saluting
him
:
So
Joab
departed
from
the
King
,
not
that
he
did
revolt
from
him
,
(
as
they
would
have
the
word
to
import
a
kind
of
revolting
,
and
apostatizing
from
God
)
but
onely
he
did
obeysance
and
went
away
about
his
businesse
,
therefore
this
interpretation
cannot
stand
.
There
is
a
fourth
exposition
much
laboured
by
Sanctius
(
and
would
it
hold
,
it
were
an
excellent
exposition
)
according
to
the
letter
of
the
Text
;
Thus
,
It
may
be
my
sonnes
have
sinned
,
and
not
blessed
God
in
their
hearts
;
and
so
he
makes
those
words
to
be
exegeticall
,
the
explication
of
the
former
,
what
the
sinne
of
Jobs
sonnes
was
,
It
may
be
my
sonnes
have
sinned
,
and
if
you
would
know
what
they
have
sinned
in
,
I
feare
they
have
forgot
to
give
God
the
glory
for
the
refreshing
they
have
had
by
the
creatures
,
they
have
not
blessed
God
.
This
were
an
excellent
and
cleare
sense
.
But
the
way
he
takes
to
make
it
out
,
is
very
obscure
:
For
he
doth
it
only
by
this
rule
,
when
(
saith
he
)
there
is
a
negative
particle
in
the
former
,
a
negative
likewise
is
to
be
understood
in
the
following
clause
.
His
rule
he
cleares
by
divers
instances
.
But
we
find
in
th●s
place
no
negative
particle
,
as
Non
,
or
Ne
,
or
the
like
,
in
the
former
part
of
the
verse
;
and
how
there
should
be
a
negative
in
the
latter
,
I
cannot
understand
according
to
his
rule
:
Ne
fort●
,
(
It
is
here
said
,
)
It
may
be
my
sons
have
sinned
,
(
that
is
a
word
of
doubting
not
denyall
,
rather
an
affirmative
then
a
negative
,
)
and
have
not
blessed
;
now
saith
he
,
though
that
particle
(
not
)
be
not
in
the
Hebrew
,
yet
it
must
be
understood
of
course
,
because
there
is
a
negative
particle
in
the
former
part
:
How
he
can
make
(
ne
forte
)
peradventure
,
a
negative
particle
,
I
doe
not
well
apprehend
,
yet
the
sense
in
it selfe
is
very
good
,
It
may
be
my
sonnes
have
sinned
,
and
not
blessed
God
in
their
hearts
.
Some
would
reade
it
with
an
Interrogation
,
(
though
I
question
whether
the
Grammer
will
allow
it
,
)
Thus
,
It
may
be
my
sonnes
have
sinned
,
and
have
they
blessed
God
in
their
hearts
?
As
if
he
had
said
,
I
feare
they
have
not
blessed
God
,
or
not
blessed
him
cordially
;
Neglect
of
,
or
slightnesse
in
such
a
duty
,
calls
for
sacrifice
.
Lastly
,
That
meaning
which
our
Translation
leads
unto
is
most
commonly
taken
by
Interpreters
both
Ancient
and
moderne
;
Namely
,
That
here
in
this
Text
the
word
[
Barach
]
is
to
be
expounded
by
cursing
,
It
may
be
my
sonnes
have
sinned
and
cursed
God
in
their
hearts
.
I
shall
present
you
with
the
grounds
of
this
Interpretation
,
and
how
it
is
made
good
.
And
then
leave
it
to
the
Readers
judgement
,
whether
to
choose
this
or
those
former
which
have
had
any
countenance
shewed
them
.
For
in
a
Scripture
which
may
without
impeachment
of
any
truth
,
admit
divers
sences
,
I
would
not
be
so
positive
in
one
as
to
reject
all
others
.
Now
this
Translation
is
maintained
by
a
figure
,
either
by
an
Antiphrasis
,
which
is
the
speaking
of
a
thing
sounding
one
way
when
it
is
meant
another
way
,
when
there
is
an
opposition
betweene
the
letter
of
the
word
and
the
meaning
of
the
word
.
Thus
1
King
.
21.13
.
Naboth
is
charged
for
blessing
God
and
the
King
.
sc.
cursing
.
Or
by
an
Euphemismus
,
that
is
,
when
some
filthy
or
execrable
matter
is
expressed
,
by
a
word
of
a
fairer
signification
.
So
in
Scripture
,
the
uncleanenesse
of
some
things
is
covered
with
a
word
,
that
so
the
offensivenesse
of
it
may
be
removed
both
from
the
eare
and
phancy
.
As
for
example
,
that
vessell
wherein
nature
doth
unburthen
it selfe
,
it
is
called
,
a
vessell
wherein
there
is
no
pleasure
:
and
so
the
word
that
the
Hebrews
use
for
a
Harlot
,
Holy
woman
,
as
Gen.
38.
when
Judah
asked
whether
they
saw
the
harlot
,
a
holy
woman
,
by
an
Antiphrasis
,
or
by
an
Euphemismus
.
Yet
some
thinke
a
harlot
so
called
,
because
(
holinesse
being
the
dedication
of
a
thing
or
person
,
)
such
dedicate
and
give
themselves
up
to
,
or
are
possess'd
with
a
spirit
of
uncleanenesse
.
But
to
the
Text
;
take
it
by
an
Euphemismus
,
or
faire
speaking
.
It
may
be
my
sonnes
have
sinned
and
cursed
God
in
their
hearts
:
they
even
abhorring
to
use
such
a
word
concerning
God
,
expresse
it
by
blessing
,
It
may
be
my
sonnes
have
sinned
and
blessed
God
in
their
hearts
.
So
the
Latines
use
the
word
,
Sacrum
pro
execrand●
,
that
which
is
the
most
execrable
thing
,
Now
taking
it
thus
according
to
the
common
streame
of
Expositors
upon
the
place
,
it
may
yet
be
doubted
,
how
Job
could
suspect
his
sonnes
of
this
,
that
they
should
curse
God
?
I
answer
to
that
.
Here
we
are
not
to
take
cursing
either
for
that
abhominable
act
(
at
which
Heathens
blush
,
)
the
casting
of
open
reproach
upon
the
Name
of
God
:
or
for
a
malitious
and
virulent
,
though
secret
blaspheming
of
God
,
and
sending
defiance
to
Heaven
in
their
hearts
.
But
to
curse
God
in
the
heart
,
doth
signifie
any
irreverent
,
undue
,
unfit
,
unholy
thought
of
God
,
any
thought
unbecomming
the
Glory
and
Majesty
of
so
great
a
God
,
which
how
quickly
the
heart
may
send
out
,
especially
at
a
feast
,
who
feeles
not
,
who
findes
not
?
God
is
said
to
be
cursed
when
he
hath
not
that
reverence
and
honour
which
belongs
to
him
,
whose
Name
is
Holy
and
Reverent
.
In
that
sense
only
we
are
to
understand
the
word
cursing
here
.
And
Mr.
Broughton
gives
a
translation
which
lets
in
some
light
to
this
,
It
may
be
my
sonnes
have
sinned
,
and
little
blessed
God
in
our
hearts
,
that
is
,
they
have
not
had
such
high
,
such
holy
thoughts
of
God
as
became
them
,
they
have
little
blessed
God
;
carelesse
thoughts
of
God
are
little
blessing
of
God
,
and
both
amount
to
a
cursing
of
God
.
So
that
the
sense
which
results
is
this
,
As
if
Job
should
have
said
,
I
am
well
enough
satisfied
concerning
my
sonnes
,
that
they
have
not
broadly
blasphemed
God
,
that
they
have
not
beene
such
as
have
torne
his
Name
with
oathes
,
cursings
and
execrations
:
yet
notwithstanding
I
know
the
heart
is
a
deceitfull
thing
,
there
are
many
starting
holes
in
it
,
it
quickly
conceives
,
and
closely
conceales
a
sinne
;
and
therefore
I
am
very
doubtfull
,
though
my
sonnes
have
carried
it
fairely
and
well
in
their
actions
and
words
while
they
feasted
,
that
yet
their
hearts
have
been
loose
,
and
their
affections
vaine
,
I
am
afraid
they
have
cursed
,
lightly
regarded
,
or
little
blessed
God
in
their
hearts
.
Observe
,
First
,
That
we
ought
to
keepe
our
hearts
with
all
manner
of
keeping
,
in
every
thing
we
goe
about
.
If
your
hearts
are
disorderly
,
it
is
a
kind
of
cursing
God
.
Remember
not
only
to
keepe
your
hearts
when
you
are
praying
and
when
you
are
hearing
,
and
when
you
are
in
holy
duties
;
but
remember
to
keepe
your
hearts
when
you
are
feasting
and
refreshing
your selves
,
when
you
are
in
your
callings
,
when
you
are
buying
and
selling
,
&c.
Secondly
,
Note
,
That
sinnes
of
the
heart
,
sinnefull
thoughts
are
very
dangerous
sinnes
.
Job
could
not
accuse
his
sonnes
of
load
blasphemies
,
he
only
suspected
the
silent
sinnes
of
the
heart
,
yet
he
offereth
sacrifice
for
them
.
Againe
,
When
Iob
hath
nothing
to
charge
his
sonnes
with
,
but
onely
sinnes
of
the
heart
,
you
see
it
is
with
an
It
may
be
my
sonnes
have
cursed
God
in
their
hearts
,
he
doth
not
speake
directly
or
positively
,
that
they
have
done
so
.
Whence
note
,
That
no
man
can
positively
conclude
what
is
wrought
in
the
heart
of
another
.
The
heart
is
Gods
peculiar
,
as
he
only
hath
the
lock
and
key
of
the
heart
,
to
shut
or
open
it
,
so
he
only
hath
a
window
to
looke
into
it
;
we
may
guesse
at
the
heart
,
we
may
say
,
it
may
be
,
further
we
cannot
goe
.
The
hearts
of
men
often
come
forth
at
their
mouthes
,
and
appeare
in
their
actions
,
and
then
indeed
we
may
conclude
their
hearts
are
naught
,
For
out
of
the
abundance
of
the
heart
the
mouth
speaketh
,
and
the
hand
worketh
;
but
unlesse
we
have
that
testimony
,
unlesse
the
heart
give
that
witnesse
against
it selfe
,
we
can
only
suspect
it
;
It
may
be
thus
or
thus
God
alone
can
tell
when
we
curse
him
in
our
hearts
,
and
(
if
we
goe
on
impenitently
in
them
,
)
irreverent
thoughts
will
be
interpreted
a
cursing
of
God
.
Thus
did
Job
continually
.
This
is
the
third
thing
to
be
opened
in
this
verse
,
to
wit
the
constancy
of
Job
.
We
have
seene
the
Acts
of
his
spirituall
care
,
and
the
ground
of
it
,
his
feare
least
his
sonnes
had
sinned
.
Now
we
have
the
constancy
of
this
duty
.
Thus
did
Job
continually
.
Continually
.
]
The
Originall
is
,
all
the
days
,
thus
did
Job
,
Pray
without
ceasing
;
prayes
alwayes
.
So
here
,
Iobs
offering
sacrifice
continually
,
noteth
only
the
constancy
and
perseverance
of
Iob
in
the
duty
,
that
so
often
as
there
was
an
occasion
renewed
,
Iob
renewed
this
service
and
holy
care
concerning
his
sonnes
,
for
reconciling
them
unto
God
.
Iob
had
many
other
things
to
doe
in
the
world
,
he
had
a
calling
,
yet
he
offered
sacrifice
continually
.
It
is
an
excellent
point
of
spirituall
wisedome
,
to
drive
the
two
trades
for
Heaven
and
Earth
so
,
as
that
one
shall
not
intrench
upon
another
;
for
a
man
to
pray
so
as
that
it
may
be
said
he
prayes
continually
;
and
for
a
man
to
follow
his
calling
so
,
as
that
it
may
be
said
,
he
followes
his
calling
continually
.
In
that
he
offered
sacrifice
as
oft
as
his
sonnes
did
feast
;
Observe
this
,
That
the
heart
of
man
is
continually
evill
.
Doe
not
thinke
that
one
sacrifice
will
serve
the
heart
of
man
,
when
it
hath
failed
once
in
a
duty
,
and
thou
hast
humbled
thy
soule
for
that
,
thinke
not
thus
,
now
my
heart
will
forbeare
,
when
I
come
to
such
a
duty
or
to
such
a
businesse
again
,
now
I
have
taken
order
with
my
heart
,
I
need
not
feare
any
more
;
no
,
the
heart
will
sinne
over
the
same
sinne
a
thousand
times
,
it
will
sinne
continually
.
You
see
here
Iob
sacrificing
every
time
his
sonnes
feasted
,
he
knew
their
hearts
were
apt
to
conceive
those
sinnes
at
any
time
,
therefore
he
seekes
God
for
them
at
all
times
.
Further
Observe
,
That
renewed
sinnes
must
have
renewed
repentance
.
Thus
did
Job
continually
.
Till
you
have
done
sinning
you
must
never
give
over
repenting
.
If
there
be
a
leake
in
the
Ship
that
lets
in
the
water
continually
,
the
Pumpe
must
worke
continually
to
carry
it
out
:
We
are
leaking
vessels
all
of
us
,
sinne
commeth
in
,
sin
is
renewed
,
there
must
be
the
pump
of
repentance
to
cary
it
out
againe
.
Lastly
,
We
may
note
this
;
Iob
did
it
continually
,
Job
was
not
good
by
fits
.
That
which
a
man
doth
out
of
conscience
,
he
will
doe
with
perseverance
.
Nature
will
have
good
moods
,
but
grace
is
steady
.
Thus
did
Job
continually
,
whatsoever
his
affaires
or
businesses
were
,
whatsoever
was
laid
by
,
he
would
not
lay
by
this
duty
of
sacrificing
.
Let
this
suffice
for
the
5th
.
verse
,
containing
the
care
of
Job
over
the
soules
of
his
children
.
And
so
in
these
five
verses
already
opened
,
we
have
,
First
,
Seene
the
dignity
and
sincerity
of
Jobs
person
.
Secondly
,
The
fullnesse
and
prosperity
of
his
condition
.
Thirdly
,
The
holinesse
and
piety
of
his
life
.
Certainely
a
man
thus
raised
,
thus
glorious
;
set
up
thus
in
temporalls
and
in
spiritualls
,
thus
furnished
with
substantialls
and
adorn'd
with
circumstantials
,
abounding
in
whatsoever
could
make
a
man
great
and
happy
both
in
the
eye
of
God
and
man
;
surely
such
a
man
as
this
,
a
man
thus
compleate
,
wanted
nothing
but
some
want
,
to
try
his
sincerity
in
this
fulnesse
.
And
now
behold
this
hastening
upon
him
:
God
having
thus
fitted
and
qualified
him
,
will
now
try
him
,
try
him
like
gold
in
the
fornace
of
affliction
.
You
may
see
matter
gathering
for
this
,
and
the
fire
kindling
in
the
next
part
of
the
Chapter
.
Verse
6.
Now
there
was
a
day
,
when
the
sonnes
of
God
,
came
to
present
themselves
before
the
Lord
,
&c.
Take
this
in
the
generall
from
the
connection
of
the
two
parts
.
Vsually
where
God
gives
much
grace
,
he
tryes
grace
much
.
To
whom
God
hath
given
strong
shoulders
,
on
him
for
the
most
part
he
layeth
heavy
burthens
.
As
soon
as
Job
is
spoken
of
thus
prepared
,
the
next
thing
that
follows
is
an
affliction
.
Now
there
was
a
day
,
&c.
And
so
we
are
come
to
the
second
maine
division
of
the
Chapter
,
which
is
the
affliction
of
Job
,
and
that
is
set
forth
from
this
6th
verse
to
the
end
of
the
19th
.
And
least
we
should
conceive
it
to
have
come
upon
him
by
chance
,
it
is
punctually
described
foure
wayes
.
-
1.
By
the
causes
of
it
.
ver.
6
,
7
,
&c
,
-
2.
By
the
instruments
of
it
,
ver.
15
,
16.
&c.
-
3.
By
the
manner
of
it
,
ver.
14
,
15
,
16
,
&c.
-
4.
By
the
time
of
it
,
ver.
13.
First
his
afflictions
are
set
forth
in
their
causes
,
and
that
is
done
from
the
sixth
verse
to
the
end
of
the
twelfth
.
And
the
causes
are
three-fold
.
First
,
The
efficient
causes
,
and
they
were
two
.
-
1.
The
supreame
and
principall
efficient
cause
,
and
that
was
God
,
ordering
and
disposing
the
affliction
of
Job
.
-
2.
The
subordinate
efficient
cause
,
and
that
was
Satan
;
he
was
an
efficient
but
under
God
:
Satan
found
out
other
instruments
and
tooles
to
doe
it
by
,
but
he
was
an
efficient
subordinate
unto
God
.
And
the
Text
discovers
him
three
wayes
.
-
1.
By
his
diligence
in
tempting
,
ver.
7.
-
2.
By
his
malice
in
slandering
,
ver
9
,
10
,
11.
-
3.
By
his
cruelty
in
solliciting
the
overthrow
and
affliction
of
Job
.
ver.
11.
Secondly
,
We
have
the
materiall
cause
of
Jobs
affliction
,
or
in
what
matter
he
was
afflicted
;
and
that
is
laid
downe
;
first
positively
in
those
words
,
All
that
he
hath
is
in
thy
power
;
that
is
,
his
outward
estate
,
that
was
the
matter
wherein
he
was
afflicted
.
Then
it
is
laid
downe
negatively
;
in
those
words
,
Only
upon
himselfe
put
not
forth
thy
hand
.
God
doth
set
him
out
how
farre
the
affliction
shall
go
;
in
the
things
that
he
hath
thou
shalt
afflict
him
,
but
thou
shalt
not
meddle
with
his
person
,
with
his
body
or
with
his
soule
.
Thirdly
,
The
finall
cause
of
Jobs
affliction
,
and
that
is
,
the
practicall
and
experimentall
determination
,
decision
or
stating
of
a
great
question
that
was
betweene
God
and
Satan
concerning
Jobs
sincerity
.
God
tells
Satan
that
Job
was
a
good
and
a
just
man
;
Satan
he
denies
it
,
and
saith
that
Job
was
an
hypocrite
.
Now
the
determination
of
this
question
was
the
generall
finall
cause
of
Jobs
affliction
.
When
on
the
one
side
God
affirmes
it
,
and
on
the
other
side
Satan
denies
:
how
shall
it
be
tryed
?
Who
shall
be
the
Moderatour
and
Vmpire
between
them
?
Satan
will
not
believe
God
,
and
God
had
no
reason
to
believe
Satan
:
How
then
should
this
be
made
out
?
It
is
as
if
Satan
had
said
,
Here
is
your
yea
and
my
nay
,
this
question
will
never
be
ended
or
decided
betweene
us
,
unlesse
you
will
admit
some
course
to
have
Job
soundly
afflicted
.
This
will
quickly
discover
what
metall
the
man
is
made
of
;
therefore
let
him
come
to
the
tryall
,
saith
Satan
.
Let
him
,
saith
God
,
behold
all
that
he
hath
is
in
thy
power
,
doe
thy
worst
to
him
,
onely
upon
his
person
put
not
forth
thy
hand
.
So
that
I
say
the
generall
finall
cause
of
Jobs
affliction
is
the
determination
of
the
question
,
the
decision
of
the
dispute
betweene
God
and
Satan
,
whether
Job
was
a
sincere
and
holy
man
or
no.
And
all
this
(
to
give
you
the
summe
of
those
6.
verses
a
little
further
,
)
is
here
set
forth
and
described
unto
us
after
the
manner
of
men
,
by
an
Anthropopathie
:
which
is
,
when
God
expresses
himselfe
in
his
actions
and
dispensations
with
and
toward
the
world
,
as
if
he
were
a
man
.
So
God
doth
here
,
he
presents
himselfe
in
this
businesse
after
the
manner
of
some
great
King
sitting
upon
his
Throne
,
having
his
servants
attending
him
,
and
taking
an
account
of
them
,
what
they
had
done
,
or
giving
Instructions
and
Commissions
to
them
what
they
shall
doe
.
This
I
say
God
doth
here
after
the
manner
of
men
,
for
otherwise
we
are
not
to
conceive
that
God
doth
make
certaine
dayes
of
Session
with
his
creatures
,
wherin
he
doth
call
the
good
and
bad
Angels
together
about
the
affaires
of
the
world
;
we
must
not
have
such
grosse
conceits
of
God
,
for
he
needs
receive
no
information
from
them
,
neither
doth
he
give
them
or
Satan
any
formall
Commission
;
neither
is
Satan
admitted
into
the
presence
of
God
,
to
come
so
neare
God
at
any
time
;
neither
is
God
moved
at
all
by
the
slanders
of
Satan
,
or
by
his
accusations
to
deliver
up
his
servants
and
children
into
his
hands
for
a
moment
.
But
onely
the
Scripture
speakes
thus
,
to
teach
us
how
God
carries
himselfe
in
the
affaires
of
the
world
,
even
as
if
he
sate
upon
his
throne
,
and
call'd
every
creature
before
him
,
and
gave
each
a
direction
,
what
and
when
and
where
to
worke
,
how
farre
and
which
way
to
move
in
every
action
.
So
that
these
6.
verses
following
,
which
containe
the
causes
of
Jobs
affliction
are
(
as
we
may
so
speake
)
the
Scheme
or
draught
of
providence
;
(
that
may
be
the
title
of
them
.
)
If
a
man
would
delineat
providence
,
he
might
doe
it
thus
;
suppose
God
upon
his
throne
,
with
Angels
good
and
bad
,
yea
all
creatures
about
him
,
and
he
directing
,
sending
,
ordering
every
one
,
as
a
Prince
doth
his
Subjects
,
or
as
a
Master
his
servants
,
doe
you
this
and
doe
you
that
,
&c.
so
all
is
ordered
according
to
his
Dictate
.
Thus
all
things
in
Heaven
and
Earth
are
disposed
of
by
the
unerring
wisdome
,
and
limited
by
the
Almighty
power
of
God
.
Such
a
representation
as
this
we
reade
in
1
King
.
22.19
.
Where
Micaiah
said
to
Ahab
,
Heare
thou
the
word
of
the
Lord
,
I
saw
the
Lord
sitting
upon
his
throne
,
and
all
the
Hoast
of
Heaven
standing
by
him
.
And
so
he
goeth
on
to
shew
how
a
spirit
came
and
offered
himselfe
to
be
a
lying
spirit
in
the
mouth
of
Ahabs
Prophets
.
This
is
only
a
shadow
of
providence
;
there
was
no
such
thing
really
acted
,
God
did
not
conveene
or
call
together
a
Synod
of
spirits
to
advise
with
(
de
Arduis
Regni
)
about
hard
or
doubtfull
cases
;
nor
are
wicked
spirits
admitted
into
his
presence
,
onely
by
this
we
are
instructed
and
assured
that
God
doth
as
exactly
order
all
things
in
Heaven
and
earth
,
as
if
he
stood
questioning
or
interrogating
good
Angels
,
men
and
devills
concerning
those
matters
.
Having
thus
given
some
light
about
these
six
verses
in
generall
.
I
shall
open
the
particulars
.
Now
there
was
a
day
.
The
Jewish
Rabbins
trouble
themselves
much
to
find
out
what
day
this
was
.
They
say
it
was
the
first
day
of
the
yeare
.
Others
that
it
was
the
Sabbath
day
.
But
I
account
it
a
disadvantage
to
a
cleare
truth
when
it
is
proved
by
an
obscure
text
.
The
Sabbath
hath
proofe
enough
before
the
law
,
though
this
be
spared
.
The
holy
Ghost
hath
told
us
only
that
there
was
a
day
,
or
certain
time
.
When
the
sonnes
of
God
.
Hic
locus
apertè
refellit
Chrysostomū
,
qui
negat
angelos
unquam
vocari
filios
Dei
.
Drus
.
In
Gen.
6.2
.
The
posterity
of
Seth
(
who
were
the
visible
Church
at
that
time
)
are
called
the
sons
of
God
.
The
unanimous
consent
of
all
Expositors
(
I
have
met
with
)
is
,
that
here
the
sonnes
of
God
are
the
good
Angels
,
so
also
they
are
called
,
Cap.
38.7
.
of
this
booke
.
Some
it
may
be
will
object
against
this
Exposition
that
of
the
Apostle
in
Heb.
1.5
:
To
which
of
the
Angels
said
he
at
any
time
,
thou
art
my
sonne
?
How
then
doe
you
interpret
here
,
I
answer
that
the
Angells
are
not
the
sonnes
of
God
,
as
the
Apostle
there
expresseth
,
they
are
not
the
sonnes
of
God
by
eternall
Generation
;
but
they
are
the
sonnes
of
God
by
temporall
Creation
,
for
so
he
speakes
there
,
To
which
of
the
Angels
said
he
,
thou
art
my
sonne
this
day
have
I
begotten
thee
?
They
are
not
the
begotten
sonnes
of
God
,
but
they
are
the
created
sonnes
of
God
.
And
the
Angels
are
called
the
sons
of
God
in
3
respects
.
First
,
Because
of
their
great
and
mighty
power
,
therefore
Eph.
1.21
.
they
are
called
,
Principalities
and
powers
;
far
above
principalities
and
powers
,
and
might
and
dominions
,
that
is
,
farre
above
all
Angels
.
They
are
called
the
sonnes
of
God
,
because
they
are
like
God
in
power
and
dignity
.
Then
againe
they
are
called
the
sonnes
of
God
,
because
they
serve
God
as
sonnes
,
chearfully
,
willingly
,
readily
.
They
do
not
obey
as
slaves
,
as
servants
,
as
the
best
of
servants
,
they
obey
better
than
the
best
of
servants
,
they
obey
as
children
:
they
goe
about
their
worke
with
filiall
and
sonne-like
chearfullnes
and
delight
.
Thirdly
,
they
are
called
sonnes
,
because
of
the
great
priviledge
that
God
doth
vouchsafe
them
,
he
doth
use
them
as
his
children
,
as
his
sonnes
,
they
are
his
Courtiers
,
they
are
neare
him
alwaies
attending
him
,
and
continually
see
his
face
.
They
have
the
priviledge
of
sonnes
.
Came
to
present
themselves
before
the
Lord
.
Not
that
the
Angels
are
at
any
time
out
of
the
presence
of
God
,
for
Christ
is
expresse
in
that
,
Mat.
18.10
.
Their
Angels
doe
alwayes
behold
the
face
of
my
Father
.
But
they
are
then
said
to
come
and
present
themselves
before
God
,
when
they
come
upon
some
speciall
businesse
,
or
upon
some
speciall
occasion
.
As
it
is
with
us
here
upon
the
Earth
,
we
are
never
out
of
the
presence
of
God
,
for
Psal.
139.
Whether
shall
I
goe
from
thy
presence
?
Yet
when
we
come
to
pray
and
are
in
other
holy
duties
we
are
said
to
present
our selves
before
God
,
and
to
draw
neare
unto
God
,
and
God
is
said
to
draw
neare
unto
us
at
such
a
time
,
and
yet
God
is
ever
with
us
,
and
we
ever
with
him
.
So
when
it
is
said
here
,
that
the
Angels
came
and
presented
themselves
before
the
Lord
,
it
noteth
only
this
,
their
readinesse
,
either
to
give
an
account
of
what
they
had
done
,
or
to
receive
directions
from
God
what
to
doe
.
The
Angels
are
most
willing
to
goe
about
the
service
and
worke
of
God
,
and
that
is
all
that
is
here
meant
by
their
presenting
themselves
before
the
Lord
,
for
otherwise
they
are
ever
in
his
presence
:
as
Luk.
1.19
.
The
Angell
answered
and
said
,
I
am
Gabriel
that
stand
in
the
presence
of
God
,
and
am
sent
to
speake
unto
thee
.
I
am
Gabriel
that
stand
,
he
speakes
in
the
present
time
,
even
now
while
I
am
speaking
unto
thee
,
I
stand
in
the
presence
of
God
.
The
Angell
while
he
goeth
into
the
world
,
is
not
absent
from
God
,
he
beholdeth
the
face
of
God
alwayes
.
The
Schoole-men
have
an
odde
distinction
,
they
say
there
are
assisting
Angels
and
there
are
ministring
Angels
:
Those
Angels
that
are
assistants
stand
alwayes
before
God
and
never
are
sent
out
about
the
world
upon
any
occasion
;
Others
are
ministring
spirits
,
as
Heb.
1.14
.
Are
they
not
ministring
spirits
sent
forth
to
minister
for
them
who
are
the
heires
of
salvation
?
This
is
Schoole
doctrine
.
But
there
needs
no
such
distinction
of
some
to
be
assisting
or
attending
and
some
to
be
ministring
Angels
,
for
wheresoever
they
are
,
they
are
alwayes
in
the
presence
of
God
:
and
their
presenting
themselves
before
God
,
notes
only
their
preparednesse
to
attend
the
Lords
service
in
whatsoever
he
shall
employ
them
.
And
Satan
came
also
among
them
.
That
is
,
the
chief
of
the
evill
Angels
,
as
it
is
conceived
.
The
word
[
Satan
]
signifieth
an
Adversary
,
and
so
it
is
often
times
applied
to
men
;
as
concerning
Solomon
,
it
is
said
that
while
he
did
walke
exactly
with
God
,
there
was
neither
adversary
nor
evill
occurrant
;
The
Lord
stirred
up
Satan
an
Adversary
against
Solomon
;
and
that
accusation
which
those
wretches
in
Ezra
c.
4.
sent
against
the
building
of
Jerusalem
,
is
called
Sitna
,
they
sent
Sitna
an
accusation
or
an
opposing
letter
:
It
comes
from
the
same
root
,
any
kind
of
opposition
is
called
Sitna
from
Satan
who
is
an
opposer
.
It
is
sometimes
used
more
generally
concerning
any
opposition
,
as
the
Angell
that
came
to
oppose
Baalam
,
Numb
.
22.34
.
I
wist
not
(
saith
Baalam
)
that
there
was
an
adversary
that
stood
in
the
way
.
But
how
can
it
be
said
that
Satan
should
come
among
the
sons
of
God
?
I
said
before
that
it
was
but
an
alluding
speech
to
the
dealings
of
men
in
their
sessions
and
assemblies
,
and
there
is
no
necessity
to
make
every
particular
of
it
hold
.
Wee
may
conceive
it
thus
.
Satan
came
also
among
them
.
It
is
not
said
that
the
sons
of
God
and
Satan
,
came
and
presented
themselves
before
the
Lord
;
Satan
did
not
joyne
himselfe
in
with
them
.
Satan
did
not
offer
himselfe
for
any
good
service
:
but
thither
hee
came
being
so
ordered
by
the
over-ruling
power
of
God
.
But
can
Satan
come
into
the
presence
of
God
?
No
otherwise
than
a
blind
man
can
come
into
the
Sun
:
he
comes
into
the
Sun
and
the
Sun
shineth
upon
him
,
but
he
sees
not
the
Sun
.
Satan
comes
so
into
the
presence
of
God
,
that
he
is
alwayes
seene
of
God
,
he
is
never
so
in
the
presence
of
God
as
to
see
God
.
It
is
question'd
whether
the
lapsed
Angels
ever
saw
God
at
all
while
they
stood
;
because
if
they
had
seene
God
,
it
is
conceived
that
vision
would
have
been
their
confirmation
.
But
it
is
most
certaine
that
the
lapsed
Angels
since
their
fall
never
saw
God
,
nor
ever
shall
;
though
it
be
said
here
Satan
came
among
the
sons
of
God
;
you
know
what
the
Apostle
Jude
teacheth
,
That
the
devils
kept
not
their
place
,
but
are
reserved
in
chaines
of
darknesse
against
the
judgement
of
the
great
day
;
We
shall
open
that
afterward
,
when
we
come
to
speake
of
his
compassing
the
earth
,
how
he
doth
compasse
the
earth
,
and
yet
is
reserved
in
chaines
of
darknesse
.
But
I
say
there
is
his
seat
,
there
is
his
place
,
and
all
that
is
spoken
of
him
in
this
doth
not
inferre
any
the
least
glimpse
or
fruition
of
God
or
communion
with
the
Angels
.
In
regard
of
his
nature
,
he
is
still
a
spirit
;
but
in
regard
of
his
sin
,
he
is
a
miserable
spirit
,
he
hath
lost
his
excellency
,
though
he
hath
not
lost
his
nature
.
And
being
a
spirit
,
he
hath
power
to
passe
and
repasse
,
to
goe
up
and
downe
the
world
,
to
ascend
and
descend
at
his
pleasure
(
as
good
Angels
may
and
can
)
when
God
doth
permit
him
.
We
see
here
the
good
Angels
are
called
the
sons
of
God
;
in
this
learne
the
priviledge
of
beleevers
,
they
partake
with
the
Angels
in
this
title
;
the
Apostle
saith
,
Behold
what
manner
of
love
the
Father
hath
shewed
that
we
should
be
called
the
sonnes
of
God
;
if
you
would
know
what
manner
of
love
it
is
,
it
is
as
great
as
the
Angels
in
Heaven
have
:
Christ
tooke
not
upon
him
the
nature
of
Angels
but
hath
given
us
the
honour
of
Angels
.
Fallen
Angels
could
not
share
with
us
in
the
benefit
of
redemption
,
but
we
share
with
the
Angels
that
stand
in
the
priviledge
of
Son-ship
.
We
are
the
sons
of
God
as
well
as
they
,
and
in
somewhat
beyond
them
;
they
are
created
sons
,
but
not
(
as
we
)
adopted
sons
.
Came
and
presented
themselves
before
God
.
This
should
teach
us
to
imitate
Angels
;
this
we
pray
for
,
That
the
will
of
God
should
be
done
on
Earth
,
as
it
is
done
in
Heaven
.
The
Angels
alwayes
present
themselves
,
they
alwayes
stand
before
God
,
ready
to
doe
his
will
;
we
should
be
ever
in
the
presence
of
God
in
this
sense
,
that
is
,
presenting
our selves
,
standing
as
in
the
presence
of
God
,
ready
to
take
and
receive
instruction
,
to
doe
his
will
,
what
ever
it
is
.
Lord
what
wilt
thou
have
me
to
do
?
Is
as
it
were
the
voyce
of
an
Angell
standing
before
the
throne
of
God
.
It
should
be
the
voyce
of
every
soul
,
Lord
what
wilt
thou
have
me
to
doe
?
This
is
the
presenting
of
the
soule
before
God
.
Then
consider
here
,
who
Satan
was
;
Satan
was
as
good
in
his
Creation
,
as
any
of
those
who
are
called
the
sonnes
of
God
,
They
are
called
the
sonnes
of
God
,
and
he
is
now
called
nothing
but
Satan
an
adversary
.
His
condition
was
once
as
good
as
theirs
.
Note
hence
,
There
is
no
created
excellency
,
but
if
it
be
left
to
it selfe
,
will
quickly
undoe
it selfe
.
These
Angels
were
as
good
at
the
first
as
any
of
those
that
were
here
called
the
sonnes
of
God
.
They
were
not
confirmed
,
they
stood
upon
their
owne
bottome
,
they
fell
and
had
no
tempter
at
all
;
they
turned
about
upon
the
freedome
of
their
owne
will
,
and
left
their
habitation
(
saith
the
Scripture
.
)
There
is
no
trusting
to
any
estate
out
of
Christ
.
Further
note
this
,
what
was
the
difference
between
those
sons
of
God
and
this
Satan
?
only
sin
:
one
was
as
good
as
the
other
in
the
creation
;
nothing
else
made
an
Angell
a
Devill
,
but
only
sin
.
Sin
despoyles
the
creature
of
all
it's
comfort
and
honour
at
once
.
Againe
note
this
,
the
Angell
falling
and
becomming
sinfull
,
hath
his
name
presently
changed
,
he
is
called
Satan
an
Adversary
.
An
adversary
to
God
,
an
adversary
to
man
.
He
that
is
wicked
himselfe
will
quickly
be
an
adversary
,
an
opposer
of
all
goodnesse
:
no
sooner
a
sinner
,
but
a
Satan
.
Lastly
,
Note
this
,
To
be
an
opposer
of
good
is
to
be
conformable
to
the
devill
.
The
devill
is
the
Adversary
,
the
Satan
,
and
so
proportionably
as
any
one
is
an
opposer
of
good
,
so
much
of
Satan
,
so
much
of
the
devill
he
hath
in
him
:
Therefore
Christ
said
to
a
chiefe
Apostle
,
when
he
did
oppose
him
in
that
greatest
good
of
all
,
the
working
out
of
our
redemption
in
dying
for
us
,
get
thee
behind
me
Satan
,
Mat.
16.
All
opposition
of
goodnesse
is
a
spice
of
the
devill
.
So
the
Apostle
Paul
,
Act.
13.10
.
when
he
speakes
to
Elymas
the
sorcerer
,
saith
,
O
thou
child
of
the
devill
,
thou
enemy
of
all
goodnesse
.
To
be
an
enemy
of
goodnesse
is
to
be
the
child
of
the
devill
;
it
is
the
very
character
of
the
devill
.
He
is
a
Satan
in
respect
of
all
goodnesse
and
good
persons
.
And
surely
(
my
brethren
)
if
this
be
a
character
of
the
devill
,
and
to
be
conformable
unto
Satan
,
how
conspicuous
is
that
conformity
in
this
age
?
How
many
thousands
beare
this
marke
of
the
devill
,
not
only
in
their
hands
closely
,
but
in
their
fore-heads
openly
?
How
many
visible
walking
Satans
are
there
among
us
,
enemies
of
all
goodnesse
,
oppressours
of
all
righteousnesse
,
opposers
of
our
peace
,
opposers
of
our
liberty
,
opposers
of
the
Gospell
,
opposers
of
Christ
?
These
are
all
as
so
many
Satans
in
the
world
,
so
many
enemies
.
Now
is
a
time
that
Satans
are
let
loose
in
the
world
;
the
devill
now
if
ever
workes
mightily
in
the
hearts
and
spirits
,
in
the
hands
and
tongues
of
these
children
of
disobedience
.
It
becommeth
us
then
,
that
as
there
are
many
adversaries
and
opposers
of
goodnesse
,
to
shew
our selves
friends
and
patrons
of
goodnesse
.
Christ
hath
many
challenges
,
let
him
find
some
Champions
.
Now
it
is
time
to
raise
your
spirits
,
not
only
to
love
the
truth
,
but
to
maintaine
the
truth
;
as
it
is
the
height
of
wickednesse
,
not
onely
to
doe
evill
,
but
to
oppose
good
,
so
it
is
the
height
of
holinesse
,
not
only
to
doe
good
,
but
to
oppose
evill
.
This
is
just
to
be
on
the
contrary
point
to
Satan
,
he
doth
wickednesse
and
opposeth
good
,
let
us
doe
good
and
oppose
all
evill
,
To
be
a
Satan
against
Satan
,
is
the
glory
of
a
Christian
.
Now
set
your selves
against
the
Sathans
,
be
adversaries
to
that
Adversary
and
all
his
adherents
,
so
shall
you
approve
your selves
the
friends
of
Christ
.
JOB
1.7
,
8.
And
the
Lord
said
unto
Sathan
,
whence
commest
thou
?
Then
Sathan
answered
the
Lord
and
said
,
From
going
to
and
fro
in
the
earth
;
and
from
walking
up
and
downe
in
it
.
And
the
Lord
said
unto
Sathan
,
hast
thou
not
considered
my
servant
Job
,
that
there
is
none
like
him
in
the
earth
?
a
perfect
and
an
upright
man
,
one
that
feareth
God
and
escheweth
evill
?
IN
the
former
verse
we
shewed
you
that
great
and
glorious
Session
,
the
Lord
with
his
holy
Angels
about
him
,
and
Sathan
too
comming
among
them
.
In
the
verses
following
to
the
end
of
the
12th
.
We
have
the
businesse
or
acts
of
the
Session
recorded
.
God
Interrogates
,
Satan
answers
:
Satan
moves
,
God
grants
.
This
is
the
summe
of
all
the
businesse
that
pass'd
in
this
Session
.
God
puts
two
Interrogatories
to
Satan
,
one
concerning
his
travells
or
where
he
had
bin
,
vers.
7.
The
other
concerning
his
observations
or
what
he
had
done
,
vers.
8.
In
the
7th
.
verse
we
have
the
first
qustion
,
the
Lord
beginneth
with
Sathan
,
And
the
Lord
said
unto
Satan
,
whence
commest
thou
?
How
the
Lord
speakes
is
a
point
almost
unspeakeable
.
There
are
many
disputes
about
it
,
I
will
not
stay
upon
them
:
only
to
open
this
,
that
you
may
take
in
all
Scripture
of
the
like
kind
wherein
the
Lord
is
said
to
speake
.
We
must
know
that
as
in
Scripture
God
is
said
to
have
a
mouth
and
a
voice
,
alluding
unto
man
by
that
common
figure
;
so
likewise
when
the
Lord
speakes
we
must
understand
it
by
the
same
figure
,
it
is
but
an
allusion
to
the
manner
of
men
.
God
is
said
to
speake
,
as
men
are
said
to
speake
:
but
God
doth
not
speake
,
as
men
speake
,
forming
a
voice
by
such
organs
or
instruments
of
speech
:
But
when
the
Lord
speakes
▪
it
is
either
by
forming
and
creating
a
voice
in
the
ayre
,
so
God
is
said
to
speake
sometimes
,
As
when
Christ
was
babtized
,
there
came
a
voice
from
Heaven
saying
,
This
is
my
beloved
Sonne
,
&c.
So
Joh.
12.28
.
There
came
a
voice
from
Heaven
saying
,
I
have
glorified
thee
;
which
all
the
people
heard
sounding
in
the
ayre
.
Secondly
,
God
is
said
to
speake
,
when
he
manifests
and
declares
himselfe
either
to
the
spirits
of
men
,
or
unto
Angels
who
are
spirits
.
God
doth
speake
unto
the
spirits
of
men
,
sometimes
without
any
forming
of
a
voice
:
so
the
phrase
is
usuall
in
the
Prophets
,
The
word
of
the
Lord
came
unto
me
,
which
is
to
be
understood
,
that
the
Lord
did
secretly
reveale
himselfe
to
the
spirits
of
his
Prophets
,
and
not
by
any
externall
audible
voice
;
it
was
an
inward
,
not
an
outward
word
.
So
when
the
Lord
speakes
unto
Spirits
or
Angels
,
be
they
good
or
evill
Angels
,
you
must
not
understand
it
of
a
voice
formed
or
fashioned
into
audible
words
and
syllables
,
but
it
is
a
manifestation
or
a
declaration
of
Gods
will
and
mind
unto
the
Angels
mind
,
good
or
bad
as
God
willeth
.
For
the
will
of
God
to
declare
himselfe
unto
an
Angell
,
is
the
speech
of
God
unto
an
Angell
.
So
much
as
God
intendeth
of
his
mind
should
be
known
to
the
Devill
,
is
a
speaking
to
the
Devill
.
The
intention
of
one
spirit
is
as
plaine
to
another
spirit
,
as
the
voice
of
one
man
is
to
another
man
,
there
is
the
very
same
proportion
.
So
here
in
this
place
where
it
is
said
,
the
Lord
said
unto
Sathan
,
this
was
only
a
manifestation
of
Gods
will
,
as
he
willed
unto
Sathan
;
God
did
manifest
himselfe
thus
farre
to
Satan
,
that
it
was
his
pleasure
to
know
of
him
whence
he
came
;
this
will
,
was
his
speech
.
To
passe
from
the
manner
of
speaking
,
we
will
looke
upon
the
matter
spoken
,
And
the
Lord
said
unto
Sathan
,
whence
comest
thou
?
That
's
the
first
question
.
This
question
is
here
put
,
not
for
information
,
as
if
the
Lord
did
not
know
whence
he
came
,
as
men
usually
question
that
they
may
be
informed
.
But
questions
in
Scripture
(
especially
when
the
Lord
putteth
them
)
are
to
be
understood
in
some
of
these
senses
.
First
to
exact
a
confession
from
the
mouth
of
the
party
.
He
said
unto
Sathan
whence
comest
thou
?
Not
that
he
needed
an
information
,
but
that
he
might
receive
a
confession
from
the
mouth
of
Sathan
.
So
he
questioned
Adam
,
Gen.
3.
Adam
where
art
thou
?
who
told
thee
that
thou
wast
naked
?
Hast
thou
eaten
of
the
tree
whereof
I
commanded
thee
thou
shouldest
not
eate
?
These
questions
were
not
to
informe
God
,
but
only
that
Adam
might
give
a
confession
out
of
his
owne
mouth
concerning
those
things
.
So
he
questioned
Cain
,
Gen.
4.
Where
is
Abel
thy
brother
?
It
was
a
question
only
to
draw
a
confession
from
Cain
of
what
he
had
done
.
There
is
a
like
question
of
Elisha
to
his
servant
Gebazi
when
he
had
runne
after
Naaman
and
had
got
a
reward
from
him
,
2
King
.
5.25
.
Elisha
saith
to
him
,
whence
commest
thou
?
or
where
hast
thou
bin
?
He
asked
him
this
only
to
draw
a
confession
from
him
,
for
saith
he
afterward
,
went
not
my
spirit
with
thee
when
the
man
turned
againe
from
his
charet
to
meete
thee
?
He
knew
before
where
his
servant
had
beene
,
God
had
revealed
the
thing
unto
him
,
only
he
questions
him
to
make
him
acknowledge
it
.
So
here
the
Lord
questions
Satan
,
whence
commest
thou
?
that
he
might
have
a
confession
from
himselfe
.
Though
the
Lord
doth
know
all
the
actions
wayes
and
thoughts
of
every
creature
,
yet
God
at
the
last
will
question
every
man
,
that
he
may
judge
every
man
upon
his
owne
confession
.
Secondly
,
this
question
may
be
understood
,
as
intimating
a
dislike
of
the
thing
or
of
the
businesse
that
Sathan
had
beene
about
.
Questions
are
many
times
put
,
not
out
of
ignorance
or
nescience
of
what
hath
bin
done
,
but
out
of
a
dislike
or
abhorrence
of
the
thing
done
.
When
the
man
or
the
thing
is
not
approved
,
then
God
carrieth
himselfe
toward
him
and
his
action
as
if
he
knew
not
what
he
had
bin
doing
,
and
he
must
have
it
out
by
confession
.
Thus
Hiram
,
1
King
.
9.13
.
puts
the
question
upon
Solomon
,
What
Cities
are
these
which
thou
hast
given
me
my
brother
?
He
saw
and
knew
before
what
Cities
they
were
,
but
thus
he
question'd
,
because
they
pleased
him
not
,
vers.
12.
In
the
8th
.
of
Hos.
4.
God
is
said
not
to
know
that
they
set
up
Kings
;
They
have
set
up
Kings
but
not
by
me
,
they
have
made
Princes
and
I
knew
it
not
:
That
is
,
I
did
not
like
them
,
I
tooke
no
notice
of
them
by
way
of
approbation
.
So
God
questions
about
things
,
as
if
he
did
not
know
them
,
when
he
doth
not
like
them
;
and
we
may
conclude
that
this
question
holds
out
to
us
Gods
dislike
of
the
wayes
and
workes
or
Sathan
.
Thirdly
,
Questions
and
this
question
may
be
understood
in
a
way
of
objurgation
or
chiding
.
Sathan
whence
commest
thou
?
Thou
hast
beene
a
tempting
,
thou
art
come
now
from
murthers
,
and
thefts
,
and
adulteries
,
and
blasphemies
,
from
provoking
men
to
all
these
wickednesses
.
As
that
question
,
Jona
4.4
.
was
a
chiding
of
Jonah
,
Doest
thou
well
to
be
angry
?
So
,
Whence
commest
thou
?
As
many
times
when
you
are
angry
with
your
servants
,
you
aske
,
where
have
you
been
?
There
is
a
reprehension
in
the
question
:
So
God
full
of
wrath
toward
Sathan
,
saith
,
whence
commest
thou
?
Thou
hast
beene
doing
all
the
mischiefe
thou
canst
abroad
in
the
world
I
am
sure
.
Lastly
,
For
the
better
conceiving
of
the
matter
of
this
question
proposed
,
whence
commest
thou
?
There
is
more
to
be
understood
then
is
expressed
,
For
God
doth
not
only
inquire
here
concerning
the
places
where
he
had
bin
,
but
concerning
the
busines
and
the
work
which
he
had
done
,
all
is
included
in
it
.
Whence
comest
thou
?
what
hast
thou
bin
doing
in
the
world
?
what
hath
thy
businesse
bin
abroad
?
Every
man
,
every
creature
,
every
Angell
good
or
bad
,
must
give
an
account
of
themselves
unto
God
.
So
much
of
the
Lords
question
,
now
let
us
examine
Sathans
answer
.
Then
Sathan
answered
the
Lord
and
said
,
from
going
to
and
fro
in
the
earth
,
and
from
walking
up
and
downe
in
it
.
If
I
am
enquired
(
saith
Sathan
)
whence
I
come
,
I
answer
,
I
come
from
walking
up
and
downe
in
the
earth
,
from
going
to
and
fro
in
it
.
Here
againe
it
may
be
doubted
,
How
Sathan
speakes
to
the
Lord
,
as
before
it
was
about
the
Lords
speaking
unto
Sathan
.
The
speaking
of
Sathan
and
all
spirits
,
is
according
to
the
manner
before
explained
of
Gods
speaking
.
Then
Angells
speake
one
to
another
or
unto
God
,
when
they
direct
or
intend
such
or
such
things
to
be
known
.
As
a
thought
,
a
conception
in
the
mind
,
is
a
word
in
the
mind
;
so
the
directing
or
putting
forth
,
or
an
intending
to
put
forth
that
word
or
that
thought
,
is
the
speaking
of
the
mind
,
then
the
mind
speakes
.
As
we
know
in
our selves
,
A
man
meditates
he
conceives
such
and
such
things
,
he
formes
them
all
in
his
spirit
under
some
words
into
such
notions
:
And
he
can
put
forth
these
by
desires
,
though
he
doth
not
speake
.
And
so
we
are
said
often
in
Scripture
to
speake
unto
God
in
our
hearts
,
when
the
mouth
doth
not
speake
at
all
,
as
Moses
,
Exod.
14.15
.
is
said
to
cry
unto
God
,
that
was
nothing
but
the
directing
or
actuall
intending
of
such
and
such
secret
desires
unto
God
;
that
was
a
crying
unto
God
.
So
it
is
said
of
Hannah
,
(
1
Sam.
1.13
.
)
that
she
spake
to
the
Lord
in
her
heart
.
After
this
manner
doe
Angels
and
spirits
speake
.
As
we
can
speake
to
God
in
our
spirits
,
by
our
hearts
,
when
we
intend
or
lift
up
such
and
such
thoughts
unto
God
;
so
they
speake
in
the
same
manner
by
making
knowne
and
revealing
so
much
of
their
minds
to
God
,
as
they
desire
he
should
take
notice
of
:
For
if
a
man
have
such
and
such
thoughts
,
and
only
reserve
them
to
himselfe
,
he
is
said
to
speake
to
himselfe
,
to
speake
within
himselfe
:
So
Angels
,
though
they
have
such
and
such
thoughts
,
they
do
speake
to
themselves
,
and
not
to
God
,
while
they
keepe
those
thoughts
within
themselves
:
how
ever
God
knowes
them
all
before
,
yet
an
Angell
is
said
to
speake
no
more
to
God
,
then
he
doth
intentionally
and
obedientially
(
as
some
expresse
it
)
make
knowne
and
declare
to
God
his
desire
,
that
God
may
take
notice
of
it
.
So
here
Sathan
answereth
and
saith
unto
God
,
or
he
speakes
to
God
these
things
,
that
is
,
he
doth
actually
intend
that
God
should
know
thus
much
of
him
what
he
had
beene
about
,
that
he
was
come
now
,
from
going
to
and
fro
in
the
earth
,
from
walking
up
and
dawne
in
it
.
From
going
to
and
fro
,
&c.
It
may
be
doubted
,
how
Sathan
can
be
said
to
goe
to
and
fro
in
the
earth
,
and
to
walke
up
and
downe
in
it
,
whereas
it
is
expresse
in
the
Epistle
of
Jude
,
vers.
6.
that
the
Angels
which
kept
not
their
first
estate
,
but
left
their
owne
habitation
,
he
hath
reserved
in
everlasting
chaines
under
darknesse
unto
the
judgement
of
the
great
day
.
Now
if
Sathan
,
if
the
Angels
that
fell
be
in
chaines
,
and
in
chaines
of
everlasting
darkenesse
,
and
reserved
unto
the
judgement
of
the
great
day
,
how
doth
Sathan
here
speake
of
himselfe
as
being
at
liberty
,
going
to
and
fro
in
the
earth
,
and
walking
up
and
downe
in
it
?
I
answer
,
That
though
the
devill
goeth
up
and
downe
,
yet
he
is
ever
in
chaines
.
He
is
in
a
double
chaine
,
even
when
he
goes
and
circuits
the
whole
earth
abroad
,
he
is
in
a
chaine
of
Justice
,
and
in
a
chaine
of
Providence
.
He
is
in
a
chaine
of
Justice
,
that
is
,
under
the
wrath
of
God
,
and
he
is
in
a
chaine
of
Providence
,
that
is
,
under
the
eye
of
God
,
he
can
goe
no
further
then
God
gives
him
leave
,
then
God
lets
out
and
lengthens
his
chaine
.
So
that
still
he
is
reserved
under
chaines
,
even
chaines
of
darknesse
,
when
he
goes
abroad
he
goes
like
a
prisoner
with
his
fetters
upon
his
heeles
.
But
it
may
be
here
enquired
further
,
if
Sathan
be
thus
under
the
wrath
of
God
,
and
be
a
condemned
spirit
,
if
he
be
in
such
darknesse
,
how
can
he
intend
or
attempt
,
plot
or
execute
those
designes
of
temptation
for
the
overthrow
of
soules
,
and
disturbance
of
the
Churches
of
God
throughout
the
world
.
Will
not
such
torment
and
horrour
of
darkenesse
,
disable
and
unfit
him
for
such
curious
methods
of
doing
mischiefe
?
can
he
have
his
thoughts
upon
any
thing
but
upon
his
own
wofull
condition
and
miserable
estate
?
For
this
likewise
(
to
cleare
it
)
we
may
conceive
,
that
Sathan
although
he
be
at
the
present
under
the
wrath
of
God
,
yet
he
is
not
under
the
fullnesse
of
the
wrath
of
God
,
he
is
not
yet
in
extremity
,
he
is
not
yet
in
that
degree
of
judgement
which
hereafter
he
shall
receive
.
Sathan
is
now
as
full
of
discontent
as
he
can
be
,
but
he
is
not
so
full
of
torment
as
he
can
be
,
This
we
see
expresly
in
Mat.
8.29
.
where
the
devils
say
to
Christ
,
Art
thou
come
to
torment
us
before
our
time
?
as
noting
that
there
will
be
a
time
wherein
they
shall
have
more
torment
,
their
fill
of
torment
;
such
torment
,
as
what
they
now
endure
,
compared
with
it
,
may
passe
for
no
torment
if
not
for
pleasure
.
Then
they
shall
drinke
the
very
dreggs
of
the
cup
of
Gods
wrath
,
now
they
doe
(
as
it
were
)
but
sip
or
taste
it
.
The
devils
,
though
they
are
already
cast
downe
from
their
glorious
estate
,
yet
they
are
not
cast
into
such
a
wofull
state
as
hereafter
they
shall
be
;
therefore
they
may
walke
up
and
downe
in
the
world
,
and
uncessantly
set
themselves
about
the
destruction
of
others
.
For
the
words
,
From
going
to
and
f●ro
in
the
earth
,
and
from
walking
up
and
downe
in
it
.
Satan
here
speakes
like
a
Prince
,
therefore
some
conceive
that
this
is
the
Prince
of
devils
that
is
here
mentioned
in
this
Text
;
Beelzebub
the
chiefe
of
the
devils
,
for
here
he
speakes
of
himselfe
as
some
great
Prince
that
had
gone
about
his
Countreyes
to
view
his
Provinces
,
his
Kingdomes
and
Cities
;
I
come
saith
he
from
visiting
my
severall
places
and
Dominions
,
I
come
from
going
to
and
fro
in
the
earth
,
and
from
walking
up
and
downe
in
it
.
These
expressions
are
not
to
be
understood
properly
,
for
properly
spirits
,
such
as
Sathan
is
,
cannot
be
said
to
goe
or
to
walke
:
A
spirit
moveth
,
that
is
proper
to
a
spirit
:
but
properly
a
spirit
doth
not
walke
or
goe
,
that
is
proper
only
to
bodies
:
But
the
word
which
we
translate
,
from
going
to
and
fro
,
is
translated
by
some
,
from
compassing
the
earth
,
or
from
compassing
about
in
the
world
,
and
then
it
is
proper
;
Further
,
For
the
understanding
of
Satans
going
to
and
fro
in
the
earth
.
We
must
not
not
conceive
that
this
is
all
that
Satan
doth
,
to
walke
up
and
down
in
the
world
,
to
go
to
and
fro
:
he
is
no
idle
peripateticke
,
but
by
going
to
and
fro
in
the
earth
is
noted
.
First
,
The
exact
discovery
which
Sathan
makes
of
all
things
in
the
earth
.
For
the
word
[
Shut
]
signifieth
to
enquire
,
to
search
diligently
into
a
thing
.
It
is
not
a
bare
going
about
,
Many
shall
run
to
and
fro
and
knowledge
shall
be
increased
:
now
,
we
may
wonder
how
knowledge
should
be
increased
by
running
to
and
fro
,
up
and
downe
,
they
that
would
increase
knowledge
,
should
rather
sit
still
and
consider
,
and
debate
things
;
but
the
word
(
so
some
translate
it
)
signifies
to
discourse
or
dispute
of
things
,
they
shall
discourse
or
goe
about
to
enquire
into
things
and
knowledge
shall
be
increased
.
Thus
Sathans
going
to
and
fro
in
the
earth
,
is
a
discoursing
upon
every
thing
,
a
disputing
upon
every
point
and
person
:
he
doth
as
it
were
debate
every
mans
condition
as
he
goeth
,
and
every
mans
estate
,
every
mans
temper
,
and
every
mans
calling
,
he
considers
what
is
fittest
to
be
done
against
him
,
and
how
he
may
assault
him
with
greatest
advantage
.
That
is
the
running
or
going
to
and
fro
which
is
here
meant
in
the
Text
,
it
is
a
going
to
and
fro
to
increase
his
knowledge
,
and
informe
himselfe
of
all
things
as
he
goeth
.
The
same
word
is
used
concerning
the
good
Angels
,
Zach.
1.10
.
It
is
said
there
,
that
they
were
sent
to
walke
to
and
fro
through
the
earth
;
it
was
not
a
bare
passing
through
the
earth
,
but
a
curious
observing
and
prying
into
all
things
as
they
went
:
we
translate
it
a
walking
to
and
fro
,
but
it
is
a
walking
so
as
to
bring
God
in
intelligence
,
for
these
were
sent
out
as
Christs
intelligencers
,
to
bring
him
in
a
report
of
the
state
of
things
abroad
:
for
so
there
in
the
vision
it
is
exprest
after
the
manner
of
men
;
Though
Christ
needs
none
to
informe
him
about
the
estate
of
his
Church
and
people
,
yet
he
alludes
to
the
custome
of
Princes
,
who
maintaine
Intelligencers
in
all
Courts
and
Kingdomes
,
to
advise
them
how
the
affaires
of
other
nations
are
transacted
.
The
very
same
Originall
word
is
used
of
God
himselfe
,
(
Zach.
4.10
.
)
The
eyes
of
the
Lord
runne
to
and
fro
through
the
whole
earth
,
he
is
his
own
Intelligencer
,
exactly
discovering
and
taking
notice
of
every
thing
that
is
done
in
the
world
.
So
then
this
is
the
meaning
,
I
have
beene
going
to
and
fro
in
the
earth
,
saith
Satan
,
that
is
,
I
have
fully
and
throughly
taken
notice
of
all
passages
,
of
all
persons
in
all
places
,
of
all
conditions
and
sorts
of
men
,
that
is
the
thing
I
have
beene
doing
;
Thus
Mr.
Broughton
translates
,
From
searching
to
and
fro
in
the
earth
,
noting
his
exactnesse
of
enquiry
in
his
travels
.
Then
secondly
,
it
noteth
the
unquietnes
of
Satan
.
He
is
an
unquiet
,
a
restlesse
spirit
,
being
cast
out
of
Heaven
he
can
rest
no
where
.
A
soule
that
is
once
displaced
and
out
of
the
favour
of
God
,
hath
no
place
to
repose
in
afterward
.
Now
saith
he
,
all
my
businesse
is
walking
to
and
fro
,
going
up
and
downe
,
Satan
hath
no
rest
.
As
the
sentence
of
Cain
was
,
Gen.
4.
when
God
had
cast
him
out
of
his
presence
,
thou
shalt
be
a
fugitive
and
a
vagabond
,
thou
shalt
doe
nothing
but
runne
up
and
downe
the
world
as
long
as
thou
livest
.
Satan
is
such
a
fugitive
,
a
vagabond
,
one
that
runnes
up
and
downe
in
the
world
,
he
is
an
unsetled
,
an
unquiet
spirit
.
They
who
are
once
departed
from
God
,
can
never
find
rest
in
any
creature
,
but
running
to
and
fro
is
their
condition
and
their
curse
.
Thirdly
,
Some
understand
it
thus
,
that
Satan
makes
(
as
it
were
)
a
recreation
of
his
tempting
and
drawing
men
to
Hell
.
Satan
cannot
possibly
in
a
proper
sense
,
take
any
comfort
or
be
refreshed
,
but
as
one
doth
well
expresse
it
,
he
himselfe
being
lost
,
undone
and
damned
,
seekes
to
comfort
himselfe
by
undoing
and
damning
others
.
walking
up
and
downe
in
the
earth
,
as
men
are
said
to
walke
up
and
downe
for
refreshing
and
recreation
;
he
speakes
of
it
,
not
as
of
some
toilesome
hard
journy
,
but
as
of
walking
for
delight
.
But
I
conceive
the
former
to
be
more
proper
.
Take
two
or
three
Notes
from
this
.
First
,
Here
we
may
observe
,
That
there
is
no
place
in
the
world
that
can
secure
a
man
from
temptation
,
or
be
a
sanctuary
from
Satans
assault
.
For
Satan
goeth
to
and
fro
thorough
the
earth
,
hee
is
an
ubiquitary
,
hee
stayes
no
where
but
runs
every
where
.
It
is
the
folly
of
Popish
Votaries
,
that
think
to
shut
themselves
up
in
walls
from
the
temptations
of
Satan
;
Cloysters
are
as
open
to
Satan
as
the
open
field
.
Satan
walketh
to
and
fro
through
the
earth
.
Secondly
,
We
may
note
here
the
wonderfull
diligence
of
Satan
,
Satan
is
very
active
to
doe
mischiefe
,
He
walketh
to
and
fro
,
As
Peter
expresseth
it
,
2
Pet.
5.8
.
He
goeth
about
as
a
roaring
Lion
,
seeking
whom
he
may
devoure
.
There
is
his
diligence
,
and
there
is
his
intent
.
Satan
speaks
nothing
of
his
intent
here
,
he
conceales
that
,
he
speakes
only
as
if
he
went
about
like
a
pilgrim
walking
thorough
the
earth
,
his
maine
businesse
,
that
he
went
about
,
to
devoure
soules
is
kept
in
silence
;
but
the
holy
Ghost
unmaskes
him
and
discovers
the
designe
of
his
walking
to
and
fro
,
He
seeks
whom
he
may
devoure
.
If
Satan
be
thus
diligent
going
about
to
tempt
,
we
ought
to
be
as
diligent
standing
alwayes
upon
our
watch
,
to
prevent
his
temptations
.
Mr.
Latimer
in
one
of
his
Sermons
,
where
he
taxes
the
Clergy
,
especially
the
Bishops
of
those
times
for
their
idlenesse
,
proposeth
to
them
the
example
of
the
Prophets
and
Apostles
and
of
Christ
himselfe
,
their
diligence
in
going
about
to
preach
should
quicken
those
idlers
:
but
(
saith
he
)
if
you
will
not
follow
their
example
,
follow
the
example
of
Satan
,
he
goeth
about
in
his
Diocesse
to
and
fro
continually
.
Take
example
from
him
in
doing
evill
,
how
to
doe
good
,
we
may
take
example
thus
farre
from
Satan
,
to
be
as
forward
to
do
good
,
as
he
is
to
do
hurt
,
to
be
as
watchfull
against
him
as
he
is
watchfull
against
us
.
If
this
be
his
busines
to
go
to
and
fro
thorough
the
earth
and
his
intent
be
to
devour
souls
,
then
where
ever
we
goe
in
the
world
up
and
downe
,
we
ought
to
be
carefull
to
keep
our
own
souls
,
and
gain
the
souls
of
others
.
Thirdly
,
We
may
observe
from
it
,
that
Satan
is
confined
in
his
businesse
to
the
earth
,
he
can
get
no
farther
than
the
earth
or
to
the
ayereall
part
;
he
is
called
the
Prince
of
the
ayre
.
Satan
being
once
cast
out
of
heaven
can
never
get
into
Heaven
more
.
There
is
no
tempter
in
heaven
,
there
is
no
Serpent
shall
ever
come
into
the
caelestiall
Paradise
;
there
was
one
in
the
earthly
Paradise
,
but
there
shall
never
be
any
in
the
caelestiall
.
Therefore
when
we
are
once
beyond
the
earth
,
we
are
beyond
the
reach
of
all
temptations
,
we
are
then
at
rest
from
Satans
snares
and
practices
,
as
well
as
from
our
owne
labours
.
Let
us
now
consider
what
the
Lord
replyeth
,
or
his
second
Question
to
Satan
.
Well
,
thou
hast
been
walking
to
and
fro
in
the
earth
,
saith
God
,
Hast
thou
considered
my
servant
Job
?
Tell
me
,
hast
thou
taken
notice
of
such
an
one
?
Hast
thou
considered
?
The
word
is
,
Hast
thou
put
thy
heart
upon
Job
?
Septuagint
,
Hast
thou
attended
with
thy
mind
upon
my
servant
Job
?
To
put
a
thing
upon
the
heart
,
is
to
have
serious
and
speciall
regard
to
it
;
as
when
the
Scripture
speaks
of
not
putting
a
thing
upon
the
heart
,
it
noteth
a
sleighting
and
neglecting
of
it
.
When
the
wife
of
Phineas
was
delivered
,
and
they
told
her
that
she
had
brought
forth
a
son
,
the
Text
saith
,
she
answered
not
,
neither
did
she
regard
;
the
Hebrew
is
,
neither
did
she
put
her
heart
upon
it
,
the
same
word
is
here
in
the
Text.
Thus
Abigail
speakes
unto
David
,
As
for
this
sonne
of
Belial
,
let
not
my
Lord
put
his
heart
upon
him
,
or
(
as
it
is
translated
)
let
not
my
Lord
regard
this
man
of
Belial
;
he
is
a
foole
name
and
thing
,
doe
not
regard
him
,
doe
not
put
him
upon
thy
heart
.
There
are
divers
such
expressions
where
putting
upon
the
heart
is
expressed
by
regarding
,
and
not
putting
upon
the
heart
,
by
not
regarding
.
Then
here
,
hast
thou
put
Job
upon
thy
heart
?
that
is
,
hast
thou
seriously
weighed
and
considered
Job
?
As
if
God
had
said
,
I
am
sure
in
thy
travels
and
wandrings
about
the
world
,
thou
couldest
not
choose
but
take
notice
of
Job
,
he
is
my
jewell
,
my
darling
,
a
speciall
man
among
all
the
sonnes
of
men
:
He
is
such
a
spectacle
as
may
justly
draw
all
eyes
and
hearts
after
him
:
when
thou
walkedst
didst
thou
not
make
a
stand
at
Jobs
doore
.
I
cannot
but
looke
upon
him
my selfe
and
consider
him
,
therefore
surely
thou
hast
considered
him
.
The
eyes
of
the
Lord
are
upon
the
righteous
,
and
his
heart
is
upon
them
too
.
A
wicked
man
hath
not
the
eye
of
God
,
a
godly
man
hath
his
heart
,
and
shall
have
it
to
all
eternity
.
The
summe
is
.
This
Question
teacheth
us
;
That
amongst
all
the
men
that
dwell
on
the
face
of
the
earth
,
Job
was
the
most
considerable
.
Hast
thou
not
considered
my
servant
Job
.
It
is
as
if
one
should
say
to
a
man
come
from
this
City
into
the
Countrey
,
were
you
at
Court
,
or
have
you
seen
the
King
?
Because
he
is
the
most
eminent
and
considerable
person
.
So
God
here
speakes
to
Satan
upon
his
account
of
walking
about
the
earth
,
hast
thou
taken
notice
of
Job
?
A
godly
man
is
the
most
considerable
man
in
the
world
.
But
then
you
must
put
your
heart
upon
him
,
not
your
eye
onely
,
for
then
as
it
was
said
of
Christ
,
(
Isa.
53.3
.
)
you
may
perhaps
see
no
beauty
in
him
,
his
inside
is
the
most
considerable
thing
in
the
world
.
As
a
wicked
man
is
the
most
unconsiderable
,
not
worthy
the
looking
unto
,
though
he
be
never
so
great
,
Israel
,
Surely
as
the
Lord
of
hostes
liveth
,
before
whom
I
stand
,
were
it
not
that
I
regard
the
presence
of
Jehosaphat
the
King
of
Judah
,
I
would
not
looke
toward
thee
nor
see
thee
;
thou
art
not
a
man
saith
he
,
that
deserveth
so
much
as
to
be
looked
upon
;
But
secondly
,
in
reference
to
Satan
.
Some
reade
these
words
not
by
way
of
question
,
but
by
way
of
affirmation
;
thus
,
thou
hast
considered
my
servant
Job
.
Thou
hast
been
abroad
in
the
world
,
surely
then
thou
hast
taken
notice
of
my
servant
Job
,
thou
hast
considered
him
;
that
is
,
of
all
men
in
the
world
,
thou
hast
set
thy selfe
about
Job
to
tempt
him
and
to
try
him
,
when
thou
camest
to
Jobs
house
,
there
thou
madest
an
assault
,
there
thou
tryest
the
uttermost
of
thy
strength
to
overcome
him
;
thou
consideredst
him
what
to
do
against
him
,
how
to
overthrow
him
,
&
tel
me
,
hast
thou
not
found
him
a
tuffe
peece
?
Didest
thou
ever
meet
with
such
an
one
in
the
world
before
?
To
consider
a
thing
is
to
try
all
wayes
how
to
gaine
it
,
or
how
to
compasse
such
a
thing
:
As
for
thine
Asses
that
were
lost
,
set
not
thy
mind
on
them
;
that
is
,
doe
not
trouble
thy selfe
,
doe
not
beat
thy
braines
to
consider
which
way
to
goe
to
find
them
,
or
where
it
is
most
probable
to
get
them
.
So
here
thou
hast
set
thy
mind
or
considered
my
servant
Job
,
that
is
,
thou
hast
beat
thy
braines
,
and
set
all
thy
wits
on
worke
what
course
to
take
with
greatest
advantage
to
destroy
my
servant
Job
.
Take
the
words
in
that
sense
,
and
they
yeeld
us
this
Instruction
.
That
Satans
main
temptations
,
his
strongest
batteries
are
planted
against
the
most
eminent
godly
persons
.
When
Satan
sees
a
man
that
is
eminent
in
grace
,
against
him
he
makes
his
hottest
and
subtilest
assaults
:
he
sets
his
heart
upon
such
a
man
,
yea
and
vexeth
his
heart
too
about
him
.
Satan
is
most
busie
at
holy
duties
(
one
said
he
saw
in
a
vision
ten
devils
at
a
Sermon
,
and
but
one
at
the
market
)
and
about
holy
persons
.
As
for
others
,
he
doth
not
trouble
himselfe
about
them
,
for
they
(
as
the
Apostle
shewes
)
are
led
captive
by
the
devill
at
his
will
,
a
strong
hold
of
grace
.
If
he
can
get
such
a
man
downe
then
there
is
triumph
indeed
,
he
sings
victoria
.
Then
(
if
we
may
so
speake
)
there
is
joy
in
hell
,
as
there
is
joy
indeed
in
heaven
at
the
conversion
of
a
sinner
.
So
there
is
a
kind
of
joy
in
hell
,
when
one
sinnes
that
is
converted
.
If
any
thing
can
make
the
devils
merry
,
it
is
this
,
to
give
a
godly
man
the
foyle
;
though
they
see
he
is
past
their
reach
to
destroy
him
,
yet
if
they
can
but
blemish
or
disgrace
him
,
if
they
can
but
trouble
and
disquiet
him
;
this
is
their
delight
.
Hence
it
is
that
Generall
Satan
with
his
legions
of
darknesse
,
those
infernall
spirits
encampe
about
such
persons
with
deadly
hatred
.
As
when
an
Army
meets
with
a
strong
Castle
or
City
,
they
sit
downe
and
there
consider
what
course
to
take
for
the
besiedging
and
gaining
of
it
.
Hast
thou
considered
my
servant
Job
.
The
title
which
God
gives
Job
is
very
observable
,
My
servant
Job
.
A
Servant
(
you
know
)
is
one
,
that
is
not
at
his
owne
dispose
,
but
at
the
call
and
becke
of
another
;
so
the
Centurion
describes
a
servant
;
For
(
saith
he
)
I
am
a
man
under
authority
and
I
have
servants
,
and
I
say
to
this
man
goe
and
he
goeth
,
and
to
another
come
and
he
commeth
.
Servants
are
at
the
word
of
another
,
they
are
not
(
sui
juris
)
in
their
own
power
therfore
Aristotle
calleth
Servants
,
living
tools
,
or
living
instruments
,
breathing
instruments
,
because
they
are
at
the
will
of
another
,
to
be
used
and
imployed
at
the
discretion
of
their
Master
.
Here
God
calleth
Job
his
servant
.
And
he
calleth
him
so
,
First
,
by
way
of
distinction
or
difference
;
my
servant
,
that
is
,
mine
not
his
owne
;
many
are
their
owne
servants
,
they
serve
themselves
,
as
the
Apostle
saith
,
They
serve
not
the
Lord
Jesus
,
but
their
owne
bellies
,
they
serve
their
owne
lusts
,
Many
are
Satans
servants
;
as
if
God
should
have
said
to
Satan
here
;
Satan
thou
hast
gone
about
the
world
,
and
thou
hast
found
a
great
family
of
thine
owne
,
thou
hast
found
many
servants
in
all
places
,
but
hast
thou
considered
my
servant
?
There
is
one
I
am
sure
that
oweth
thee
no
service
,
and
by
his
good
will
,
will
doe
thee
none
;
hast
thou
not
found
my
servant
?
Some
are
the
servants
of
men
;
but
Job
is
my
servant
;
not
a
servant
of
men
,
to
subject
himselfe
to
their
lusts
,
either
for
hope
or
feare
.
He
is
not
(
as
the
Apostle
speakes
)
the
servant
of
men
(
in
that
sense
)
to
please
men
,
with
sinning
against
and
provoking
God
.
Secondly
,
My
Servant
,
by
way
of
speciall
right
and
property
;
So
Job
and
all
godly
persons
are
called
Gods
servants
:
First
,
by
the
right
of
election
they
are
Gods
chosen
servants
,
as
Paul
is
called
a
chosen
vessell
,
that
is
,
a
chosen
servant
,
to
carry
the
name
of
God
.
2.
They
are
Gods
servants
by
the
right
of
purchase
;
my
servant
whom
I
have
bought
and
purchased
;
so
in
the
1
Cor.
6.
You
are
bought
with
a
price
,
be
not
the
servants
of
men
,
that
is
,
you
are
bought
with
a
price
to
be
my
servants
,
therefore
be
not
the
servants
of
men
in
opposition
to
me
,
or
to
my
disservice
in
any
thing
.
So
Job
was
Gods
servant
by
way
of
purchase
;
God
buyeth
every
one
of
his
servants
with
the
bloud
of
his
sonne
.
Thirdly
,
My
servant
,
by
way
of
Covenant
,
Job
was
Gods
Covenant
servant
,
God
and
he
had
(
as
it
were
)
sealed
Indentures
.
Job
entered
into
Covenant
with
God
,
that
he
would
performe
the
duty
of
a
servant
,
and
God
entered
into
Covenant
with
him
that
he
should
enjoy
the
priviledge
of
a
servant
.
Now
that
which
is
Gods
by
right
of
Covenant
,
is
his
by
speciall
right
.
Then
again
,
We
may
further
understand
this
,
and
all
such
like
expressions
:
When
God
saith
,
my
servant
,
he
doth
as
it
were
glory
in
his
servant
.
God
speaks
of
him
,
as
of
his
treasure
,
my
servant
,
as
a
man
doth
of
that
which
he
glorieth
in
.
As
the
Saints
glory
in
God
,
when
they
use
this
expression
,
my
God
and
my
Lord
,
my
Master
and
my
Christ
,
this
is
a
kind
of
glorying
and
triumphing
in
God
.
So
this
expression
carieth
such
a
sense
in
it
,
Hast
thou
not
considered
my
servant
Job
,
there
is
one
that
I
have
honour
by
,
one
that
I
rejoyce
and
glory
in
,
one
that
I
can
speake
of
with
much
more
,
then
content
,
even
with
tryumph
,
my
servant
Job
:
Ther
's
a
man
.
It
is
mans
honour
to
be
Gods
servant
,
and
God
thinkes
himselfe
honoured
by
the
service
of
man
.
It
was
once
a
curse
,
and
it
is
a
great
curse
still
to
be
the
servant
of
servants
,
as
it
is
said
of
Cham
;
great
honour
of
the
creature
to
be
a
servant
to
God
.
He
that
is
a
servant
of
Christ
,
is
not
only
free
,
but
noble
.
And
Christ
reckoneth
that
he
hath
not
only
worke
done
him
,
but
honour
done
him
by
his
willing
people
,
and
therefore
he
glories
in
any
such
,
my
servant
.
My
servant
Job
.
There
is
somewhat
also
to
be
considered
in
that
.
When
God
speakes
of
his
people
by
name
,
it
noteth
two
things
in
Scripture
.
First
,
A
speciall
care
that
God
hath
over
them
.
Secondly
,
A
speciall
love
that
God
hath
to
them
,
Joh.
10.3
.
He
calleth
his
owne
Sheepe
by
name
;
this
noteth
a
speciall
care
Christ
hath
of
his
sheepe
,
and
a
speciall
love
that
he
beareth
to
them
.
So
Isa.
49.1
.
The
Lord
hath
called
me
from
the
wombe
,
from
the
bowels
of
my
mother
hath
he
made
mention
of
my
name
,
it
noteth
the
speciall
care
,
and
the
speciall
love
that
God
had
of
and
bare
to
Christ
.
See
it
eminently
in
that
place
,
Exod.
33.12
.
where
Moses
speakes
thus
unto
God
,
Yet
thou
hast
said
I
know
thee
by
name
;
now
what
it
is
to
know
by
name
,
is
by
way
of
Exposition
added
in
the
end
of
the
verse
,
And
thou
hast
also
found
grace
in
my
sight
.
So
that
to
be
knowne
by
name
,
is
in
a
speciall
manner
to
find
grace
in
the
sight
of
God
,
when
it
is
said
here
,
My
servant
Job
,
it
shewes
that
God
did
take
an
extraordinary
care
of
,
and
did
in
an
extraordinary
manner
love
Job
above
all
that
were
upon
the
Earth
.
There
is
a
great
deale
of
difference
betweene
these
two
expressions
;
to
know
the
name
of
a
man
,
and
to
know
a
man
by
name
.
It
is
a
truth
,
that
God
knoweth
all
your
names
,
and
the
names
of
all
the
men
in
the
world
,
but
he
doth
not
know
all
by
name
.
Therefore
the
Scripture
assures
us
,
that
God
hath
the
names
of
none
written
,
but
the
names
of
his
owne
,
as
Moses
saith
in
the
former
Chapter
,
If
thou
wilt
not
forgive
the
sinne
of
this
people
,
blot
me
,
I
pray
thee
,
out
of
thy
Booke
which
thou
hast
written
.
Thou
knowest
me
by
name
,
my
name
is
written
in
thy
booke
:
So
Luk.
10.
Christ
bad
his
Disciples
that
they
should
not
rejoyce
so
much
that
they
had
the
spirits
subject
unto
them
,
but
in
this
they
should
rejoyce
that
their
names
were
written
in
heaven
.
Note
from
hence
,
That
God
doth
take
care
of
his
elect
children
and
servants
in
a
speciall
manner
above
all
other
men
in
the
world
.
The
names
of
Princes
or
Emperours
or
Potentates
,
if
they
belong
not
to
God
,
are
not
vouchsafed
a
place
in
his
booke
,
but
the
names
of
the
meanest
of
his
Saints
,
are
recorded
for
ever
,
and
shall
be
had
in
everlasting
remembrance
.
Hast
thou
not
considered
my
servant
Job
,
that
there
is
none
like
him
in
the
Earth
,
&c.
We
reade
before
at
the
end
of
the
3d.
verse
,
that
Job
in
reference
to
his
riches
was
the
greatest
of
all
the
men
of
the
East
:
Now
he
goeth
beyond
that
,
in
reference
to
his
holines
,
he
is
the
greatest
upon
the
earth
,
there
is
none
like
him
in
the
earth
.
This
we
may
understand
first
as
a
cause
or
reason
why
Job
fell
under
the
speciall
consideration
or
observation
of
Satan
,
Hast
thou
not
considered
my
servant
Job
,
because
(
so
some
render
that
particle
)
or
in
a
much
,
or
for
that
,
there
is
not
the
like
to
him
in
the
Earth
.
As
if
God
should
say
,
there
is
reason
why
he
must
needs
be
taken
into
thy
consideration
;
because
there
is
not
such
another
man
as
he
in
the
earth
.
You
know
that
a
man
is
quickly
taken
notice
of
,
when
there
are
none
like
unto
him
,
in
the
place
or
company
where
he
is
.
If
a
man
walke
in
the
streets
,
or
come
into
a
house
,
who
is
of
an
extraordinary
tallnesse
,
some
will
aske
the
question
,
did
you
not
observe
such
a
man
,
for
there
was
never
a
man
in
the
company
,
never
a
man
in
the
street
so
tall
as
he
?
So
one
that
is
extraordinary
in
beauty
,
or
extraordinary
in
rich
apparrell
,
every
one
hath
an
eye
upon
such
.
The
reason
why
many
are
observed
,
is
,
because
they
are
not
like
to
others
,
they
are
beyond
others
in
quality
or
in
habit
.
So
here
,
Hast
thou
not
considered
my
servant
Job
,
that
there
is
none
like
unto
him
in
the
Earth
,
thou
must
needs
take
notice
of
him
.
Or
againe
,
it
may
be
understood
thus
;
as
the
matter
which
Satan
should
consider
and
observe
in
Job
.
Hast
thou
not
considered
my
servant
Job
,
sc.
in
this
thing
,
that
there
is
not
a
man
upon
the
earth
like
to
him
?
Hast
thou
not
taken
notice
of
this
in
him
?
Thou
who
hast
looked
over
all
men
,
and
hast
(
as
it
were
)
sifted
all
mens
manners
,
hast
thou
not
observed
thus
much
,
that
there
is
not
such
a
man
upon
the
earth
as
Job
?
Hath
not
that
fallen
under
thy
observation
.
So
now
in
the
words
[
There
is
none
like
him
]
there
is
a
secret
advancing
of
the
praise
of
Job
.
For
there
is
nothing
that
can
be
spoken
more
to
the
praise
of
a
man
then
this
,
Who
is
like
unto
thee
O
Lord
,
amongst
the
gods
?
Who
is
like
thee
?
Which
is
resolved
into
the
negative
,
there
is
none
amongst
the
gods
like
unto
thee
,
there
is
none
like
unto
thee
.
This
is
the
high
praise
of
God
.
Mic.
7.18
.
Who
is
a
God
like
unto
thee
,
that
pardoneth
iniquity
?
It
is
the
highest
commendation
of
God
to
say
,
there
is
none
like
him
,
to
set
him
above
all
creatures
.
In
like
manner
here
in
the
Text
,
when
it
is
affirmed
,
that
there
was
none
like
Job
;
this
setteth
him
up
in
all
praises
and
excellencies
to
the
highest
:
though
particulars
be
concealed
,
yet
whatsoever
may
make
for
the
honour
of
a
man
is
included
in
this
,
that
there
is
none
like
him
.
But
how
should
we
understand
this
of
Job
,
that
there
was
none
like
to
him
upon
the
earth
?
We
must
understand
it
,
not
only
in
reference
to
wicked
men
,
that
there
was
no
meer
naturall
man
,
no
wicked
man
like
unto
him
:
as
if
God
had
said
to
Satan
,
there
is
none
in
the
earth
which
is
thy
inheritance
,
no
earthly
man
like
my
servant
Job
;
look
over
all
thy
servants
thou
hast
not
such
an
one
in
the
earth
.
That
's
too
low
.
We
wil
take
it
therfore
in
reference
to
all
the
Saints
that
were
then
upon
the
earth
,
there
was
not
such
a
godly
man
upon
the
earth
,
none
like
unto
him
:
and
then
we
must
expound
likenes
by
a
distinction
.
There
is
a
double
likenes
;
there
is
a
likenes
of
Quality
;
and
there
is
a
likenesse
of
Equality
.
When
it
is
said
here
,
that
in
the
Earth
there
was
none
like
to
Job
,
you
must
not
understand
it
of
a
likenesse
of
quality
,
as
if
there
were
no
man
that
had
such
qualities
as
Job
had
:
for
all
the
Saints
that
are
in
the
earth
,
have
the
same
kind
of
qualities
,
they
are
all
alike
in
the
maine
and
in
the
generall
:
namely
in
the
Conformity
of
their
nature
to
the
will
of
God
,
which
is
holinesse
,
that
is
the
generall
quality
;
and
thus
all
the
Saints
upon
the
earth
are
alike
;
there
is
not
any
man
can
have
any
other
likenesse
upon
him
than
this
,
it
is
impossible
.
I
say
in
this
regard
,
the
meanest
and
lowest
Saint
upon
the
earth
,
is
like
to
the
highest
and
greatest
Saint
upon
earth
:
yea
not
only
so
,
but
the
meanest
Saint
upon
earth
,
is
like
to
Jesus
Christ
in
heaven
,
in
regard
of
quality
;
he
hath
the
same
quality
,
made
partaker
of
the
divine
nature
:
Philippians
,
Let
,
this
mind
be
in
you
,
which
was
also
in
Christ
.
The
meanest
Saint
hath
the
same
mind
and
the
same
quality
in
reference
to
his
new
nature
that
is
in
God
himselfe
or
in
Christ
,
he
is
like
to
God
,
God
begetteth
all
his
owne
children
in
his
owne
likenesse
.
But
in
regard
of
the
likenesse
of
equality
;
thus
Iob
was
such
a
man
as
there
was
none
like
him
in
the
earth
;
no
man
like
him
in
the
degrees
of
those
qualities
,
they
were
not
equall
to
him
in
this
or
that
or
the
other
grace
.
Iob
was
a
man
above
them
all
.
As
we
know
it
is
with
wicked
and
naturall
men
,
all
wicked
men
upon
the
earth
are
as
like
one
to
another
as
can
be
,
As
face
answereth
to
face
in
water
,
so
doth
the
heart
of
man
to
man
,
none
like
them
in
the
earth
.
We
have
the
very
same
words
applyed
to
Ahab
in
wickednesse
,
1
King
.
21.25
.
But
there
was
none
like
to
Ahab
,
which
did
sell
himselfe
to
worke
wickednesse
in
the
sight
of
the
Lord
.
None
like
unto
him
,
not
I
say
(
as
in
the
former
)
that
there
were
no
wicked
men
that
had
the
same
sinfull
qualities
,
for
all
have
the
same
sinfull
qualities
,
but
there
was
none
like
him
in
equality
of
wickednesse
,
Ahab
was
a
None-such
,
he
was
a
Giant
in
wickednesse
,
none
were
growne
to
such
a
stature
of
wickednesse
as
Ahab
.
In
the
same
manner
we
must
understand
this
concerning
Job
,
none
did
reach
to
him
in
the
equality
of
his
graces
,
in
the
stature
of
the
inward
man
,
Job
had
out-growne
all
the
world
in
grace
at
that
time
.
Yet
a
little
further
for
the
understanding
of
this
:
We
find
sometimes
when
the
Scripture
saith
of
a
man
,
that
there
is
none
like
to
him
,
the
speech
is
to
be
restrained
to
some
one
particular
.
And
it
may
be
a
Question
whether
we
are
to
understand
this
of
Jobs
preheminence
in
the
ganerall
or
in
regard
of
some
one
particular
grace
?
We
reade
of
Solomon
that
there
was
none
like
him
,
Neh.
13.26
.
Among
many
Nations
was
there
no
King
like
him
who
was
beloved
of
his
God
.
There
was
no
King
like
to
Solomon
,
but
he
restraineth
it
to
this
,
who
was
beloved
of
his
God
,
none
to
whom
God
did
so
much
communicate
himselfe
as
to
Solomon
,
none
like
to
Solomon
in
wisedome
and
knowledge
,
in
those
revelations
and
intimate
communions
that
God
had
with
him
,
he
was
as
it
were
Gods
darling
,
as
his
other
Name
Jedediah
importeth
.
Then
it
is
said
of
Hezekiah
(
see
another
instance
,
)
2
King
.
18.5
.
That
he
trusted
in
the
Lord
God
of
Israel
,
so
that
after
him
was
none
like
him
among
all
the
Kings
of
Judah
.
Now
this
we
must
understand
of
some
one
particular
especially
,
that
is
,
of
his
trusting
in
the
Lord
,
in
regard
of
his
trusting
so
firmely
in
God
,
he
went
beyond
all
the
Kings
that
came
after
him
,
there
was
none
did
so
perfectly
trust
in
God
:
for
it
is
said
,
he
brake
in
peeces
the
brasen
serpent
that
Moses
had
made
,
and
stamped
it
to
pouder
,
trusting
in
the
Lord
.
Though
some
of
his
Counsellours
might
tell
him
,
If
you
doe
those
things
you
may
bring
a
world
of
trouble
upon
your selfe
and
the
Kingdome
,
if
you
change
these
ancient
customes
you
will
make
your
people
mutinie
,
this
serpent
was
of
God
,
it
was
made
in
the
wildernesse
,
&c.
Yet
saith
he
,
I
see
it
is
abused
to
Idolatry
,
I
care
not
for
all
that
you
say
,
I
will
trust
in
the
Lord
how
ever
it
goe
.
Here
was
an
high
,
an
unparalel'd
act
of
confidence
.
Yet
afterward
it
was
said
concerning
Josiah
,
2
King
.
23.
25.
That
like
unto
him
was
there
no
King
before
him
,
that
turned
to
the
Lord
with
all
his
heart
,
and
with
all
his
soule
,
and
with
all
his
might
.
Here
it
is
said
after
Hezekiah
,
that
Josiah
was
such
a
King
as
there
was
none
before
him
;
and
it
was
said
of
Hezekiah
that
was
before
him
,
that
he
was
such
a
one
,
that
after
him
there
should
be
none
like
him
.
How
shall
we
reconcile
these
two
?
Onely
by
applying
those
expressions
to
such
and
such
particulars
:
Hezekiah
was
such
a
man
,
as
there
was
no
King
after
him
for
trusting
in
God
,
and
Josiah
was
such
a
man
,
as
there
was
no
King
before
him
for
desire
,
care
and
zeale
in
reforming
the
Church
of
God
:
Josiah's
reformation
was
the
most
perfect
reformation
that
was
made
by
all
the
Kings
of
Judah
,
and
so
in
that
particular
,
in
regard
of
his
great
zeale
for
God
there
was
no
King
before
him
,
like
him
.
How
shall
we
understand
this
then
concerning
Job
?
I
answer
in
two
Conclusions
.
First
,
When
it
is
said
,
there
was
none
like
to
Job
,
we
are
to
understand
it
in
reference
to
that
generation
.
Doubtlesse
God
had
as
great
ones
in
grace
as
Job
,
both
before
and
afterward
,
Noah
and
Abraham
before
him
,
were
eminent
ones
;
and
afterward
,
Moses
,
and
Joshua
,
and
David
,
and
Samuel
.
But
take
Job
in
the
time
and
the
age
wherein
he
lived
,
so
there
was
none
like
unto
him
in
equality
,
we
may
understand
it
so
;
For
Job
is
conceived
to
be
in
the
darker
times
,
betweene
Abraham
and
Moses
,
about
the
time
that
the
people
of
Israel
were
in
captivity
in
Egypt
;
so
that
in
reference
to
that
time
Job
lived
in
,
he
was
the
only
man
,
the
chiefe
man
,
the
greatest
for
grace
in
that
age
:
As
it
is
said
of
Noah
,
he
was
a
just
man
,
and
perfect
in
his
generations
,
he
was
the
justest
man
of
all
that
age
,
the
most
righteous
of
all
that
generation
:
so
was
Job
in
his
.
Secondly
,
We
may
understand
it
,
not
only
concerning
some
particular
grace
wherein
he
was
most
eminent
:
although
it
be
a
truth
,
that
he
had
one
grace
,
for
which
he
was
cryed
up
in
Scripture
more
then
for
others
,
to
wit
,
Patience
,
Have
you
not
heard
of
the
patience
of
Job
?
But
we
may
take
it
for
the
whole
latitude
of
Jobs
holinesse
and
graces
,
and
there
was
not
at
that
time
such
a
man
upon
the
earth
as
Job
:
And
so
God
himselfe
seemeth
to
expound
it
,
he
doth
not
confine
this
to
some
one
point
,
but
saith
,
Hast
thou
not
considered
my
servant
Job
,
that
there
is
none
like
him
in
the
earth
?
a
perfect
and
upright
man
,
one
that
feareth
God
and
escheweth
evill
?
God
addeth
this
by
way
of
exposition
,
what
he
meaneth
by
a
man
to
whom
there
was
none
like
,
who
had
no
match
upon
the
earth
.
In
those
words
the
whole
summe
of
godlinesse
is
comprised
;
whatsoever
goes
,
or
may
be
conceived
to
goe
toward
the
making
up
of
a
godly
man
,
falls
under
one
of
those
foure
members
.
And
God
saith
there
is
none
like
him
,
take
him
in
any
or
in
all
these
.
I
shall
only
give
you
two
or
three
briefe
observations
from
hence
.
There
is
none
like
unto
him
in
the
earth
.
Learn
,
First
,
That
God
hath
servants
of
all
statures
and
degrees
.
All
his
servants
come
not
to
the
like
pitch
,
to
the
like
hight
,
here
is
one
that
is
beyond
them
all
,
My
servant
Job
,
not
a
man
like
him
upon
the
earth
.
Secondly
,
Note
this
,
We
ought
not
to
set
up
our
rest
in
low
degrees
of
grace
;
or
content
our selves
to
be
like
others
in
grace
,
we
should
labour
(
if
it
be
possible
)
to
goe
beyond
all
others
in
grace
.
It
did
not
satisfie
Job
that
he
had
gotten
to
such
a
degree
,
to
such
a
frame
and
temper
of
heart
,
to
such
a
course
of
holinesse
as
his
neighbours
or
bretheren
that
were
good
,
had
attained
unto
,
but
he
laboured
to
goe
beyond
them
all
;
Not
such
a
man
upon
the
earth
as
Job
.
It
is
an
holy
ambition
to
labour
to
exceed
all
other
in
grace
and
goodnesse
.
We
have
a
great
many
in
the
world
that
desire
to
be
so
rich
,
as
none
should
be
like
them
;
to
be
so
gay
in
their
apparell
,
as
none
should
be
like
them
,
so
beautifull
,
as
none
should
be
like
them
;
but
where
are
they
that
desire
and
endeavour
to
have
such
a
portion
or
stock
of
grace
,
that
none
should
be
like
them
,
to
be
above
others
in
holinesse
,
as
Job
was
?
True
grace
never
rests
in
any
degrees
or
measures
of
grace
,
but
labours
to
increase
:
he
that
hath
any
grace
would
have
more
;
doe
not
thinke
it
enough
when
you
are
like
others
,
you
ought
to
labour
to
be
beyond
others
.
Then
see
the
Character
that
God
giveth
of
Job
,
A
perfect
and
upright
man
,
one
that
feareth
God
and
escheweth
evill
.
These
have
beene
already
opened
in
the
first
verse
,
and
these
are
but
a
report
of
the
History
before
going
,
therefore
I
shall
not
need
to
stay
upon
his
place
;
onely
take
these
two
Observations
from
it
.
The
first
is
this
,
God
hath
a
perfect
Character
of
every
soule
.
He
knoweth
fully
and
clearely
what
the
temper
of
your
hearts
and
spirits
are
,
just
as
the
history
and
relation
of
Job
was
,
such
is
Gods
testimony
of
him
to
a
tittle
.
Secondly
this
,
God
will
give
to
every
man
a
testimony
according
to
his
utmost
worth
;
God
will
not
conceale
any
of
your
graces
,
or
obscure
your
goodnesse
,
he
will
make
it
knowne
to
the
world
to
the
full
,
what
you
are
.
When
God
commeth
to
give
testimony
,
he
giveth
it
so
,
as
his
Saints
can
never
loose
by
it
.
Oftentimes
man
gives
a
testimony
short
of
his
Brothers
goodnes
,
and
draweth
a
curtaine
before
another
mans
worth
;
but
God
will
draw
the
curtaine
quite
backe
,
and
unvaile
every
soule
to
the
whole
world
.
You
shall
see
and
heare
a
testimony
from
God
before
men
and
Angels
concerning
your selves
to
the
uttermost
,
what
you
are
in
all
godly
and
gracious
perfections
.
Job
was
an
excellent
man
,
a
man
commended
indeed
,
who
was
commended
of
God
:
as
the
Apostle
concludes
it
,
not
he
that
commendeth
himselfe
is
approved
,
but
he
whom
God
commendeth
.
It
is
good
for
us
to
have
our
Letters
Testimoniall
from
God
,
to
have
our
Letters
Commendatory
from
Heaven
.
It
is
not
what
a
man
saith
in
his
own
heart
,
what
he
flattereth
himselfe
;
It
is
not
what
your
neighbours
or
others
flatter
you
and
say
of
you
,
but
what
God
saith
of
you
,
what
testimony
he
giveth
of
you
.
He
is
not
approved
that
commendeth
himselfe
,
or
that
other
men
commend
only
,
but
he
whom
the
Lord
commendeth
.
And
if
God
speake
well
of
us
,
no
matter
though
all
the
world
be
silent
or
slander
.
JOB
.
1.9
,
10
,
11.
Then
Satan
answered
the
Lord
and
said
,
doth
Job
feare
God
for
naught
?
Hast
not
thou
made
an
hedge
about
him
,
and
about
his
house
,
and
about
all
that
he
hath
on
every
side
?
Thou
hast
blessed
the
worke
of
his
hands
,
and
his
substance
is
increased
in
the
Land
.
But
put
forth
thy
hand
now
and
touch
all
that
he
hath
,
and
he
will
curse
thee
to
thy
face
.
IN
the
former
verse
Job
receiveth
testimony
from
God
himselfe
,
in
this
,
though
Satan
cannot
deny
it
,
yet
he
calumniates
,
and
misinterprets
what
he
cannot
contradict
.
Satan
grants
indeed
that
Job
feares
God
,
but
the
latter
words
embase
the
former
,
and
fasten
insincerity
upon
all
his
services
.
Doth
Job
feare
God
for
nought
?
Feare
is
worth
nothing
unlesse
in
this
sense
it
be
for
nought
.
I
have
already
shewed
you
what
it
is
to
feare
God
,
I
shall
now
cleare
the
other
terme
,
and
shew
how
much
evill
Satan
charges
Job
with
,
when
he
questions
,
doth
Job
feare
God
for
nought
?
Satan
accuseth
with
a
question
,
doth
Job
feare
God
for
nought
?
The
question
may
be
resolved
into
this
Accusation
.
Job
doth
not
feare
God
for
nought
.
The
word
which
we
translate
for
nought
,
hath
a
threefold
sense
from
the
Hebrew
.
First
,
Some
render
it
in
vain
.
Doth
Job
feare
God
(
frustra
,
in
vaine
.
We
are
then
said
to
doe
a
thing
in
vaine
,
when
we
cannot
attaine
the
end
which
we
propose
in
doing
of
it
.
The
Egyptians
helpe
in
vaine
,
that
is
,
they
cannot
procure
that
salvation
and
deliverance
which
was
desired
or
intended
:
and
so
the
sense
here
may
be
,
doth
Job
feare
God
in
vaine
?
No
he
doth
not
,
he
hath
his
end
,
he
looked
for
riches
,
that
he
intended
in
taking
up
the
service
of
God
,
and
that
he
hath
attained
.
Secondly
,
It
is
interpreted
by
,
without
cause
,
Doth
Job
feare
God
without
cause
?
so
the
word
is
translated
,
Psal.
35.7
.
where
David
complaining
of
his
enemies
,
saith
,
without
cause
have
they
hid
for
me
their
net
in
a
pit
,
which
without
cause
they
have
digged
for
my
soule
.
As
if
he
should
say
,
I
never
gave
them
any
cause
why
they
should
lay
snares
for
me
,
I
never
wronged
or
hurt
any
of
them
.
According
to
this
sense
,
when
Satan
saith
doth
Job
feare
God
for
nought
?
namely
,
without
cause
,
it
is
as
if
he
had
said
,
The
Lord
hath
given
Job
reason
enough
,
he
hath
given
him
cause
enough
to
doe
what
he
doth
;
Job
seeth
reason
in
his
Flocks
and
in
his
Heards
,
in
his
many
Children
,
and
in
his
great
Houshold
,
in
his
Substance
,
and
in
his
Honour
,
he
seeth
reason
in
all
these
,
why
he
should
feare
God
,
and
be
a
very
obedient
servant
,
having
so
bountifull
a
Master
.
Doth
Job
feare
God
without
cause
?
Or
thirdly
,
The
word
is
translated
by
Gratis
(
as
we
expresse
it
)
to
doe
a
thing
gratis
,
that
is
to
doe
a
thing
without
any
reward
,
without
any
price
,
or
without
pay
.
I
shall
instance
Scriptures
wherein
the
word
is
rendred
in
that
sense
,
Gen.
29.15
.
Laban
saith
to
Jacob
when
he
was
come
to
him
,
to
serve
him
,
Thou
art
my
kinsman
,
shouldest
thou
therefore
serve
me
for
nought
?
that
is
,
shouldest
thou
serve
me
gratis
,
or
without
wages
,
as
he
explaines
his
meaning
in
the
next
words
,
tell
me
what
shall
thy
wages
be
?
So
that
to
doe
a
thing
for
nought
,
is
to
doe
a
thing
without
wages
,
without
price
.
And
so
there
is
the
same
interpretation
of
the
word
,
Exod.
21.11
.
where
Moses
speaking
of
the
Maid
that
was
taken
into
the
family
and
was
not
married
,
saith
,
If
he
doe
not
these
three
unto
her
,
then
she
shall
goe
out
free
without
money
,
she
shall
pay
nothing
,
she
shall
goe
out
gratis
,
or
for
nought
.
So
here
we
may
take
in
this
sense
to
fill
up
the
forme
,
doth
Job
serve
God
gratis
?
doth
he
serve
God
without
price
or
without
pay
?
Surely
no
,
thou
hast
given
him
sufficient
hyre
,
wages
sufficient
for
all
his
service
,
Job
doth
not
serve
thee
gratis
,
out
of
good
will
and
affection
to
thee
,
but
he
serveth
thee
for
hire
,
because
thou
payest
him
so
plentifully
.
So
the
generall
sense
of
the
words
,
Doth
Job
feare
God
for
nought
?
is
as
if
Satan
had
bespoken
the
Lord
in
such
words
as
these
.
Lord
thou
doest
enquire
of
me
whether
I
had
considered
thy
servant
Job
?
I
confesse
I
have
,
and
I
must
needs
acknowledge
that
he
is
a
man
very
diligent
and
zealous
in
thy
worship
and
service
;
neither
doe
I
wonder
that
he
is
so
,
seeing
thou
hast
out-bid
all
his
labours
and
indeavours
by
heapes
of
benefits
.
There
is
no
question
but
thou
mayest
have
servants
enough
upon
such
termes
,
at
such
rates
as
these
:
no
marvaile
if
Job
be
willing
to
doe
whatsoever
thou
commandest
,
whenas
thou
bestowest
upon
Job
whatsoever
he
desireth
.
Thou
seemest
as
it
were
to
neglect
all
other
men
,
and
only
to
intend
the
safety
and
prosperity
of
thy
darling
Job
.
Is
it
any
great
matter
,
that
he
who
hath
received
a
flocke
of
seven
thousand
Sheepe
from
thee
,
should
offer
a
few
,
7.
or
10.
to
thee
in
sacrifice
?
Is
it
any
great
matter
that
he
should
give
some
of
his
fleeces
to
cloath
the
poore
,
who
hath
received
from
thee
so
many
thousands
to
cloath
and
enrich
himselfe
?
Is
it
a
strange
thing
that
he
should
feede
a
few
that
hath
500
yoake
of
Oxen
?
Is
not
Job
well
hired
to
worke
for
thee
?
doth
he
feare
God
for
nought
who
hath
recived
all
these
?
Yet
a
little
more
distinctly
for
the
opening
of
this
expression
,
I
shall
give
you
Satans
sense
in
three
notable
falsities
or
lyes
,
which
he
twists
up
together
in
this
one
speech
,
Doth
Job
feare
God
for
nought
?
First
,
That
riches
will
make
any
man
serve
God
,
that
it
is
no
great
matter
to
be
holy
when
we
have
abundance
;
a
man
that
prospers
in
the
world
cannot
choose
but
be
good
.
This
Satan
implyes
in
these
words
,
and
this
is
an
extreame
lye
;
for
as
there
is
no
affliction
,
so
there
is
no
outward
blessing
can
change
the
heart
or
bring
it
about
unto
God
,
They
did
not
serve
the
Lord
in
the
abundance
of
all
things
,
Deut.
28.47
.
Abundance
doth
not
draw
the
heart
unto
God
.
Yet
Satan
would
inferre
that
it
doth
.
This
might
well
be
retorted
upon
Satan
himselfe
;
Satan
why
diddestnot
thou
serve
God
then
?
thou
diddest
once
receive
more
outward
blessings
from
God
then
ever
Iob
did
,
the
blessednesse
of
an
Angell
;
yet
that
glorious
Angelicall
estate
wherein
thou
wast
created
,
could
not
keepe
thee
in
the
compasse
of
obedience
,
thou
diddest
rebell
in
the
abundance
of
all
blessings
,
and
diddest
leave
thy
habitation
,
Satan
thou
shouldest
not
have
served
God
for
nought
.
Why
then
didst
not
thou
serve
him
?
thine
owne
Apostacy
refutes
thy
errour
in
making
so
little
of
Jobs
obedience
,
because
he
had
received
so
much
.
Secondly
,
There
is
this
in
it
;
Doeth
Job
feare
God
for
nought
?
Satan
intimates
,
that
God
could
have
no
servants
for
love
,
none
unlesse
he
did
pay
them
extreamely
;
That
,
God
is
such
a
Master
,
and
his
worke
such
as
none
would
meddle
with
,
vnlesse
allured
by
benefits
;
As
if
Satan
should
say
,
you
have
indeed
one
eminent
servant
,
but
you
should
not
have
had
him
unlesse
you
had
beene
at
double
cost
with
him
.
Here
is
another
lye
Satan
windeth
up
closely
in
this
speech
;
For
the
truth
is
,
Gods
servants
follow
him
for
himselfe
,
the
very
excellencies
of
God
,
and
sweetnesse
of
his
wayes
,
are
the
argument
and
the
wages
by
which
his
people
are
chiefely
moved
and
hired
to
his
service
.
God
indeed
makes
many
promises
to
those
that
serve
him
,
but
he
never
makes
any
bargaines
with
them
:
His
obey
him
freely
.
Satan
makes
bargaines
to
hire
men
to
his
service
,
as
he
did
with
Christ
,
Mat.
4.9
.
All
these
things
will
I
give
thee
,
if
thou
wilt
fall
downe
and
worship
mee
.
God
makes
many
large
and
gracious
promises
,
but
he
never
makes
any
such
bargaine
and
agreement
with
men
for
their
obedience
.
Then
there
is
a
third
sense
full
of
falsehood
,
which
Satan
casteth
upon
Iob
,
Doeth
Job
feare
God
for
nought
?
that
is
,
Iob
hath
a
byas
in
all
that
he
doth
,
he
is
carryed
by
the
gaine
of
godlinesse
,
not
by
any
delight
in
godlinesse
thus
to
serve
God
.
Job
is
mercinary
,
he
serveth
God
for
hire
;
Job
hath
not
any
desire
to
please
God
,
but
to
benefit
himselfe
;
Job
doth
not
seeke
the
glory
of
God
,
but
he
seekes
his
owne
advantage
.
This
is
the
sense
which
the
words
have
in
reference
to
the
person
of
Job
;
that
as
once
Satan
accus'd
God
unto
man
,
so
,
now
he
accuseth
this
man
unto
God
;
He
accus'd
God
unto
man
,
Gen.
3.
When
God
had
forbidden
him
to
eate
of
the
Tree
of
knowledge
of
good
and
evill
,
and
told
him
that
in
the
day
he
did
eate
thereof
he
should
surely
die
;
You
shall
not
surely
die
,
saith
Satan
,
for
God
knoweth
that
in
the
day
you
eate
thereof
,
then
your
eyes
shall
be
opened
,
and
ye
shall
be
as
Gods
,
knowing
good
and
evill
.
As
if
he
should
say
,
God
hath
not
forbidden
this
tree
,
because
it
will
doe
you
any
hurt
,
but
because
he
would
be
God
alone
,
he
would
have
all
the
knowledge
to
himselfe
,
he
hath
an
ill
intent
:
he
knowes
that
if
you
eate
of
it
,
you
will
be
like
him
,
as
gods
knowing
good
and
evill
.
So
heere
hee
accuseth
man
to
God
,
Job
serveth
you
indeed
and
offereth
you
sacrifice
and
obeyeth
you
,
but
it
is
that
he
may
get
by
you
,
that
he
may
receive
more
and
more
from
you
,
he
likes
the
pay
,
the
reward
,
not
the
worke
;
he
cares
not
for
God
,
but
for
the
good
that
commeth
from
him
.
This
is
the
accusation
which
here
the
slanderer
casteth
upon
all
the
holy
services
and
duties
of
Job
.
Thus
in
briefe
you
see
the
sense
,
I
shall
give
you
some
observations
from
it
.
The
first
is
this
,
It
is
an
argument
of
a
most
malignant
spirit
,
when
a
mans
actions
are
faire
,
then
to
accuse
his
intentions
.
The
Devill
hath
nothing
to
say
against
the
actions
of
Job
,
but
he
goes
downe
into
his
heart
and
accuseth
his
intentions
.
Malice
mis-interprets
the
fairest
actions
,
but
love
puts
the
fairest
interpretation
it
can
upon
foule
actions
.
Malice
will
say
when
a
man
doth
well
,
it
is
true
he
doth
it
,
but
it
is
for
vaine
glory
,
it
is
to
be
seene
of
men
,
it
is
for
his
own
ends
,
it
is
for
gaine
;
But
when
a
man
doth
ill
,
love
will
say
,
this
he
hath
done
through
ignorance
,
or
inadvertency
or
violent
temptations
,
love
covers
a
multitude
of
sinnes
as
fairely
as
possibly
it
may
with
wisedome
and
with
justice
;
How
faire
a
cover
did
Christ
himselfe
put
upon
the
foulest
act
that
ever
was
in
the
world
,
upon
his
own
crucifying
,
Father
forgive
them
,
they
know
not
what
they
doe
;
I
wot
(
saith
he
)
that
through
ignorance
you
did
it
,
as
did
also
your
Rulers
.
Love
excuseth
what
is
ill
done
in
another
,
and
malice
accuseth
what
others
doe
well
.
Let
such
men
learne
from
hence
,
that
in
so
do
.
●●●y
are
the
mouth
and
tongue
of
Satan
.
Secondly
,
We
may
observe
from
hence
;
That
it
is
an
argument
of
a
base
and
an
unworthy
spirit
to
serve
God
for
ends
.
Had
this
been
true
of
Job
in
Satans
sense
,
it
had
indeed
spoyled
and
blemished
all
that
he
had
done
.
Those
that
come
unto
God
upon
such
termes
they
are
not
holy
,
but
crafty
;
they
make
a
trade
with
God
,
they
doe
not
serve
God
,
it
is
not
Obedientia
,
but
Mercatura
,
as
one
expresseth
it
,
it
is
merchandizing
with
God
,
not
obeying
him
.
There
is
reward
enough
in
God
himselfe
,
there
is
reward
enough
in
the
very
duties
themselvs
,
work
and
wages
go
together
.
Therfore
for
any
to
be
carried
out
to
the
service
of
God
upon
outward
things
,
argues
a
base
&
an
eartthly
spirit
.
As
sin
is
punishment
enough
unto
it selfe
,
though
there
were
no
other
punishment
,
though
there
were
no
hell
to
come
after
,
yet
to
do
evill
is
or
will
be
hell
enough
unto
it selfe
:
Nec
sacile
Invenies
multis
in
millibus
unum
virtutem
pretium
qui
putet
esse
sui
.
—
Et
gratis
poenitet
esse
probum
Ovid.
de
Pont.
So
to
do
good
is
reward
enough
unto
it selfe
.
A
Heathen
Poet
observed
it
as
a
brand
of
Infamy
upon
the
age
wherein
he
lived
,
that
most
did
repent
that
they
had
done
good
or
were
good
gratis
or
for
nought
,
that
the
price
of
all
good
actions
fell
in
their
esteeme
,
unlesse
they
could
raise
themselves
.
If
a
Heathen
condemn'd
this
,
how
damnable
is
it
among
Christians
.
But
here
a
Question
will
arise
,
and
I
shall
a
little
debate
it
,
because
it
doth
further
cleare
the
maine
point
,
May
we
not
have
respect
to
our
owne
good
or
unto
the
benefit
we
shall
receive
from
God
?
Is
it
unlawfull
to
have
an
eye
to
our
owne
advantage
,
while
we
doe
our
duty
?
Must
we
serve
God
for
nought
in
that
strict
sense
,
or
els
will
●od
account
nothing
of
all
our
services
?
I
shall
cleare
that
in
five
briefe
Conclusions
,
and
these
will
(
I
suppose
)
fully
state
the
sense
of
this
Text
and
of
this
speech
.
The
first
is
this
,
There
is
no
man
doth
or
possibly
can
serve
God
for
nought
.
God
hath
by
benefits
already
bestowed
,
and
by
benefits
promised
out-vyed
and
out-bid
all
the
endeavours
and
services
of
the
creature
.
If
a
man
had
a
thousand
paire
of
hands
,
a
thousand
tongues
and
a
thousand
heads
,
and
should
set
them
all
on
worke
for
God
,
he
were
never
able
to
answer
the
ingagements
and
obligations
which
God
hath
already
put
upon
him
.
Therfore
this
is
a
truth
,
that
no
man
can
in
a
strict
sense
serve
God
for
nought
.
God
is
not
beholden
to
any
creature
for
any
worke
or
service
that
is
done
unto
him
.
Againe
secondly
,
this
is
further
to
be
considered
.
The
more
outward
blessings
any
one
doth
receive
,
the
more
he
ought
to
serve
God
,
and
the
more
service
God
lookes
for
at
his
hands
.
That
is
another
Conclusion
.
Therefore
we
find
still
,
that
when
God
hath
bestowed
many
outward
blessings
upon
any
,
either
persons
or
Nations
,
he
chargeth
an
acknowledgement
upon
them
,
Hos.
2.8
.
She
did
not
know
that
I
gave
her
corne
and
wine
and
oyle
,
and
multiplyed
her
silver
and
gold
which
she
bestowed
upon
Baal
,
therefore
I
will
come
and
recover
it
,
saith
God
.
You
having
received
this
,
you
ought
to
have
served
me
with
it
.
You
see
how
God
upbraideth
David
,
2
Sam.
12.7
,
8.
I
annoynted
thee
King
of
Israel
,
and
I
delivered
thee
out
of
the
hand
of
Saul
,
and
I
gave
thee
thy
Masters
house
and
thy
Masters
wives
into
thy
bosome
,
and
if
this
had
beene
too
little
,
I
would
moreover
have
given
thee
such
and
such
things
.
How
is
it
then
that
thou
hast
despised
the
Commandement
of
the
Lord
,
to
doe
evill
in
his
sight
?
As
if
he
should
say
,
the
more
I
bestowed
upon
thee
,
the
more
obligations
thou
shouldest
feele
thy selfe
under
to
obey
me
faithfully
.
In
the
third
place
,
it
is
lawfull
to
have
some
respect
to
benefits
both
received
and
promised
by
way
of
Motive
and
incouragement
to
stir
us
up
and
quicken
us
,
either
in
doing
or
in
suffering
for
God
.
Moses
,
Heb.
11.26
.
had
respect
to
the
recompence
of
reward
,
therefore
it
is
not
unlawfull
;
and
Christ
himselfe
,
Heb.
12.2
.
looking
at
the
joy
that
was
set
before
him
.
These
are
examples
beyond
all
exceptions
,
that
respect
may
be
had
to
benefits
and
blessings
received
or
exspected
.
Fourthly
,
Then
reference
unto
benefit
is
sinfull
,
when
wee
make
it
either
the
sole
and
only
cause
,
or
the
supreame
and
chiefe
cause
of
our
obedience
.
This
makes
any
thing
we
doe
smell
so
of
our selves
that
God
abides
it
not
,
when
we
respect
our selves
,
either
alone
or
above
God
,
God
hath
no
respect
at
all
to
us
.
As
Christ
taxes
those
,
Joh.
6.
You
did
not
seeke
me
but
the
loaves
,
to
have
respect
to
the
loaves
more
then
to
Christ
,
or
as
much
as
to
Christ
,
is
to
have
no
respect
at
all
to
Christ
.
Thus
when
the
Sichemites
,
Gen.
34.23
.
admitted
of
circumcision
,
and
so
gave
up
themselves
as
a
Covenant-people
to
God
,
here
was
all
the
argument
they
proposed
to
themselves
,
Shall
not
their
cattell
and
their
substance
and
every
beast
of
theirs
be
ours
?
What
beasts
were
these
Sichemites
,
what
shadowes
of
Religion
,
who
would
take
upon
them
this
badge
of
Religion
for
the
gaine
of
beasts
and
worldly
substance
?
Such
pure
respects
to
our selves
,
defile
all
our
services
and
render
our
persons
odious
unto
God
.
Therefore
in
all
our
duties
and
holy
services
,
we
must
set
the
glory
of
God
in
the
Throne
,
that
must
be
above
;
and
then
we
may
set
our
desires
of
Heaven
and
glory
on
the
right
hand
,
we
may
set
the
feare
of
hell
and
the
avoyding
of
misery
on
the
left
hand
,
we
may
set
our
desires
of
enjoying
outward
comforts
here
in
the
world
at
the
foot-stoole
.
Thus
we
must
marshall
and
ranke
respects
to
God
and
our selves
.
And
thus
we
may
look
upon
outward
things
,
as
motives
and
incouragements
;
we
must
not
make
them
ends
and
causes
;
we
may
make
them
as
occasions
,
but
not
as
grounds
of
our
obedience
.
Lastly
,
We
may
looke
upon
them
as
fruits
and
consequents
of
holinesse
,
yea
as
incouragements
unto
holinesse
,
but
not
as
causes
of
our
holinesse
,
or
we
may
eye
these
as
media
,
through
which
to
see
the
bounty
and
goodnesse
of
God
,
not
as
objecta
on
which
to
fixe
and
terminate
our
desires
.
So
much
for
the
clearing
of
the
first
part
of
Satans
answer
,
Doth
Job
serve
God
for
nought
?
Wherein
you
see
he
casts
dirt
upon
Jobs
sincerest
duties
,
and
how
we
may
carry
our
respects
in
the
service
of
God
to
outward
blessings
,
whether
received
or
promised
.
It
followeth
.
Verse
10.
Hast
thou
not
made
an
hedge
about
him
and
about
his
house
,
and
about
all
that
he
hath
on
every
side
?
Thou
hast
blessed
the
worke
of
his
hands
and
his
substance
is
increased
in
the
land
.
Here
Satan
more
fully
expounds
himself
,
and
what
he
meaneth
by
Jobs
not
serving
God
for
nought
.
You
shall
see
it
is
not
for
nought
.
He
casts
up
the
particulars
of
Gods
benefits
conferred
on
Job
,
and
they
amount
to
a
great
summe
.
1.
Hee
hath
an
hedge
about
him
,
that
is
somewhat
.
2.
He
hath
blessed
him
that
's
more
:
3.
He
doth
increase
and
multiply
,
there
's
the
highest
degree
of
outward
happinesse
.
Here
are
three
degrees
of
Gods
dealing
with
Job
.
These
Satan
reckons
up
in
this
verse
,
that
he
may
make
Jobs
goodnesse
of
no
account
,
and
leave
his
person
in
no
degree
of
acceptance
with
God
.
Here
is
first
Protection
in
the
hedge
,
Hast
thou
not
made
an
hedge
about
him
.
Secondly
,
Here
is
a
Benediction
upon
that
which
was
protected
.
It
was
not
a
bare
keeping
of
that
from
spoyling
,
but
it
was
a
blessing
of
it
.
Thirdly
,
here
is
also
an
increase
or
multiplication
,
he
was
not
only
blessed
to
keepe
himselfe
and
all
he
had
in
the
state
and
plight
wherein
he
stood
,
but
there
was
a
daily
increase
and
an
augmentation
.
Thou
protectest
him
,
thou
blessest
him
,
and
thou
doest
increase
all
that
he
hath
,
he
is
increased
in
the
land
.
That
is
the
summe
and
sense
of
the
words
.
I
shall
now
open
them
a
little
more
distinctly
.
hast
thou
not
made
an
hedge
about
him
?
Some
render
it
,
Hast
thou
not
made
a
wall
about
him
?
Or
,
Hast
thou
not
made
a
trench
about
him
?
It
is
an
elegant
Metaphor
frequent
in
Scripture
,
shewing
that
as
when
a
field
is
well
hedg'd
,
or
a
Towne
well
wall'd
and
entrench'd
,
then
it
is
safe
.
So
when
God
is
said
to
make
an
hedge
or
a
wall
about
a
man
or
about
a
Nation
,
the
safety
of
that
man
or
Nation
is
assured
by
it
,
Isa.
5.2
.
We
have
this
word
used
,
where
God
speakes
of
his
vineyard
,
He
planted
a
vineyard
in
a
very
fruitfull
hill
,
and
he
fenced
it
,
or
he
made
a
wall
or
a
hedge
about
it
.
So
verse
5.
when
God
is
angry
with
his
vineyard
and
will
destroy
i●
,
it
is
thus
exprest
,
I
will
(
saith
he
)
take
away
the
hedge
thereof
,
that
is
,
I
will
take
away
my
protection
from
it
.
In
the
same
sense
,
Zach.
2.5
.
I
will
be
(
saith
God
)
a
wall
of
fire
round
about
;
that
is
,
I
will
be
a
defence
unto
it
.
So
when
it
is
said
here
,
that
God
had
made
a
hedge
about
Job
,
it
notes
divine
Protection
,
he
was
under
the
wing
and
safeguard
of
the
Almighty
.
This
hedge
of
protection
is
two-fold
.
It
is
said
God
made
this
hedge
,
Hast
thou
not
made
an
hedge
about
him
?
First
,
There
is
an
hedge
which
is
made
immediately
by
the
hand
of
God
:
Sometimes
God
makes
the
hedge
immediatly
,
yea
somtimes
God
expresseth
himself
to
be
the
hedge
or
wall
,
as
Zac.
2.5
.
so
Psal.
18.
(
all
those
are
words
of
protection
)
vers.
Thou
art
my
rocke
and
my
fortresse
,
my
deliverer
,
my
strength
,
my
buckler
,
the
horne
of
my
salvation
,
and
my
high
Tower
,
&c.
There
God
was
the
hedge
,
here
God
makes
the
hedge
,
God
hath
not
put
out
this
hedg
to
others
to
make
,
but
he
makes
it
himselfe
;
Satan
observes
as
much
.
Hast
not
thou
made
an
hedge
about
him
.
Secondly
,
Sometime
the
hedge
of
protection
is
made
by
the
hands
of
others
.
God
sends
out
his
Angels
to
guard
his
people
,
Psal.
34.7
.
The
Angell
of
the
Lord
encampeth
round
about
them
that
feare
him
.
Encamping
and
hedging
are
to
the
same
purpose
,
Gods
hedge
is
as
strong
for
safety
as
any
wall
,
as
any
trench
.
Sometime
God
doth
make
one
man
to
be
a
hedge
or
a
defence
to
another
.
The
servants
of
Naball
said
of
David
,
1
Sam.
25.16
.
That
he
had
been
a
wall
unto
them
both
by
night
and
day
;
that
is
,
he
had
been
a
protection
and
a
guard
to
them
,
he
had
defended
them
all
the
while
his
Army
was
quarter'd
in
those
parts
.
God
makes
a
good
man
to
be
as
a
wall
to
a
wicked
man
.
How
much
more
will
he
make
men
and
Angels
to
be
wals
and
hedges
for
the
security
of
his
owne
people
?
The
Text
further
goes
on
and
shewes
the
compasse
of
this
hedge
,
what
ground
it
takes
in
,
how
farre
it
reacheth
:
and
here
we
shall
find
that
it
was
a
very
large
hedge
of
a
great
extent
.
We
know
there
are
some
Cities
that
have
not
only
a
single
wall
,
but
a
double
wall
,
yea
some
strong
Cities
and
places
have
a
treble
wall
about
them
:
So
wee
finde
a
three-fold
hedge
made
about
Job
,
and
they
are
all
exprest
here
in
this
Text.
Here
was
a
hedge
,
first
about
his
Person
,
that
was
the
inmost
hedge
,
or
the
inmost
wall
,
in
these
words
,
Hast
thou
not
made
an
hedge
about
him
?
That
is
,
an
hedge
about
the
very
person
of
Job
,
an
hedge
about
his
body
least
any
sicknesse
,
diseases
or
dangers
should
invade
it
,
and
an
hedge
about
his
soule
,
least
snares
and
temptations
should
take
hold
of
,
or
prevaile
against
that
;
thou
hast
made
an
hedge
about
him
,
so
that
I
cannot
come
at
the
person
of
Job
to
hurt
him
.
Againe
,
Besides
this
inmost
wall
,
and
the
nearest
about
his
person
,
there
is
a
second
wall
or
hedge
,
and
that
is
exprest
to
be
about
his
Family
,
Hast
thou
not
made
an
hedge
about
him
and
about
his
house
?
By
house
we
are
not
to
understand
the
materiall
house
of
stone
or
timber
,
the
edifice
in
which
Job
dwelt
,
but
by
the
house
we
are
to
understand
the
houshold
,
Job
and
his
family
,
as
oftentimes
in
Scripture
,
the
house
is
put
for
the
family
.
This
day
(
saith
Christ
to
Zacheus
)
is
salvation
come
to
thy
house
;
that
he
beleeved
and
all
his
house
,
that
is
all
his
household
;
so
here
,
thou
hast
made
an
hedge
about
him
,
and
about
his
house
,
that
is
,
about
his
Family
,
about
his
children
especially
:
hence
the
Hebrew
word
for
a
child
,
for
a
sonne
,
doth
signifie
an
house
,
because
children
build
up
the
house
or
keep
up
the
name
of
their
Fathers
.
So
that
the
house
hedg'd
about
,
is
the
children
,
the
family
and
the
followers
and
servants
of
Job
;
as
if
Satan
should
say
,
thou
hast
made
an
hedge
not
only
about
his
person
,
but
about
all
that
belong
unto
him
about
his
children
and
servants
,
I
may
not
meddle
with
them
neither
.
There
is
the
second
hedge
.
Lastly
,
There
is
a
third
hedge
or
wall
,
Hast
thou
not
made
an
hedge
about
him
,
and
about
his
house
,
and
about
all
that
he
hath
?
That
is
about
his
goods
,
about
his
cattell
and
about
his
lands
:
so
farre
as
ever
any
thing
of
Jobs
doth
extend
,
in
loc.
so
farre
the
hedge
goeth
;
if
Job
have
but
the
least
thing
abroad
,
God
doth
make
an
hedge
about
it
,
he
hath
not
the
meanest
thing
belonging
unto
him
,
but
is
under
guard
and
protection
.
That
is
the
meaning
of
it
.
There
is
yet
another
thing
to
be
observed
in
the
words
to
make
it
more
full
.
Hast
thou
not
made
an
hedge
about
him
,
and
about
his
house
,
and
about
all
that
he
hath
on
every
side
?
It
is
not
only
said
,
thou
hast
made
an
hedge
about
him
,
but
thou
hast
made
an
hedge
about
him
on
every
side
,
which
is
a
pleonasme
or
redundancy
of
speech
.
hedge
about
him
on
every
side
,
here
is
exprest
an
extraordinary
care
,
that
God
had
not
left
the
least
gappe
for
Satan
or
for
any
annoyance
to
come
in
unto
Job
.
There
is
not
the
least
breach
,
the
least
hole
,
thou
hast
hedged
him
round
about
on
every
side
,
First
,
We
may
observe
from
the
manner
of
this
speech
,
Hast
thou
not
made
an
hedge
about
him
?
Satan
speakes
very
angerly
.
Questions
as
they
ever
expresse
quicknesse
of
spirit
,
so
they
many
times
expresse
much
passion
and
trouble
of
spirit
.
Here.
Satan
in
questioning
,
speakes
as
if
he
were
vext
,
Hast
thou
not
made
an
hedge
about
him
?
Hence
note
.
That
the
protection
which
God
gives
to
his
people
and
servants
is
the
vexation
of
Satan
and
of
all
his
Instruments
.
It
troubleth
them
extreamely
that
God
doth
so
guard
and
hedge
up
his
people
,
that
they
cannot
come
at
them
.
No
man
can
endure
to
see
that
defended
,
which
he
wisheth
were
destroyed
.
Then
againe
,
if
we
consider
the
matter
of
Satans
speech
,
it
is
a
truth
and
a
most
comfortable
truth
,
a
truth
full
of
consolation
to
the
people
of
God
,
Hast
thou
not
made
an
hedge
about
him
and
about
his
house
,
and
about
all
that
he
hath
on
every
side
?
We
may
note
hence
,
That
Satan
the
father
of
lyes
sometimes
speakes
truth
for
his
owne
advantage
.
For
as
it
is
said
concerning
Judas
about
his
care
for
the
poore
,
when
he
would
have
had
the
oyntment
sold
and
given
to
the
poore
,
This
he
said
(
saith
the
Text
)
not
that
he
cared
for
the
poore
,
but
because
he
was
a
theefe
,
and
had
the
bagge
and
bare
what
was
put
therein
.
So
we
may
say
here
,
Satan
sets
forth
the
care
of
God
over
his
people
in
most
exact
termes
;
And
why
doth
he
doe
this
?
Not
that
he
cares
to
speake
well
of
God
,
or
to
advance
God
in
the
eyes
of
his
people
,
by
telling
his
people
and
servants
how
watchfull
he
is
over
them
:
but
he
doth
this
only
for
his
owne
advantage
,
that
hereby
he
may
lessen
the
service
and
blemish
the
obedience
of
Job
,
because
he
received
so
much
care
and
love
from
God
.
As
it
is
many
times
with
ungodly
men
,
they
will
doe
good
,
not
that
they
care
to
doe
good
,
but
only
for
some
bie-end
:
So
Satan
will
sometimes
speake
that
which
is
true
,
not
that
he
regards
the
truth
,
or
that
he
would
speake
a
word
of
truth
(
for
he
hath
nothing
but
lyes
in
his
heart
,
there
is
a
lye
in
his
heart
when
there
is
truth
in
his
mouth
.
)
He
never
speakes
truth
but
to
deceive
and
doe
hurt
by
it
.
Thirdly
,
Wee
may
observe
this
,
which
lyeth
plaine
in
the
words
.
That
the
people
and
servants
of
God
dwell
in
the
middest
of
enemies
,
in
the
middest
of
dangers
;
Why
else
need
there
be
an
hedge
,
a
wall
about
them
?
What
need
there
be
a
guard
about
them
,
unlesse
there
were
dangers
about
them
?
There
are
none
in
the
world
so
envyed
and
spighted
,
so
aimed
at
and
persecuted
as
the
people
and
servants
of
God
;
you
may
see
it
by
the
wall
that
is
made
about
them
;
God
will
not
bestow
cost
and
care
in
preserving
and
guarding
where
there
is
no
danger
of
invading
.
If
you
should
come
to
a
City
and
see
it
mightily
fortified
,
and
see
men
make
wall
after
wall
about
it
,
and
bulwarke
after
bulwarke
,
you
will
presently
conjecture
,
that
City
stands
in
great
danger
and
is
in
the
middest
of
enemies
:
So
when
we
reade
that
God
was
faine
to
make
wall
after
wall
,
to
make
hedge
after
hedge
about
the
person
,
the
family
,
the
estate
of
Job
,
it
sheweth
that
the
devill
had
an
ill
eye
upon
Job
and
upon
all
that
was
Jobs
;
Satan
and
his
instruments
,
had
it
not
bin
for
this
hedge
,
would
quickly
have
fallen
upon
him
.
No
godly
man
should
live
a
quiet
moment
,
did
not
the
Lord
stretch
forth
his
hand
to
save
and
protect
him
.
Fourthly
,
We
may
observe
,
That
God
himselfe
doth
undertake
the
guarding
and
protecting
of
his
people
.
Thou
hast
made
an
hedge
about
him
and
about
all
that
he
hath
.
God
himselfe
either
doth
it
immediately
,
or
he
doth
put
those
to
doe
it
to
whom
he
giveth
his
power
,
strength
and
wisdom
.
There
is
no
meere
creature
could
be
strength
and
security
enough
for
us
against
our
great
malicious
and
mighty
enemies
,
therefore
God
himselfe
either
is
or
makes
the
hedge
.
There
is
no
strength
in
man
but
Satan
can
over-match
it
,
Satan
can
over
power
all
the
strength
,
and
out-wit
all
the
wisdome
that
is
in
the
creature
.
Flesh
and
blood
are
no
match
for
a
spirit
.
And
we
wrestle
not
against
flesh
and
bloud
,
but
against
Principalities
and
Powers
and
spirituall
wickednesse
in
high
places
,
Ephes.
6.12
.
But
if
God
makes
an
hedge
about
us
,
it
is
not
in
the
power
of
all
the
enemies
in
the
world
,
whether
men
or
devils
to
make
a
gappe
in
it
;
they
are
sure
that
are
under
the
protection
of
God
.
They
that
dwell
in
the
secret
place
of
the
most
high
,
they
shall
abide
(
safe
)
under
the
shadow
of
the
Almighty
,
Ps.
91.1
.
Fifthly
,
You
see
here
how
farre
the
hedge
goeth
,
an
hedge
not
onely
about
his
person
and
houshold
,
but
about
all
that
he
hath
.
Take
the
meanest
thing
that
Job
hath
,
God
protects
it
and
hedgeth
it
about
.
Then
we
may
note
this
,
That
God
hath
an
especiall
care
,
and
doth
exceedingly
price
even
the
meanest
thing
that
belongs
to
one
of
his
servant
.
God
would
not
bestow
an
hedge
about
it
,
if
he
did
not
prize
it
:
A
man
will
not
hedge
or
wall
that
about
,
which
he
doth
not
value
.
God
highly
values
the
meanest
thing
that
belongs
to
one
of
his
servants
.
Precious
in
the
sight
of
the
Lord
is
the
death
of
his
Saints
.
But
not
only
is
the
bloud
,
the
life
of
the
Saints
,
precious
in
the
sight
of
God
,
but
every
member
,
every
haire
of
their
head
is
precious
.
God
numbers
these
.
Not
only
are
their
children
precious
,
but
every
thing
that
's
called
theirs
,
their
servants
,
their
houshold
,
their
cattell
,
their
Oxen
,
their
Asses
,
whatsoever
they
have
is
all
precious
in
the
sight
of
God
.
Lastly
,
Observe
,
That
Satan
hath
a
deadly
spight
not
onely
against
the
persons
of
the
godly
,
but
against
every
thing
that
belongs
unto
a
godly
man
.
Satan
would
not
only
hurt
and
annoy
them
in
their
persons
,
but
in
every
thing
that
's
theirs
.
If
God
(
if
we
may
so
speake
with
reverence
)
should
leave
but
a
dogge
that
belongs
unto
one
of
his
servants
unguarded
,
Satan
would
doe
it
a
mischiefe
;
Satan
would
be
doing
at
the
least
thing
,
rather
then
not
doe
mischiefe
.
If
he
cannot
destroy
our
soules
he
would
be
at
the
very
haire
of
our
heads
;
therefore
Christ
to
comfort
the
Disciples
in
the
time
of
trouble
assures
them
,
that
the
very
haires
of
their
heads
were
numbred
:
As
if
he
should
say
,
God
will
have
an
account
of
every
haire
,
the
enemies
cannot
pull
off
a
haire
,
but
God
will
call
them
to
a
reckoning
for
it
.
And
it
notes
too
that
the
enemies
will
take
hold
of
any
thing
that
belongs
to
the
people
of
God
,
if
they
cannot
get
all
,
they
will
get
a
haire
if
they
can
,
why
else
is
it
exprest
that
the
very
haires
of
their
heads
are
numbred
?
Those
words
at
once
intimate
,
Gods
care
of
all
,
and
Satans
malice
against
all
.
It
followeth
,
Hast
thou
not
made
an
hedge
about
him
,
&c.
Thou
hast
blessed
the
worke
of
his
hands
,
and
his
substance
is
increased
in
the
Land
.
Thou
hast
blessed
.
]
The
root
Barac
which
from
the
word
here
used
,
doth
signifie
to
bow
the
knee
as
well
as
to
blesse
,
because
men
used
to
how
the
knee
in
blessing
God
or
man
.
Blessings
are
carryed
three
wayes
.
First
,
From
man
to
man
;
one
man
blesseth
another
.
There
were
Propheticall
or
extraordinary
blessings
,
as
Isaack
blessed
Jacob
,
and
Jacob
blessed
his
sonnes
upon
his
death-bed
;
and
there
is
a
popular
or
ordinary
blessing
,
to
wish
well
to
another
is
to
blesse
another
,
every
time
we
pray
for
our
friends
,
we
blesse
our
friends
.
So
man
from
man
.
Secondly
,
Man
blesseth
God
;
and
then
man
blesseth
God
when
he
praiseth
God
,
when
he
takes
notice
of
and
returnes
thankes
for
the
blessings
received
from
God
.
Blesse
the
Lord
O
my
soule
,
&c.
(
Psal.
103.2
.
)
and
forget
not
all
,
(
that
is
,
)
forget
not
any
of
his
benefits
.
Thankfully
to
remember
benefits
,
is
to
blesse
the
Lord
.
The
Cup
in
the
Sacrament
of
the
Lords
Supper
,
is
called
the
Cup
of
Blessing
,
1
Cor.
10.16
.
because
therein
we
commemorate
the
death
of
Christ
,
and
render
thanks
to
the
Name
of
the
Lord
,
for
the
unspeakeable
benefits
conveighed
to
us
by
his
blood
.
Thirdly
,
as
here
in
the
Text
,
God
blesseth
man
.
Now
God
blesseth
man
,
when
he
causeth
that
to
prosper
which
man
undertakes
.
Mans
blessing
unto
man
,
it
is
only
a
wish
,
an
optative
blessing
,
but
Gods
blessing
unto
man
is
an
operative
blessing
as
Aquinas
expresseth
it
,
Dei
benedicere
est
benefacere
,
when
God
wisheth
us
good
he
doth
us
good
.
So
then
the
sense
is
,
Thou
hast
blessed
:
that
is
,
thou
hast
caused
him
to
prosper
and
thrive
in
what
he
undertakes
,
as
we
shall
see
in
the
object
of
the
blessing
,
Thou
hast
blessed
the
worke
of
his
hands
.
The
worke
of
his
hands
.
]
We
are
not
to
understand
it
strictly
for
manuall
or
hand
labours
,
as
if
Job
were
a
man
imployed
in
ordinary
manual
services
,
in
the
labour
of
his
hands
,
but
according
to
an
ordinary
use
of
speech
amongst
the
Hebrewes
,
and
likewise
amongst
other
Nations
,
by
the
worke
of
the
hands
,
is
understood
any
kind
of
labour
,
any
kind
of
businesse
whatsoever
.
As
it
is
said
of
Christ
,
Isa.
53.10
.
that
the
pleasure
of
the
Lord
did
prosper
in
his
hands
;
Now
the
worke
that
Christ
had
to
doe
was
not
a
handy
worke
,
yet
it
did
prosper
in
his
hands
,
that
is
,
he
managing
and
going
about
it
,
it
did
prosper
and
tooke
successe
;
It
was
effectuall
for
the
redemption
and
salvation
of
his
people
;
This
was
prospering
of
the
worke
in
his
hands
.
In
this
sense
the
worke
of
the
head
may
be
called
the
worke
of
the
hands
,
the
worke
of
the
tongue
,
the
worke
of
the
hands
;
any
worke
,
any
businesse
that
a
man
doth
,
may
be
called
the
worke
of
his
hands
.
So
then
,
Thou
hast
blessed
the
worke
of
his
hands
,
that
is
,
thou
hast
blessed
every
thing
that
Job
goeth
about
,
as
a
Magistrate
,
as
a
Minister
,
or
as
a
Master
of
a
Family
,
in
any
of
,
in
all
his
relations
,
thou
hast
caused
his
endeavours
to
prosper
.
In
the
28th
of
Deuteronomie
,
an
universall
blessing
is
thus
promised
vers.
6.
Blessed
thou
shalt
be
when
thou
commest
in
,
and
blessed
shalt
thou
be
when
thou
goest
out
:
betweene
those
two
are
contained
all
the
labours
and
undertakings
of
that
people
:
by
their
going
forth
is
meant
the
beginning
of
their
labours
,
and
by
their
comming
in
is
meant
the
end
and
conclusion
of
their
labours
,
so
that
beginning
and
ending
,
when
they
set
their
hands
to
a
businesse
,
and
when
they
tooke
their
hands
from
a
businesse
,
they
should
be
blessed
,
that
is
,
they
should
have
a
through
blessing
upon
all
their
labours
.
So
here
,
Thou
hast
blessed
the
worke
of
his
hands
,
that
is
,
every
thing
he
putteth
his
hands
unto
.
And
his
substance
is
increased
in
the
Land
.
That
is
the
third
thing
which
Satan
doth
observe
here
concerning
Job
,
that
he
was
not
only
blessed
in
the
estate
wherein
he
was
,
but
God
did
mightily
increase
and
multiply
his
estate
.
He
is
increased
in
the
Land
.
The
word
which
we
translate
increased
,
signifieth
not
an
ordinary
increase
,
The
more
they
afflicted
them
,
the
more
they
multiplied
and
grew
;
the
same
word
is
there
used
,
to
shew
the
wonderfull
increase
of
the
people
of
Israel
when
they
were
in
their
affliction
.
It
was
such
as
did
breake
the
bounds
.
As
it
is
with
a
river
,
the
more
it
is
stopped
,
the
more
it
swelleth
and
breakes
all
the
bankes
and
bayes
,
whatsoever
is
set
to
hinder
the
course
of
it
:
So
much
is
meant
in
that
place
of
Moses
when
the
people
of
Israel
were
stopped
and
hindered
from
their
increase
,
they
like
a
river
did
swell
over
all
,
they
did
increase
so
as
they
did
breake
all
the
bounds
.
Thus
of
Job
,
his
substance
is
increased
,
it
is
as
if
we
should
say
in
our
language
,
he
had
so
much
that
there
was
no
end
of
,
no
roome
for
his
substance
:
as
the
rich
foole
said
,
Luk.
12.
when
his
estate
was
increased
,
what
shall
I
doe
,
my
barnes
are
not
big
enough
?
I
must
pull
them
downe
and
build
larger
,
that
they
may
hold
my
estate
.
So
Jobs
estate
was
so
increased
that
the
compasse
he
had
for
that
present
could
not
containe
it
,
he
must
make
new
folds
for
his
Sheepe
they
increased
so
;
and
he
must
make
greater
barnes
for
his
Corne
,
his
fields
brought
forth
such
plentifull
croppes
;
he
must
make
larger
stalles
for
his
Oxen
,
he
must
build
bigger
houses
for
his
family
;
he
is
increased
,
he
is
broken
forth
in
the
Land
.
Gen.
38.29
.
When
Tamar
brought
forth
twins
,
the
Text
saith
,
that
one
put
out
his
hand
,
and
as
he
drew
it
back
,
his
brother
came
out
,
and
therefore
they
called
his
name
Pharez
,
Thou
hast
blessed
(
saith
he
)
the
worke
of
his
hands
,
and
his
substance
is
increased
in
the
Land
.
We
may
observe
here
first
,
That
all
successe
in
businesse
is
from
the
blessing
of
the
Lord
.
Satan
speakes
very
good
divinity
here
,
Thou
hast
blessed
:
It
is
from
the
Lord
.
It
is
said
of
Joseph
,
Gen.
39.23
.
That
whatsoever
he
did
the
Lord
made
it
to
prosper
.
We
may
doe
much
,
we
may
set
our
hands
to
doe
many
things
,
but
we
cannot
prosper
any
thing
.
Working
is
our
part
,
but
prospering
is
the
Lords
part
.
Thou
hast
blessed
the
worke
of
his
hands
.
Some
take
all
to
themselves
,
and
thanke
their
owne
labours
,
their
owne
wisedome
,
policie
and
parts
.
Others
ascribe
all
to
their
good
Fortune
,
&c.
We
see
Satan
himselfe
here
preacheth
a
truth
that
will
confute
them
,
he
is
more
orthodoxe
then
these
practicall
Atheists
.
Satan
acknowledgeth
,
Thou
hast
blessed
.
Then
againe
,
we
may
observe
.
Thou
hast
blessed
the
worke
of
his
hands
.
Every
one
ought
to
be
a
man
of
imployment
.
Every
one
ought
to
have
some
businesse
to
turne
his
hand
unto
.
In
the
former
part
of
this
Chapter
,
we
reade
of
Jobs
piety
and
holinesse
,
and
of
his
zeale
in
the
worship
of
God
:
Here
now
we
see
Jobs
care
and
diligence
in
his
place
and
calling
wherein
God
had
set
him
,
which
is
called
the
worke
of
his
hands
.
Every
one
must
have
two
callings
,
and
the
one
helpeth
forward
the
other
;
Job
feared
God
,
and
Job
went
on
in
the
businesse
which
God
set
him
.
Job
is
said
to
serve
God
continutlly
,
and
yet
Job
did
worke
continually
.
These
two
continualls
may
well
stand
together
:
for
both
the
continualls
are
taken
for
their
seasons
;
continually
,
that
is
seasonably
according
to
the
severall
opportunities
God
called
him
to
,
and
put
into
his
hands
.
This
rebukes
those
who
have
no
labour
,
who
can
shew
no
worke
of
their
hands
.
It
was
said
to
Adam
,
and
in
him
to
man-kind
,
not
only
as
a
curse
,
but
as
a
command
,
In
the
sweat
of
thy
face
thou
shall
eate
thy
bread
till
thou
returne
to
earth
;
In
the
sweat
of
thy
face
thou
shalt
eate
thy
bread
:
Not
that
every
man
is
bound
to
labour
in
such
an
employment
as
causeth
the
face
to
sweat
:
But
thereby
is
meant
serious
labour
and
imployment
in
some
honest
calling
;
so
here
the
worke
of
the
hands
,
is
taken
not
strictly
,
but
for
any
imployment
wherein
Job
was
serviceable
to
God
and
his
Country
.
Put
these
2
together
,
Thou
hast
blessed
,
and
thou
hast
blessed
the
worke
of
his
hands
,
and
we
may
observe
from
both
,
That
the
Lord
delighteth
to
blesse
those
who
are
industrious
.
It
is
seldome
that
there
is
an
industrious
hand
but
there
is
a
blessing
of
God
upon
it
;
The
diligent
hand
maketh
rich
,
so
in
another
,
The
blessing
of
God
maketh
rich
.
The
blessing
of
God
maketh
rich
,
and
the
diligent
hand
maketh
rich
,
neither
of
them
alone
but
both
conjoyned
;
the
blessing
of
God
upon
a
diligent
hand
makes
rich
;
a
diligent
hand
cannot
make
rich
without
God
,
and
God
doth
not
usually
make
rich
wit●
a
diligent
hand
;
Therefore
it
is
said
here
,
that
God
blessed
the
worke
of
Jobs
hands
.
Vp
and
be
doing
,
and
the
Lord
shall
be
with
you
.
God
will
not
be
with
us
unles
we
be
doing
.
God
doth
not
love
to
blesse
those
that
are
idle
;
if
we
be
doing
,
God
will
be
blessing
,
his
being
with
us
,
is
put
for
his
assisting
and
prospering
us
.
So
it
is
indeed
in
all
things
.
God
doth
not
worke
,
that
we
should
sit
still
,
nor
blesse
to
the
intent
that
we
should
doe
nothing
.
As
it
is
in
the
7th
.
of
Judges
,
They
proclaimed
the
Sword
of
the
Lord
,
and
of
Gideon
,
those
two
must
goe
together
.
Would
you
be
blessed
with
protection
?
you
must
labour
to
protect
your selves
.
Doe
not
thinke
that
the
Lord
will
protect
you
with
your
hands
in
your
pockets
,
and
your
Swords
rusting
in
your
sheathes
:
while
you
labour
in
these
times
of
danger
to
defend
your selves
,
you
may
expect
defence
from
the
Lord
;
How
unbecomming
is
it
for
you
now
to
stand
still
and
say
,
Lord
helpe
us
.
We
must
indeed
stand
still
(
as
Moses
counselled
the
people
,
Exod.
14.13
.
)
in
regard
of
feare
and
diffidence
,
but
beware
of
standing
still
in
regard
of
care
and
diligence
,
as
ever
you
hope
to
see
the
salvation
of
the
Lord
.
The
Sword
of
the
Lord
and
of
Gideon
must
be
cried
up
at
once
;
those
two
must
goe
together
.
There
is
a
fourth
point
that
we
must
observe
also
from
the
connection
of
the
two
sentences
in
the
Text.
Thou
hast
blessed
the
worke
of
his
hands
,
and
his
substance
is
increased
in
the
Land
.
The
blessing
of
God
where
it
falleth
is
effectuall
.
If
God
doth
but
blesse
wee
shall
increase
,
there
is
no
question
of
it
;
if
God
doth
but
blesse
,
we
shall
increase
mightily
.
Thou
hast
blessed
him
and
he
is
increased
:
It
is
the
word
that
followed
the
first
blessing
after
the
Creation
,
Gen.
1.28
.
God
blessed
them
and
said
unto
them
be
fruitfull
and
multiply
.
Blessing
and
multiplying
goe
together
;
the
blessing
of
God
is
a
powerfull
blessing
,
It
is
mighty
in
operation
,
and
carrieth
all
before
it
.
You
know
what
a
strong
opinion
Balak
had
concerning
the
blessing
of
Balaam
,
Numb
.
22.6
.
I
wot
(
saith
he
)
that
he
whom
thou
blessest
is
blessed
,
and
he
whom
thou
cursest
is
cursed
;
A
strong
conceit
,
and
but
a
conceit
.
As
there
are
many
at
this
day
as
strongly
conceited
of
the
blessing
of
that
Balaam
of
the
seven
hills
,
that
blessing
,
but
cursed
Prophet
.
If
they
can
get
but
a
blessing
from
the
Pope
,
they
thinke
all
is
safe
.
If
they
can
but
get
a
blessed
Sword
(
such
some
have
obtained
)
to
doe
a
cursed
act
,
to
cut
the
throats
of
Gods
people
,
or
of
their
Prince
,
it
must
needs
be
effectuall
;
You
know
there
was
a
blessed
Standard
or
Banner
given
to
them
that
came
against
us
in
88.
and
when
that
Standard
was
lifted
up
that
Banner
displayed
,
with
the
Popes
speciall
blessing
,
they
accounted
,
nay
called
themselves
Invincible
.
Such
was
their
invincible
Ignorance
,
till
they
were
taught
better
with
Bryars
and
Thornes
,
seeing
this
people
will
be
deceived
,
let
them
be
deceived
.
But
I
desire
to
raise
your
esteeme
of
Gods
blessing
,
for
it
is
a
certaine
truth
,
That
whom
God
blesseth
they
are
blessed
,
Gods
blessings
are
fixed
and
effectuall
blessings
;
if
he
blesse
we
shall
be
blessed
indeed
:
His
blessings
are
irreversible
,
as
Balaam
was
forced
to
confesse
,
Behold
hee
hath
blessed
and
I
cannot
reverse
it
.
If
once
God
hath
blessed
,
it
is
not
in
Satan
,
nor
in
all
his
lying
Prophets
,
nor
in
all
the
power
of
the
creature
to
alter
it
,
no
nor
to
retard
or
hinder
it
for
a
moment
.
If
God
now
give
us
the
mercy
of
protection
,
if
he
make
the
hedge
about
us
and
blesse
us
in
these
times
,
we
shall
be
continued
and
established
in
the
Land
;
yea
we
shall
be
increased
in
the
Land
,
we
shall
breake
forth
abundantly
,
to
the
amazement
of
all
hearers
and
beholders
.
Though
Rome
curse
,
though
Hell
plot
,
yet
if
God
blesse
,
we
are
safe
.
This
is
the
thing
therefore
that
we
should
labour
for
,
to
be
under
the
influence
of
the
blessing
of
God
.
If
we
have
but
that
,
we
have
all
;
let
meanes
be
what
they
will
,
great
or
little
,
or
none
at
all
,
if
God
blesse
he
can
make
any
thing
serve
the
turne
;
any
thing
with
a
blessing
will
doe
it
;
any
thing
with
a
blessing
will
make
us
increase
;
yea
make
us
a
strong
,
a
mighty
,
an
invincible
people
.
So
that
Satan
and
his
instruments
,
for
very
envy
shall
be
forced
to
acknowledge
that
there
is
a
hedge
about
us
,
which
they
cannot
breake
through
,
that
there
is
a
wall
about
us
,
which
they
can
neither
scale
nor
batter
with
all
their
Engins
and
Artillery
.
In
these
two
verses
we
have
had
the
answer
which
Satan
makes
to
the
Lords
question
.
Hast
thou
considered
my
servant
Job
?
You
see
the
slander
that
is
in
it
,
and
how
he
doth
advance
the
blessings
of
God
upon
Iob
,
that
he
might
debase
the
services
of
Job
toward
God
.
Now
lest
God
should
take
him
off
presently
with
a
denyall
,
and
tell
him
that
all
this
is
false
;
that
Job
is
no
such
man
as
he
represents
him
to
be
,
that
he
hath
most
presumptuously
intruded
into
Gods
peculiar
,
namely
the
secrets
of
the
heart
,
(
for
Satan
had
nothing
to
accuse
him
of
,
that
was
in
sight
,
onely
he
guesseth
at
his
heart
;
)
lest
God
I
say
should
presently
come
and
check
him
thus
,
for
his
boldnesse
and
impudence
,
both
in
contradicting
his
testimony
and
in
charging
Job
with
insincerity
Satan
makes
a
motion
in
the
next
verse
,
Put
forth
thine
hand
now
and
tauch
all
that
he
hath
and
he
will
curse
thee
to
thy
face
:
As
if
Satan
should
have
said
,
Lord
if
you
be
not
satisfied
that
thus
it
is
with
your
servant
Job
,
if
you
will
not
take
my
word
that
he
is
an
hypocrite
,
and
that
he
doth
serve
you
only
for
ends
;
doe
but
stretch
forth
your
hand
,
&c.
Doe
but
take
away
that
which
you
have
given
him
,
and
you
shall
see
presently
he
will
take
away
that
which
he
hath
given
you
;
if
you
will
withdraw
his
riches
,
he
will
quickly
withdraw
his
service
.
JOB
1.11
,
12.
But
put
forth
thine
hand
now
,
and
touch
all
that
he
hath
,
and
he
will
curse
thee
to
thy
face
.
And
the
Lord
said
unto
Satan
,
behold
all
that
he
hath
is
in
thy
power
,
onely
upon
himselfe
put
not
forth
thine
hand
.
So
Satan
went
forth
from
the
presence
of
the
Lord
.
THis
11th
.
verse
containes
Satans
motion
which
he
subjoynes
to
his
Answer
,
vers.
10.
But
put
forth
thine
hand
now
.
By
his
Answer
before
he
had
wounded
all
the
holy
services
of
Iob
,
and
now
he
seekes
to
wound
his
estate
and
possessions
.
His
answer
was
full
of
malice
,
and
his
motion
is
as
full
of
cruelty
.
Whom
before
he
had
falsely
accused
,
he
(
in
these
words
)
desireth
may
be
causlesly
afflicted
.
Put
forth
thine
hand
now
.
As
if
he
should
have
said
.
There
is
great
question
concerning
Jobs
integrity
,
this
one
experiment
will
quickly
decide
and
determine
it
,
Touch
all
that
he
hath
,
&c.
This
motion
is
grounded
(
as
was
before
noted
)
upon
on
feared
deniall
of
his
answer
in
the
former
words
.
For
there
Satan
had
argued
after
this
manner
,
That
is
an
unsound
and
an
hypocriticall
profession
which
is
grounded
onely
upon
outward
benefits
,
but
all
the
profession
of
Job
is
grounded
only
upon
the
outward
benefits
,
therefore
it
is
unsound
.
Doth
Job
serve
God
for
nought
?
This
is
the
strength
of
Satans
argument
.
Now
he
perceiving
the
weaknesse
or
rather
indeed
the
falsenesse
,
the
extreame
lye
,
that
was
in
the
Minor
,
in
the
Assumption
(
namely
,
that
the
profession
and
holinesse
of
Job
was
grounded
onely
upon
outward
things
,
)
he
(
I
say
perceiving
that
)
seekes
to
confirme
what
he
had
affirm'd
by
this
motion
.
If
you
doubt
(
saith
he
)
whether
it
be
so
,
or
no
,
with
Job
,
let
that
come
to
the
tryall
,
touch
all
that
he
hath
,
and
he
will
curse
thee
to
thy
face
.
The
strength
of
the
reason
that
lyes
in
the
motion
may
be
thus
conceived
.
That
profession
is
grounded
upon
outward
things
which
a
man
layes
downe
,
when
outward
things
are
removed
and
taken
away
;
but
if
those
outward
things
be
removed
and
taken
away
from
Iob
,
he
will
quicly
lay
downe
his
profession
,
yea
he
will
take
up
blasphemy
,
he
will
curse
thee
to
thy
face
;
therefore
the
profession
of
Iob
is
grounded
upon
outward
things
.
This
now
is
the
logick
or
the
reason
,
upon
which
Satan
bottomes
and
inferres
this
motion
,
that
so
he
may
bring
Iob
upon
a
further
tryall
.
Put
forth
thine
hand
now
.
send
forth
thy
hand
.
To
put
foorth
the
hand
,
signifies
,
sometimes
to
help
,
and
sometimes
to
hurt
.
So
in
Ps.
144.7
.
send
forth
thine
hand
and
deliver
me
.
There
is
a
sending
forth
the
hand
in
a
way
of
mercy
.
And
so
Act.
4.30
.
there
Peter
prayeth
that
Christ
would
stretch
forth
his
hand
to
heale
.
So
that
stretching
forth
,
or
sending
forth
,
or
putting
forth
the
hand
(
for
the
words
are
all
used
in
common
to
the
same
sense
)
signifie
to
doe
a
thing
for
our
good
and
preservation
,
But
usually
this
putting
forth
,
or
stretching
forth
of
the
hand
,
notes
some
affliction
,
some
punishment
.
A
man
that
standeth
with
his
hand
stretched
out
,
is
in
a
posture
to
strike
.
And
so
God
himselfe
is
often
described
by
having
his
hand
stretched
forth
,
when
he
is
about
to
punish
,
as
in
the
Prophecy
of
Isaiah
divers
times
,
Chap.
5.25
.
Therefore
is
the
anger
of
the
Lord
kindled
against
his
people
,
and
he
hath
stretched
forth
his
hand
against
them
,
and
hath
smitten
them
:
and
Chap.
9.
three
times
;
vers.
12.
For
all
this
his
anger
is
not
turned
away
,
but
his
hand
is
stretched
out
still
:
and
so
at
the
17th
.
verse
,
and
at
the
21.
verse
,
His
anger
is
not
turned
away
,
but
his
hand
is
stretched
out
still
,
that
is
,
the
Lord
is
still
smiting
and
afflicting
them
.
In
the
6th
of
Esther
,
verse
2.
Two
men
were
found
in
the
Chronicle
,
who
sought
to
lay
(
or
put
forth
)
their
hands
on
the
King
Ahasuerus
,
scil.
they
would
have
slaine
him
.
Then
the
meaning
of
Satan
here
is
,
stretch
foorth
thine
hand
,
let
him
feele
the
weight
of
thine
hand
,
in
smitings
and
sore
afflictions
.
Thy
hand
.
The
hand
of
God
in
Scripture
signifies
,
First
the
purpose
of
God
,
as
that
,
Act.
4.28
.
They
have
done
whatsoever
thy
hand
and
thy
counsell
determined
before
to
be
done
,
that
is
,
whatsoever
according
to
thy
purpose
,
thou
didst
determine
.
2.
The
hand
of
God
signifies
the
Spirit
of
God
,
in
the
mighty
actings
and
workings
of
it
;
so
a
Spirit
of
prophecy
is
called
the
hand
of
God
,
Ezek.
1.3
.
The
hand
of
the
Lord
was
there
upon
me
;
And
Ezek.
37.1
.
The
hand
of
the
Lord
was
upon
me
,
that
is
,
the
Spirit
of
the
Lord
,
a
mighty
power
of
prophecy
was
upon
me
:
So
likewise
a
spirit
of
strength
that
is
upon
a
man
,
is
called
the
hand
of
God
,
1
King
.
18.
ult.
The
hand
of
the
Lord
was
upon
Elijah
and
he
girt
up
his
loynes
and
ran
before
Ahab
.
Here
the
hand
of
the
Lord
is
put
for
the
power
of
the
Lord
,
put
forth
thy
hand
,
that
is
,
put
forth
thy
power
;
and
so
the
hand
of
the
Lord
is
used
often
,
Isa.
59.1
.
The
hand
of
the
Lord
is
not
shortened
,
that
is
,
the
power
of
the
Lord
is
not
abated
.
The
Lord
hath
a
long
hand
,
and
his
hand
is
alwayes
of
the
same
length
;
so
,
stretch
forth
thine
hand
now
,
that
is
,
doe
thou
put
forth
thy
mighty
power
.
This
hand
of
the
Lords
power
(
to
cleare
that
a
little
further
)
is
taken
3
wayes
in
Scripture
.
First
,
For
his
protecting
power
.
There
is
a
protecting
hand
,
as
Joh.
10.28
.
No
man
is
able
to
plucke
them
out
of
my
Fathers
hand
,
saith
Christ
.
God
hath
his
sheepe
in
his
hand
,
and
he
will
protect
and
safeguard
them
so
,
that
none
shall
be
able
to
plucke
them
away
.
This
hand
God
put
forth
before
,
for
Job
.
Againe
,
It
is
put
for
his
correcting-power
:
as
Psal.
32.4
.
His
hand
was
heavy
upon
me
,
that
is
,
the
afflicting
hand
of
God
was
heavy
upon
me
.
Let
us
fall
into
the
hand
of
God
(
David
chose
that
,
2
Sam.
24.14
.
)
that
is
,
into
the
afflicting
hand
of
God
,
rather
than
into
the
hands
of
men
.
It
is
put
thirdly
for
a
revenging
hand
,
for
a
wrathfull
hand
,
by
which
he
doth
destroy
and
breake
in
peeces
those
who
are
his
enemies
,
Heb.
10.31
.
It
is
a
fearefull
thing
to
fall
into
the
hands
of
the
living
God
.
David
desireth
to
fall
into
the
hands
of
God
,
sell
.
into
his
correcting
hand
,
because
he
knew
there
was
mercy
,
but
it
is
a
fearefull
thing
to
fall
into
the
hands
of
God
,
when
he
commeth
in
wrath
to
take
vengeance
of
those
who
contemptuously
despise
his
mercy
,
as
there
it
is
expressed
.
Now
here
when
Satan
saith
,
Put
forth
thy
hand
,
that
is
thine
hand
of
power
:
Satan
intendeth
not
that
God
should
put
forth
the
hand
of
his
power
to
protect
,
nor
barely
to
correct
:
He
desireth
more
then
barely
a
correcting
or
chastising
hand
upon
Job
,
he
would
have
his
revenging
hand
,
his
breaking
,
his
destroying
hand
,
as
we
shall
see
afterward
.
Further
,
Thy
hand
,
that
is
,
Gods
owne
hand
,
as
if
he
did
desire
that
God
himselfe
would
take
Job
into
his
own
hand
to
chasten
and
punish
him
.
The
hand
of
God
,
his
correcting
or
chastising
hand
sometimes
is
an
immediate
,
and
sometimes
a
mediate
hand
.
Sometimes
it
is
immediate
,
when
God
by
himself
doth
chasten
or
punish
or
afflict
,
when
no
second
cause
doth
appeare
or
interveene
.
So
it
may
seem
Satan
here
meanes
,
when
he
saith
,
put
forth
thine
hand
,
that
is
,
doe
it
thine
owne
selfe
,
let
no
other
have
the
handling
of
Job
,
but
thy selfe
.
God
doth
send
such
immediate
afflictions
;
a
man
is
afflicted
in
his
body
,
in
his
estate
and
many
other
wayes
,
and
he
cannot
find
any
thing
in
the
creature
,
whence
it
should
come
;
it
is
an
immediate
stroke
of
God
,
he
cannot
see
how
or
which
way
,
or
at
what
doore
this
evill
came
in
upon
him
:
therefore
it
is
called
a
creating
of
evill
,
Isa.
45.7
.
I
make
peace
and
create
evill
.
Now
creation
is
out
of
nothing
,
there
is
nothing
out
of
which
it
is
wrought
.
So
many
times
God
bringeth
evill
upon
a
people
or
person
,
when
there
is
no
appearance
of
second
causes
,
no
matter
out
of
which
it
is
made
,
but
it
comes
as
a
creature
,
formed
by
the
only
hand
of
God
.
Sometimes
likewise
it
is
called
Gods
hands
,
when
it
is
the
hand
of
a
creature
,
it
is
Gods
hand
in
a
creatures
hand
;
Gods
hand
when
it
is
the
hand
of
wicked
men
,
Gods
hand
when
it
is
Satans
hand
.
So
that
place
is
translated
,
Psal.
17.14
.
Deliver
my
soule
from
the
wicked
which
is
thy
Sword
(
you
see
a
wicked
man
is
Gods
Sword
)
and
from
men
which
are
thy
hand
.
So
that
thy
hand
may
be
understood
of
an
instrument
;
Satan
himselfe
is
Gods
hand
to
punish
in
that
sense
,
as
wicked
men
here
are
said
to
be
Gods
hand
;
from
the
men
that
are
thy
hand
:
though
there
be
other
readings
of
that
place
,
some
reade
it
,
deliver
me
from
men
by
thy
hand
;
and
others
,
Deliver
mee
from
men
of
thy
hand
:
but
our
translation
may
very
well
carry
the
sense
of
the
Originall
in
it
,
from
men
which
are
thy
hand
,
as
Nebuchadnezzar
that
wicked
King
is
called
Gods
servant
,
Jer.
43.10
.
I
will
send
and
take
Nebuchadnezzar
my
servant
;
God
speakes
of
him
as
his
servant
,
or
as
his
hand
in
the
thing
.
So
then
,
Put
forth
thine
hand
,
it
may
be
understood
(
I
say
)
either
immediately
or
mediately
,
doe
it
by
thy selfe
or
doe
it
by
Instruments
,
strike
him
thy selfe
,
or
give
me
Commission
,
or
give
others
Commission
to
strike
.
There
is
one
thing
further
in
this
expression
,
Put
forth
thine
hand
now
.
Now.
Some
reade
it
,
put
forth
thine
hand
a
little
;
I
pray
thee
put
forth
thy
hand
.
The
Originall
word
is
translated
to
all
these
senses
;
we
translate
it
,
referring
to
the
present
importunity
and
instancy
of
Satan
,
put
forth
thine
hand
now
,
let
not
this
businesse
sleepe
,
let
it
not
be
deferred
a
minute
,
a
moment
,
let
commission
goe
out
speedily
to
afflict
Job
.
And
touch
all
that
he
hath
.
To
touch
,
notes
sometimes
a
heavy
and
a
sore
affliction
,
and
sometime
a
light
and
a
small
affliction
.
In
the
Scripture
we
find
it
both
wayes
used
.
Sometimes
(
I
say
)
to
touch
,
doth
signifie
,
the
greatest
and
the
sorest
affliction
or
punishment
that
can
be
;
and
so
Job
doth
expresse
all
the
afflictions
that
fell
upon
him
at
the
last
only
by
touching
,
Job
19.21
.
Have
pitty
upon
me
,
have
pitty
upon
me
,
O
yee
my
friends
,
for
the
hand
of
God
hath
touched
me
.
Whereas
Job
at
that
time
lay
under
the
sorest
and
heaviest
affliction
that
could
be
,
all
his
estate
was
gone
,
and
his
body
was
full
of
diseases
,
and
his
soule
was
full
of
horrour
,
and
all
this
he
doth
expresse
by
this
,
the
hand
of
the
Lord
hath
touched
me
.
So
Psalm
.
73.14
.
To
be
touched
signifies
the
greatest
affliction
,
All
the
day
long
(
saith
David
)
have
I
been
plagued
.
That
which
we
translate
plagued
,
is
the
same
Originall
word
which
we
translate
touch
,
in
the
Text
;
All
the
day
long
have
I
beene
touched
,
that
is
,
I
have
beene
touched
with
the
sorest
plagues
,
heavy
afflictions
have
beene
laid
continually
upon
me
.
So
that
to
touch
signifieth
sometimes
the
greatest
or
the
sorest
stroakes
of
trouble
.
Sometimes
againe
we
shall
find
it
signifies
only
a
light
affliction
,
as
Gen.
26.
in
two
places
of
that
Chapter
,
at
the
11th
verse
.
Abimelech
charged
all
his
people
,
saying
,
he
that
toucheth
this
man
or
his
wife
,
shall
surely
be
put
to
death
,
that
is
,
he
that
doth
them
the
least
hurt
or
wrong
.
So
at
the
19th
verse
,
in
that
agreement
betweene
Abimelech
and
Isaac
,
they
conclude
thus
,
That
thou
wilt
do
us
no
hurt
,
as
we
have
not
touched
thee
,
and
as
we
have
done
unto
thee
nothing
but
good
:
So
that
to
touch
notes
the
least
ill
or
hurt
that
can
be
,
wee
have
not
touched
thee
,
that
is
,
we
have
done
nothing
to
thee
but
good
:
Any
thing
on
this
side
doing
of
good
to
them
,
had
bin
touching
of
them
.
We
find
the
like
expression
in
Ps.
105.15
.
where
the
Psalmist
speaking
of
Gods
extraordinary
care
of
his
people
.
He
suffered
no
man
to
do
them
wrong
,
he
rebuked
Kings
for
their
sakes
,
saying
,
touch
not
mine
annointed
,
and
doe
my
Prophets
no
harme
.
Touch
not
mine
annointed
people
,
that
is
the
meaning
of
that
place
,
though
in
many
other
places
we
know
Princes
are
called
the
annointed
of
God
:
yet
here
it
is
meant
of
the
people
of
God
in
generall
,
they
are
Gods
annoynted
(
as
the
context
clearely
carries
it
)
for
they
have
all
received
Unction
from
God
,
an
Unction
of
grace
,
an
Unction
of
the
spirit
,
and
an
Unction
of
Priviledge
.
Touch
not
mine
annoynted
,
that
is
,
doe
them
not
the
least
hurt
.
And
the
sense
that
these
words
may
beare
,
Put
forth
thy
hand
now
and
touch
all
that
he
hath
,
might
be
carried
,
as
if
Satan
here
intended
,
only
a
touch
in
the
latter
sense
;
Give
him
but
the
least
stroake
,
lay
but
the
lightest
affliction
upon
him
,
doe
but
touch
him
;
you
are
so
confident
of
your
servant
Job
,
that
he
is
such
a
man
,
do
but
give
him
the
least
touch
,
and
you
shall
see
how
he
will
discover
himself
.
So
some
expound
it
.
He
doth
not
say
,
wound
him
,
smite
him
,
breake
him
to
peeces
,
but
touch
him
only
.
Though
the
words
have
this
sense
in
them
,
and
Satan
carries
it
cunningly
,
expressing
himselfe
in
such
ambiguous
termes
,
yet
certainly
Satan
had
a
further
intendment
whatsoever
his
language
may
beare
:
he
had
an
intention
that
Job
should
be
touched
in
the
former
sense
,
namely
that
he
should
have
a
touch
to
the
quicke
,
as
we
say
,
that
he
should
have
the
sorest
and
deepest
wound
that
his
estate
was
capable
of
:
he
would
have
him
whippt
,
not
with
cords
,
but
with
Scorpions
,
he
would
have
the
little
finger
of
God
heavier
upon
him
,
than
his
loynes
upon
others
.
Destroy
him
,
undoe
him
by
your
touching
.
He
speakes
by
the
figure
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
when
we
go
lesse
in
our
expressions
then
in
our
intentions
,
when
our
words
are
lower
then
our
spirits
:
and
that
is
proper
for
Satan
,
who
is
the
great
deceiver
,
the
great
jugler
in
word
and
deed
;
to
desire
that
Job
should
only
be
touched
,
when
he
meant
he
should
be
utterly
undone
and
ruined
.
Touch
all
that
he
hath
,
that
is
,
all
his
estate
,
all
his
possessions
,
his
children
,
his
family
,
his
cattell
,
whatsoever
belongeth
unto
Job
,
let
all
feele
an
undoing
stroake
from
thy
hand
.
Before
I
come
to
that
which
he
undertakes
upon
the
affliction
,
I
shall
observe
two
or
three
things
from
the
words
,
thus
farre
opened
.
Put
forth
NOW
thine
hand
.
We
may
note
from
that
,
The
extreame
importunity
of
Satan
to
doe
mischiefe
;
He
would
not
give
God
a
minuts
,
not
a
moments
respite
to
consider
this
thing
,
but
doe
it
now
,
presently
,
let
him
presently
be
afflicted
,
he
makes
haste
to
destroy
,
he
makes
haste
to
shed
bloud
,
their
feet
are
swift
to
shed
bloud
,
as
the
Psalmist
speakes
.
So
Satan
,
his
feet
are
swift
to
shed
bloud
.
when
Satan
,
would
have
God
to
afflict
us
,
doe
it
presently
,
saith
he
.
when
Satan
,
would
have
us
sinne
against
God
,
doe
it
presently
,
saith
he
,
now
sinne
,
now
provoke
God
,
doe
not
stay
till
the
next
day
;
but
when
we
are
called
to
give
up
our selves
to
God
,
then
to
morrow
will
serve
the
turne
,
and
next
yeare
will
serve
to
repent
,
yea
when
you
are
old
,
't
is
time
enough
to
repent
;
when
he
tempteh
to
doe
any
mischiefe
,
any
sinne
,
then
now
,
now
sin
,
but
't
is
time
enough
to
doe
good
hereafter
,
to
morrow
will
serve
for
that
.
Put
forth
now
thine
hand
,
and
touch
all
that
he
hath
.
It
is
a
truth
which
Satan
here
speakes
concerning
the
hand
of
God
;
That
if
God
doe
but
touch
the
highest
and
greatest
estate
in
the
world
,
it
will
fall
to
peeces
quickly
.
There
is
a
truth
in
it
,
take
it
in
the
easiest
sense
that
can
be
,
if
God
doe
but
lightly
touch
the
estate
of
a
man
,
it
will
soone
fall
in
peeces
.
God
is
not
put
to
any
stresse
to
afflict
and
punish
,
as
Psal.
81.14
.
I
should
soone
have
subdued
their
enemies
and
have
turned
my
hand
against
their
adversaries
:
God
expresseth
the
utter
over-throw
of
the
enemies
of
his
people
,
but
by
the
turning
of
a
hand
,
if
God
doe
but
turne
his
hand
,
they
are
all
gone
presently
,
soone
subdued
;
If
he
doe
but
touch
the
might
the
pompe
the
greatnesse
,
the
riches
and
the
power
of
all
those
in
the
world
that
are
opposers
of
his
Church
,
presently
they
fall
to
the
ground
:
A
touch
from
the
hand
of
God
will
end
our
warres
.
If
he
touch
the
Mountaines
they
smoake
(
as
it
is
in
the
Psalme
)
and
consume
to
ashes
:
they
that
are
the
mighty
and
great
ones
of
the
world
,
the
Mountaines
,
by
one
touch
of
his
hand
fall
as
it
were
to
nothing
.
So
if
God
doe
but
touch
our
estates
,
they
moulder
away
,
no
creature
can
uphold
them
.
Then
againe
observe
here
,
the
cunning
imposture
of
Satan
that
puts
such
sore
,
such
heavy
afflictions
into
such
light
and
easie
expressions
;
he
cloatheth
his
malice
,
his
utmost
malice
here
in
very
faire
words
,
doe
but
touch
him
,
saith
this
enimie
;
but
you
see
what
Satans
touches
are
,
touch
all
that
he
hath
.
Why
Satan
,
would
nothing
have
made
a
tryall
,
but
only
a
touching
of
all
?
For
Job
to
have
lost
somewhat
had
been
a
tryall
,
a
touch
:
for
Job
to
have
lost
halfe
his
flockes
of
Sheepe
,
or
his
Oxen
,
had
been
a
tryall
and
no
very
light
one
neither
;
for
Job
to
have
lost
a
sonne
,
to
have
found
one
of
his
children
suddenly
strucke
dead
,
had
been
an
affliction
and
a
heavy
one
too
;
such
a
touch
as
that
might
well
have
touched
the
fathers
heart
:
Would
it
not
serve
Satan
that
a
sonne
should
die
or
that
some
of
his
cattell
should
be
destroyed
,
but
he
must
have
all
touched
,
all
that
he
hath
?
The
malice
of
Satan
is
unsatiable
,
there
is
nothing
will
serve
him
,
unlesse
he
may
devoure
all
.
This
touch
of
Satan
,
which
he
desireth
might
be
laid
upon
Job
,
is
like
the
touch
that
many
have
given
to
those
,
who
have
come
into
their
hands
amongst
us
;
they
would
but
touch
them
,
but
they
would
touch
them
in
all
;
when
they
put
forth
their
hands
(
as
they
pretended
)
in
wayes
of
justice
,
in
their
Courts
;
they
would
touch
men
in
all
,
touch
them
in
their
liberties
by
imprisonment
,
and
touch
them
in
their
estates
by
extreame
vast
fines
,
and
touch
them
in
their
names
by
disgrace
,
touch
them
in
their
bodies
by
whipping
and
cutting
,
and
touch
them
in
their
relations
,
by
keeping
all
friends
from
sight
of
them
.
No
moderation
,
no
bounds
,
but
touch
them
in
all
that
they
had
.
And
(
O
exactnesse
of
Justice
)
when
God
came
to
touch
that
power
,
he
gave
them
a
touch
,
just
after
the
rate
and
proportion
of
their
owne
touches
;
for
when
those
Courts
and
persons
came
to
have
their
power
and
actions
scanned
,
it
was
not
moderating
,
or
regulating
,
or
restraining
,
or
abating
,
or
limiting
their
power
,
that
satisfied
,
they
must
quite
downe
and
be
taken
away
.
God
gave
them
a
touch
,
just
as
they
touched
others
before
:
So
that
a
man
may
say
certainly
,
there
is
a
God
that
judgeth
the
earth
.
These
are
the
touches
of
Satan
and
,
the
touches
of
mercilesse
men
are
as
like
his
as
themselves
are
,
they
thinke
there
is
nothing
done
unlesse
men
be
undone
:
they
never
give
over
touching
till
they
come
to
ruining
.
Touch
all
that
he
hath
,
and
he
will
curse
thee
to
thy
face
.
Some
render
it
thus
,
Touch
all
that
he
hath
,
if
hee
curse
thee
not
to
thy
face
:
So
it
is
word
for
word
out
of
the
Originall
,
nisi
,
unlesse
,
or
Si
non
,
touch
all
that
he
hath
and
see
if
he
doe
not
curse
thee
to
thy
face
.
We
give
the
sense
of
it
in
a
direct
affirmation
,
touch
all
that
he
hath
and
he
will
,
&c.
Others
put
the
force
of
an
imprecation
to
it
,
Touch
all
that
he
hath
and
see
if
he
doe
not
curse
thee
to
thy
face
,
that
is
,
as
if
he
had
said
,
let
me
never
be
beleeved
,
Let
me
be
damned
,
if
such
or
such
a
thing
be
not
.
There
is
such
an
emphasis
in
that
manner
of
speaking
used
in
the
Text.
But
we
translate
it
by
a
direct
affirmation
,
and
that
is
a
good
sense
too
,
touch
all
that
he
hath
and
he
will
curse
thee
to
thy
face
,
that
's
certaine
,
so
saith
Satan
,
he
will
doe
it
:
it
is
as
sure
as
done
already
.
Curse
thee
.
It
is
the
same
word
which
is
used
before
,
ver.
5.
It
may
be
my
children
have
cursed
God
.
The
word
signifies
properly
to
blesse
.
It
was
shewed
that
probably
in
that
place
,
it
might
be
translated
Curse
;
but
in
this
Text
there
is
a
necessity
of
translating
it
so
,
seeing
a
cleare
sence
cannot
be
made
out
,
taking
the
word
properly
.
In
cursing
another
these
three
things
concurre
.
First
an
ill
opinion
or
conceit
of
that
person
.
2.
Hatred
or
malice
against
him
.
3.
A
desire
that
some
evill
may
befall
him
.
This
Satan
meanes
when
he
undertakes
that
Job
being
afflicted
,
will
curse
God
.
So
then
to
curse
God
is
to
blaspheme
God
in
our
thoughts
and
words
,
to
think
or
speake
unworthily
of
God
,
and
the
wayes
of
God
;
see
,
if
he
curse
thee
not
to
thy
face
,
that
is
,
see
if
his
heart
be
not
imbittered
against
thee
,
see
if
his
tongue
be
not
sharpened
to
wound
thy
honour
,
to
reproach
thy
goodnesse
,
to
accuse
thy
providence
:
As
it
is
said
of
those
,
Isa.
8.21
.
They
shall
be
hungry
and
hard
bestead
;
And
what
then
?
They
shall
fret
themselves
and
curse
their
King
and
their
God
,
and
looke
upward
,
that
is
,
they
shall
speake
basely
of
their
King
and
of
their
God
,
in
whom
they
have
trusted
,
and
whom
they
have
followed
;
he
speakes
of
those
wretches
that
did
seeke
to
false
gods
,
or
worship
the
true
God
falsely
,
they
shall
curse
their
King
and
their
God
.
It
is
the
very
same
,
that
here
Satan
promiseth
himselfe
and
undertakes
with
God
that
Job
will
doe
;
Doe
but
make
him
hungry
(
saith
he
)
and
hard
bestead
,
and
he
will
fret
himself
,
and
curse
thee
.
It
was
very
ordinary
among
the
Heathen
to
doe
so
:
when
their
gods
did
not
please
them
,
then
they
would
curse
their
gods
.
The
Poets
bring
them
in
often
raging
against
their
gods
,
as
he
speakes
of
the
mother
that
found
her
sonne
dead
.
Aquinas
takes
the
word
properly
,
Touch
all
that
he
hath
and
he
will
blesse
thee
to
thy
face
:
And
endeavours
to
make
out
the
sense
thus
,
touch
all
that
he
hath
and
thou
shalt
see
he
hath
blessed
thee
to
thy
face
,
he
reades
it
in
the
Preterperfect
tense
,
that
is
,
if
thou
afflict
him
thou
shalt
find
that
all
his
former
Religion
was
nothing
but
meere
out-side
formality
:
that
he
served
thee
only
from
the
teeth
outward
,
served
thee
to
thy
face
;
he
blessed
thee
,
pray'd
unto
thee
and
honour'd
thee
only
to
thy
face
.
He
had
no
regard
to
thy
worship
in
his
heart
;
he
did
not
worship
thee
ex
animo
,
because
he
loved
thee
or
delighted
in
thee
,
but
gave
thee
an
outward
complemental
blessing
,
because
thou
didst
blesse
him
outwardly
.
As
the
Apostle
directs
servants
,
Eph.
6.6
.
Not
with
eye
service
as
men
pleasers
.
Satan
makes
Job
an
eye-servant
to
God
,
or
as
if
,
like
those
of
whom
Christ
complaineth
,
Math.
15.
in
the
words
of
the
Prophet
,
He
had
drawne
nigh
to
God
with
his
lipps
,
while
his
heart
was
farre
from
him
.
The
heart
of
Job
hath
beene
farre
enough
from
thee
,
he
only
blessed
thee
with
his
lips
and
to
thy
face
:
Indeed
this
interpretation
hath
a
faire
face
,
but
touch
it
by
a
serious
examination
,
and
it
will
be
found
without
a
heart
.
The
construction
of
Gramar
is
quite
against
it
,
and
for
us
to
change
the
Text
,
and
make
it
to
speake
in
the
Preterperfect
tense
,
of
a
thing
past
,
whereas
the
words
are
in
the
future
tense
,
of
an
act
to
be
done
for
the
time
to
come
,
is
too
much
boldnesse
with
Scripture
.
Therefore
though
that
opinion
hath
a
plausible
sense
in
it
,
yet
I
shall
lay
it
by
and
take
the
ordinary
translation
,
that
he
indeed
intended
this
,
that
Job
would
breake
forth
into
blasphemous
revilings
of
God
,
if
God
did
but
try
him
with
an
affliction
.
And
when
he
saith
that
Job
would
doe
it
to
his
face
,
the
meaning
of
it
is
,
that
he
would
doe
it
openly
:
he
will
curse
thee
openly
,
he
will
curse
thee
boldly
,
he
will
not
goe
behind
the
doore
to
tell
tales
of
thee
,
but
he
will
speake
of
it
before
all
the
world
,
that
thou
art
a
cruell
God
,
an
unjust
God
,
and
a
hard
master
,
he
will
tell
such
tales
of
thee
,
even
to
thy
very
face
.
We
have
a
like
speech
,
Gal.
2.11
.
When
Peter
was
come
to
Antioch
,
I
withstood
him
to
the
face
(
saith
Paul
,
)
that
is
,
openly
,
I
did
not
goe
behind
his
backe
to
tell
Peter
his
owne
,
but
I
told
him
it
to
his
face
,
plainly
,
openly
before
them
all
,
(
as
it
is
explained
,
vers.
14.
)
I
said
to
Peter
before
them
all
,
that
were
then
present
.
Jerome
(
because
he
would
not
have
Peter
receive
such
an
open
repoofe
,
judging
it
would
be
a
disparagement
to
Peter
,
to
be
rebuked
by
Paul
)
gives
a
quite
contrary
sense
of
those
words
of
Paul
;
I
withstood
him
to
his
face
,
that
is
saith
he
,
I
did
speake
somewhat
roughly
to
him
before
them
,
but
there
was
no
such
thing
in
my
heart
.
I
did
it
but
to
his
face
,
very
slightly
,
least
I
should
offend
the
Jewes
whose
Apostle
Peter
was
;
and
I
did
it
to
his
face
,
a
little
,
that
I
might
satisfie
the
Gentiles
,
who
were
scandalized
by
Peters
walking
:
otherwise
in
my
heart
I
had
no
quarrell
with
Peter
:
he
and
I
agreed
well
enough
.
As
if
Paul
had
made
but
a
shadow
fight
(
ad
faciendum
populum
)
to
delude
the
people
.
But
we
must
not
be
thus
wise
,
I
withstood
him
to
his
face
,
is
not
opposed
to
withstanding
him
cordially
,
but
to
a
withstanding
of
him
secretly
,
or
behind
his
backe
.
So
here
he
will
curse
thee
to
thy
face
,
that
is
,
he
will
curse
thee
(
as
the
Greeke
Scholiast
hath
it
)
openly
,
Out
of
the
abundance
of
his
heart
,
his
mouth
will
speake
blasphemie
against
God
.
He
will
curse
thee
to
thy
face
.
We
may
give
some
exemplifications
,
what
it
is
to
curse
God
,
to
blaspheme
God
thus
to
his
face
.
You
may
reade
what
it
is
,
Mal.
3.14
.
Your
words
have
beene
stout
against
me
,
saith
the
Lord
,
you
have
spoken
to
my
very
face
:
why
,
what
had
they
spoken
to
the
Lord
?
What
have
we
spoken
say
they
so
much
against
thee
?
Ye
have
said
,
It
is
vaine
to
serve
God
,
and
what
profit
is
it
that
we
have
kept
his
Ordinance
,
and
that
we
have
walked
mournfully
before
the
Lord
of
Hosts
?
&c.
This
is
to
curse
God
to
his
face
:
when
the
wayes
of
God
are
blasphemed
and
the
worship
of
God
reported
as
unprofitable
,
when
men
say
it
is
in
vaine
to
serve
God
,
when
they
cast
aspersions
and
bring
up
an
evill
name
upon
any
holy
duty
,
this
is
to
blaspheme
God
.
They
did
only
speake
against
the
service
of
God
,
and
they
thought
they
had
not
blasphemed
God
in
it
,
Wherein
have
we
spoken
against
thee
?
yes
saith
God
,
you
have
spoken
against
me
,
in
that
you
have
spoken
against
and
discredited
my
wayes
.
So
,
if
Job
had
said
the
wayes
of
God
are
unprofitable
,
and
I
see
now
it
is
in
vaine
to
serve
God
and
to
feare
him
,
this
had
beene
blasphemy
and
cursing
of
God
to
his
face
.
David
was
neare
upon
the
very
brinke
of
this
blasphemie
,
Psal.
73.13
.
when
he
said
,
I
have
cleansed
my
heart
in
vaine
,
and
washed
my
hands
in
innocency
,
because
(
saith
he
)
I
am
plagued
every
morning
;
the
judgements
and
afflictions
that
were
upon
him
,
began
to
make
him
breake
out
thus
.
But
he
presently
be
fooles
himselfe
for
such
speeches
,
and
by
that
repaires
God
in
his
honour
.
Secondly
,
To
quarrell
and
be
angry
with
the
Providence
of
God
,
as
if
he
were
not
wise
or
just
or
good
in
his
dispensations
either
to
particular
persons
or
to
the
Church
,
This
I
say
likewise
is
a
cursing
,
a
reproaching
of
God
.
Thirdly
,
To
curse
the
servants
and
people
of
God
is
to
curse
God
;
If
he
that
touches
them
touches
God
,
then
he
that
curseth
them
curseth
God
too
.
And
God
is
cursed
in
any
of
these
senses
two
wayes
,
first
,
by
detracting
from
himselfe
,
his
worship
,
his
workes
or
his
servants
the
good
they
have
,
or
by
fastning
on
them
and
aspersing
them
with
the
evill
which
they
have
not
.
Hee
will
curse
thee
to
thy
face
.
Observe
two
or
three
Points
from
this
,
First
,
Note
this
,
Satan
can
only
guesse
at
the
hearts
of
men
.
Hee
would
undertake
and
enter
warranty
with
God
that
Job
would
blaspheme
,
if
God
did
but
touch
him
,
but
he
was
deceived
:
Satan
did
but
conjecture
at
most
,
and
speake
at
a
venture
,
If
he
did
not
lie
knowingly
,
I
am
sure
he
did
but
guesse
ignorantly
.
Satan
knowes
not
what
is
in
the
heart
,
that
's
Gods
peculiar
,
that
's
Gods
cabinet
.
God
knew
there
lay
sincerity
in
the
heart
of
Job
all
the
while
,
although
Satan
would
stand
to
it
,
that
nothing
was
there
but
hypocrisie
.
Secondly
,
Wee
may
note
,
seeing
Satan
accusing
him
of
hypocrisie
,
would
have
him
afflicted
,
That
affliction
is
the
tryall
and
touchstone
of
sincerity
.
When
God
doth
afflict
you
,
then
he
doth
bring
you
to
the
touchstone
to
see
whether
you
are
good
mettall
or
no
,
he
doth
bring
you
then
to
the
furnace
,
to
try
whether
you
be
drosse
or
gold
,
or
what
you
are
.
Affliction
is
the
great
discoverer
,
That
unmaskes
us
.
Satan
was
not
out
in
the
thing
,
he
hit
upon
the
rightest
way
that
could
be
,
if
any
thing
would
discover
Job
,
affliction
would
.
Indeed
some
are
discovered
by
prosperity
and
outward
abundance
.
The
warme
Sunne
makes
some
cast
off
that
cloake
,
which
the
winde
and
the
cold
caused
them
to
wrap
closer
about
them
.
Some
,
when
they
have
gotten
enough
from
God
,
care
not
for
God
;
when
the
fish
is
caught
,
they
lay
by
the
net
,
for
they
doe
but
goe
a
fishing
with
Holynes
,
and
the
profession
of
Religion
,
and
when
they
have
their
ends
,
ther
's
an
end
of
their
profession
.
Affliction
and
the
crosse
try
others
:
Some
will
hold
on
with
God
as
long
as
the
Sunne
shineth
,
as
long
as
it
is
faire
weather
;
but
if
the
storme
arise
,
if
troubles
come
,
whether
personall
or
publike
,
then
they
pull
in
their
heads
,
then
they
deny
and
forsake
God
,
then
they
draw
backe
from
and
betray
his
truth
;
what
they
,
such
and
such
men
?
no
not
they
.
Trouble
makes
the
great
tryall
;
bring
professors
to
the
fire
,
and
then
they
shew
their
mettall
.
This
course
Satan
took
with
Job
.
He
knew
Job
had
bin
abundantly
tryed
by
fullnesse
and
abundance
,
and
these
did
not
draw
his
heart
from
God
,
he
must
therefore
now
try
another
way
.
It
is
an
excellent
passage
in
the
Church
history
,
concerning
Constantius
the
father
of
Constantine
,
that
to
the
end
he
might
try
the
hearts
of
his
Courtiers
,
he
proclaimed
,
that
all
they
who
would
not
forsake
the
worship
of
the
true
God
,
should
be
banished
the
Court
,
and
should
have
heavy
penalties
and
fines
layed
upon
them
▪
presently
upon
this
(
saith
the
story
)
all
that
were
base
and
came
to
serve
him
only
for
ends
,
went
away
,
forsooke
the
true
God
,
and
worshipped
Idols
.
by
this
meanes
he
found
out
who
were
the
true
servants
of
God
,
and
whom
he
meant
to
make
his
owne
;
such
as
he
found
faithfull
to
God
he
thought
would
prove
faithfull
to
him
.
What
this
exploratorie
decree
of
Constantius
effected
in
his
Court
,
the
same
did
that
which
the
Apostate
Julian
set
forth
in
good
earnest
against
the
Christians
.
Naomi
,
beautifull
,
and
had
enough
,
they
both
stayed
with
her
:
but
when
once
Naomi
became
Marah
,
bitter
,
and
empty
,
then
Orpah
tooke
her
leave
of
her
,
but
Ruth
abides
with
her
.
Here
was
the
tryall
whether
Orpah
or
Ruth
had
the
sincerer
affection
to
Naomi
;
Ruth
loved
her
mothers
person
,
Orpah
her
estate
and
outward
preferments
.
While
Religion
and
prosperity
goe
together
it
is
hard
to
say
which
a
man
followes
;
but
when
once
they
are
forced
to
a
separation
,
where
the
heart
was
will
soone
be
manifest
.
The
upright
in
heart
are
like
Ruth
,
whatsoever
becommeth
of
the
Gospell
,
they
will
be
sharers
with
it
in
the
same
condition
;
be
it
affliction
,
or
be
it
prosperity
,
be
it
comfort
or
be
it
sorrow
,
be
it
faire
weather
or
be
it
foule
,
be
it
light
or
be
it
darknesse
they
will
take
their
lot
with
it
.
This
is
a
cleare
truth
,
that
,
whatsoever
was
the
cause
of
our
doing
a
thing
,
that
being
removed
we
cease
to
doe
it
:
if
outward
comforts
and
accommodations
in
the
world
,
be
the
cause
why
we
follow
Christ
in
the
profession
of
his
Gospell
,
then
as
soone
as
ever
they
faile
our
profession
will
faile
too
.
When
zeale
is
kindled
only
with
the
beames
of
worldly
hopes
,
when
worldly
hopes
faile
,
our
zeale
is
extinct
,
and
our
indeavour
is
cut
off
with
our
expectation
.
Wee
are
next
to
consider
the
Lords
grant
of
Satans
motion
,
And
the
Lord
said
unto
Satan
,
behold
all
that
he
hath
is
in
thy
power
,
only
upon
himselfe
put
not
forth
thine
hand
.
So
Satan
went
forth
from
the
presence
of
the
Lord
.
We
have
in
this
verse
.
First
,
Gods
Commission
or
his
permission
unto
Satan
,
Behold
all
that
he
hath
is
in
thine
hand
.
And
Secondly
,
His
limitation
of
the
Commission
,
Onely
upon
himselfe
put
not
forth
thine
hand
.
Thirdly
,
Satans
speedy
execution
of
his
Commission
,
So
Satan
went
forth
from
the
presence
of
the
Lord
.
The
Lord
said
unto
Satan
,
all
that
he
hath
is
in
thy
hand
,
in
thy
power
,
so
we
translate
it
:
the
word
in
the
Originall
is
,
all
is
in
thy
hand
.
Satan
mooved
that
God
would
put
forth
his
hand
against
Job
;
and
God
puts
Job
into
Satans
hand
.
Least
Satan
should
cavill
that
God
had
toucht
him
but
lightly
,
he
puts
him
into
Satans
power
and
le
ts
him
doe
it
himselfe
,
who
would
doe
it
throughly
.
The
hand
(
as
we
before
noted
)
is
put
for
power
,
and
when
any
thing
is
put
into
the
hand
,
it
is
put
into
the
power
or
disposition
of
another
,
Exod.
4.21
.
Thou
shalt
doe
all
the
wonders
before
Pharaoh
which
I
have
put
into
thy
hand
.
And
Joh.
3.35
.
The
Father
loveth
the
Sonne
and
hath
given
all
things
into
his
hand
.
This
phrase
of
giving
or
putting
into
the
hand
,
is
taken
either
for
good
or
for
evill
.
Sometime
the
putting
of
a
thing
into
ones
hand
,
is
only
for
the
managing
and
disposing
of
it
for
good
,
As
Gen.
39.7
,
8.
Joseph
said
that
his
master
had
committed
all
that
he
had
into
his
hand
,
that
is
,
to
take
care
of
it
,
and
to
order
it
for
his
masters
benefit
,
profit
,
and
honour
:
But
often
to
put
or
to
give
into
the
hand
,
is
for
evill
,
to
doe
what
you
will
,
with
persons
or
things
,
to
punish
or
to
afflict
them
,
Judg.
6.1
.
God
delivered
the
Israelites
into
the
hand
of
Midian
,
that
is
,
he
left
them
to
the
power
of
the
Midianites
,
to
tyrannize
over
and
vexe
them
:
And
verse
7.
all
that
he
hath
is
in
thy
hand
.
We
shall
note
a
point
or
two
from
that
.
You
see
,
as
soone
as
ever
Satan
had
made
his
motion
,
God
presently
answereth
,
all
that
he
hath
is
in
thy
hand
.
It
is
not
alwayes
an
argument
of
Gods
goodwill
and
love
to
have
our
motions
granted
.
Many
are
heard
and
answered
out
of
anger
,
not
out
of
love
.
The
children
of
Israel
required
meat
for
their
lusts
,
For
this
thing
I
besought
the
Lord
thrice
,
saith
Paul
,
yet
Paul
could
not
have
what
he
sought
.
Satan
did
but
move
once
,
and
presently
all
that
Job
had
was
in
his
hand
.
But
further
,
that
which
is
chiefely
here
to
be
observed
is
,
That
untill
God
gives
commission
,
Satan
hath
no
power
over
the
estates
or
persons
of
Gods
people
,
or
over
any
thing
that
belongs
unto
them
.
Neither
our
persons
nor
our
estates
are
subject
to
the
will
either
of
men
or
Devills
;
Christ
must
say
,
All
that
he
hath
is
in
thy
hand
,
before
Satan
can
touch
a
shoe-latchet
:
As
Christ
said
Joh.
19.11
.
unto
Pilat
,
when
he
spake
so
stoutly
,
knowest
thou
not
that
I
have
power
to
crucifie
thee
and
power
to
release
thee
?
He
thought
that
he
had
all
power
in
his
hand
:
but
Christ
tells
him
,
Thou
couldest
have
no
power
at
all
against
me
unlesse
it
were
given
thee
from
above
.
If
the
Devills
could
not
goe
into
the
swine
,
much
lesse
can
they
meddle
with
a
man
,
made
after
Gods
Image
,
till
God
gives
them
leave
,
Every
soule
that
hath
interest
in
Christ
may
suck
comfort
and
consolation
in
the
saddest
,
in
the
sorrowfullest
day
from
the
breast
of
this
truth
.
If
Satan
and
wicked
men
cannot
move
till
Christ
saith
,
goe
,
nor
wound
till
Christ
saith
strike
,
nor
spoile
nor
kill
,
till
Christ
saith
their
estates
,
their
lives
are
in
your
power
,
surely
Christ
will
not
speake
a
word
to
their
hurt
,
whom
he
lo●●
,
nor
will
he
ever
suffer
his
enemies
to
doe
a
reall
dammage
to
his
friends
.
Besides
it
may
fill
the
soule
with
unspeakeable
joy
,
to
remember
,
that
while
a
man
is
suffering
,
the
will
of
Christ
is
a
doing
.
Thirdly
,
Satan
doth
very
wickedly
(
according
to
his
nature
,
)
in
moving
that
Job
may
be
afflicted
.
He
moveth
in
malice
and
in
spight
,
God
knew
what
his
heart
and
intent
was
,
and
yet
grants
it
;
We
may
note
from
hence
.
That
which
Satan
and
evill
men
desire
sinnefully
,
the
Lord
grants
holily
.
The
will
of
God
and
the
will
of
Satan
joyned
both
in
the
same
thing
;
yet
they
were
as
different
as
light
and
darkenesse
,
their
ends
were
as
different
as
their
natures
.
Though
it
were
the
same
thing
they
both
willed
,
yet
there
was
an
infinite
distance
betweene
them
in
willing
it
.
The
will
of
Satan
was
sinfull
,
but
the
power
given
Satan
was
just
Why
?
Because
his
will
was
from
(
himselfe
,
but
his
power
was
from
the
will
of
God
;
Satan
had
no
power
to
doe
mischiefe
but
what
God
gave
him
,
but
his
will
to
doe
mischiefe
was
from
himselfe
.
Therefore
we
find
that
the
same
spirit
is
said
to
be
an
evill
spirit
,
and
to
be
a
spirit
from
the
Lord
,
and
yet
the
Lord
doth
not
partake
at
all
in
the
evill
of
the
spirit
,
as
1
Sam.
16.14
.
The
Spirit
of
the
Lord
departed
from
Saul
and
an
evill
spirit
from
the
Lord
troubled
him
.
An
evill
spirit
from
the
Lord
,
Onely
upon
himselfe
thou
shalt
not
put
forth
thy
hand
.
God
gives
a
commission
,
but
it
is
with
a
limitation
,
there
is
a
restriction
in
it
;
Onely
upon
himselfe
,
&c.
that
is
,
not
upon
his
person
,
not
his
body
,
thou
shalt
not
afflict
that
with
diseases
,
not
his
soule
,
thou
shalt
not
afflict
that
with
temptations
.
Hence
note
.
That
God
himselfe
sets
bounds
to
the
afflictions
of
his
people
;
he
limits
out
how
farre
every
affliction
shall
goe
,
and
how
farre
every
instrument
shall
prevaile
:
as
he
doth
with
the
Sea
,
Hitherto
(
saith
he
)
thou
shalt
come
and
no
further
,
here
thou
shalt
stop
thy
proud
waves
;
so
he
saith
to
all
the
afflictions
of
single
persons
,
or
whole
Nations
,
hither
you
shall
come
and
no
further
,
Onely
upon
himselfe
thou
shalt
not
put
forth
thine
hand
.
This
limitation
respects
;
First
,
The
degree
or
measure
,
thus
farre
you
shall
afflict
,
that
is
,
in
such
a
degree
,
to
such
a
height
,
and
no
higher
.
Secondly
,
It
respects
the
time
,
thus
farre
,
that
is
,
thus
long
,
so
many
yeares
,
or
so
many
dayes
you
shall
have
power
and
no
longer
.
God
leaves
not
either
the
measure
or
the
time
,
the
degree
or
the
continuance
of
any
affliction
in
the
hand
of
Satan
or
his
adherents
:
Wee
reade
(
Rev.
6.10
.
)
That
the
souls
under
the
Altar
cry
,
How
long
Lord
,
how
long
?
They
cry
to
God
how
long
?
they
knew
that
he
only
had
the
time
in
his
hand
,
he
only
could
tell
how
long
,
and
it
should
be
as
long
as
he
pleased
,
How
long
Lord
?
They
cryed
not
to
cruell
tyrants
,
how
long
will
ye
persecute
?
but
Lord
how
long
will
it
be
before
thou
come
to
revenge
?
And
so
David
,
Psal.
31.15
.
My
time
it
is
in
thy
hand
,
speaking
of
his
afflictions
.
There
is
no
affliction
,
but
it
is
in
the
hand
of
God
,
for
the
continuance
of
it
as
well
as
for
the
manner
of
it
;
and
as
no
enemie
,
man
or
devill
can
make
thy
crosse
greater
or
longer
,
or
heavier
,
so
no
friend
man
or
Angell
can
make
thy
crosse
lighter
,
or
lesser
,
or
shorter
then
God
himselfe
hath
appointed
;
Onely
upon
himselfe
shalt
thou
not
put
forth
thine
hand
,
thou
shalt
not
move
an
inch
further
,
not
a
haires
bredth
further
.
As
our
afflictions
for
the
matter
of
them
are
by
the
will
of
God
,
(
as
the
Apostle
speaks
,
1
Pet.
4.19
.
While
you
suffer
(
saith
he
)
according
to
the
will
of
God
:
those
words
according
to
the
will
of
God
,
note
not
only
the
righteousnesse
of
suffering
,
that
it
must
be
in
a
good
cause
,
but
also
the
spring
from
whence
those
sufferings
come
,
they
are
Ex
voluntate
Dei
,
so
Mr.
Beza
translates
it
,
they
are
out
of
the
will
of
God
.
Now
I
say
as
they
are
out
of
the
will
of
God
,
or
from
the
will
of
God
,
springing
from
his
will
and
flowing
from
his
dispensation
of
things
in
the
matter
of
them
)
so
also
in
every
circumstance
;
God
himself
gives
thy
crosse
length
,
and
bredth
,
and
thicknesse
;
he
fills
thy
cup
of
sorrow
,
he
directeth
how
many
drops
to
a
drop
,
shall
be
put
into
it
,
thou
shalt
not
have
a
drop
more
then
God
prescribes
,
and
(
which
is
more
comfortable
)
knowes
will
be
for
thy
good
.
Secondly
,
Observe
,
That
Satan
is
boundlesse
in
his
malice
toward
the
people
of
God
.
If
God
did
not
set
him
bounds
,
he
would
set
himselfe
no
bounds
,
therefore
saith
God
unto
him
,
Onely
upon
himselfe
,
&c.
He
had
a
mind
to
have
gone
further
,
he
would
have
been
upon
Job
himselfe
,
as
well
as
upon
his
estate
,
if
God
had
not
stop'd
and
curb'd
him
.
Therefore
the
Apostle
gives
that
assurance
for
the
comfort
of
the
people
of
God
,
1
Cor.
10.13
.
God
(
saith
he
)
is
faithfull
who
will
not
suffer
you
to
be
tempted
above
that
you
are
able
:
As
if
he
should
say
,
Satan
would
with
all
his
heart
lay
more
upon
you
,
than
you
are
able
to
beare
;
Satan
would
breake
your
backs
if
he
were
let
alone
,
but
God
will
not
suffer
it
.
Satan
hath
a
boundlesse
malice
against
the
people
of
God
.
Some
observe
this
from
his
name
Leviathan
,
Isa.
27.1
.
In
that
day
the
Lord
with
his
great
and
strong
Sword
shall
punish
Leviathan
the
piercing
Serpent
.
Leviathan
is
put
there
for
Satan
and
for
all
the
instruments
of
Satan
;
now
Leviathan
signifieth
in
the
Hebrew
an
augmentation
,
an
addition
,
or
an
increase
:
Isa.
Hath
hee
smitten
him
as
he
smit
those
that
smote
him
?
In
the
Hebrew
it
is
,
Hee
hath
not
smitten
him
according
to
the
stroake
of
those
that
smote
him
:
according
to
their
stroake
,
noting
that
the
stroake
of
Leviathan
and
the
stroake
of
his
instruments
is
an
unmeasurable
stroake
,
a
boundlesse
stroake
,
they
would
never
give
over
striking
:
They
thinke
the
wound
is
never
deepe
enough
,
nor
blood
shed
enough
;
but
saith
the
Prophet
,
verse
8.
God
doth
it
in
measure
,
so
that
he
opposeth
their
striking
to
Gods
afflicting
by
the
measure
of
it
,
God
keepeth
his
afflictions
in
such
a
bound
and
compasse
,
he
afflicts
in
measure
,
but
Satans
stroake
and
the
stroakes
of
wicked
men
are
without
all
measure
,
that
is
without
all
moderation
:
unlesse
God
stop
them
,
they
would
never
make
an
end
.
Lastly
,
Observe
how
Satan
is
by
this
proved
a
deceiver
,
he
intended
more
than
he
spake
;
you
may
see
it
plainly
in
this
,
because
God
put
a
restraint
upon
him
.
Touch
all
that
he
hath
,
saith
Satan
;
that
referred
to
his
possessions
&
outward
estate
,
as
if
that
had
bin
the
mind
of
Satan
in
the
motion
,
do
but
afflict
him
in
his
outward
estate
,
I
desire
no
more
to
make
this
tryal
:
now
when
the
Lord
saith
,
All
that
he
hath
is
in
thy
hand
,
there
he
grants
him
the
motion
in
the
letter
of
it
:
but
the
Lord
God
saw
that
Satan
had
a
further
reach
,
when
he
said
,
Touch
all
that
he
hath
,
which
words
seeme
to
extend
no
further
then
his
estate
,
but
had
not
God
limited
and
restrain'd
him
,
he
by
an
indefinite
grant
to
his
motion
had
likewise
fallen
upon
his
person
,
that
was
the
great
morsell
he
gaped
after
all
this
while
,
he
would
have
been
doing
with
Job
himselfe
,
else
there
was
no
need
of
this
limitation
,
Onely
upon
himselfe
put
not
forth
thy
hand
;
Satans
fingers
itcht
to
be
medling
with
Job
,
though
his
words
called
for
what
he
had
,
not
for
himselfe
.
And
Satan
went
forth
from
the
presence
of
the
Lord
.
As
soone
as
he
hath
leave
and
his
Commission
,
he
is
gone
presently
,
He
went
out
from
the
presence
of
the
Lord
.
The
word
is
,
he
went
out
from
the
face
of
the
Lord
:
Now
the
face
of
the
Lord
in
Scripture
it
is
taken
sometimes
for
the
essentiall
glory
of
God
,
that
inaccessible
Majesty
of
God
,
Exod.
33.
ult.
Thou
canst
not
behold
my
face
.
Sometimes
the
face
of
God
is
put
for
the
favour
and
love
of
God
,
Cause
thy
face
to
shine
upon
thy
Sanctuary
which
is
desolate
,
Dan.
9.17
.
and
cause
thy
face
to
shine
upon
thy
servant
:
So
in
many
other
places
the
face
of
God
is
put
for
the
favour
of
God
,
because
as
the
favour
and
love
of
a
man
is
seene
and
discovered
in
his
face
,
so
there
is
somewhat
in
those
dealings
of
God
which
discover
God
,
he
is
said
to
make
his
face
to
shine
upon
his
people
,
when
he
doth
discover
by
any
act
of
his
,
that
he
loves
and
favours
them
;
that
is
the
shining
of
his
face
upon
them
:
The
face
interprets
the
heart
and
shewes
the
meaning
of
the
spirit
:
so
in
those
things
which
interpret
somewhat
of
the
love
of
God
to
us
,
The
anger
of
the
Lord
(
the
Hebrew
is
,
the
face
of
the
Lord
)
hath
divided
them
;
that
is
,
the
Lord
hath
done
such
things
as
have
the
character
of
anger
upon
them
,
that
doe
represent
and
hold
forth
nothing
but
the
anger
of
the
Lord
unto
a
people
,
and
that
anger
of
the
Lord
is
called
the
face
of
the
Lord
unto
a
people
.
Thirdly
by
the
face
of
the
Lord
in
Scripture
,
we
may
understand
the
ordinances
and
the
worship
of
God
,
because
in
them
and
by
them
God
is
revealed
,
manifested
and
knowne
to
his
people
,
as
a
man
is
knowne
by
his
face
:
So
in
the
old
Testament
,
comming
to
God
in
those
institutions
was
called
appearing
before
God
,
because
in
them
God
had
promised
to
manifest
himselfe
unto
his
people
.
Lastly
,
the
face
of
God
is
put
for
the
common
and
generall
presence
of
God
in
the
world
,
by
which
he
filleth
Heaven
and
Earth
,
Psal.
139.7
.
Whether
shall
I
go
from
thy
presence
?
Now
when
it
is
said
that
Satan
went
forth
from
the
face
of
God
,
or
from
the
presence
of
God
,
it
cannot
be
understood
in
the
first
or
in
the
second
sense
,
for
he
cannot
so
come
into
the
presence
of
God
or
before
the
face
of
God
:
before
his
face
of
glory
,
or
before
his
face
of
favour
Satan
never
came
nor
ever
shall
.
And
as
the
presence
of
God
is
taken
for
his
worship
;
so
Satan
cares
not
to
come
into
his
presence
.
Lastly
,
as
the
face
of
God
signifies
his
common
and
generall
presence
in
the
world
,
so
Satan
cannot
possibly
goe
out
from
his
face
,
Whether
shall
I
goe
from
thy
presence
?
Then
these
words
,
He
went
out
from
the
presence
of
the
Lord
are
spoken
after
the
manner
of
men
.
Our
eyes
wait
upon
thee
O
God
,
as
the
eyes
of
servants
looke
unto
the
hands
of
their
Masters
,
Psal.
123.3
.
The
eyes
of
servants
wait
upon
the
face
of
the
Master
till
they
have
received
their
message
,
and
then
they
goe
out
from
their
presence
.
It
notes
the
speed
that
Satan
makes
when
he
receives
power
from
God
to
afflict
or
to
chasten
and
try
any
of
his
children
,
he
makes
no
stay
,
presently
he
goeth
out
from
the
presence
of
the
Lord
.
Satan
is
speedy
and
active
in
executing
any
power
that
is
committed
unto
him
against
the
people
of
God
,
against
any
particular
member
,
or
against
the
Church
in
generall
:
As
soone
as
ever
he
hath
but
his
Commission
to
afflict
he
is
gone
about
it
instantly
:
As
the
good
Angels
in
Heaven
are
described
to
have
wings
,
because
as
soone
as
ever
they
have
received
a
command
from
God
,
they
are
upon
the
wing
,
they
fly
as
it
were
to
fulfill
the
will
of
God
;
and
in
that
sense
goe
out
of
his
presence
:
So
Satan
and
the
wicked
Angels
are
upon
the
wing
too
in
that
sense
,
as
soon
as
ever
they
have
received
power
,
they
presently
put
it
in
execution
.
And
we
may
in
this
make
Satan
himselfe
our
patterne
.
As
we
pray
that
the
will
of
God
may
be
done
on
earth
as
it
is
in
heaven
,
in
heaven
by
the
good
Angels
:
So
in
this
sense
(
I
say
)
we
may
desire
that
we
may
doe
the
will
of
God
with
as
much
speed
as
the
evill
Angels
.
It
is
not
unwarrantable
to
learne
from
Satan
speedily
to
be
doing
about
the
will
of
God
.
JOB
1.13
,
14
,
&c.
And
there
was
a
day
when
his
sonnes
and
his
daughters
were
eating
and
drinking
wine
in
their
eldest
brothers
house
.
And
there
came
a
messenger
unto
Job
and
said
,
The
Oxen
were
plowing
,
and
the
asses
feeding
besides
them
.
And
the
Sabeans
fell
upon
them
,
&c.
IN
the
former
context
we
shewed
you
the
affliction
of
Job
,
mooved
by
Satan
and
permitted
by
God
,
Touch
all
that
he
hath
,
is
Satans
motion
,
All
that
he
hath
is
in
thine
hand
is
Gods
permission
.
From
this
13th
.
verse
to
the
end
of
the
19th
.
the
afflictions
of
Job
are
particularly
described
;
and
we
may
observe
6
particulars
in
the
Context
concerning
his
afflictions
.
1.
The
time
or
season
of
his
afflictions
,
And
there
was
a
day
when
his
sonnes
and
daughters
were
eating
and
drinking
wine
in
their
eldest
brothers
house
,
ver.
13.
2.
The
instruments
or
the
meanes
of
his
afflictions
.
Satan
who
undertooke
the
afflicting
of
Job
,
stands
as
it
were
behind
the
doore
,
he
doth
not
appeare
in
it
,
but
sets
on
others
.
His
instruments
were
first
cruell
and
bloody
minded
men
,
the
Sabeans
verse
15.
The
Chaldeans
verse
17.
Secondly
,
those
active
creatures
,
devouring
fire
and
stormy
windes
,
the
fire
,
verse
16.
the
winde
,
verse
19.
3.
The
matter
of
his
affliction
,
or
in
what
he
was
afflicted
,
it
was
in
his
outward
estate
.
4.
The
variety
of
his
afflictions
,
he
was
not
smitten
in
some
one
thing
,
in
some
one
part
of
his
outward
estate
,
but
he
was
afflicted
in
all
,
his
Oxen
,
his
Asses
and
his
Camels
violently
taken
away
,
his
Sheep
burnt
up
by
the
fire
;
his
sons
and
his
daughters
over-whelmed
and
crushed
by
the
fall
of
an
house
,
all
his
servants
attending
upon
these
slaine
,
consumed
,
destroyed
,
excepting
only
one
from
every
stroke
,
to
be
the
sad
relator
or
messenger
of
these
calamities
.
5.
The
suddennesse
of
his
afflictions
,
they
came
all
upon
him
in
one
day
.
6.
The
uncessantnesse
of
the
report
of
these
afflictions
,
the
sound
of
them
all
was
in
his
eares
at
once
:
as
they
were
all
brought
upon
him
in
one
day
,
so
they
are
all
told
him
in
one
houre
,
yea
by
the
story
it
doth
appeare
,
there
were
but
very
few
moments
betweene
the
first
and
the
last
.
For
the
Text
saith
that
no
sooner
had
one
messenger
ended
his
dolefull
news
,
but
another
begins
,
nay
they
did
not
stay
so
long
as
to
let
one
another
make
an
end
;
but
the
Text
saith
,
While
the
former
was
yet
speaking
,
there
came
another
and
said
,
and
so
while
the
next
was
yet
speaking
,
there
came
another
and
said
,
&
while
he
was
yet
speaking
,
another
,
&c.
So
that
Satan
did
not
give
Job
so
much
as
the
least
minute
of
intermission
to
breath
a
while
or
recollect
himselfe
.
His
troubles
both
in
the
acting
and
in
the
reporting
,
were
close
linked
together
,
like
a
chaine
one
within
another
,
and
he
within
them
all
fast
bound
,
and
yet
free
.
These
are
observable
,
thorough
the
whole
Context
concerning
this
great
affliction
of
Job
.
Now
we
will
consider
the
afflictions
themselves
,
their
severall
parts
,
and
open
the
words
in
which
they
are
presented
to
us
.
Verse
13.
And
there
was
a
day
when
his
sonnes
and
daughters
were
eating
and
drinking
wine
in
their
eldest
brothers
house
.
And
there
was
a
day
.
To
every
thing
there
is
a
season
(
saith
Solomon
)
and
a
time
for
every
purpose
under
the
Sunne
.
God
hath
a
time
for
his
purposes
,
God
hath
his
day
:
Man
hath
a
time
for
his
purposes
,
and
so
hath
Satan
:
any
day
will
not
serve
his
turne
,
he
picks
and
chooseth
.
There
was
a
day
,
it
intimates
a
day
extraordinary
,
that
day
,
or
that
speciall
day
:
So
it
is
used
,
2
Kin.
4.8
.
And
it
fell
on
a
day
that
Elisha
passed
to
Shunem
,
or
upon
that
day
,
a
notable
day
wherein
so
many
great
things
were
done
.
But
what
day
was
this
?
It
is
explained
in
the
words
,
in
the
latter
part
of
the
verse
.
It
was
a
notable
day
,
for
it
was
a
day
or
that
day
,
When
his
sonnes
and
his
daughters
were
eating
and
drinking
wine
in
their
eldest
brothers
house
.
There
are
three
things
in
those
words
,
which
prove
that
this
was
an
extraordinary
day
.
1.
It
was
a
feasting
day
,
and
feasting
dayes
are
extraordinary
dayes
.
2.
It
was
an
extraordinary
,
not
an
ordinary
feasting
day
;
For
it
is
said
,
they
were
eating
and
drinking
wine
.
In
the
beginning
of
the
Chapter
(
where
the
feasts
of
Jobs
children
are
described
)
it
is
said
only
,
That
his
sonnes
went
every
one
their
day
,
to
eat
and
to
drinke
:
But
here
it
is
said
,
that
they
did
eat
and
drinke
wine
:
which
notes
an
extraordinary
feast
.
For
still
in
Scripture
,
when
we
reade
of
a
banquet
of
wine
,
or
of
a
feast
of
wine
,
an
extraordinary
feast
is
meant
:
Haman
to
a
banquet
of
wine
,
not
that
there
was
nothing
but
wine
at
the
banquet
,
but
that
addition
doth
imply
,
that
it
was
a
plentifull
banquet
,
a
solemne
banquet
.
It
is
more
to
make
a
banquet
of
wine
,
then
to
make
a
banquet
,
though
scarce
any
banquet
is
made
without
wine
.
They
have
no
wine
,
saith
the
mother
of
Christ
unto
him
at
the
marriage
feast
in
Cana.
And
when
the
Spouse
would
set
forth
the
wonderfull
fullnesse
of
spirituall
delights
,
which
she
had
from
Christ
,
she
expresseth
it
thus
,
He
brought
me
into
the
banqueting
house
,
the
Hebrew
word
is
,
he
brought
me
into
the
house
of
wine
;
the
house
of
wine
notes
extraordinary
spirituall
refreshing
.
What
a
banquet
had
the
Spouse
for
her
soule
there
?
Christ
called
her
to
eat
and
drinke
aboundantly
,
to
be
filled
with
his
love
.
See
the
like
Isa.
25.6
.
So
Jobs
children
were
eating
and
drinking
wine
,
sc.
they
were
at
a
plentifull
and
solemne
feast
that
day
.
3.
It
was
a
day
of
feasting
in
their
eldest
brothers
house
,
that
is
another
thing
which
prooves
it
was
an
extraordinary
feast
day
.
It
was
a
feast
,
and
a
feast
of
wine
,
and
a
feast
of
wine
in
their
eldest
brothers
house
,
who
had
a
larger
estate
,
a
fuller
portion
,
and
to
answer
the
dignity
of
his
primogenitor
,
ought
to
make
a
more
solemne
feast
then
the
rest
did
:
This
was
the
day
that
Satan
pickes
out
and
chooses
to
bring
all
these
sad
afflictions
upon
Job
,
an
ordinary
day
would
not
serve
his
turne
;
without
doubt
this
was
not
the
immediate
day
or
time
,
after
which
he
got
that
Commission
from
God
,
All
that
he
hath
is
in
thine
hand
;
Satan
went
away
,
he
would
have
been
at
it
as
soone
as
he
could
,
but
yet
he
waiteth
for
a
speciall
time
,
wherin
he
might
do
it
with
greatest
advantage
;
and
that
is
the
point
I
shall
observe
from
this
,
That
Satan
observeth
and
watcheth
his
time
to
fasten
his
temptations
most
strongly
upon
the
soule
.
He
watcheth
a
day
,
there
was
a
day
,
and
there
was
not
a
day
in
the
whole
yeare
,
upon
which
he
could
have
done
it
with
greater
advantage
then
upon
that
day
.
As
the
mercies
of
God
are
exceedingly
endeared
to
us
by
the
season
in
which
they
come
to
us
:
When
they
come
to
us
in
our
speciall
need
;
how
sweet
is
a
mercy
then
!
And
as
our
obedience
is
exceedingly
commended
to
the
acceptation
of
God
,
when
it
is
upon
a
fit
day
,
when
it
is
on
the
day
,
wherein
he
calls
for
and
expects
it
:
And
as
our
sinnes
are
exceedingly
aggravated
,
by
the
season
and
time
wherein
they
are
committed
:
What
,
sinne
upon
this
day
?
A
day
of
trouble
,
a
day
of
humiliation
?
As
Elisha
rebuked
Gehazi
,
Is
this
a
time
to
receive
money
,
and
to
receive
garments
?
&c.
Is
this
a
time
for
thy
heart
to
runne
out
sinfully
after
the
world
?
So
likewise
the
temptations
of
Satan
and
the
afflictions
which
hee
brings
upon
the
servants
of
God
,
are
exceedingly
imbittered
by
the
season
,
and
he
knowes
well
enough
,
what
seasons
will
make
them
most
bitter
;
And
what
can
more
imbitter
a
cup
of
sorrow
,
then
to
have
it
brought
us
upon
a
day
of
rejoycing
.
Solomon
tells
us
,
that
as
he
that
taketh
away
a
garment
in
cold
weather
,
and
as
vineger
upon
nitre
,
so
is
he
that
sings
a
song
to
an
heavy
heart
;
If
joy
be
troublesome
in
our
sorrowes
,
how
troublesome
is
sorrow
in
the
midst
of
our
joyes
,
Prov.
25.20
.
Then
,
Satan
could
never
have
found
out
such
a
time
as
this
;
Must
he
needs
be
afflicting
the
Father
,
when
the
children
were
a
feasting
?
Could
he
find
out
no
other
time
but
this
?
Must
his
teares
be
mingled
with
their
wine
?
Must
the
childrens
rejoycing
day
be
the
Fathers
mourning
day
?
Must
Satan
needs
shew
his
malice
against
the
Father
,
when
the
children
were
shewing
their
love
one
to
another
?
It
was
a
love-feast
.
Afflictions
presse
most
when
they
are
least
expected
.
Let
us
observe
then
this
mixture
of
malice
and
cunning
in
Satan
,
in
choosing
his
time
.
To
carry
a
man
from
one
extremity
to
another
,
puts
him
upon
the
greatest
extremity
:
To
make
the
day
of
a
mans
greatest
rejoycing
to
be
the
day
of
his
deepest
sorrowes
,
this
is
cutting
,
if
not
killing
sorrow
.
To
be
brought
from
extreame
sorrow
to
extreame
joy
suddenly
,
doth
rather
amaze
then
comfort
the
spirit
of
a
man
:
It
is
said
that
when
the
Lord
turned
againe
the
captivity
of
Zion
,
the
people
were
like
them
that
dreame
,
It
were
well
if
we
could
be
wise
in
this
respect
to
imitate
Satan
,
to
choose
out
our
day
to
do
good
when
there
is
greatest
probability
of
successe
,
as
he
chose
out
his
day
to
do
mischief
!
It
is
the
Apostles
rule
,
as
you
have
opportunity
doe
good
;
if
wee
could
be
wise
to
lay
hold
upon
opportunities
,
it
would
be
a
wonderfull
advantage
to
us
;
as
a
word
fitly
spoken
is
word
upon
the
wheele
,
so
a
worke
fitly
done
,
is
a
worke
upon
the
wheele
,
it
goeth
on
,
takes
upon
the
heart
both
of
God
and
man
.
Let
us
consider
whether
now
we
have
not
a
season
,
whether
this
be
not
a
day
that
holds
forth
to
us
a
glorious
opportunity
.
Surely
we
may
present
this
day
unto
you
,
as
a
day
to
be
doing
in
.
Let
us
therefore
be
as
quick
in
this
our
day
to
doe
good
,
as
Satan
was
in
that
day
to
doe
hurt
.
This
is
a
day
wherein
great
things
are
a
doing
,
and
grievous
things
are
a
suffering
by
many
of
our
bretheren
,
therefore
you
should
be
working
this
day
,
make
a
day
on
't
.
This
is
a
day
in
which
sonnes
of
Belial
,
men
that
will
not
beare
Christs
yoke
,
are
combining
to
breake
it
,
and
to
cast
his
coards
from
them
.
Then
joyne
,
this
day
to
helpe
Christ
;
else
,
as
Mordecai
said
to
Esther
,
If
thou
altogether
holdest
thy
peace
at
this
time
(
this
was
a
day
for
Esther
to
worke
in
)
then
shall
there
enlargement
and
deliverance
arise
to
the
Jewes
from
another
place
,
but
thou
and
thy
fathers
house
shall
be
destroyed
:
So
I
may
say
to
you
in
reference
to
the
present
opportunity
,
if
you
altogether
hold
your
peace
,
hold
your
purses
,
and
hold
your
hands
at
this
time
,
at
such
a
day
as
this
,
enlargement
will
come
to
the
Church
some
other
way
,
but
you
may
be
destroyed
,
who
thinke
to
hold
and
keepe
your
peace
either
by
saying
or
doing
nothing
:
If
ever
you
will
appeare
,
this
is
a
day
to
appeare
in
to
doe
good
.
Let
us
be
wise
to
manage
and
improve
our
day
;
That
it
may
never
be
said
of
us
as
our
Lord
Christ
did
of
Jerusalem
:
If
yee
had
knowne
,
even
ye
,
in
this
your
day
,
the
things
which
belong
unto
your
peace
,
Luk.
19.42
.
It
is
a
sadder
thing
to
have
had
a
season
and
not
to
know
it
,
(
sc.
not
to
use
it
,
)
then
not
to
have
had
it
.
Solomon
tells
us
,
Eccles.
8.6
.
That
,
Because
to
every
purpose
there
is
a
time
and
judgement
,
therefore
the
misery
of
man
is
great
upon
him
.
Misery
cannot
be
great
to
a
man
,
because
there
is
a
time
for
every
purpose
,
but
because
men
are
either
so
blind
that
they
cannot
see
,
or
so
sluggish
that
they
will
not
make
use
of
the
proper
time
for
every
purpose
.
Thus
the
preacher
himselfe
expounds
it
,
Chap.
9.12
.
For
man
also
knoweth
not
his
time
,
as
the
fishes
that
are
taken
in
an
evill
not
,
and
as
the
birds
are
taken
in
a
snare
,
so
are
the
sonnes
of
men
snared
in
an
evill
time
,
when
it
falleth
suddenly
upon
them
.
Consider
what
Solomons
experience
taught
him
:
Let
not
your
inadvertency
of
these
times
,
make
you
a
new
experiment
of
that
ancient
truth
,
And
leave
men
that
should
be
wise
,
especially
that
pretend
to
wisedome
,
to
be
numbred
among
,
and
compared
with
a
silly
bird
,
a
silent
fish
.
Then
again
,
Forasmuch
as
it
was
the
day
of
their
great
feast
,
of
their
feast
with
wine
,
upon
which
this
great
affliction
assaulted
Job
,
Observe
,
That
the
fairest
and
clearest
day
of
our
outward
comfort
may
be
clouded
and
overcast
before
the
evening
.
It
was
as
faire
a
day
as
ever
began
in
Jobs
family
,
a
feast
,
and
a
feast
with
wine
,
and
that
in
the
eldest
Brothers
house
,
and
yet
all
was
darkenesse
before
night
.
This
is
true
in
reference
to
ungodly
men
,
great
and
terrible
judgements
fall
suddainly
upon
them
;
their
light
is
turned
into
darknesse
in
a
moment
,
as
Christ
compares
it
to
the
dayes
of
Noah
and
the
dayes
of
Lot
;
As
it
was
(
saith
he
)
in
the
dayes
of
Noah
,
they
did
eate
,
they
dranke
,
they
married
wives
,
they
were
given
in
marriage
untill
the
day
that
Noah
entred
into
the
Arke
,
and
the
flood
came
and
destroyed
them
all
;
and
as
it
was
in
the
dayes
of
Lot
,
&c.
both
which
are
in
two
words
set
out
by
the
Apostle
;
when
they
shall
say
,
peace
and
safety
,
then
sudden
destruction
commeth
.
Thus
it
is
with
ungodly
men
,
their
Sunne
often
sets
at
noone
,
when
they
say
,
yea
when
they
conclude
all
's
well
,
then
judgement
mixt
with
wrath
is
at
the
doore
.
This
is
a
truth
also
in
reference
unto
godly
men
and
the
Churches
of
God
,
all
their
outward
comforts
may
be
clouded
in
a
day
,
while
they
are
eating
and
drinking
,
not
sinfully
but
in
a
holy
manner
:
suppose
as
the
Apostle
adviseth
,
to
the
glory
of
God
,
yet
even
at
that
time
all
may
presently
be
taken
away
.
And
therefore
as
the
Apostle
saith
,
rejoyce
as
if
you
rejoyced
not
in
the
creature
,
yet
set
not
your
hearts
upon
them
,
for
the
fashion
of
worldly
things
quickly
passeth
away
;
Riches
make
themselves
wings
to
fly
away
,
when
thou
art
making
doores
and
locks
,
bolts
and
barres
to
keepe
them
in
.
That
for
the
time
in
the
13th
.
verse
.
But
what
did
Satan
upon
this
day
?
That
is
set
forth
in
the
14th
.
v.
and
so
on
.
And
there
came
a
messenger
unto
Job
and
said
,
The
Oxen
were
plowing
,
and
the
Asses
feeding
beside
them
.
There
came
a
messenger
.
]
The
Jewish
Rabbins
and
some
of
the
Fathers
,
tell
us
that
these
messengers
were
Devils
,
evill
spirits
in
the
likenesse
of
men
.
But
surely
the
opinion
hath
little
likenesse
with
the
truth
,
therefore
with
Beza
,
I
lay
it
by
and
reject
it
amongst
the
tales
of
the
Rabbins
.
These
messengers
were
really
the
escaped
servants
of
Job
,
as
we
shall
see
afterward
.
Now
the
messenger
bespeakes
Job
thus
,
The
Oxen
were
plowing
,
they
were
hard
at
their
worke
,
and
the
Asses
were
feeding
besides
them
.
The
word
in
the
Hebrew
is
this
,
the
Asses
were
feeding
at
their
hand
,
or
at
hand
;
to
be
at
hand
,
doth
note
neerenesse
;
in
our
language
we
say
,
such
a
thing
is
at
hand
,
or
such
a
man
is
at
hand
,
the
day
of
our
feare
is
at
hand
,
when
we
meane
they
are
neare
;
The
Lord
is
at
hand
,
Phil.
4.5
.
sc.
nigh
unto
us
for
our
helpe
.
So
2
Thes.
2.2
.
It
is
applied
also
to
neerenesse
of
place
as
well
as
of
time
,
Neh.
3.2
.
where
the
building
of
the
wall
of
Jerusalem
is
described
,
it
is
said
,
Next
unto
him
built
the
men
of
Jericho
,
the
Hebrew
is
,
at
the
hand
of
him
built
the
men
of
Jericho
,
that
is
next
to
him
in
place
.
Now
the
messenger
describeth
all
in
such
a
posture
,
The
Oxen
were
plowing
,
and
the
Asses
feeding
:
by
this
to
assure
Job
of
the
care
and
diligence
of
his
servants
about
his
businesse
,
for
the
securing
of
his
Cattell
,
and
improving
of
his
ground
:
as
if
he
should
have
said
,
This
sad
affliction
which
is
come
upon
thee
,
did
not
come
through
our
negligence
or
improvidence
,
we
were
about
our
businesse
according
to
our
severall
places
,
The
Oxen
were
plowing
,
and
the
Asses
were
feeding
by
them
,
they
were
not
carelesly
left
to
danger
,
but
our
eye
was
upon
them
,
yet
notwithstanding
they
were
all
surprized
and
taken
away
.
From
this
relation
of
the
posture
of
Jobs
servants
and
Cattell
at
the
time
when
this
affliction
fell
upon
them
,
we
may
observe
thus
much
;
That
all
our
care
and
diligence
cannot
secure
outward
thing
unto
us
.
Afflictions
may
take
us
in
the
middest
of
our
best
and
most
honest
endeavours
.
A
man
may
be
looking
to
and
ordering
his
estate
,
and
yet
at
the
very
time
,
while
his
eye
is
upon
it
,
he
may
see
it
take
its
flight
like
an
Eagle
towards
Heaven
;
while
he
is
ordering
of
it
,
he
may
see
disorder
and
confusion
comming
upon
it
:
while
he
is
setling
of
it
by
honest
care
,
he
may
quickly
see
it
unsetled
,
removed
and
all
broken
to
peeces
,
as
it
was
here
with
Job
;
he
was
in
a
very
good
way
,
his
servants
were
honestly
employed
,
but
suddenly
all
is
gone
;
The
Oxen
were
taken
away
,
and
the
Asses
that
fed
by
them
.
But
who
made
this
attempt
?
The
messenger
informes
that
in
the
next
words
;
And
the
Sabeans
fell
upon
them
.
The
Sabeans
.
]
The
Hebrew
is
,
Saba
fell
upon
them
,
the
Countrey
put
for
the
people
,
Saba
for
the
Sabeans
.
As
we
use
to
say
,
Spaine
made
warre
,
and
France
made
warre
,
that
is
,
the
Spaniards
made
warre
,
or
the
French
made
warre
,
so
it
is
such
an
expression
,
Saba
fell
upon
them
,
that
is
,
the
people
inhabiting
Saba
.
Fell
upon
them
.
]
The
word
noteth
a
mighty
violence
,
they
came
upon
them
as
from
above
,
they
came
powring
downe
upon
them
like
a
storme
.
There
is
such
a
phrase
in
warre
,
when
they
goe
violently
upon
a
place
,
they
are
said
to
storme
the
place
,
to
storme
the
gates
of
a
Castle
or
of
a
City
;
so
here
,
they
fell
upon
them
,
that
is
,
they
came
violently
upon
them
like
a
storme
.
In
Prov.
1.27
.
destruction
is
described
to
come
upon
wicked
men
like
a
whirle-wind
.
in
loc.
The
Sabeans
were
a
people
(
as
it
is
concluded
by
most
interpreters
)
inhabiting
Arabia
felix
,
neare
the
Countrey
where
Job
dwelt
:
And
for
the
manners
of
this
people
,
it
is
observed
by
Historians
,
that
they
were
a
people
famous
onely
for
robberies
,
a
people
that
lived
by
pillage
and
by
plundering
of
their
neighbours
.
Such
a
people
they
were
;
These
Sabeans
fell
upon
them
,
they
tooke
away
thy
Cattell
,
and
have
slaine
thy
servants
with
the
edge
of
the
Sword
.
Here
it
may
be
questioned
,
How
or
why
these
Sabeans
at
such
a
time
should
fall
upon
the
estate
of
Job
?
what
hurt
had
Job
done
them
?
Job
lived
in
a
faire
way
with
all
his
neighbours
,
and
kept
good
quarter
and
correspondence
with
them
;
he
was
not
a
man
of
warre
or
contention
,
how
then
commeth
it
to
passe
that
these
fell
upon
Jobs
estate
and
tooke
it
away
,
and
upon
that
day
too
,
in
this
nick
of
time
?
As
when
the
Widdow
of
Tekoah
had
told
a
faire
tale
to
David
about
the
bringing
backe
of
Absolom
,
the
King
asked
her
,
Is
not
the
hand
of
Joab
with
thee
in
all
this
?
Is
not
the
hand
of
Satan
in
all
this
?
Yes
no
doubt
.
These
Sabeans
fall
upon
Jobs
estate
,
but
Satan
first
fell
upon
the
Sabeans
,
and
by
strong
temptations
provoked
them
to
doe
this
service
.
But
how
could
he
prevaile
upon
the
Sabeans
,
that
they
should
come
and
doe
his
businesse
now
at
this
time
?
The
Apostle
telleth
us
,
that
wicked
men
are
led
captive
by
Satan
at
his
will
.
Satan
doth
lead
men
captive
at
his
will
,
while
they
are
as
they
conceive
conquerours
,
riding
in
triumph
,
doing
their
owne
will
.
These
Sabeans
came
to
execute
their
own
designes
,
but
Satan
had
a
designe
upon
them
,
he
brought
them
thus
to
spoile
the
estate
of
Job
.
But
what
could
Satan
doe
?
How
could
Satan
prevaile
with
these
?
Can
he
force
men
to
be
his
instruments
,
to
execute
his
designes
upon
the
people
of
God
?
Or
hath
he
Sabeans
and
Caldeans
,
Nations
and
people
at
his
beck
,
or
under
his
command
?
No
,
Satan
cannot
force
or
compell
them
against
their
wills
,
but
as
that
Scripture
saith
,
he
leads
them
captive
at
his
will
;
and
as
another
Scripture
,
he
is
a
Prince
of
the
power
of
the
ayre
,
and
he
workes
in
the
children
of
disobedience
,
yea
hee
workes
like
a
Prince
,
mightily
and
powerfully
in
the
children
of
disobedience
;
But
how
doth
he
bring
them
about
thus
readily
and
suddenly
to
act
what
he
projects
,
Thus
;
First
,
He
finds
out
the
temper
and
disposition
of
the
persons
;
That
Satan
can
doe
;
he
is
a
great
Naturalist
,
and
hath
a
great
deale
of
helpe
to
his
skill
,
long
experience
,
by
both
he
can
goe
very
farre
in
discovering
the
dispositions
of
men
,
which
way
their
spirits
tend
;
and
he
found
out
that
these
Sabeans
were
a
people
given
to
robbery
and
spoile
,
and
so
fit
ministers
for
him
to
worke
by
in
his
designe
of
spoiling
the
estate
of
Job
.
Secondly
,
When
he
hath
found
out
the
naturall
temper
or
state
of
a
mans
heart
,
he
can
lay
a
baite
of
temptation
sutable
to
that
inclination
and
desire
:
finding
out
a
people
given
to
spoile
,
he
presently
sets
before
them
rich
spoiles
,
these
are
a
taking
object
.
See
,
yonder
is
a
brave
prize
for
you
,
yonder
is
a
rich
man
,
his
estate
will
be
good
plunder
,
yonder
are
Oxen
and
Asses
store
,
there
's
good
booty
to
be
had
.
Thus
finding
out
their
disposition
,
he
presents
or
holds
up
an
object
to
them
which
hits
it
fully
.
Thirdly
,
Satan
deales
with
man
to
draw
him
to
his
purpose
a
degree
further
,
sc.
by
injecting
and
casting
into
the
mind
the
motion
to
doe
this
:
He
not
only
presents
such
and
such
a
thing
,
such
and
such
an
oportunity
,
but
he
casts
in
and
injects
the
motion
.
As
it
is
said
of
Judas
,
put
it
into
his
heart
to
betray
Christ
;
The
Devill
being
a
spirit
hath
accesse
to
our
spirits
,
and
can
convey
himselfe
into
them
and
instill
his
suggestions
:
as
the
Lord
Christ
did
breath
upon
his
Disciples
,
and
so
they
received
the
Holy
Ghost
,
and
were
filled
with
the
Spirit
;
So
Satan
breaths
filthy
suggestions
into
the
spirits
of
men
,
and
fills
them
with
all
manner
of
wickednesse
,
malice
,
unrighteousnesse
,
he
fills
them
with
the
spirit
of
Hell
:
Why
hath
Satan
filled
thine
heart
,
saith
Peter
to
Ananians
?
to
lye
to
the
Holy
Ghost
;
Thus
he
instilled
these
thoughts
of
gaine
by
robbery
and
murder
into
the
Sabeans
and
Caldeans
,
and
filled
their
hearts
brim
full
:
Then
they
resolve
to
act
it
with
the
hand
,
and
so
they
become
his
instruments
.
Lastly
,
Satan
can
doe
somewhat
more
then
inject
and
suggest
such
thoughts
;
he
can
mightily
irritate
and
provoke
,
and
stirre
up
the
heart
to
be
willing
to
give
entertainement
to
such
a
motion
.
He
not
onely
barely
presents
his
temptation
,
but
vehemently
backs
it
,
and
will
give
no
rest
to
a
man
till
he
yeelds
it
:
As
it
is
said
of
his
tempting
David
,
that
Satan
stood
up
and
provoked
David
to
number
the
people
:
provoked
him
,
he
never
let
him
alone
,
but
followed
him
and
solicited
him
to
it
.
This
Satan
can
doe
;
And
yet
he
cannot
presse
men
to
take
up
Armes
for
his
designes
,
all
those
that
fight
under
Satans
colours
are
Voluntiers
,
he
never
constraines
any
,
neither
can
he
,
the
will
is
never
forced
by
him
,
neither
can
it
be
.
Satan
uses
no
compulsion
beyond
a
morall
perswasion
well
set
on
,
he
can
but
vexe
us
(
as
the
Midianites
did
Israel
.
)
with
his
wiles
.
He
is
an
Achitophel
,
not
an
Alexander
,
a
Matchiavil
,
not
a
Caesar
.
This
is
the
manner
of
Satans
working
in
the
children
of
disobedience
.
All
these
things
he
can
doe
;
yet
I
beleeve
he
is
not
alwayes
put
to
doe
all
these
upon
every
one
over
whom
he
prevailes
;
Some
come
to
this
worke
on
easier
tearmes
then
others
.
He
needs
not
provoke
and
solicit
them
,
a
suggestion
winnes
them
.
The
very
sight
of
an
object
overcomes
them
:
Yea
some
stand
ready
offering
their
service
unto
Satan
,
and
selling
themselves
to
work
any
wickednesse
he
will
employ
them
in
.
I
have
shewed
you
the
most
that
Satan
can
doe
;
I
conceive
he
had
not
much
to
doe
with
these
Sabeans
to
invite
them
to
this
warre
:
That
which
is
in
motion
is
easily
moved
.
And
as
we
say
,
He
must
needs
runne
whom
the
Devill
drives
,
so
the
Devill
needs
not
drive
them
who
are
running
of
themselves
.
It
being
opened
,
what
these
Sabeans
were
,
and
how
they
came
into
the
service
of
Satan
,
what
made
them
take
up
Armes
,
as
it
were
,
in
his
cause
;
we
may
observe
from
hence
,
First
,
That
wicked
and
ungodly
men
while
they
satisfie
their
owne
lusts
,
are
but
doing
the
worke
of
Satan
and
executing
his
designes
.
These
Sabeans
,
though
they
did
not
thinke
it
,
yet
they
came
upon
Satans
errand
:
So
God
,
when
he
doth
justly
use
wicked
men
to
punish
or
correct
his
people
,
they
doe
their
owne
will
,
and
they
have
their
owne
way
;
but
God
hath
his
way
too
,
he
over-rules
them
to
effect
his
businesse
at
that
time
;
As
it
is
said
of
the
King
of
Assyria
,
O
Assyrian
,
the
rod
of
mine
anger
,
I
will
send
him
against
an
hypocriticall
Nation
,
and
against
the
people
of
my
wrath
will
I
give
him
charge
;
How
be
it
,
he
meaneth
not
so
,
neither
doth
his
heart
thinke
so
,
Isa.
10.
he
hath
purposes
of
his
own
.
So
they
that
are
agitated
by
Satan
and
provoked
by
him
,
they
think
not
so
,
they
thinke
not
they
are
doing
the
will
and
worke
,
the
dirty
drugery
of
Satan
,
but
the
truth
is
,
they
doe
nothing
else
all
the
while
:
You
are
of
your
father
the
Devill
,
and
his
lusts
you
will
doe
,
saith
Christ
to
the
Jewes
,
while
they
doe
their
owne
,
Revelation
,
The
Devill
shall
cast
some
of
you
into
prison
;
it
was
not
the
Devill
in
person
,
it
was
the
Devill
in
his
seconds
or
servants
;
right
hand
of
Satan
,
the
Devills
hirelings
.
Secondly
,
Forasmuch
as
Satan
will
have
Sabeans
and
Caldeans
to
afflict
Jobs
estate
,
(
he
could
have
destroyed
all
himselfe
if
he
pleased
.
Good
Angels
have
mighty
power
,
and
so
have
wicked
Angels
too
,
if
God
will
let
them
alone
to
put
out
their
power
,
therefore
they
are
called
Principalities
and
powers
.
That
Satan
loveth
to
draw
others
to
be
partakers
with
him
in
his
designes
.
Though
he
can
doe
his
worke
alone
,
yet
he
will
have
man
joyne
with
him
in
it
if
he
can
:
And
in
this
he
imitates
God
himselfe
,
who
hath
an
almighty
power
,
is
able
to
doe
all
things
alone
if
he
please
,
yet
he
usually
calleth
in
instruments
:
He
is
able
to
convert
alone
by
the
motion
of
his
Spirit
,
but
he
will
have
Preachers
to
convert
by
the
ministery
of
the
Word
:
He
is
able
to
protect
his
people
from
their
enemies
by
his
own
strength
,
yet
he
will
have
Armies
mustered
to
doe
it
by
.
And
why
doth
God
chuse
to
worke
thus
?
There
is
a
double
good
in
it
.
He
doth
it
that
he
may
doe
good
two
wayes
at
once
.
First
,
His
creature
is
saved
and
relieved
,
that
's
one
good
.
Secondly
,
Men
who
are
employed
as
instruments
are
honoured
and
respected
;
They
having
given
helpe
to
God
in
such
a
cause
,
(
so
he
interprets
it
,
a
comming
forth
to
helpe
the
Lord
against
the
mighty
)
God
gives
them
honour
in
the
eyes
of
all
his
servants
,
There
is
another
good
.
So
Satan
,
while
he
setteth
men
a
worke
,
Sabeans
,
Caldeans
and
others
to
doe
mischiefe
,
he
doth
a
double
mischiefe
at
once
;
he
doth
mischiefe
to
Job
or
others
whom
he
afflicts
,
and
he
doth
mischiefe
to
his
instruments
,
he
makes
these
sin
as
he
makes
others
suffer
:
If
he
carry
on
the
worke
alone
,
they
suffer
,
but
others
doe
not
partake
in
the
guilt
of
the
sin
;
but
now
when
he
useth
instruments
to
effect
his
wicked
designes
,
he
makes
one
miserable
and
the
other
wicked
.
This
is
one
of
Satans
methods
,
he
will
worke
by
meanes
,
and
do
his
businesse
by
the
hands
of
men
,
that
he
may
at
once
doe
a
double
mischiefe
.
Thirdly
,
In
that
these
Sabeans
and
Caldeans
are
observed
in
Histories
to
be
a
people
given
much
to
robberies
and
spoile
,
and
these
are
the
men
whom
Satan
picks
out
for
this
businesse
.
Observe
;
That
Satan
suiteth
his
temptations
to
mans
naturall
temper
and
inclination
.
Whensoever
he
tempteth
,
he
takes
this
advantage
if
he
can
discover
or
obtaine
it
.
He
is
wiser
then
to
set
saile
against
wind
and
tyde
,
to
row
against
the
streame
;
Therefore
he
labours
all
he
can
,
to
find
which
way
the
streame
of
every
mans
affections
runs
;
and
to
what
sins
his
relations
,
his
calling
or
his
opportunities
,
lay
him
most
open
and
obnoxious
,
accordingly
hee
layes
his
snares
and
spreads
his
net
.
When
he
meets
with
a
proud
man
,
him
he
tempteth
with
high
thoughts
:
When
he
meeteth
with
a
covetous
man
,
him
he
tempteth
to
the
love
of
the
world
,
he
layes
a
golden
bait
of
profit
before
his
eyes
:
The
adulterous
he
leades
to
the
Harlots
house
.
For
howsoever
it
be
true
,
that
every
man
hath
in
him
a
principle
suiting
to
every
sinne
,
yet
it
is
a
truth
too
,
that
every
man
is
not
equally
active
for
or
dispos'd
unto
every
sin
,
and
every
man
hath
not
every
particular
sinne
predominant
in
him
;
now
Satan
when
he
seeth
what
is
predominant
in
any
man
,
then
he
fashioneth
and
frameth
a
temptation
sutable
:
He
perceived
these
Sabeans
were
given
to
rob
and
spoyle
,
and
he
sheweth
them
a
desirable
booty
.
And
have
slain
thy
servants
with
the
edge
of
the
sword
.
This
is
a
further
aggravation
of
the
affliction
,
they
did
not
onely
fall
upon
Jobs
cattell
and
tooke
them
away
;
but
they
slew
his
servants
.
A
mans
servants
are
nearer
to
him
then
his
Cattell
,
then
his
Oxen
and
his
Asses
;
servants
are
next
unto
our
Children
.
So
that
this
was
an
heightning
of
Jobs
sorrow
,
not
onely
are
your
cattell
gone
,
but
your
servants
are
slaine
,
and
they
are
slaine
(
saith
he
)
with
the
edge
of
the
sword
;
the
word
in
the
Hebrew
is
,
they
are
slain
with
the
mouth
of
the
sword
.
We
reade
in
Scripture
sometimes
of
the
face
of
the
Sword
,
and
sometime
of
the
mouth
of
the
Sword
.
As
Isa.
31.8
.
where
wee
translate
,
they
shall
flee
from
the
Sword
,
the
Hebrew
is
,
they
shall
flee
from
the
face
of
the
Sword
;
The
like
Text
you
have
,
Jer.
25.27
.
Now
when
the
Scripture
speakes
of
the
face
of
the
Sword
,
it
is
meant
of
warre
comming
,
or
warre
preparing
and
approaching
.
But
the
mouth
of
the
Sword
is
warre
inflicted
,
warre
acted
.
This
phrase
,
the
mouth
of
the
Sword
is
used
to
shew
that
the
Sword
is
a
great
devourer
,
Deut.
32.42
.
I
will
make
mine
arrowes
drunke
with
bloud
,
and
my
Sword
shall
devoure
flesh
.
Warre
hath
a
terrible
face
,
it
hath
a
wide
mouth
and
sharpe
teeth
,
They
have
slain
thy
servants
with
the
edge
of
the
Sword
,
the
mouth
of
the
Sword
hath
devoured
them
.
At
this
day
we
have
great
cause
to
have
our
hearts
deepely
affected
with
this
thing
.
There
hath
been
(
as
it
were
)
the
face
of
the
Sword
a
great
while
looking
towards
us
,
but
now
there
is
the
very
mouth
of
the
Sword
gaping
at
us
,
yea
tearing
,
gnawing
,
and
devouring
the
flesh
and
bones
of
thousands
amongst
us
.
Where
the
Sword
comes
it
will
devoure
;
warre
is
a
great
judgement
,
one
of
Gods
sore
judgements
,
the
sorest
of
all
Gods
outward
judgements
.
David
chooseth
the
pestilence
rather
then
the
Sword
,
the
pestilence
is
a
devourer
,
but
the
Sword
is
a
greater
devourer
.
And
though
the
Prophet
Jeremiah
in
his
Lamentations
makes
famine
a
sorer
judgement
then
the
Sword
(
Cap.
4.9
.
)
They
that
be
slaine
with
the
Sword
are
better
then
they
that
be
slaine
with
hunger
.
Yet
the
Sword
is
in
this
worse
then
famine
,
because
usually
it
is
the
cause
of
famine
.
The
Sword
cuts
off
food
,
the
support
of
mans
life
,
as
well
as
the
life
of
man
.
While
the
Sword
is
making
it self
fat
,
it
hath
famine
in
the
belly
of
it
.
We
need
not
goe
to
Jeremy
or
Josephus
for
the
proofe
of
this
,
in
Jerusalems
Babylonian
or
Roman
desolations
,
sad
Germany
,
bleeding
Ireland
are
neare
woefull
witnesses
and
spectacles
of
it
at
this
day
.
The
Sword
hath
open'd
a
way
for
famine
to
enter
both
,
and
which
of
the
two
hath
eaten
most
flesh
,
is
hard
to
determine
.
Let
us
cry
earnestly
to
God
that
the
mouth
of
the
Sword
may
be
stopped
,
or
continued
open
only
to
devoure
those
who
would
devoure
the
man
that
is
more
righteous
then
they
;
Let
us
pray
that
bloud
may
be
spared
,
or
none
but
corrupt
bloud
spilt
.
Spare
thy
people
O
Lord
;
It
is
(
I
confesse
)
one
of
the
saddest
prognosticks
in
my
observation
against
this
Nation
:
That
God
hitherto
hath
made
little
difference
.
Our
Sword
hath
not
yet
been
taught
from
Heaven
to
distinguish
of
men
.
Precious
bloud
hath
been
drawne
;
and
men
whose
very
haires
were
all
numbred
(
that
is
highly
priz'd
)
by
God
,
have
been
numbred
among
the
slaine
.
It
must
satisfie
us
that
the
will
of
God
is
so
.
The
answer
which
David
gave
Joabs
messenger
is
good
setling
councell
now
(
2
Sam.
11.25
.
)
Let
not
this
thing
displease
thee
(
He
speakes
this
after
the
fall
of
noble
Vrijah
)
for
the
sword
(
not
by
accident
but
decree
,
not
casually
but
providentially
)
devoureth
so
and
such
(
as
the
Hebrew
elegance
hath
it
)
one
as
well
as
another
,
so
we
translate
.
It
is
mercy
we
are
not
all
consumed
by
this
eater
,
as
in
the
Text
yee
may
reade
all
the
servants
of
Job
were
,
excepting
one
,
only
one
got
out
of
the
mouth
of
the
sword
,
it
eat
up
all
saving
one
,
and
hee
was
saved
,
that
by
the
report
of
this
destructive
sword
he
might
destroy
Job
himselfe
.
And
I
onely
am
escaped
to
tell
thee
.
The
word
in
the
Originall
is
double
,
Tantum
ego
,
solus
ego
,
only
I
,
I
alone
am
escaped
,
But
how
commeth
it
to
passe
that
this
one
man
escaped
?
Certainely
,
as
I
said
before
,
the
hand
of
Satan
was
in
this
also
.
For
howsoever
the
Lord
ordered
and
disposed
all
these
things
,
yet
he
let
Satan
worke
in
his
circle
,
in
his
compasse
to
contrive
things
,
as
he
pleased
himselfe
the
most
aptly
he
could
imagine
,
to
afflict
and
trouble
Job
,
therefore
there
is
somewhat
in
it
,
no
good
will
(
I
beleeve
)
to
Job
,
that
this
one
man
had
the
favour
of
quarter
or
the
mercy
of
an
escape
.
It
was
not
out
of
any
compassionate
respect
to
Job
that
one
of
his
servants
comes
home
alive
.
It
was
rather
to
increase
the
affliction
of
Job
,
and
for
the
perfecting
of
his
sorrowes
,
this
man
was
not
slaine
,
that
Job
might
be
more
deeply
wounded
.
There
are
two
reasons
which
may
be
assigned
why
one
man
escaped
out
of
every
one
of
these
calamities
.
First
,
That
the
report
of
this
affliction
might
come
suddenly
to
him
.
A
man
that
escapes
out
of
such
a
danger
needs
no
driving
;
his
feare
will
adde
wings
to
his
feet
,
he
will
runne
home
amaine
.
Secondly
,
For
the
certainty
of
it
.
Reports
fly
abroad
,
they
may
be
false
,
Fama
mendax
,
fame
is
a
lyar
.
Job
might
have
had
such
reports
from
his
neighbours
in
the
country
,
all
your
cattell
are
seized
upon
,
and
all
your
servants
are
slaine
;
and
Job
might
sleight
it
and
say
,
this
might
be
but
a
rumour
,
I
give
no
credit
to
it
:
therfore
Satan
lets
one
of
his
owne
servants
come
frighted
home
with
the
news
,
one
that
was
there
,
one
that
was
an
eye-witnes
,
one
that
Job
knew
,
one
that
had
no
reason
,
much
lesse
the
boldnes
to
bring
false
tales
to
him
;
that
so
the
report
comming
speedily
and
certainly
his
heart
might
be
smitten
presently
.
It
is
some
abatement
of
an
evill
to
have
but
a
colour
to
doubt
of
it
.
If
we
can
but
lay
hold
of
any
circumstance
which
renders
an
evill
report
improbable
,
and
may
for
a
while
strengthen
our
unbeleefe
of
it
,
we
may
in
that
interim
get
more
strength
of
faith
to
beare
it
,
when
we
see
it
is
certaine
and
unquestionable
.
There
was
no
mercy
in
such
a
sparing
.
And
we
may
observe
out
of
it
,
that
which
Solomon
speakes
of
the
mercies
of
the
wicked
is
most
true
of
Satans
,
The
very
tender
mercies
of
Satan
are
cruell
,
the
best
of
his
mercies
,
his
sparings
are
woundings
,
he
never
spareth
but
with
an
intent
to
doe
further
hurt
.
Jobs
afflictions
had
not
gone
so
deep
,
if
this
man
had
not
bin
left
to
bring
the
message
.
It
followeth
,
Verse
16.
While
he
was
yet
speaking
there
came
also
another
and
said
,
the
fire
of
God
is
fallen
from
Heaven
and
hath
burnt
up
the
Sheepe
and
the
servants
and
consusumed
them
,
and
I
onely
am
escaped
alone
to
tell
thee
.
In
this
verse
we
have
the
second
charge
which
this
great
enemy
gives
Job
,
While
he
was
yet
speaking
there
came
also
another
.
Afflictions
seldome
goe
alone
;
And
therefore
when
one
affliction
is
ended
,
looke
another
should
begin
and
labour
to
prepare
for
it
.
Job
having
received
this
message
of
the
losse
of
his
cattell
and
death
of
his
servants
,
while
the
messenger
was
yet
speaking
,
a
second
comes
with
a
sadder
story
then
that
.
Satan
would
not
give
him
the
least
breathing
or
intermission
,
while
hee
was
yet
speaking
,
one
evill
treads
upon
the
heele
of
another
;
as
wave
overtakes
wave
in
the
sea
;
so
it
was
here
,
here
was
wave
after
wave
,
to
overwhelme
his
spirit
.
And
as
it
is
said
in
the
Revelation
,
concerning
him
that
sate
on
the
white
horse
,
that
he
rid
out
conquering
and
to
conquer
,
there
was
no
intermission
of
his
victories
;
so
Satan
goeth
forth
afflicting
and
to
afflict
,
vexing
and
to
vexe
,
tempting
and
to
tempt
,
he
will
never
give
over
.
While
hee
was
yet
speaking
there
came
also
another
,
and
said
the
fire
of
God
is
fallen
upon
thy
sheepe
.
The
fire
of
God
.
Why
is
it
here
called
the
fire
of
God
.
Some
conceive
it
is
called
the
fire
of
God
,
because
sent
from
God
:
that
is
ascribed
to
God
,
which
comes
from
God
,
as
that
Gen.
19.24
.
where
it
is
said
,
that
the
Lord
did
raine
fire
and
brimstone
upon
Sodome
out
of
Heaven
from
the
Lord
,
or
Jehovah
did
raine
from
Jehovah
fire
upon
Sodome
to
consume
it
:
And
Levit.
10.2
.
it
is
said
,
That
a
fire
went
out
from
the
Lord
and
consumed
Nadab
and
Abihu
.
Elijah
procures
fire
from
Heaven
to
consume
the
Captaines
that
came
from
the
King
to
take
him
,
2
King
.
1.10
,
12.
The
Psalmist
speaking
of
the
plagues
of
Aegypt
(
Psal.
105.32
.
)
saith
that
the
Lord
sent
flames
of
fire
in
the
land
;
So
some
expound
that
place
,
Psal.
104
,
3.
He
maketh
his
Angels
spirits
and
his
ministers
a
flame
of
fire
,
that
is
,
he
useth
flames
of
fire
for
his
ministers
,
for
his
messengers
;
God
sometimes
sends
a
fire
on
his
errands
,
though
we
know
that
place
is
applyed
to
the
Angels
by
the
Apostle
,
Heb.
1.7
.
But
here
rather
it
is
called
the
fire
of
God
in
another
regard
;
for
howsoever
this
fire
was
sent
of
God
,
as
all
afflictions
are
;
yet
because
the
immediate
kindler
of
it
was
Satan
,
he
had
the
power
put
into
his
hand
;
therefore
this
was
not
a
fire
(
in
that
sence
as
those
other
fires
are
said
to
be
)
sent
from
God
.
But
it
may
be
called
(
as
usually
in
Scripture
)
the
fire
of
God
,
because
of
the
strangenesse
of
the
fire
,
it
was
a
wonderfull
,
an
extraordinary
fire
;
and
so
it
is
very
ordinary
in
the
Hebrew
to
use
the
name
of
God
,
El
,
Elohim
or
Jehovah
,
as
an
Epithite
,
as
an
additionall
word
to
heighten
the
excellence
or
rarenesse
of
things
.
Wee
find
that
phrase
often
,
A
man
of
God
,
the
Hebrewes
say
,
to
call
one
a
man
of
God
,
is
as
much
as
to
say
,
he
is
an
extraordinary
man
,
a
man
of
an
excellent
spirit
,
a
Prophet
,
a
holy
man
:
In
that
Psalm
where
the
Church
is
shadowed
under
the
similitude
of
a
Vine
,
It
is
said
,
She
did
send
forth
her
branches
like
the
goodly
Cedars
:
She
sent
forth
her
branches
as
the
Cedars
of
God
,
that
is
,
excellent
Cedars
,
tall
and
extraordinary
Cedars
.
In
Psalm
36.6
.
comparing
the
love
of
God
to
great
Mountaines
,
Thy
loving
kindnesse
is
as
the
great
mountains
,
the
word
is
,
like
the
mountaines
of
God
:
Psalme
65.9
.
Thou
refreshest
it
with
the
river
of
God
,
that
is
,
with
an
excellent
River
:
Cant.
8.6
.
speaking
of
love
and
of
jealousie
,
Love
is
strong
as
death
,
jealousie
is
cruell
as
the
grave
,
the
coales
thereof
are
coales
of
fire
,
which
hath
a
most
vehement
flame
,
the
word
in
the
Originall
is
,
a
flame
of
God
,
the
coales
thereof
are
coales
of
fire
,
the
flame
of
God
,
that
is
,
as
we
translate
it
,
a
vehement
flame
.
So
here
the
fire
of
God
,
that
is
,
a
strange
fire
,
an
unheard
of
,
an
unusuall
fire
,
a
vehement
fire
,
such
a
fire
as
had
not
been
seen
nor
observed
before
.
Therefore
the
Hebrewes
call
extraordinary
things
the
things
of
God
;
because
indeed
all
the
wonders
and
excellencies
,
all
the
glory
and
goodnesse
that
is
in
creatures
,
is
but
a
foot-step
,
a
print
or
drop
of
that
excellency
and
glory
and
power
that
is
in
God
;
therefore
every
thing
that
is
most
excellent
,
is
ascribed
unto
God
.
It
is
most
equall
that
his
name
should
be
stampt
upon
all
excellent
things
in
the
creature
,
who
is
the
cause
of
all
creature
excellence
.
This
fire
being
a
strange
and
extraordinary
fire
is
said
to
be
the
fire
of
God
.
the
Prince
of
the
aire
:
and
he
can
doe
mighty
things
,
command
much
in
that
Magazin
of
Heaven
,
where
that
dreadfull
Artillery
,
which
makes
men
tremble
,
those
fiery
Meteors
,
thunder
and
lightning
are
lodged
and
stored
up
.
Satan
let
loose
by
God
can
doe
wonders
in
the
aire
;
He
can
raise
stormes
,
he
can
discharge
the
great
Ordnance
of
Heaven
,
thunder
and
lightning
,
and
by
his
art
hee
can
make
them
more
terrible
and
dreadfull
then
they
are
in
nature
.
If
the
skill
and
art
of
man
can
heighten
naturall
things
,
then
much
more
the
skill
of
Satan
.
I
doubt
not
but
many
fearefull
impressions
are
made
in
the
ayre
by
devils
,
carrying
nature
(
by
Gods
permission
)
farre
above
it's
owne
course
,
and
these
are
properly
marvels
or
wonders
,
(
such
as
the
Magitians
wrought
in
Egypt
by
the
helpe
of
Satan
)
for
miracles
are
quite
out
of
the
devils
spheare
.
But
he
can
doe
wonders
,
and
such
was
this
fire
falling
from
Heaven
,
&c.
A
marvell
or
wonder
is
nature
mightily
improv'd
,
a
miracle
is
nature
totally
cross'd
,
if
not
contradicted
.
Observe
this
for
the
nature
of
that
fire
;
the
effect
of
it
followes
in
the
next
words
.
It
hath
burnt
up
the
sheepe
and
the
servants
,
and
consumed
them
.
The
word
in
the
Originall
is
,
It
did
burne
them
and
eat
them
up
.
Fire
is
a
devouring
element
.
Devouring
fire
,
as
before
a
devouring
Sword
,
these
were
devouring
judgements
upon
Job
.
Yet
it
doth
not
necessarily
inferre
that
the
sheepe
were
all
burnt
to
ashes
;
but
that
the
sheepe
were
all
killed
by
that
flame
of
lightning
that
came
from
Heaven
;
for
it
is
said
of
Nadab
and
Abihu
(
of
which
we
spake
before
)
that
a
fire
went
out
from
God
,
and
did
consume
them
,
it
is
the
same
Originall
word
that
is
here
in
the
Text
,
A
fire
went
out
from
God
,
and
did
eat
them
up
,
yet
wee
know
their
bodies
were
not
consumed
,
for
they
were
carried
out
to
their
buriall
and
their
garments
were
upon
them
.
So
that
this
consuming
doth
not
note
the
burning
of
things
to
ashes
,
but
a
striking
of
them
to
death
;
it
is
a
devouring
fire
,
because
it
is
a
destroying
fire
,
it
takes
away
life
:
and
thus
lightnings
kill
rather
by
piercing
and
penetrating
than
by
consuming
and
devouring
.
But
now
here
it
will
be
questioned
for
the
further
opening
of
this
,
why
Satan
chooses
thus
to
consume
the
sheepe
with
fire
?
why
doth
he
not
rather
use
spoylers
to
take
them
away
?
He
could
doubtlesse
have
got
the
Sabeans
to
have
fetched
away
the
flocks
of
sheepe
,
as
well
as
the
droves
of
greater
cattell
;
he
could
have
procured
them
easily
;
why
then
doth
he
cause
fire
from
Heaven
to
come
down
,
the
fire
of
God
to
consume
them
.
I
answer
,
his
reason
for
this
was
to
put
the
greater
sting
into
the
affliction
.
He
would
not
have
the
sheepe
taken
away
after
the
same
manner
that
the
Oxen
and
Camels
were
,
that
he
might
aggravate
Jobs
trouble
,
and
provoke
him
if
he
could
to
be
passionate
against
God
,
yea
and
(
for
that
was
his
great
designe
)
to
blaspheme
God
;
therefore
he
procures
fire
from
Heaven
to
fall
upon
the
sheepe
,
thereby
to
beget
an
opinion
in
Job
that
God
was
now
become
his
enemy
as
well
as
man
.
When
we
suffer
from
man
,
then
the
afflicted
soule
flies
to
God
,
makes
his
complaint
and
moane
to
him
;
as
doubtlesse
Job
did
when
he
heard
of
those
cruell
Sabeans
,
and
what
they
had
done
;
but
lest
Job
should
resort
in
his
thoughts
to
Heaven
,
and
comfort
himselfe
in
God
againe
,
the
next
messenger
telleth
him
that
God
is
his
enemy
too
,
that
the
fire
of
God
is
fallen
upon
the
sheepe
,
an
extraordinary
fire
;
as
if
hee
should
say
,
God
fighteth
against
thee
as
well
as
the
Sabeans
;
Alas
now
to
whom
should
Job
make
his
moane
!
That
speech
of
Eli
concerning
sinne
may
well
be
applyed
to
suffering
,
If
one
man
sinne
against
another
the
Iudge
shall
judge
him
,
but
if
a
man
sinne
against
the
Lord
,
who
shall
intreat
for
him
?
So
if
a
man
suffer
from
men
,
he
may
goe
unto
God
,
but
if
God
himselfe
doe
appeare
to
be
an
enemy
and
to
fight
against
us
,
to
whom
shall
we
goe
?
Indeed
Iob
knew
how
to
goe
to
God
,
though
he
did
appeare
as
an
enemy
;
but
that
is
the
greatest
straight
,
and
to
doe
thus
notes
the
greatest
spirituall
both
skill
and
strength
.
Hence
observe
,
That
Satans
great
designe
against
the
people
of
God
or
any
servant
of
God
is
to
provoke
them
to
ill
thoughts
of
God
;
to
perswade
them
that
God
is
their
enemy
,
to
bring
the
love
and
good
will
of
God
into
suspition
;
therefore
he
causeth
this
great
fire
,
and
(
it
is
like
)
formed
the
servants
language
in
that
cutting
phrase
,
The
fire
of
God
is
fallen
upon
the
sheepe
.
Thou
canst
not
put
this
off
,
as
thou
mightest
doe
the
other
,
and
say
,
this
is
but
the
malice
or
the
covetousnesse
of
the
Sabeans
,
that
rob'd
me
of
my
goods
,
and
slew
my
servants
;
No
,
thou
shalt
see
now
that
God
himselfe
is
angry
,
Heaven
frownes
upon
thee
,
the
fire
of
God
from
Heaven
consumes
thee
.
Turne
over
the
records
of
all
antiquity
,
and
see
whether
God
ever
dealt
thus
with
any
,
but
those
cursed
Sodomites
upon
whom
God
rained
fire
from
Heaven
;
Thou
who
commest
so
neare
them
in
the
punishment
,
hast
reason
to
judge
thy selfe
not
farre
behind
them
in
sin
.
Secondly
observe
,
Those
afflictions
are
most
grievous
wherein
God
appeares
to
be
against
us
.
The
malice
o●
devils
and
the
rage
of
men
may
be
endured
,
but
who
can
stand
before
God
,
when
he
is
angry
.
If
God
doth
but
with-draw
his
comforts
,
the
soule
sinkes
under
smallest
tryals
,
how
then
can
it
stand
if
God
should
reveale
his
wrath
against
us
,
when
we
are
in
great
tryals
.
It
may
here
be
questioned
,
why
the
sheepe
were
consumed
with
fire
,
rather
than
any
other
of
his
cattell
,
rather
then
any
other
of
his
substance
?
There
are
two
things
in
that
.
First
,
the
sheepe
were
used
in
Sacrifice
.
When
the
daies
of
their
feasting
were
ended
,
Job
offered
Sacrifice
,
and
the
sheepe
chiefly
were
offered
in
Sacrifice
.
Now
Satan
by
consuming
the
sheepe
hoped
to
fasten
this
upon
Iob
,
if
possibly
he
could
,
that
God
was
angry
with
his
very
Sacrifices
.
God
was
angry
with
his
services
.
As
if
he
should
say
,
Doest
thou
thinke
that
the
offering
up
of
thy
sheepe
in
Sacrifice
hath
beene
pleasing
to
God
?
Certainly
if
the
fire
of
those
Sacrifices
had
delighted
God
,
if
he
had
smelt
a
savour
of
rest
in
them
(
as
he
is
said
to
have
done
,
when
Noah
offered
Sacrifice
after
the
flood
,
Gen.
8.21
.
)
he
would
never
have
sent
a
fire
from
Heaven
to
consume
them
.
That
is
conceived
by
Expositors
to
be
an
especiall
reason
why
the
sheepe
were
consumed
,
namely
to
cast
Iob
upon
this
apprehension
,
that
his
Sacrifices
were
an
abomination
to
the
Lord
,
and
to
shew
that
God
would
now
have
no
more
of
his
Sacrifices
,
God
himselfe
made
one
Sacrifice
of
them
all
.
But
Origen
brings
in
Job
excellently
retorting
this
suggestion
upon
Satan
.
I
sacrificed
now
one
and
then
another
of
my
Sheepe
to
God
,
but
now
blessed
be
God
,
who
hath
accepted
all
my
flocke
as
one
Burnt-offering
.
Againe
,
The
Sheepe
were
consumed
by
fire
,
as
to
make
Job
conceive
that
his
former
services
were
rejected
,
so
to
take
him
off
and
discourage
him
from
offering
any
more
such
services
;
to
make
him
despaire
of
ever
thriving
in
the
way
of
those
duties
:
and
conclude
surely
God
is
so
angry
now
,
that
all
my
services
,
all
my
sacrifices
will
never
appease
him
nor
profit
me
:
therefore
I
were
as
good
lay
by
these
duties
as
performe
them
,
when
I
get
no
good
.
This
is
a
dangerous
temptation
;
if
Satan
by
such
prejudices
against
holy
duties
,
can
cause
us
to
lay
them
by
,
the
day
is
wonne
:
for
then
the
soule
is
left
naked
and
unarm'd
.
We
have
not
then
so
much
as
a
bulrush
in
our
hands
to
smite
him
,
or
a
paper
breast-plate
to
secure
our selves
.
If
we
give
over
praying
and
seeking
,
we
have
no
ground
to
expect
Christ
either
assisting
or
protecting
us
.
That
for
the
second
affliction
.
While
he
was
yet
speaking
,
there
came
also
another
and
said
,
the
Caldeans
made
out
three
Bands
,
and
fell
upon
the
Camels
,
and
have
carried
them
away
,
&c.
This
is
the
third
affliction
,
the
taking
away
of
the
Camels
,
the
destroying
of
the
servants
that
waited
upon
them
.
There
is
not
much
to
stay
upon
in
this
,
having
before
opened
most
of
the
passages
of
it
in
the
15th
.
verse
.
While
he
was
yet
speaking
,
there
came
also
another
and
said
,
the
Caldeans
made
out
three
Bands
.
Caldeans
sometime
note
a
condition
or
a
ranke
of
men
,
such
as
were
Diviners
,
Soothsayers
and
Astrologers
,
these
are
in
Scripture
called
Caldeans
.
As
the
Indians
called
such
skilfull
persons
Gymnosophistes
,
and
the
Persians
called
them
their
Magi
,
and
the
Romans
called
them
Augures
,
so
the
Assyrians
called
them
Caldeans
.
When
Nebuchadnezzar
dreamed
a
dreame
,
it
is
said
,
that
he
sent
for
the
Diviners
and
the
Astrologers
,
and
the
Caldeans
;
That
hastie
and
bitter
Nation
,
their
Horses
are
swifter
then
the
Leopard
,
and
more
ravening
then
the
evening
Wolves
:
Such
a
kind
of
people
they
were
who
were
stirred
up
by
Satan
to
take
away
the
Camels
of
Job
.
These
are
said
to
make
out
three
Bands
to
spoile
;
They
were
a
people
like
the
Sabeans
,
delighting
in
warre
and
robbery
;
so
much
the
Etymologie
of
their
Name
Chasdim
,
(
which
is
the
word
in
the
Originall
)
implieth
,
being
derived
from
Sadad
,
which
signifieth
to
robbe
and
spoile
.
These
were
a
wicked
generation
,
yet
these
prevaile
over
the
estate
of
Job
;
victory
doth
not
alwayes
attend
a
just
cause
.
The
way
of
the
wicked
often
prospers
,
and
the
way
of
these
wicked
Caldeans
prospered
so
often
,
that
the
Prophet
Habakkuk
complaines
to
God
as
one
scandaliz'd
at
it
:
Thou
art
of
purer
eyes
then
to
behold
evill
,
and
canst
not
looke
on
iniquity
,
wherefore
lookest
thou
upon
them
that
deale
treacherously
and
holdest
thy
tongue
when
the
wicked
devoureth
the
man
that
is
more
righteous
then
he
.
If
ever
wee
should
be
brought
upon
a
like
case
,
to
argue
it
thus
with
God
,
or
(
as
Jeremie
did
,
chap.
12.1
.
)
to
plead
with
God
about
his
judgements
,
let
us
remember
to
establish
our
hearts
(
before
we
open
our
mouthes
)
with
the
Prophet
Jeremies
conclusion
in
that
place
,
Righteous
art
thou
O
Lord
,
though
the
wicked
devoure
the
man
that
is
more
righteous
then
he
.
It
is
very
rare
that
God
makes
one
good
man
his
rod
to
scourge
another
:
he
usually
makes
the
worst
of
men
his
rod
,
his
staffe
,
his
Sword
,
to
inflict
either
tryalls
or
judgements
upon
his
people
.
The
durty
Scullion
scowres
the
silver
vessell
,
and
makes
it
both
cleane
and
bright
for
his
masters
use
.
Verse
18.
While
he
was
yet
speaking
,
there
came
also
another
and
said
,
thy
Sonnes
and
thy
Daughters
were
eating
and
drinking
wine
in
their
eldest
Brothers
house
.
Verse
19.
And
behold
there
came
a
great
wind
from
the
wildernesse
,
and
smote
the
foure
corners
of
the
house
,
and
it
fell
upon
the
young
men
,
and
they
are
dead
;
and
I
only
am
escaped
alone
to
tell
thee
.
THis
was
,
as
the
fourth
and
last
,
so
the
greatest
of
all
Satans
assaults
,
the
most
fierce
and
terrible
charge
that
Job
had
all
the
day
,
and
Satan
reserves
this
untill
the
evening
,
till
Job
was
spent
and
spiritlesse
as
he
hoped
.
I
shall
note
this
in
generall
from
it
.
That
Satan
usually
keepes
his
greatest
strength
and
most
violent
temptations
unto
the
last
.
When
he
thinkes
we
are
at
the
weakest
,
then
he
commeth
with
his
strongest
assaults
.
If
Satan
had
sent
Job
word
of
the
death
of
his
children
first
,
all
the
rest
would
have
beene
as
nothing
to
him
:
he
would
not
have
regarded
the
losse
of
his
Cattell
when
he
heard
that
all
his
children
were
crushed
to
death
by
the
fall
of
the
house
.
As
some
one
great
evill
falling
upon
us
,
takes
the
heart
off
from
having
any
sense
or
joy
in
a
lesser
good
;
so
one
great
evill
swallowes
up
the
sense
and
feeling
of
a
lesser
evill
:
that
great
evill
which
fell
upon
the
Wife
of
Phineas
,
when
she
heard
that
the
Arke
of
God
was
taken
,
afflicted
her
so
extreamely
,
that
she
could
not
at
all
rejoyce
in
the
birth
of
her
sonne
;
she
had
no
sence
of
that
.
Here
was
therefore
the
cunning
of
Satan
,
lest
Job
should
have
lost
the
smart
of
the
lesser
afflictions
,
least
they
should
have
beene
all
swallowed
up
in
the
greater
,
he
brings
them
out
in
order
,
the
least
first
,
the
greatest
is
reserved
for
the
last
.
We
observe
in
warre
,
that
when
once
the
great
Ordnance
are
discharged
,
the
Souldiers
are
not
afraid
of
the
Musket
;
so
when
a
great
batterie
is
made
by
some
thundering
terrible
judgement
upon
the
soule
,
or
upon
the
body
or
estate
of
any
man
;
the
noyse
and
feares
of
lesser
evills
are
drown'd
and
abated
.
Therefore
Satan
keepes
his
greatest
shot
to
the
last
,
that
the
small
might
be
heard
and
felt
,
and
that
the
last
comming
in
greater
strength
might
find
the
least
strength
to
resist
it
.
And
that
this
was
a
greater
affliction
then
any
of
,
or
then
all
the
former
,
is
so
cleare
that
I
shall
not
need
to
stay
long
in
the
confirming
of
it
,
only
to
quicken
the
point
a
little
,
take
notice
of
the
greatnesse
of
it
in
5
respects
.
First
,
It
appeareth
without
controversie
to
be
the
greatest
of
all
,
because
it
was
upon
his
children
:
a
mans
children
are
more
then
all
that
he
hath
in
the
world
:
a
mans
children
are
himselfe
,
every
child
is
the
father
multiplyed
;
A
sonne
is
the
fathers
bowells
:
and
therefore
when
Paul
wrote
to
Philemon
concerning
Onesimus
,
whom
(
saith
he
)
I
have
begotten
in
my
bonds
;
(
sc.
Receive
him
who
is
mine
owne
bowels
;
A
spirituall
sonne
is
the
very
bowells
of
a
Minister
;
he
doth
but
allude
to
a
naturall
sonne
,
a
sonne
is
the
very
bowels
of
the
father
;
this
affliction
reached
unto
the
very
bowels
of
Job
himselfe
;
Satan
had
no
leave
to
afflict
the
body
of
Job
,
and
yet
you
see
he
afflicts
him
in
his
very
bowels
.
Secondly
,
The
greatnesse
of
it
is
seene
in
this
,
his
children
were
all
taken
away
;
To
loose
all
our
children
,
is
a
grievous
as
to
loose
an
only
child
;
Now
that
is
made
a
cause
of
the
highest
sorrows
,
Zach.
12.10
.
They
shall
mourne
for
him
,
as
one
that
mourneth
for
an
only
sonne
:
that
is
,
they
shall
mourne
most
bitterly
.
Now
as
the
measure
of
mercies
may
be
taken
by
the
comforts
which
they
produce
,
so
we
may
take
the
measure
of
an
affliction
by
the
sorrow
which
it
produceth
,
And
that
is
the
greatest
affliction
which
causeth
the
greatest
sorrow
.
Thirdly
,
It
was
a
further
greatning
of
the
affliction
,
that
they
were
all
taken
away
suddenly
.
Had
death
sent
them
summons
,
by
its
usuall
messenger
sicknesse
,
but
a
day
before
to
prepare
themselves
,
it
had
much
sweetned
the
bitternesse
of
this
cup
;
but
to
heare
they
were
dead
before
he
knew
they
were
sick
;
yea
when
he
thought
they
were
merry
and
rejoycing
,
how
sad
was
this
.
Fourthly
,
That
they
died
a
violent
death
,
by
a
mighty
wind
casting
the
house
downe
upon
them
.
Had
they
dyed
in
their
beds
(
though
suddenly
)
it
had
bin
some
ease
to
the
Fathers
heart
:
violent
death
hath
an
impression
of
wrath
upon
it
.
And
men
can
hardly
judge
well
of
those
,
who
fall
by
such
judgements
.
Suspition
will
arise
,
if
censure
passe
not
,
from
better
men
then
Barbarians
,
if
they
see
a
viper
on
the
hand
of
a
Paul
,
Act.
28.
It
is
more
then
probable
from
our
Saviours
question
,
that
those
eighteene
upon
whom
the
Tower
in
Siloe
fell
,
and
slew
them
,
were
commonly
supposed
greater
sinners
,
or
sinners
above
all
men
that
dwelt
in
Hierusalem
,
Luk.
18.4
.
Fifthly
,
They
were
all
taken
away
when
they
were
feasting
;
and
this
did
exceedingly
aggravate
the
affliction
upon
Job
,
that
his
children
were
all
destroied
feasting
;
for
you
know
what
the
thoughts
of
Job
were
concerning
his
children
at
their
feasting
;
after
they
had
done
,
he
offered
burnt-offerings
according
to
the
number
of
them
all
,
for
he
said
,
it
may
be
my
sonnes
have
sinned
and
cursed
God
in
their
hearts
.
Now
at
this
time
,
when
Satan
knew
that
Job
was
most
solicitous
lest
his
children
should
sinne
,
at
that
time
doth
he
destroy
them
;
that
so
their
father
might
be
afflicted
with
the
thought
,
that
his
children
died
unreconciled
to
God
,
that
they
died
with
sinne
upon
them
unrepented
of
:
That
they
died
a
double
death
,
death
at
once
seasing
upon
both
soule
and
body
.
This
then
was
a
further
degree
of
Satans
malice
,
to
wound
,
vexe
and
grieve
the
spirit
of
Job
unto
the
utmost
.
How
sadly
and
pissionatly
did
David
lament
Absoloms
death
?
Some
conceive
this
was
the
head
of
the
Arrow
that
pierced
him
,
because
he
feared
his
sonne
died
in
a
sinfull
condition
,
he
was
suddenly
taken
away
in
his
rebellion
,
unreconciled
either
to
God
or
man
.
Such
a
thought
might
fall
upon
Jobs
heart
;
my
children
are
suddenly
dead
,
and
dead
feasting
,
it
may
be
they
forgot
God
,
it
is
possible
they
sinned
in
feasting
,
and
cursed
God
in
their
hearts
.
Alas
my
children
died
before
they
could
so
much
as
thinke
of
death
:
I
feare
they
are
gone
rejoycing
to
Hell
,
where
they
shall
weepe
for
evermore
.
Doubtlesse
Satan
did
or
might
fasten
such
a
temptation
upon
his
heart
who
was
so
tender
of
his
childrens
soules
,
and
so
fearfull
of
their
sinning
in
feasting
.
So
then
it
is
cleare
from
all
these
particular
considerations
,
that
this
was
the
greatest
affliction
.
Be
prepared
then
,
not
onely
to
receive
another
affliction
,
but
to
receive
a
greater
affliction
,
and
have
thoughts
of
receiving
the
greatest
affliction
at
the
last
.
Satan
will
come
with
his
strongest
assaults
when
thou
art
weakest
.
At
the
time
of
death
when
he
seeth
he
can
doe
no
more
,
but
that
he
must
then
doe
it
,
or
never
doe
it
,
then
thou
shalt
be
sure
to
have
the
strongest
temptations
.
It
should
therefore
stirre
up
the
people
of
God
,
still
to
looke
for
more
and
more
strength
to
beare
afflictions
and
tentations
,
and
to
beg
from
Christ
,
the
greatest
strength
at
last
,
because
they
may
justly
feare
the
greatest
temptations
at
last
.
If
as
Satan
doth
greaten
his
temptations
Christ
doth
greaten
his
assistance
,
we
shall
be
able
to
beare
them
and
be
more
then
conquerours
over
them
.
So
much
of
this
fourth
charge
in
the
generall
,
I
shall
now
open
the
words
more
particularly
,
(
for
those
in
the
18th
.
verse
I
shall
not
need
to
say
any
thing
of
them
,
they
have
been
handled
before
at
the
13th
.
verse
,
which
runnes
thus
;
And
there
was
a
day
when
his
sonnes
and
his
daughters
were
eating
and
drinking
wine
in
their
Eldest
brothers
house
.
)
The
19th
.
verse
describes
the
manner
of
this
tryall
;
And
behold
there
came
a
great
wind
from
the
wildernesse
,
&c.
And
behold
.
]
Ecce
or
behold
,
I
will
make
their
plagues
wonderfull
.
There
is
no
Ecce
prefixed
to
any
of
the
former
three
affiictions
;
but
this
as
being
the
most
strange
and
terrible
,
comes
in
with
an
Ecce
,
And
behold
—
There
came
a
great
wind
.
]
It
was
a
wind
,
and
a
great
wind
that
came
.
The
wind
is
elegantly
said
to
come
(
as
the
Sunne
)
out
of
his
chamber
,
and
rejoycing
as
a
strong
man
to
runne
a
race
,
Psal.
19.5
.
Hence
the
word
which
the
Latines
use
for
the
wind
,
is
derived
from
a
word
that
signifies
,
to
come
.
Because
the
wind
comes
with
force
and
violence
.
great
wind
:
great
in
quantity
,
much
wind
,
a
large
wind
,
great
also
in
quality
,
a
vehement
,
boisterous
,
angry
wind
.
Further
,
This
wind
is
described
by
the
coast
or
quarter
from
which
it
breathed
.
From
the
wildernesse
.
]
Or
as
the
Hebrew
is
,
from
beyond
the
wildernesse
,
from
the
other
side
of
the
wildernesse
this
wind
came
.
There
were
many
wildernesses
?
Here
wildernesse
is
set
downe
indefinitely
.
There
was
the
wildernesse
of
Maon
,
and
the
wildernesse
of
Ziph
,
and
many
other
wildernesses
spoken
of
in
Scripture
.
What
wildernesse
was
this
?
It
is
conceived
,
that
this
was
either
the
wildernesse
of
Idumea
,
or
Edom
,
spoken
of
2
King
.
3.8
.
or
else
it
was
Arabia
the
Desart
,
which
is
by
way
of
eminency
called
The
wildernesse
.
It
came
from
the
wildernesse
,
that
is
,
it
came
over
that
part
which
is
called
Arabia
desorta
,
or
Arabia
the
wild
.
When
it
is
said
,
this
wind
came
from
the
wildernesse
,
the
coast
is
cleared
,
but
the
cause
and
stirrer
up
of
this
wind
is
concealed
.
A
wind
came
from
the
wildernesse
;
but
how
this
wind
was
raised
,
and
this
storme
was
blowne
up
,
there
is
no
mention
.
We
must
charge
it
on
him
who
was
the
contriver
and
directer
of
all
this
mischiefe
;
Satan
Prince
of
the
ayre
raised
up
this
mighty
winde
.
Windes
are
said
sometimes
to
come
from
God
;
As
Exod.
10.13
.
The
Lord
brought
an
East-winde
upon
the
Land
of
Egypt
that
it
was
covered
with
Locusts
,
(
one
of
the
plagues
of
Egypt
,
)
And
verse
19.
The
Lord
turned
a
mighty
West-wind
which
tooke
away
the
Locusts
.
And
Numb
.
11.31
.
There
went
forth
a
wind
from
the
Lord
,
and
brought
Quailes
from
the
Sea
,
Jonah
1.4
.
The
Lord
sent
out
a
great
wind
into
the
Sea
.
The
Heathens
(
who
devided
the
World
among
sundry
gods
)
gave
the
winds
to
Aeolus
,
whom
they
supposed
to
have
them
all
shut
up
and
lock't
close
in
his
lodge
,
till
he
gave
them
command
to
fly
abroad
.
It
is
an
argument
of
a
divine
power
to
rule
the
winds
.
Who
is
this
say
those
Sea-men
,
Math.
8.27
.
that
even
the
winds
and
the
Sea
obey
him
.
As
God
only
causeth
the
Sunne
to
shine
,
and
the
raine
to
fall
,
so
the
winds
to
blow
.
The
wind
is
originally
in
the
hand
of
God
,
He
gathers
the
wind
in
his
fists
(
saith
Agur
of
God
,
)
and
sendeth
it
which
way
he
pleaseth
.
But
the
winds
were
put
for
that
present
into
the
hand
of
Satan
,
and
he
had
leave
to
raise
a
storme
for
this
speciall
purpose
.
So
then
,
there
came
a
great
wind
from
beyond
the
wildernesse
,
that
is
,
Satan
stirred
up
a
mighty
wind
in
those
parts
and
quarters
,
which
came
—
And
smote
the
foure
corners
of
the
house
,
and
it
fell
upon
the
Young
men
,
and
they
are
dead
.
]
Here
we
see
what
was
the
worke
of
this
wind
.
As
it
is
described
by
the
region
from
whence
the
wind
came
,
so
by
the
effects
which
it
wrought
being
come
,
It
smote
the
foure
corners
of
the
house
;
The
Hebrew
word
is
the
same
used
verse
11.
Touch
all
that
he
hath
.
According
to
Satans
sence
this
wind
,
touched
the
foure
corners
of
the
house
.
The
corners
of
the
house
are
the
strength
of
the
house
,
and
the
foure
corners
are
all
the
strength
.
Christ
is
called
the
corner
stone
,
because
he
is
the
strength
and
binding
of
the
Church
,
he
holds
all
together
.
This
wind
smote
the
foure
corners
at
once
;
It
may
seeme
very
strange
,
that
one
wind
,
a
wind
described
to
come
out
of
one
quarter
,
a
Southerne
wind
,
as
this
is
conceived
to
have
bin
,
comming
from
the
wildernesse
,
that
this
one
wind
should
strike
all
the
foure
parts
of
the
house
together
:
must
it
not
be
a
wind
from
the
foure
quarters
of
Heaven
which
strikes
the
foure
corners
of
a
house
?
I
answer
,
This
was
an
extraordinary
wind
,
there
was
a
wonder
carryed
on
the
wings
of
this
wind
,
therefore
you
have
an
Ecce
of
admiration
,
a
Behold
set
in
the
beginning
of
this
relation
;
This
wind
did
not
worke
according
to
the
ordinary
rate
of
winds
.
Or
we
may
say
,
It
was
a
whirle-wind
,
that
tempestuous
whirle-wind
,
which
Philosophers
call
Typhon
;
Such
a
wind
,
as
whirles
about
in
a
circle
,
and
so
it
might
fetch-in
or
assault
all
the
parts
and
corners
of
the
house
with
one
blast
.
Further
,
We
must
take
notice
,
that
Satan
was
in
this
wind
:
He
acted
and
wrought
mightily
with
it
for
the
sure
and
suddaine
effecting
of
this
dreadfull
overthrow
,
the
Devill
spirited
this
wind
.
The
wind
(
though
for
the
quicknesse
and
power
of
it
,
called
a
spirit
)
is
a
dull
and
weake
thing
compared
to
a
spirit
.
There
came
a
great
wind
from
the
wildernesse
,
and
smote
the
foure
corners
of
the
house
,
and
it
fell
upon
the
Young-men
and
they
are
dead
.
But
what
became
of
his
three
Daughters
,
did
they
escape
?
They
are
not
named
,
but
they
also
were
involved
.
It
is
usuall
in
Scripture
,
under
one
Sexe
,
the
superiour
Sexe
to
comprise
both
.
All
Jobs
children
perished
under
the
ruines
of
that
falling
house
.
Hence
Observe
,
First
,
That
Satan
being
left
at
his
owne
dispose
,
can
raise
and
enrage
stormes
and
tempests
.
It
is
said
,
Psal.
148.8
.
That
stormie
winds
and
tempests
fulfill
the
will
of
God
;
The
windes
goe
often
on
Gods
errand
;
but
as
often
as
the
Lord
gives
leave
,
these
stormie
windes
and
tempests
fulfill
Satans
will
;
Not
his
alone
,
much
lesse
against
the
will
of
God
.
Satan
cannot
raise
so
much
wind
by
his
owne
power
as
will
wave
a
feather
,
but
when
God
saith
goe
doe
such
and
such
things
,
then
the
winds
likewise
fulfill
his
will
:
And
then
he
can
raise
wind
enough
to
move
Mountaines
,
and
raze
the
foundations
of
the
proudest
and
strongest
buildings
.
It
is
reported
that
some
wicked
wretches
trade
with
witches
for
windes
,
they
buy
winds
of
the
Devill
;
A
most
abhominable
merchandize
;
and
the
Lord
doth
answer
them
justly
,
to
let
them
have
what
they
pay
for
,
windes
of
the
Devill
;
as
he
speakes
in
the
Prophet
,
I
also
will
chuse
their
delusions
,
when
men
will
be
deluded
,
and
go
down
to
hell
for
help
,
God
will
chuse
their
delusions
,
saying
in
his
wrath
,
you
that
think
the
devill
can
give
you
a
wind
,
the
devill
shall
give
you
a
wind
:
A
wind
by
which
you
shall
sayl
at
once
to
the
port
of
your
hope
,
and
to
the
pit
of
desperation
.
A
wind
which
(
unles
you
repent
)
will
carry
you
into
that
lake
wherin
there
is
no
water
,
a
lake
burning
for
ever
,
And
the
breath
of
the
Lord
like
a
streame
of
brimstone
kindling
it
.
Secondly
,
observe
here
,
from
the
effect
of
this
winde
,
That
a
violent
and
sudden
death
,
it
is
no
argument
of
Gods
anger
or
disfavour
.
Here
all
Jobs
children
were
destroyed
suddenly
and
violently
,
yet
it
was
not
in
wrath
towards
the
children
,
but
for
a
tryall
unto
the
father
.
When
they
told
Christ
of
some
,
whose
bloud
Pilate
had
mingled
with
their
Sacrifices
;
Thinke
not
(
saith
he
)
that
either
these
or
those
upon
whom
the
Tower
of
Shiloe
fell
and
slew
them
,
were
sinners
above
all
men
that
dwelt
in
Jerusalem
,
I
tell
you
except
yee
repent
,
yee
shall
all
likewise
perish
.
As
there
is
no
judging
of
the
sinnes
of
men
,
by
such
kind
of
exigents
and
events
,
so
neither
of
the
wrath
of
God
;
yet
how
many
by
such
appearances
judge
unrighteous
judgements
,
being
as
barbarous
,
as
those
Barbarians
of
Malta
,
Wee
must
not
ground
our
judgement
upon
the
workes
of
God
,
but
upon
his
word
.
In
externals
there
is
the
same
event
to
all
,
Eccles.
9.
Men
cannot
be
distinguish'd
for
eternity
by
what
they
suffer
,
but
by
what
they
doe
not
by
the
manner
of
their
death
,
but
by
the
tenour
of
their
lives
.
This
is
a
certaine
truth
,
That
man
can
never
die
an
evill
death
,
who
hath
led
a
good
life
.
There
is
nothing
makes
death
evill
,
but
the
evill
which
followeth
death
,
or
the
evill
that
goes
before
death
.
Thirdly
,
Here
was
death
,
a
strange
and
sudden
death
surpriz'd
the
children
of
Job
,
and
this
when
they
were
feasting
,
when
they
were
eating
and
drinking
wine
in
their
eldest
brothers
house
.
Wee
may
observe
from
that
also
by
way
of
admonition
.
Christians
had
need
to
take
heed
,
and
be
holy
in
feasting
.
While
we
are
eating
and
drinking
,
we
may
be
dying
,
Take
heed
to
your selves
(
saith
Christ
)
lest
at
any
time
your
hearts
be
overcharged
with
surfeiting
and
drunkennesse
;
take
heed
lest
at
any
time
,
because
at
any
time
the
day
may
come
upon
you
unawares
.
That
day
,
whether
it
be
a
day
of
generall
calamity
or
personall
,
may
come
upon
you
unawares
.
It
becomes
us
to
be
holy
in
all
manner
of
conversation
,
though
we
had
an
Assurance
of
our
lives
:
But
seeing
in
what
manner
of
conversing
so
ever
we
be
,
death
may
surprize
us
,
and
we
have
no
assurance
of
our
lives
in
our
greatest
joyes
,
how
holy
should
we
be
?
Whether
you
eate
or
drinke
(
saith
the
Apostle
)
or
whatsoever
you
doe
,
doe
all
to
the
glory
of
God
.
Have
God
in
your
eye
,
let
him
be
your
aime
.
It
is
prophecied
concerning
the
latter
times
,
That
every
pot
in
Jerusalem
and
Judah
shall
be
holinesse
unto
the
Lord
.
The
very
pots
in
Jerusalem
shall
be
holy
,
that
is
,
men
at
their
pots
shall
be
holy
,
to
note
that
they
should
be
holy
in
their
eatings
,
in
their
drinkings
:
not
holy
onely
when
they
were
praying
,
and
holy
when
they
were
hearing
,
but
holy
in
those
ordinary
naturall
actions
of
eating
and
drinking
,
holy
at
their
Tables
,
and
in
all
their
refreshings
with
the
creature
.
Then
indeed
there
is
holinesse
in
the
heart
,
when
there
is
holinesse
in
the
pot
;
and
't
is
but
need
,
there
should
be
holinesse
in
the
pot
,
when
there
my
bedeath
in
the
pot
.
We
may
observe
somewhat
more
generally
from
all
these
foure
sore
afflictions
considered
together
.
As
first
,
We
see
how
quickly
the
beauty
of
all
worldly
blessings
may
be
blasted
.
Job
in
the
morning
had
an
estate
,
as
great
and
as
good
as
his
heart
could
desire
in
worldly
things
,
there
was
luster
and
strength
in
and
upon
all
he
had
,
but
before
night
he
had
nothing
but
sorrow
to
sup
upon
;
He
had
no
retinue
of
servants
left
,
but
foure
,
reserved
only
to
report
his
losses
.
In
one
day
all
's
gone
.
It
is
added
as
an
aggravation
of
Babylons
down-fall
,
that
her
judgements
shall
come
upon
her
in
one
day
,
Revel.
18.8
.
Therefore
shall
her
plagues
come
in
one
day
,
death
and
mourning
and
famine
,
and
she
shall
be
utterly
burnt
with
fire
,
for
strong
is
the
Lord
God
who
judgeth
her
.
In
one
day
all
the
beauty
of
Babylon
shall
be
blasted
.
We
need
not
now
trouble
our selves
to
thinke
Babylon
is
in
a
great
deale
of
strength
and
beauty
and
glory
,
surely
there
must
be
a
long
time
spent
in
contriving
and
acting
the
destruction
of
Babylon
▪
no
,
the
Lord
can
blast
her
beauty
and
destroy
her
power
in
a
day
;
and
the
Text
saith
,
he
will
doe
so
,
in
one
day
all
her
plagues
shall
come
upon
her
.
That
which
Babylon
hath
beene
gathering
many
yeares
shall
be
scattered
in
a
moment
.
She
thinkes
that
by
her
wisdome
and
policy
she
hath
laid
such
a
foundation
of
her
owne
greatnesse
as
shall
never
be
shaken
;
And
therefore
concludes
,
I
sit
a
Queene
and
am
no
widow
,
and
shall
see
no
sorrow
.
Yet
all
her
strength
shall
not
hold
out
one
day
,
when
God
in
his
displeasure
shall
lay
siege
against
her
walls
.
So
when
yee
looke
upon
other
great
and
mighty
,
prosperous
and
flourishing
enemies
,
such
as
flourish
like
greene
bay
trees
,
remember
the
Lord
in
one
day
can
wither
their
branches
and
kill
their
roots
,
yee
root
them
up
.
Certainly
the
strength
of
the
Lord
is
as
mighty
for
the
destroying
of
his
enemies
,
as
it
is
for
the
afflicting
of
his
owne
people
:
If
he
sometimes
gives
commission
to
take
away
all
their
comforts
in
a
day
,
when
their
estates
are
highest
and
strongest
built
;
Surely
he
will
at
last
give
Commissions
for
as
speedy
a
dispatch
against
the
estates
of
his
greatest
enemies
.
And
this
may
be
unto
us
all
,
matter
of
Admonition
,
to
prepare
for
changes
,
to
esteeme
creatures
as
they
are
,
perishing
substance
.
Who
ever
had
an
estate
better
gotten
,
better
bottom'd
or
better
managed
then
Job
?
yet
all
was
overthrowne
and
swept
away
in
a
moment
.
We
can
never
expect
too
much
from
God
,
nor
too
little
from
the
creature
.
Lastly
,
We
may
learne
from
the
fore-going
story
of
these
afflictions
,
considering
that
Satan
was
the
contriver
and
engeneere
,
who
set
all
a
worke
.
That
Satan
is
mighty
both
in
power
and
policy
for
the
effecting
of
his
designes
,
if
God
give
him
liberty
and
leave
.
You
see
he
doth
not
faile
or
misse
in
the
least
,
he
brings
every
affliction
upon
Job
in
the
perfection
of
it
,
and
he
doth
not
bungle
at
it
,
or
doe
his
worke
by
halves
;
but
he
is
quicke
and
speedy
,
both
in
laying
the
plot
and
executing
it
.
There
is
nothing
in
this
inferiour
world
able
to
stand
before
him
,
no
creature
,
no
man
,
if
God
let
him
alone
.
The
good
Angels
can
match
,
yea
and
master
devils
,
there
is
no
doubt
of
that
:
but
if
God
stop
his
Angels
and
with-draw
his
hand
,
the
devill
would
quickly
over-runne
all
the
world
.
We
wrestle
not
with
flesh
and
bloud
,
but
with
principalities
and
powers
.
Evill
spirits
are
called
powers
in
the
abstract
,
they
have
not
onely
a
power
,
they
are
not
only
powerfull
,
(
hence
called
principalities
,
such
as
have
great
authority
and
soveraignty
(
as
it
were
)
over
others
,
)
but
they
are
called
Powers
.
It
is
not
an
empty
title
or
a
naked
name
that
is
given
them
,
but
they
are
filled
and
cloathed
with
strength
proportionable
.
Satan
is
a
mighty
Prince
commanding
in
the
spirits
of
wicked
men
(
ther
's
his
Throne
)
he
can
kindle
their
lusts
and
●●flame
their
spirits
,
set
them
on
fire
from
hell
,
and
then
cause
them
to
goe
on
with
a
rage
(
in
doing
mischiefe
)
as
high
as
Heaven
.
captive
at
his
will
,
though
not
against
their
owne
will
:
Yet
to
shew
the
efficacy
of
his
actings
,
he
is
said
to
lead
them
captive
at
his
will
,
to
doe
his
will
and
execute
his
devillships
designes
.
It
is
admirable
what
Satan
can
doe
upon
wicked
men
,
who
are
his
willing
vassals
and
bond-slaves
;
if
he
speake
the
word
they
goe
,
if
he
suggest
they
submit
;
if
he
move
they
obey
.
And
likewise
we
see
what
a
mighty
Prince
he
is
in
the
aire
,
all
the
elements
and
the
meteors
stoope
to
his
direction
.
He
cannot
onely
command
men
who
have
reason
,
but
he
can
command
the
fire
,
the
water
,
the
winds
,
the
thunders
,
therefore
he
is
called
the
Prince
of
the
power
of
the
ayre
;
those
powers
that
are
in
the
aire
he
can
command
.
that
they
live
without
God
in
the
world
,
that
is
,
they
live
without
a
sensible
apprehension
of
the
Majesty
,
of
the
power
,
and
holinesse
of
God
,
they
are
not
affected
with
God
in
the
world
.
I
may
say
in
a
sense
unto
many
godly
men
(
and
it
may
be
a
reproofe
unto
them
)
that
they
live
without
the
devill
in
the
world
,
that
is
,
they
have
not
such
apprehensions
of
the
power
and
policy
and
sleights
of
Satan
,
as
they
ought
to
have
.
We
doe
not
know
,
or
apprehend
as
we
ought
,
and
as
we
might
,
who
the
devill
is
,
or
what
his
power
is
.
I
doe
not
speake
this
,
as
if
I
would
have
any
meditate
and
pore
upon
the
power
of
Satan
,
so
as
to
be
afraid
of
him
,
that
's
no
part
of
my
intent
:
but
it
is
for
this
end
,
that
our
hearts
might
be
raised
up
to
blesse
God
,
who
doth
binde
up
such
an
enemy
,
and
bound
such
a
power
,
who
if
hee
were
let
alone
would
doe
us
mischiefe
an
hundred
times
in
a
day
.
Nay
he
would
unquiet
and
unsettle
the
whole
world
.
This
is
the
reason
why
we
should
consider
the
power
and
policy
of
Satan
,
to
blesse
God
,
who
stops
the
mouth
of
this
Lyon
,
so
that
he
cannot
stirre
to
doe
that
mischiefe
,
unto
which
his
nature
doth
at
once
encline
and
inable
him
.
Verse
20.
Then
Job
arose
and
rent
his
mantle
and
shaved
his
head
and
fell
downe
upon
the
ground
and
worshipped
.
Verse
21.
And
said
,
Naked
came
I
out
of
my
mothers
wombe
;
and
naked
shall
I
returne
thither
:
the
Lord
gave
,
and
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
.
Verse
22.
In
all
this
Job
sinned
not
,
nor
charged
God
foolishly
.
These
three
verses
containe
the
third
Division
of
the
Chapter
,
as
we
shewed
in
the
Analysis
of
it
.
We
have
seene
in
the
first
,
the
character
of
Job
in
his
prosperous
estate
,
and
the
description
of
his
prosperity
.
We
have
seen
his
afflictions
in
the
causes
,
in
the
time
,
in
the
instruments
,
in
the
matter
,
and
in
the
manner
of
inflicting
them
.
In
this
third
part
we
have
the
carriage
of
Job
,
how
Job
tooke
it
,
how
he
behaved
himselfe
in
this
sad
condition
.
And
likewise
how
God
tooke
it
that
Job
did
so
behave
himself
.
So
then
,
We
may
note
two
things
in
the
generall
out
of
these
3
verses
.
1.
We
have
the
carriage
of
Job
,
his
behaviour
.
2.
We
have
the
testimony
of
God
concerning
his
carriage
and
behaviour
.
The
carriage
and
behaviour
of
Job
is
laid
downe
,
verse
20
,
21.
And
concerning
his
carriage
,
the
Text
gives
us
to
consider
,
-
1.
What
Job
did
.
-
2.
What
Job
said
.
1.
What
he
did
,
and
that
is
in
the
20th
verse
,
and
there
we
find
mentioned
five
distinct
actions
of
Job
upon
the
receiving
of
the
relation
of
his
affliction
.
-
1.
He
arose
.
-
2.
He
rent
his
mantle
.
-
3.
He
shaved
his
head
.
-
4.
He
fell
downe
upon
the
ground
.
-
5.
He
worshipped
.
2.
What
he
said
,
and
that
is
in
the
21.
verse
,
And
he
said
,
Naked
came
I
out
of
my
mothers
wombe
,
and
naked
,
&c.
His
sayings
containe
two
strong
and
undeniable
argumentall
Propositions
,
and
one
cleare
Conclusion
,
flowing
naturally
from
them
both
,
or
from
either
of
them
;
by
which
he
doth
acquit
the
Lord
in
his
afflicting
of
him
,
and
also
support
and
strengthen
his
own
soule
under
those
afflictions
.
The
testimony
of
God
concerning
Jobs
carriage
is
in
the
22.
ver.
The
Lord
comes
in
,
as
it
were
like
an
umpire
to
determine
who
got
the
day
,
which
is
resolved
when
he
saith
,
In
all
this
Job
sinned
not
,
nor
charged
God
foolishly
.
These
words
expressely
set
the
Laurell
of
victory
upon
the
head
of
Job
.
Satan
undertooke
that
Job
(
if
touched
)
would
curse
God
;
now
saith
God
,
looke
upon
him
touch'd
,
see
what
he
hath
done
,
examine
all
his
actions
that
are
past
;
observe
what
he
hath
spoken
,
weigh
every
word
that
hath
come
out
of
his
mouth
in
the
ballance
of
truth
and
reason
,
and
when
thou
hast
done
both
,
tell
me
whether
he
hath
yet
cursed
me
.
I
pronounce
,
that
in
all
he
hath
done
,
in
all
he
hath
said
,
Job
hath
not
charged
God
foolishly
.
That
in
the
generall
for
the
sum
of
the
Context
,
and
for
the
parts
of
it
.
To
begin
first
with
what
Job
did
,
his
actions
.
Then
Job
arose
and
rent
his
mantle
,
&c.
Then.
]
Job
stood
out
the
three
former
assaults
unmoveably
,
but
when
he
had
received
the
fourth
,
then
his
bowels
were
moved
,
And
then
,
&c.
Job
arose
.
]
This
was
his
first
action
;
to
arise
is
properly
an
act
of
one
that
sitteth
;
he
is
said
to
arise
that
before
did
sit
or
lie
.
But
yet
in
Scripture
to
arise
is
not
alwayes
taken
so
strictly
,
neither
is
it
in
this
place
.
To
arise
in
the
Scripture
language
notes
two
things
.
First
the
speedinesse
of
doing
a
thing
:
when
a
man
doth
a
thing
instantly
or
presently
,
he
is
said
to
arise
to
doe
it
,
to
arise
and
doe
it
,
though
he
were
standing
or
walking
before
.
This
is
an
Hebraisme
,
He
arose
and
rent
his
mantle
,
that
is
,
He
presently
rent
his
mantle
upon
the
hearing
of
these
messages
,
especially
the
last
.
And
so
you
have
the
word
in
divers
places
,
as
Judg.
20.18
.
The
children
of
Israel
arose
and
went
to
the
house
of
the
Lord
,
that
is
,
they
went
presently
up
to
the
house
of
the
Lord
,
2
Sam.
14.31
.
Then
Joab
arose
and
went
to
Absolom
,
the
meaning
is
only
this
,
that
upon
the
receiving
of
that
message
,
he
went
with
speed
,
he
made
no
delayes
:
And
Nehem.
2.18
.
when
Nehemiah
exhorted
them
to
the
great
worke
of
building
the
house
of
the
Lord
,
the
people
shewing
their
willingnesse
and
readinesse
exprest
it
thus
,
Let
us
rise
up
and
build
,
that
is
,
let
us
build
(
as
we
say
)
out
of
hand
,
speedily
.
Secondly
,
To
arise
implyes
the
courage
,
constancy
and
strength
of
those
who
undertake
or
goe
about
a
businesse
,
they
arise
and
doe
it
,
that
is
,
they
doe
it
with
spirit
:
So
here
it
may
import
as
much
concerning
Job
in
his
sufferings
,
He
arose
and
rent
his
mantle
,
that
is
,
though
he
heard
all
these
sad
relations
,
yet
his
spirit
was
not
overwhelmed
,
he
was
not
drowned
in
those
sorrowes
,
he
did
not
sinke
downe
under
them
,
but
he
arose
and
rent
his
mantle
,
&c.
as
if
he
had
raised
himselfe
up
to
wrestle
with
the
temptation
and
the
tempter
,
to
wrestle
with
Satan
himselfe
.
In
this
sense
the
Lord
is
said
to
arise
,
Isa.
33.8
,
9.
where
there
is
that
sad
description
of
the
Land
,
The
Earth
mourneth
and
languisheth
,
Lebanon
is
ashamed
,
&c.
Now
will
I
rise
saith
the
Lord
,
now
will
I
be
exalted
,
that
is
,
now
will
I
come
and
shew
my selfe
with
a
mighty
power
for
the
deliverance
of
my
people
.
I
will
be
exalted
and
they
shall
rejoyce
.
That
prayer
of
the
old
Church
,
Arise
O
Lord
,
and
let
thine
enemies
be
scattered
,
hath
the
same
intendment
,
desiring
the
Lord
to
goe
forth
armed
with
strength
for
the
helpe
of
his
people
and
the
subduing
of
their
enemies
.
Thus
Job
arose
,
bound
with
a
four-fold
cord
of
affliction
:
he
raised
himselfe
up
like
Sampson
,
though
in
humility
,
yet
with
strength
and
courage
.
And
so
it
is
opposed
to
the
sinking
of
the
spirit
under
troubles
,
as
you
know
the
spirit
of
Eli
did
,
1
Sam.
4.18
.
There
was
sad
tydings
brought
to
Eli
concerning
the
death
of
his
sonnes
and
the
taking
of
the
Arke
,
the
Text
saith
,
As
soone
as
he
heard
these
things
,
he
fell
downe
backward
,
he
had
no
spirit
,
no
strength
left
in
him
,
he
did
not
arise
and
rend
his
garment
,
but
he
sunke
downe
and
brake
his
necke
.
When
Nabal
heard
of
the
danger
that
his
churlish
and
inhospitable
answer
had
almost
drawne
upon
him
,
1
Sam.
25.37
.
His
heart
dyed
within
him
,
and
he
became
as
a
stone
.
When
all
that
Job
had
was
dead
and
gone
,
his
heart
lived
,
yea
he
was
(
erecto
animo
)
of
a
raised
spirit
,
not
only
when
he
arose
,
but
when
he
fell
upon
the
ground
:
for
then
he
worshipped
,
and
worship
is
the
lifting
up
of
the
soule
to
God
:
In
the
worship
of
God
while
the
body
is
upon
the
knee
,
the
mind
is
or
ought
to
be
upon
the
wing
.
And
rent
his
mantle
.
That
is
the
second
act
.
Renting
or
garments
is
very
often
spoken
of
in
Scripture
,
and
wee
finde
it
especially
in
these
two
cases
.
In
case
of
extreame
sorrow
,
and
in
case
of
extreame
indignation
.
In
case
of
extreame
sorrow
,
and
that
of
two
kinds
,
either
in
the
sorrows
of
afflictions
or
in
the
sorrowes
repentance
;
in
both
these
we
find
renting
of
the
garments
.
For
the
sorrowes
of
outward
affliction
;
so
we
reade
frequently
of
renting
garments
:
When
Jacob
heard
of
the
death
of
Joseph
,
when
his
sonnes
brought
him
home
the
bloudy
Coat
,
saying
(
but
falsely
)
that
surely
their
brother
was
torne
with
wilde
beasts
;
he
presently
rent
his
garment
.
He
tooke
hold
on
his
cloathes
and
rent
them
▪
and
likewise
all
the
men
that
were
with
him
;
and
so
againe
afterward
at
the
funerall
of
Abner
,
rent
his
cloathes
and
gave
order
to
all
the
people
that
were
with
him
to
do
the
like
.
In
great
funeral
or
fatall
mournings
,
it
was
usuall
among
the
Hebrews
to
rent
their
garments
.
This
also
was
a
frequent
custome
among
the
Heathen
,
Herodotus
l.
1.
records
the
like
gestures
among
the
Lacedemonians
.
And
Livy
among
the
Sabines
.
l.
1.
2
Chron
,
34.20
.
as
the
Poet
describes
a
mourner
in
his
mixt
lamentations
for
private
and
publike
losses
;
he
went
with
his
garments
torne
,
being
astonished
at
the
death
of
his
wife
and
the
ruine
of
the
City
.
Many
such
instances
there
are
amongst
their
ancient
Historians
.
Secondly
,
It
was
used
in
token
of
Repentance
,
when
sorrowes
for
sinne
brake
forth
and
multiplied
,
Josh.
7.6
.
When
Joshua
humbled
himselfe
upon
the
defeat
,
flight
and
slaughter
of
the
Israelites
before
Ai
,
it
is
said
,
he
rent
his
cloathes
and
fell
to
the
Earth
:
This
renting
was
of
their
garments
in
respect
of
the
outward
affliction
,
but
withall
in
token
of
repentance
,
for
Joshua
and
the
people
humbled
themselves
with
fasting
.
So
when
the
booke
of
the
Law
was
read
to
Josiah
,
and
he
saw
how
farre
they
had
departed
from
the
rule
and
word
of
God
,
it
is
said
,
He
rent
his
clothes
,
and
he
was
afraid
,
he
humbled
himself
and
his
heart
was
tender
before
God
.
But
it
may
be
objected
that
in
the
2.
Joel
13.
when
we
are
exhorted
to
rent
the
heart
,
we
are
stop'd
from
renting
the
garment
,
Rent
your
hearts
and
not
your
garments
,
in
the
case
of
Repentance
.
For
answer
to
that
I
say
,
the
Not
there
is
not
an
absolute
prohibition
of
renting
the
garment
,
it
is
not
so
much
a
negation
,
as
a
direction
,
Rent
your
hearts
and
not
your
garments
,
that
is
,
Rent
your
hearts
rather
then
your
garments
,
or
Rent
your
hearts
more
then
your
garments
,
or
be
sure
that
you
rent
your
hearts
whatsoever
ver
you
doe
with
your
garments
,
Negations
doe
not
alwayes
quite
deny
a
thing
,
in
the
2
Cor.
3.6
.
take
an
instance
for
it
,
where
the
Apostle
treating
of
the
preheminence
of
the
Gospell
in
the
new
dispensation
saith
,
Who
hath
made
us
able
Ministers
,
not
of
the
letter
,
but
of
the
Spirit
.
Not
,
there
doth
not
deny
,
as
if
the
Ministers
of
Christ
did
not
speake
and
publish
the
letter
of
the
word
:
for
the
letter
of
the
word
is
the
vessell
wherin
the
Spirit
is
contained
,
and
unlesse
we
speake
the
letter
to
the
eare
,
the
Spirit
cannot
in
an
ordinary
way
come
into
the
heart
;
therefore
understand
the
Apostles
meaning
thus
,
he
hath
made
us
able
Ministers
,
not
of
the
letter
but
of
the
Spirit
,
that
is
,
he
hath
made
us
Ministers
rather
of
the
spirit
then
of
the
letter
,
or
more
of
the
spirit
then
of
the
letter
,
because
of
the
promise
of
the
plentifull
effusion
of
the
Spirit
,
after
the
ascension
of
Christ
.
A
further
instance
we
have
in
that
speech
of
God
,
I
will
have
mercy
,
and
not
sacrifice
.
That
is
,
rather
mercy
then
sacrifice
.
Sacrifice
is
not
rejected
,
but
mercy
is
preferr'd
.
So
Rent
your
hearts
and
not
your
garments
,
that
is
,
rather
rent
your
hearts
then
your
garments
;
For
otherwise
you
find
that
not
only
it
was
lawfull
(
as
in
the
former
places
)
in
times
of
repentance
and
sorrow
to
rend
the
garments
,
but
they
are
taxed
because
they
did
not
repent
and
rend
their
garments
.
The
not
renting
the
garment
is
charged
as
a
conviction
of
an
un-rent
heart
.
yet
they
were
not
afraid
,
nor
rent
their
garments
,
neither
the
King
nor
any
of
his
servants
that
heard
all
those
words
;
As
if
it
had
beene
said
,
this
was
a
time
that
called
them
aloud
to
rend
their
garments
,
to
humble
themselves
and
repent
before
the
Lord
,
when
they
heard
such
words
as
these
,
(
cloathed
with
their
own
sinne
and
Gods
wrath
)
read
unto
them
,
but
they
did
it
not
;
yet
they
were
not
afraid
,
neither
did
they
rend
their
garments
.
So
then
,
renting
of
the
garment
was
used
as
a
ceremony
of
repentance
,
as
a
shadow
of
godly
sorrow
;
It
had
nothing
in
it selfe
to
move
God
,
only
it
testified
the
greatnesse
of
their
griefe
,
that
their
hearts
did
rend
as
their
garments
were
rent
.
Further
,
Renting
of
the
garment
was
used
in
case
of
extreame
indignation
.
Indignation
is
anger
&
sorrow
boyl'd
up
to
the
height
.
It
is
as
it
were
the
extract
and
spirit
of
them
both
.
And
it
is
stir'd
especially
when
the
eare
of
a
man
is
filled
with
a
voice
of
blasphemie
,
or
his
eye
with
a
spectacle
of
bold
transcendent
wickednesse
against
the
Lord
.
Word
being
brought
to
Hezekiah
of
the
blasphemie
that
Rabshakeh
had
belched
our
against
God
,
when
he
heard
how
he
had
reproached
the
living
God
,
in
saying
,
who
is
the
God
of
Jerusalem
that
he
should
deliver
it
out
of
my
hand
?
they
rent
their
cloathes
,
and
ranne
in
among
the
people
saying
,
Sirs
,
why
doe
you
these
things
?
we
also
are
men
of
like
passions
with
you
.
They
rent
their
cloathes
with
indignation
,
being
grieved
and
vext
to
see
men
so
besotted
,
and
God
so
dishonoured
.
This
act
of
Job
in
the
Text
,
renting
his
garments
,
may
referre
to
either
of
these
,
it
may
referre
to
all
these
.
If
it
be
demanded
why
did
Job
rend
his
garments
?
I
answer
,
first
,
He
rent
his
garments
for
the
greatnesse
of
that
sorrow
that
was
upon
him
in
regard
of
his
outward
affliction
.
Secondly
,
He
rent
his
garments
,
to
testifie
his
deepe
humiliation
under
the
hand
of
God
,
with
repentance
for
all
his
sinnes
.
Thirdly
,
He
rent
his
garments
,
being
filled
with
indignation
at
those
blasphemies
which
Satan
suggested
to
him
;
This
latter
I
cleare
thus
;
you
know
it
was
the
maine
designe
,
the
very
plot
of
Satan
to
provoke
Job
to
blaspheme
God
,
doe
this
saith
he
,
Touch
all
that
he
hath
,
and
he
will
curse
thee
to
thy
face
.
He
did
promise
this
to
himselfe
and
did
undertake
with
God
to
bring
Job
to
that
height
of
impatience
.
If
so
,
then
there
is
no
question
,
but
as
these
messengers
of
sorrow
came
to
him
,
so
Satan
came
with
them
and
pointed
every
message
with
this
or
the
like
poysonous
suggestion
.
Now
see
what
a
master
you
serve
,
now
blaspheme
God
,
why
shouldest
thou
make
scruple
of
thinking
,
or
of
speaking
evill
of
him
,
who
hath
powred
out
all
these
evills
upon
thee
.
Never
stand
so
much
upon
his
honour
,
who
stands
so
little
upon
thy
comfort
.
It
is
no
question
but
Satan
provok'd
Job
in
some
such
manner
.
He
was
not
wise
to
promote
his
own
ends
,
unlesse
he
did
plie
him
with
temptations
to
blsphemy
.
Now
Iob
being
most
sensible
of
these
temptations
,
it
being
to
him
(
as
afterwards
to
holy
David
,
Psal.
42
10.
)
as
a
Sword
in
his
bowels
,
while
the
enemy
said
unto
him
,
where
is
now
thy
God
,
he
arises
with
indignation
and
soule-abhorrence
of
these
injections
,
rending
his
garments
,
&c.
That
for
the
second
act
.
The
third
followes
.
And
shaved
his
head
.
]
Shaving
of
the
head
was
used
sometimes
to
expresse
sorrow
,
sometimes
to
expresse
bondage
,
and
I
find
it
used
in
Scripture
in
opposition
to
both
these
,
sc.
in
times
of
joy
and
liberty
.
First
,
Shaving
of
the
head
was
used
as
a
note
of
sorrow
,
Isa.
15.2
.
the
Lord
speaking
by
his
Prophet
of
the
great
affliction
that
should
come
upon
the
Jewes
saith
,
On
all
their
heads
shall
be
baldnesse
,
and
every
beard
cut
off
;
that
is
,
they
shall
mourne
,
that
's
the
meaning
of
it
.
And
Isa.
22.12
.
In
that
day
did
the
Lord
God
of
Hosts
call
to
weeping
,
and
to
mourning
,
and
to
baldnesse
;
that
is
,
to
shaving
of
themselves
or
cutting
off
their
haire
;
the
meaning
of
it
in
joyning
baldnesse
and
mourning
was
only
this
,
to
shew
that
there
should
be
extreame
sorrow
and
mourning
in
the
land
,
The
Lord
calleth
to
mourning
and
baldnesse
,
that
is
,
to
an
exceeding
great
mourning
,
such
as
those
mournings
used
to
be
when
they
shaved
their
heads
;
And
the
Prophet
puts
in
this
as
an
aggravation
of
their
sinne
,
that
when
the
Lord
called
for
such
a
mourning
as
was
joyned
with
baldnesse
and
shaving
the
head
,
that
then
there
should
be
joy
and
gladnesse
,
slaying
Oxen
,
and
killing
Sheepe
,
eating
flesh
,
and
drinking
wine
.
See
this
more
cleare
,
Ier.
7.29
.
when
the
Prophet
fore-shewes
the
great
affliction
of
Jerusalem
,
he
thus
bespeakes
them
,
Cut
off
thine
haire
O
Jerusalem
and
cast
it
away
,
and
take
up
a
lamentation
.
To
adde
one
instance
more
,
Mica
.
1.16
.
In
case
of
their
sore
affliction
the
Prophet
saith
,
Make
thee
bald
and
pole
thee
for
thy
delicate
children
,
enlarge
thy
baldnesse
as
the
Eagle
;
The
meaning
of
all
is
,
mourne
bitterly
,
or
mourne
greatly
for
thy
delicate
children
,
thy
delicate
and
sweet
children
they
are
destroyed
,
mourne
greatly
for
them
,
enlarge
thy
baldnesse
as
the
Eagle
;
As
the
Eagle
,
because
the
Eagle
(
as
naturalists
observe
)
casteth
her
feathers
,
and
her
head
is
many
times
quite
bald
,
therefore
it
is
said
here
,
enlarge
thy
baldnesse
as
the
Eagle
,
that
is
,
be
exceeding
bald
,
cut
off
all
thy
haire
in
that
great
mourning
.
We
may
illustrate
this
by
a
contrary
rule
given
by
this
Prophet
Jeremie
,
and
likewise
by
Ezekiel
,
when
mourning
was
forbidden
,
Jer.
16.6
.
where
he
speakes
of
some
that
should
die
and
have
none
to
mourne
for
them
,
he
saith
,
they
shall
not
lament
for
them
,
nor
make
themselves
bald
for
them
,
Ezek.
24.17
.
Make
no
mourning
for
the
dead
,
what
followeth
?
Bind
the
tire
of
thine
head
upon
thee
,
when
they
should
keepe
on
their
haire
,
their
tire
,
that
was
an
argument
that
there
was
no
mourning
.
Further
we
find
,
that
the
cutting
off
the
haire
,
the
shaving
of
the
head
,
was
a
signe
of
bondage
and
reproach
;
when
David
sent
messengers
to
Hanun
,
and
shaved
off
the
one
halfe
of
their
beards
,
and
cut
off
their
garments
in
the
middle
,
and
the
men
were
exceedingly
ashamed
;
now
the
shame
was
not
only
because
their
beards
were
halfe
cut
off
,
for
if
that
had
beene
all
,
they
might
quickly
have
cut
off
the
other
halfe
and
have
delivered
themselves
from
the
shame
;
for
they
were
at
liberty
:
but
it
is
therefore
said
that
the
men
were
greatly
ashamed
,
because
amongst
them
it
was
a
marke
of
shame
and
slavery
to
be
shaven
.
Hereupon
David
giveth
order
that
they
should
tarry
at
Jericho
,
till
their
beards
were
growen
;
it
was
a
dishonour
to
be
shaved
;
And
it
is
noted
in
Plutarch
concerning
Demosthenes
,
that
when
he
had
a
mind
to
sit
close
at
his
study
and
would
not
goe
abroad
,
or
be
interrupted
by
visits
of
friends
at
home
,
that
he
would
shave
himselfe
,
that
so
he
might
be
ashamed
to
goe
forth
or
see
any
body
,
but
be
constrained
to
keepe
to
his
booke
for
two
or
three
moneths
together
till
his
haire
were
growne
againe
:
Every
head
was
made
bald
.
Yet
it
is
considerable
from
Scripture
example
,
that
the
cutting
off
the
haire
,
and
shaving
of
the
head
had
not
alwayes
either
of
these
significations
hitherto
discuss'd
,
but
did
vary
according
to
the
diversity
of
places
and
of
times
.
In
the
Booke
of
Genesis
,
we
reade
that
cutting
and
shaving
of
the
haire
,
was
a
token
of
joy
and
liberty
both
together
.
When
Joseph
was
delivered
out
of
prison
,
that
he
shaved
himselfe
and
came
to
Pharaoh
.
And
it
is
noted
concerning
Mephibosheth
,
as
a
matter
of
his
sorrow
for
Davids
absence
,
that
he
let
his
haire
grow
.
He
trimmed
not
his
beard
,
Aul
Gel
l.
3.
c.
4.
Servus
es
&
comam
babes
.
All
the
Romane
Emperours
were
shaved
,
till
Nero.
And
it
was
an
ancient
Proverbe
,
Thou
art
a
slave
for
thou
wearest
lockes
or
long
haire
.
There
is
an
Objection
that
may
be
made
concerning
this
act
of
Job
,
(
because
afterward
it
is
said
,
that
in
all
this
Job
sinned
not
)
whether
or
not
Job
might
shave
his
head
without
sinne
?
for
you
have
an
expresse
rule
to
the
contrary
,
Levit.
19.27
.
cap.
21.5
.
You
shall
not
round
the
corners
of
your
heads
,
neither
shalt
thou
marre
the
corners
of
thy
beard
,
and
so
you
have
it
againe
in
Deut.
14.1
.
that
they
should
not
cut
their
haire
or
make
any
baldnesse
upon
their
heads
for
the
dead
,
namely
by
shaving
or
cutting
off
the
haire
.
How
is
it
therefore
here
that
Job
shaved
himselfe
for
the
death
of
his
children
,
and
in
regard
of
those
great
troubles
that
were
upon
him
?
I
answer
briefly
for
that
,
first
,
Job
lived
(
as
we
have
cleared
when
we
spake
of
the
booke
in
generall
)
before
that
Law
was
given
,
which
did
prohibit
the
cutting
of
the
haire
in
that
manner
.
Secondly
,
It
appeares
in
those
places
,
where
those
Lawes
are
set
downe
,
that
the
Lord
did
forbid
only
conformity
to
the
Heathen
;
they
must
not
shave
or
cut
themselves
,
as
the
Heathen
did
:
Vovebant
cincinnos
in
honorem
daemonum
.
Hesych
.
who
cut
their
heads
round
like
a
halfe
globe
(
as
it
is
observed
concerning
them
)
and
were
wont
to
dedicate
their
lockes
to
their
Idoll-gods
.
That
vain
fashion
and
grosse
superstition
were
the
things
forbidden
in
that
Law
of
Moses
.
Thirdly
,
Though
the
Jewes
were
forbidden
to
shave
their
heads
,
as
mourning
for
the
death
of
their
friends
;
In
that
day
did
the
Lord
God
of
Hoasts
call
to
weeping
and
to
mourning
,
and
to
baldnesse
,
and
to
girding
with
sack-cloth
,
Isa.
22.12
.
Secondly
,
There
is
councell
given
answerable
to
that
reproofe
by
the
Prophet
Micah
cap.
1.16
.
Make
thee
bald
,
and
pole
thee
for
thy
delicate
children
,
enlarge
thy
baldnesse
as
the
Eagle
,
for
they
are
gone
into
captivity
from
thee
.
We
will
observe
something
from
these
two
actions
,
the
renting
of
his
garments
and
the
shaving
of
his
head
.
These
referre
to
the
expression
of
his
sorrow
for
those
losses
in
estate
and
the
death
of
his
children
:
As
the
other
two
actions
,
his
falling
upon
the
ground
and
worshipping
referre
to
the
expression
of
that
homage
and
honour
that
he
tendered
up
to
God
in
the
middest
of
these
sorrowes
.
From
those
two
acts
of
sorrow
learne
we
,
First
,
That
when
the
hand
of
God
is
upon
us
,
it
becommeth
us
to
be
sensible
of
it
,
and
to
be
humbled
under
it
.
Job
hearing
these
sad
relations
doth
not
stand
out
stoutly
,
as
if
nothing
had
touch'd
him
:
but
to
shew
that
sorrow
did
even
rent
his
heart
,
he
rent
his
garments
,
to
shew
that
his
affliction
touch'd
his
spirit
,
he
shav'd
his
head
.
There
are
two
extreames
that
we
are
carefully
to
avoyd
in
times
of
affliction
:
and
the
Apostle
doth
caution
all
the
sonnes
of
God
against
them
both
in
one
verse
,
Heb.
12.5
.
My
sonne
despise
not
thou
the
chastening
of
the
Lord
,
nor
faint
when
thou
art
rebuked
of
him
.
Those
are
the
two
extreames
,
despising
and
fainting
when
God
doth
correct
.
He
would
not
have
us
despise
his
chastning
,
to
say
,
I
doe
not
regard
this
,
let
God
take
all
if
he
will
:
If
my
estate
must
goe
,
let
it
goe
;
if
my
children
die
,
let
them
die
,
this
is
a
despising
of
the
chastening
of
the
Lord
,
and
God
cannot
beare
it
,
that
we
should
beare
it
thus
lightly
.
There
is
another
extreame
,
that
is
,
fainting
;
If
when
goods
are
taken
away
,
the
heart
be
taken
away
,
and
when
children
die
,
then
the
spirit
of
the
Parent
dies
too
,
this
is
fainting
.
Take
heed
of
these
two
extreames
.
Job
walkes
in
the
middle
,
in
the
golden
meane
betweene
them
both
.
He
doth
not
carelesly
despise
,
neither
doth
he
unbeleevingly
faint
:
he
riseth
up
and
he
rents
his
garments
.
He
would
have
it
knowne
that
he
fainted
not
under
the
stroake
,
and
he
would
have
it
knowne
,
that
he
felt
the
stroake
,
he
was
not
like
a
stocke
or
a
stone
;
he
would
not
carry
it
with
a
stoicall
apathy
,
but
with
Christian
fortitude
and
magnanimity
.
Sencelesse
ones
are
taxed
,
Jerem.
5.3
.
Thou
hast
striken
them
,
and
they
have
not
grieved
.
Such
are
compared
by
Solomon
to
him
that
lyes
downe
in
the
midst
of
the
Sea
,
or
as
he
that
lyeth
upon
the
top
of
a
mast
,
secure
and
carelesse
in
the
greatest
dangers
.
They
have
stricken
me
shalt
thou
say
,
and
I
was
not
sicke
,
they
have
beaten
me
and
I
felt
it
not
,
Prov.
23.34
,
35.
The
Prophet
Hosea
reproves
the
like
.
Strangers
(
saith
he
)
have
devoured
his
strength
and
he
knoweth
it
not
,
yea
gray
haires
are
here
and
there
upon
him
and
he
knoweth
it
not
,
ca.
7.9
.
That
is
,
he
is
in
an
afflicted
,
in
a
declining
condition
,
and
yet
he
layeth
it
not
to
heart
.
A
man
may
out
of
the
greatnesse
of
his
spirit
(
but
not
out
of
the
carelesnesse
of
his
spirit
)
say
as
Luther
once
did
,
when
things
went
very
ill
,
If
the
world
will
goe
thus
,
let
it
goe
thus
.
Otherwise
it
is
a
most
unbecomming
temper
to
be
stricken
of
God
,
and
not
to
tremble
,
at
least
to
take
it
to
heart
.
When
God
afflicteth
us
,
then
we
should
afflict
our selves
and
be
humbled
:
when
Gods
hand
is
upon
us
,
our
hands
(
in
this
sence
)
should
be
upon
our selves
:
We
must
beare
our
crosse
upon
our
backs
,
we
must
not
make
a
fire
of
it
to
warme
our
hands
.
Indeed
the
Apostle
exhorts
to
rejoyce
in
tribulation
,
and
it
is
an
excellent
thing
to
rejoyce
in
tribulation
,
but
we
must
not
sleight
,
much
lesse
make
a
sport
of
tribulation
.
Rejoycing
ariseth
from
a
holy
satisfaction
that
the
soule
hath
in
the
dealings
of
God
with
us
.
But
sleighting
ariseth
from
an
unholy
contempt
,
or
at
the
best
from
a
stupid
insensiblenesse
of
Gods
dealings
with
us
.
The
former
hath
in
it
the
height
of
wickednesse
,
and
the
latter
hath
not
the
least
degree
of
goodnesse
,
It
is
no
vertue
to
beare
what
we
doe
not
feele
.
Secondly
,
observe
That
in
times
of
affliction
we
may
expresse
our
sorrowes
by
outward
gestures
,
by
sorrowfull
gestures
.
Iob
was
not
only
sorrowfull
,
but
he
acts
sorrow
,
he
puts
himselfe
into
mourning
postures
,
he
rents
his
garments
,
he
shav's
his
head
,
downe
he
falleth
upon
the
ground
.
It
is
no
hypocrisie
to
appeare
what
we
are
:
it
is
hypocrisie
to
appeare
what
we
are
not
.
We
use
to
say
,
he
mourneth
truly
that
mourneth
without
a
garment
,
but
if
a
man
mourne
in
truth
,
a
mourning
garment
is
comely
.
To
mourn
in
our
cloathes
and
laugh
in
our
sleeves
,
is
both
sinfull
and
base
.
Now
Iob
mourned
indeed
,
the
shaving
his
head
and
renting
his
garment
,
was
but
to
keepe
an
outward
correspondence
with
what
he
was
within
.
Therefore
take
heed
of
censuring
those
who
in
great
sorrowes
use
sorrowfull
gestures
,
striking
upon
their
breasts
,
tearing
their
haire
or
the
like
.
Only
let
all
take
heed
of
excessive
and
immoderate
mourning
;
mourne
not
like
Rachell
,
who
would
receive
no
comfort
,
mourne
not
like
the
Heathen
who
had
no
hope
.
To
be
above
passions
will
be
our
happinesse
in
Heaven
,
to
rectifie
passions
is
much
of
our
happinesse
on
earth
▪
To
be
without
naturall
affections
,
is
to
fall
below
a
man
:
to
steere
and
mannage
them
is
one
of
the
heights
of
a
Christian
.
Thirdly
,
We
shewed
that
this
renting
of
his
garments
might
have
reference
to
his
Repentance
:
whence
note
,
That
when
God
afflicteth
us
with
sufferings
,
we
ought
to
afflict
our selves
to
humble
our
soules
for
sinne
.
Smarting
times
are
good
repenting
times
,
and
worldly
sorrow
should
get
the
company
of
godly
sorrow
.
It
is
not
safe
to
be
alone
with
worldly
sorrow
,
that
workes
death
;
but
if
we
mingle
a
few
teares
for
sinne
,
and
our
unkindnesse
to
Christ
,
with
those
teares
;
then
they
will
refresh
us
.
We
get
by
losses
in
our
outward
estate
,
when
they
lead
us
to
looke
to
the
losses
and
repaire
the
breaches
of
our
spirituall
estates
;
no
question
but
Iob
at
this
time
fell
a
searching
of
his
heart
and
a
trying
of
his
wayes
,
renewing
his
repentance
and
assuring
of
his
peace
with
God
.
When
afflictions
cause
us
to
returne
thus
into
our
owne
breasts
,
they
have
then
a
sweet
influence
,
a
blessed
operation
upon
us
.
Lastly
,
Observe
,
That
thoughts
of
blasphemy
against
God
should
be
cast
off
and
rejected
with
the
highest
indignation
.
Iob
rent
his
garments
,
when
Satan
solicites
Iob
to
rent
the
name
of
God
with
reproach
and
cursings
.
Thoughts
dishonouring
God
must
needs
be
vexing
to
every
good
heart
.
Nothing
touches
a
godly
man
,
like
that
which
touches
God
.
When
the
glory
of
his
God
is
engaged
and
concern'd
,
he
cannot
contain
.
So
much
for
those
two
acts
,
he
rent
his
garments
and
he
shaved
his
head
.
The
two
other
acts
are
,
1.
He
falleth
upon
the
ground
.
2.
He
worshippeth
.
The
Originall
words
doe
both
signifie
a
bowing
to
the
ground
;
He
fell
upon
the
ground
and
bowed
,
so
some
translate
it
,
you
shall
see
the
reason
by
and
by
.
He
fell
upon
the
ground
and
worshipped
,
that
is
,
He
fell
upon
the
ground
to
worship
.
To
fall
upon
the
ground
is
a
gesture
of
worship
,
and
not
only
is
it
a
posture
of
worship
,
when
the
worshipper
mournes
,
but
it
is
likewise
a
posture
of
worship
,
when
the
worshipper
rejoyceth
.
Great
joy
as
well
as
great
sorrow
transports
a
man
in
his
next
actions
.
It
is
said
,
Mat.
2.10
,
11.
that
the
wise
men
when
they
found
Christ
,
rejoyced
with
exceeding
great
joy
,
and
presently
,
they
fell
downe
and
worshipped
him
.
Neither
is
this
posture
peculiar
to
worship
in
times
or
upon
occasions
of
extraordinary
joy
and
sorrow
(
unlesse
in
the
degree
of
it
)
for
the
ordinary
invitation
was
,
O
come
let
us
worship
and
bow
downe
,
let
us
kneele
before
the
Lord
our
maker
,
Psa.
95.6
.
I
said
in
the
degree
,
for
to
fall
downe
is
more
then
to
bow
down
.
Falling
down
in
worship
proceeds
not
only
from
sorrow
,
but
from
joy
,
when
the
heart
is
filled
with
joy
,
then
we
fall
downe
and
worship
.
And
it
is
probably
[
*
](A35389-e49460-b)
*
Bolduc
in
loc.
observed
that
the
ancient
Prophets
and
holy
men
,
the
servants
of
God
were
called
Nephalim
(
from
Naphal
,
which
is
the
Originall
word
of
the
Text
)
Cadentes
or
Prostrantes
,
that
is
,
prostrates
or
fallers
,
because
in
their
worship
they
usually
fell
downe
upon
the
earth
to
humble
themselves
before
God
.
And
because
adoration
was
so
commonly
made
by
falling
to
the
ground
,
by
bowing
the
head
,
by
bowing
the
knee
,
by
bowing
the
whole
body
,
therefore
the
same
Originall
word
which
the
Hebrewes
use
for
worshipping
doth
properly
signifie
to
bow
downe
the
body
.
And
that
phrase
to
bow
the
body
,
as
it
is
often
joyned
with
worshipping
;
so
sometime
to
bow
the
body
,
put
alone
,
doth
signifie
to
worship
,
2
King
.
5.18
.
When
I
bow
my selfe
in
the
house
of
Rimmon
,
scil.
When
I
worship
,
&c.
So
likewise
the
Greeke
word
to
worship
hath
the
same
sense
in
it
,
to
bow
after
the
manner
of
doggs
that
crouch
at
the
feet
of
their
Masters
for
favour
,
or
for
feare
.
So
in
worship
the
people
of
God
crouch
downe
and
abase
themselves
at
Gods
feet
,
as
not
worthy
in
themselves
to
eat
the
crumbes
under
his
Table
.
Yet
we
are
not
to
looke
upon
this
,
as
if
it
were
the
only
true
and
acceptable
worship-gesture
;
for
we
shall
find
in
Scripture
that
there
were
other
worship-gestures
with
which
God
was
well
pleased
.
Some
have
worship'd
God
standing
,
some
sitting
,
some
walking
,
all
these
are
worship-postures
.
For
standing
we
find
it
,
1
King
.
8.22
.
at
the
Dedication
of
the
Temple
,
Solomon
stood
before
the
Altar
of
the
Lord
,
and
made
that
prayer
.
For
sitting
we
have
2
Sam.
2.18
.
When
Nathan
brought
that
message
unto
David
concerning
the
building
of
the
house
of
God
,
that
it
should
be
deferred
till
his
sonnes
time
,
the
Text
saith
,
That
David
went
in
and
sate
before
the
Lord
and
said
,
who
am
I
O
Lord
?
And
in
the
end
he
saith
,
Therefore
have
I
found
in
my
heart
to
pray
this
prayer
unto
thee
.
We
also
find
walking
in
prayer
,
Gen.
24.63
.
Isaac
went
out
into
the
field
to
pray
.
He
walked
and
pray'd
,
we
translate
it
to
meditate
,
but
in
the
margin
of
your
bookes
,
He
fell
upon
the
ground
and
worshipped
.
And
worshipped
.
]
To
worship
is
to
give
to
any
one
the
honour
due
unto
him
:
So
the
rendering
unto
God
that
love
,
that
feare
,
that
service
,
that
honour
which
is
due
unto
him
is
the
worshipping
of
God
,
that
's
the
Scripture
definition
,
Psal.
29.2
.
Give
unto
the
Lord
the
honour
due
unto
his
name
;
then
followes
by
way
of
exposition
,
Worship
the
Lord
in
the
beauty
of
holinesse
,
that
is
,
in
his
holy
Temple
,
in
his
beautifull
Sanctuary
,
or
in
the
comely
honour
of
his
Sanctuary
.
So
that
worship
is
the
tendering
of
honour
to
the
Lord
,
in
a
way
honourable
to
him
,
namely
according
to
his
own
will
and
Lawes
of
worship
:
which
is
intimated
by
comming
to
worship
him
in
his
beautifull
Sanctuary
,
where
all
things
about
the
service
of
God
were
exactly
prescribed
by
God
.
And
then
there
was
beauty
or
comely
honour
in
the
Sanctuary
,
when
all
things
were
ordered
there
by
the
rule
of
his
prescription
;
varying
and
departing
from
which
would
have
filled
that
holy
place
with
darknesse
and
deformity
,
notwithstanding
all
the
outward
lustre
and
beauty
had
bin
preserved
.
The
worship
of
God
is
two-fold
,
there
is
internall
worship
and
there
is
externall
worship
.
Internall
worship
is
to
love
God
,
to
feare
God
,
and
to
trust
upon
him
,
these
are
acts
of
inward
worship
,
these
are
the
summe
of
our
duty
and
Gods
honour
contained
in
the
first
Commandement
:
And
so
you
may
understand
worship
in
the
Text.
Iob
fell
downe
and
worshipped
,
that
is
,
presently
upon
those
reports
hee
put
forth
an
act
of
love
and
holy
feare
,
acts
of
dependance
and
holy
trust
upon
God
,
in
his
Spirit
,
saying
to
this
effect
within
himselfe
.
Lord
though
all
this
be
come
upon
me
,
yet
I
will
not
depart
from
thee
,
or
deale
falsly
in
thy
Covenant
.
I
know
thou
art
still
the
same
Jehovah
,
true
,
holy
,
gracious
,
faithfull
,
All-sufficient
;
and
therefore
behold
me
prostrate
before
thee
,
and
resolving
,
still
to
love
thee
,
still
to
feare
thee
,
still
to
trust
thee
,
thou
art
my
God
still
and
my
portion
for
ever
.
Though
I
had
nothing
left
in
the
world
that
I
could
call
mine
,
yet
thou
Lord
alone
art
enough
,
yet
thou
alone
art
All.
Such
doubtlesse
was
the
language
of
Iobs
heart
,
and
these
were
mighty
actings
of
inward
worship
.
Then
likewise
there
is
externall
worship
,
which
is
the
summe
of
the
second
Commandement
,
and
it
is
nothing
else
but
the
serving
of
the
Lord
according
to
his
owne
Ordinances
and
institution
,
in
those
severall
wayes
wherein
God
will
be
honoured
and
served
,
this
is
outward
worship
,
and
as
we
apply
our selves
unto
them
,
so
we
are
reckon'd
to
worship
God
.
Job
worshipped
God
outwardly
by
falling
to
the
ground
,
by
powring
out
supplications
,
and
by
speaking
good
words
of
God
(
as
we
reade
afterward
)
words
tending
to
his
owne
abasement
and
the
honour
of
God
,
clearely
and
fully
acquitting
and
justifying
the
Lord
in
all
those
works
of
his
providence
and
dispensations
towards
him
.
This
is
worship
both
internall
and
externall
.
Internall
worship
is
the
chiefe
,
but
God
requireth
both
:
and
there
is
a
necessity
of
joyning
both
together
,
that
God
may
have
honour
in
the
world
.
Internall
worship
is
compleat
in
it selfe
,
and
pleasing
unto
God
without
the
externall
:
The
externall
may
be
compleat
in
it selfe
,
but
is
never
pleasing
to
God
without
the
internall
.
Internall
worship
pleases
God
most
,
but
externall
honours
God
most
:
for
by
this
God
is
knowne
,
and
his
glory
held
forth
in
the
world
.
Externall
worship
is
Gods
name
.
Hence
the
Temple
was
called
the
place
where
God
put
his
Name
,
sc.
his
worship
,
by
which
God
is
knowne
,
as
a
man
by
his
name
,
They
that
worship
God
must
worship
him
in
Sprit
and
in
Truth
:
In
Spirit
,
that
is
with
inward
love
and
feare
,
reverence
and
sincerity
.
In
Truth
,
that
is
,
according
to
the
true
rule
prescribed
in
his
word
.
Spirit
respects
the
inward
power
,
Truth
the
outward
forme
.
The
former
strikes
at
hypocrisie
,
the
latter
strikes
at
Idolatry
.
The
one
opposes
the
inventions
of
our
heads
,
the
other
the
loosenesse
of
our
hearts
in
worship
.
Observe
further
,
that
it
is
only
said
,
Job
fell
downe
and
worshipped
,
nothing
is
said
of
the
object
to
whom
he
did
direct
his
worship
,
or
whom
he
did
worship
.
The
object
is
not
exprest
but
understood
,
or
presupposed
;
And
indeed
worship
is
a
thing
so
proper
and
peculiar
to
God
,
that
when
we
name
worship
,
we
must
needs
understand
God
.
For
nothing
but
God
,
or
that
which
we
make
a
god
is
or
can
be
worshipped
.
Either
he
is
God
whom
we
worship
,
or
(
as
much
as
in
us
lies
)
we
make
him
one
.
What
creature
so
ever
shares
in
this
honour
,
this
honour
(
ipso
facto
)
sets
it
up
above
,
and
makes
it
more
then
a
creature
.
The
very
Heathens
thought
every
thing
below
a
God
,
below
worship
:
therefore
there
needed
not
an
expression
of
the
object
;
when
the
Text
saith
,
Job
worshipped
,
that
implyes
his
worship
was
directed
unto
God
,
yet
there
is
a
kind
of
worship
which
is
due
to
creatures
.
There
is
a
civill
worship
mentioned
in
Scripture
,
as
well
as
divine
worship
.
Civill
worship
may
be
given
to
men
.
And
there
is
a
two-fold
civill
worship
(
spoken
of
in
Scripture
)
There
is
a
civill
worship
of
duty
,
and
there
is
a
civill
worship
of
courtesie
.
That
of
duty
is
from
inferiours
to
their
superiours
,
from
children
to
their
Parents
,
from
servants
to
their
Masters
,
from
Subjects
to
Kings
and
Magistrates
.
These
gods
must
have
civill
worship
.
As
Gen.
48.11
.
when
Joseph
came
into
the
presence
of
Jacob
his
father
,
he
bowed
downe
to
the
ground
;
this
was
a
civill
worship
,
and
a
worship
of
duty
from
an
inferiour
to
a
superiour
.
And
it
is
said
of
the
brethren
of
Judah
,
Gen.
49.8
.
when
Jacob
on
his
death-bed
blessed
the
12.
Tribes
,
Thy
brethren
shall
worship
thee
or
bow
downe
to
thee
.
It
is
the
same
word
used
here
in
this
Text.
Judahs
honour
was
to
wield
the
Scepter
,
the
government
was
laid
upon
his
shoulders
;
now
he
being
the
chiefe
Magistrate
,
all
the
rest
of
the
Tribes
,
all
his
brethren
must
worship
him
or
give
civill
honour
unto
him
.
Secondly
,
There
is
likewise
a
worship
of
courtesie
,
which
is
from
equals
,
when
one
equall
will
bow
to
another
,
or
when
a
superiour
(
as
sometimes
in
courtesie
he
will
)
bowes
downe
or
worships
his
inferiour
:
As
it
is
noted
concerning
Abraham
,
that
when
he
came
before
the
men
of
the
Country
of
Heth
,
he
bowed
himselfe
;
he
bowed
himselfe
,
and
it
is
the
same
word
.
So
then
this
civill
worship
may
lawfully
be
given
unto
men
.
But
as
for
divine
worship
that
is
proper
and
peculiar
unto
God
,
that
glory
he
will
not
give
to
graven
Images
,
man
or
Angell
,
and
therfore
we
must
not
.
Hence
we
find
that
when
Cornelius
and
John
did
act
their
civill
worship
a
little
too
farre
,
they
were
presently
taken
oft
for
they
should
intrench
upon
the
divine
worship
.
Civill
worship
when
it
is
excessive
and
goeth
too
farre
is
sinfull
;
As
in
Act.
10.25
.
Luke
relates
that
as
soone
as
Peter
came
in
,
Cornelius
met
him
and
fell
at
his
feet
and
worshipped
him
;
the
worship
was
to
Peter
,
for
we
are
not
to
thinke
that
Cornelius
was
so
grossely
ignorant
as
to
take
Peter
for
a
god
,
and
to
give
him
divine
worship
;
but
the
meaning
of
it
is
,
that
he
fell
downe
at
his
feet
and
gave
him
an
honour
and
respect
beyond
what
he
ought
to
have
done
,
he
was
excessive
in
it
:
therefore
Peter
takes
him
off
,
Stand
up
(
saith
he
)
I
my selfe
also
am
a
man
,
I
am
a
man
as
thou
art
,
though
an
Apostle
give
me
such
respect
as
becommeth
a
Minister
of
Christ
,
take
heed
that
you
give
me
no
more
than
belongeth
to
a
man
.
So
the
Angell
,
Revel.
22.8
.
When
John
falleth
downe
at
his
feet
and
worshippeth
,
he
takes
him
up
,
See
thou
doe
it
not
,
saith
he
,
for
I
am
thy
fellow
servant
:
This
is
too
much
for
man
,
worship
God
,
as
it
is
in
the
end
of
the
verse
;
such
worship
belongeth
properly
and
peculiarly
unto
God
.
So
much
for
the
opening
of
these
two
latter
actions
of
Job
in
reference
unto
God
.
We
shall
now
give
you
some
Observations
.
in
loc.
He
fell
downe
upon
the
ground
and
worshipped
.
You
see
how
Job
divides
himselfe
and
his
affections
in
this
time
of
his
affliction
,
part
he
bestowed
upon
his
children
and
servants
,
and
losses
,
they
shall
have
his
sorrow
and
teares
,
He
rent
his
mantle
and
shaved
his
head
,
but
they
shall
not
have
all
:
God
shall
have
the
better
part
,
his
love
,
his
feare
,
his
trust
,
his
body
to
bow
to
him
,
and
his
soule
to
worship
him
.
Learne
from
hence
,
That
a
godly
man
will
not
let
nature
worke
alone
,
he
mixes
and
tempers
acts
of
grace
with
acts
of
nature
.
We
must
not
sorrow
as
those
that
are
without
hope
(
saith
the
Apostle
)
qualifie
sorrow
with
hope
,
these
mixt
do
well
.
A
man
must
not
sorrow
for
outward
things
,
as
though
we
had
nothing
els
to
do
,
but
to
sorrow
,
he
must
remember
he
hath
a
God
to
worship
and
honour
.
Job
bestowes
somewhat
upon
his
children
,
but
more
upon
his
God
;
while
his
body
fell
to
the
earth
,
his
heart
was
raised
up
to
Heaven
,
He
fell
downe
and
worshipped
.
Secondly
observe
,
That
afflictions
send
the
people
of
God
home
unto
God
;
afflictions
draw
a
godly
man
nearer
unto
God
;
Then
Job
fell
downe
and
worshipped
.
Afflictions
are
a
great
advantage
to
the
servants
of
God
;
for
when
the
world
frownes
most
,
then
they
beg
most
for
the
smiles
of
God
,
when
the
world
is
strange
to
them
,
and
will
not
looke
on
them
,
then
they
get
more
familiarity
and
closer
communion
with
God
,
they
seeke
his
face
.
Wicked
men
in
their
afflictions
,
in
their
sorrowes
,
are
either
quite
drowned
in
and
overwhelmed
with
them
,
so
that
there
is
nothing
but
sorrow
,
as
we
say
all
a
mort
;
or
else
they
goe
out
to
helpe
and
relieve
themselves
with
worldly
refreshments
;
trouble
drives
them
to
sinne
,
it
may
be
as
low
as
Hell
to
seeke
reliefe
.
The
more
poore
they
are
,
the
more
wicked
they
are
;
such
are
not
poore
as
Job
,
though
they
are
as
poore
as
Job
.
Jobs
poverty
sent
him
to
God
,
rich
in
mercy
.
He
fell
down
and
worshipped
.
Thirdly
learne
,
That
the
people
of
God
turne
all
their
afflictions
into
prayers
or
into
praises
.
When
God
is
striking
then
Iob
is
praying
,
when
God
is
afflicting
,
then
Iob
fals
to
worshipping
.
Grace
makes
every
condition
worke
glory
to
God
,
as
God
makes
every
condition
worke
good
to
them
who
have
grace
.
Fourthly
,
Job
falleth
downe
and
worshippeth
,
observe
here
,
That
it
becommeth
us
to
worship
God
in
an
humble
manner
.
Though
God
(
as
we
shewed
before
)
may
be
worshipped
in
another
posture
,
yet
we
should
rather
choose
that
posture
which
is
most
humble
,
and
may
lay
our
bodies
as
low
as
our
soules
,
if
it
may
be
.
There
were
some
lately
amongst
us
,
who
cry'd
aloud
,
as
great
Patrons
for
humble
postures
in
worship
:
and
all
were
censured
for
a
stiffe
necke
and
an
Elephants
knee
,
who
refused
to
bow
with
them
,
or
to
bow
their
way
.
I
may
well
adde
their
way
,
for
Gods
way
of
bowing
was
neither
question'd
nor
refused
;
all
their
humility
in
bowing
went
but
one
way
,
they
must
bow
towards
the
East
,
and
towards
the
Altar
at
least
,
if
not
to
it
.
Some
of
their
stomackes
I
beleeve
would
have
digested
that
before
this
time
,
especially
being
a
little
help'd
with
a
distinction
.
Lastly
,
We
may
here
observe
,
That
divine
worship
it
is
Gods
peculiar
.
Papists
have
worship
for
creatures
,
and
they
have
a
distinction
for
it
,
but
no
Scripture
for
it
.
They
tell
us
of
Latria
,
which
is
they
say
worship
proper
only
to
God
,
and
their
Dulia
,
which
is
for
Saints
,
and
then
their
Huper-dulia
,
which
is
for
the
Virgin
Mary
,
and
for
the
signe
of
the
Crosse
.
Thus
they
make
vain
distinctions
which
God
and
the
Scripture
make
not
.
Vain
distinctions
are
good
enough
to
maintaine
vaine
superstitions
.
They
that
invent
a
worship
,
must
invent
a
doctrine
to
maintaine
it
by
.
Some
perhaps
may
stumble
at
that
Text
,
Rev.
3.9
.
where
this
promise
is
made
to
the
Church
of
Philadelphia
,
Behold
I
will
make
them
of
the
Synagogue
of
Satan
,
which
say
they
are
Iewes
and
are
not
,
but
doe
lie
,
behold
I
will
make
them
to
come
and
worship
before
thy
feet
,
and
to
know
that
I
have
loved
thee
.
May
not
worship
then
be
given
to
a
creature
?
Ans.
This
worship
may
be
taken
for
civill
worship
,
namely
for
that
submission
which
the
enemies
of
the
Church
,
shall
be
forced
by
the
power
of
Christ
to
make
unto
her
,
as
was
promised
by
the
Prophet
,
Isa.
60.14
.
The
sons
also
of
them
that
afflicted
thee
,
shall
come
bending
unto
thee
,
and
all
they
that
despised
thee
shall
bow
themselves
down
at
the
s●tes
of
thy
feet
.
Ans.
2.
If
this
be
divine
worship
,
then
worshipping
at
the
feet
of
the
Church
,
notes
worshipping
in
the
Church
,
not
worshipping
of
the
Church
.
The
worship
is
not
terminated
in
the
Church
,
but
in
Christ
;
who
dwels
and
rules
in
the
Church
,
who
is
both
Head
and
husband
of
the
Church
.
These
enemies
being
convinc'd
of
the
presence
of
Christ
in
his
Church
shall
worship
him
.
This
,
David
prophecies
of
Christ
,
speaking
in
his
owne
person
,
Psalm
.
18.43
,
44.
Thou
hast
made
me
the
head
of
the
Heathen
,
a
people
whom
I
have
not
knowne
shall
serve
me
.
As
soone
as
they
heare
of
me
they
shall
obey
me
:
the
strangers
shall
submit
themselves
unto
me
.
That
of
the
Apostle
will
more
illustrate
this
sence
,
who
speaking
of
the
great
benefit
of
prophecying
in
a
knowne
tongue
,
concludes
his
Discourse
thus
,
If
all
prophecy
and
there
come
in
one
that
beleeveth
not
,
or
one
unlearned
,
he
is
convinced
of
all
,
he
is
judged
of
all
.
And
thus
are
the
secrets
of
his
heart
made
manifest
,
and
so
falling
downe
on
his
face
,
he
will
WORSHIP
God
,
and
report
that
God
is
in
you
of
a
truth
.
The
worship
then
is
not
given
to
the
Church
,
but
to
God
,
who
in
such
ordinances
,
or
other
acts
of
his
power
and
goodnesse
is
evidently
revealed
as
present
in
the
Church
.
So
much
for
the
actions
or
gestures
of
Iob
,
what
he
did
?
He
rent
his
mantle
and
shaved
his
head
,
and
fell
downe
upon
the
ground
and
worshipped
.
Now
we
come
to
his
words
,
to
that
which
Iob
spake
in
the
two
last
verses
.
Verse
21.
Naked
came
I
out
of
my
mothers
wombe
,
and
naked
shall
I
returne
thither
.
Verse
22.
The
Lord
giveth
and
the
Lord
taketh
,
blessed
be
the
name
of
the
Lord
.
Words
are
or
ought
to
be
the
Interpreters
of
the
heart
,
and
the
Comment
of
our
actions
.
This
speech
of
Iob
doth
indeed
interpret
his
heart
and
expound
the
meaning
of
his
former
actions
.
This
speech
(
I
say
)
of
Iob
is
the
true
Comment
of
his
owne
actions
;
for
some
seeing
Iob
renting
his
garments
and
shaving
his
head
,
and
casting
himselfe
downe
upon
the
ground
,
they
might
not
know
the
meaning
of
all
this
,
they
could
not
reade
his
heart
in
these
strange
behaviours
,
they
might
not
understand
what
his
intentions
were
,
probably
they
might
judge
that
he
was
enraged
and
madde
,
that
he
was
distracted
or
drunke
with
sorrow
:
that
he
was
either
desperate
or
impatient
,
at
the
report
of
those
losses
.
Therfore
now
to
confute
all
such
surmizes
,
he
speaks
forth
,
the
words
of
truth
and
sobernes
.
And
by
that
which
he
saith
,
sets
so
fair
and
true
a
glosse
upon
his
actions
,
as
might
then
render
them
,
not
only
rationall
and
ingenuous
,
but
holy
and
gracious
in
the
eyes
of
all
men
,
as
they
were
before
in
the
eyes
of
God
,
who
knew
his
heart
.
Satan
was
now
,
like
the
servants
of
Benhadad
before
Ahab
,
brother
Benhadad
from
the
mouth
of
Ahab
.
But
how
blanke
look'd
Satan
,
how
was
he
cloathed
with
shame
at
the
fall
of
those
words
from
Iob
,
Naked
came
I
out
of
,
&c.
What
David
spake
concerning
the
words
of
his
enemies
(
Psal.
55.21
.
Their
words
were
smoother
then
butter
,
but
warre
was
in
their
heart
,
they
were
sweeter
then
honey
and
softer
then
oyle
,
yet
were
they
drawne
swords
)
we
may
speake
of
these
words
of
Iob
considered
in
reference
to
Satan
,
and
in
reference
unto
God
.
These
words
of
Iob
in
reference
unto
God
were
as
sweet
as
hony
,
as
smooth
as
butter
.
For
this
breath
had
nothing
in
it
,
but
meeknes
and
patience
,
humility
and
holinesse
,
in
all
which
God
delights
:
but
in
reference
unto
Satan
they
were
as
drawne
Swords
,
as
poyson'd
arrowes
,
Satan
was
hardly
ever
so
smitten
before
,
as
he
was
by
these
words
of
Iob.
There
is
no
word
in
this
sentence
,
but
gave
Satan
the
lye
,
and
refuted
all
his
slander
.
And
in
the
close
Iob
gives
him
the
deepest
stabbe
of
all
,
It
was
a
dagger
at
the
very
heart
of
the
devill
,
when
he
heard
him
say
,
Blessed
be
the
name
of
the
Lord
.
No
words
could
be
utter'd
upon
the
longest
study
,
more
crosse
to
Satans
expectation
,
or
more
answerable
to
the
former
testimony
of
God
;
and
therefore
the
Lord
crownes
all
,
both
his
actions
and
his
speeches
with
a
new
testimony
,
In
all
this
Job
sinned
not
nor
charged
God
foolishly
.
So
much
of
Jobs
words
in
generall
,
I
shall
now
examine
them
distinctly
in
the
parts
.
Some
conceive
that
Job
at
that
time
spake
out
his
mind
more
largely
,
in
loc.
but
that
the
Holy
Ghost
in
the
penning
of
this
Story
did
gather
and
summe
up
the
strength
of
all
his
speech
into
these
two
conclusions
.
Naked
came
I
out
of
my
mothers
wombe
,
and
naked
shall
I
returne
thither
.
The
Lord
giveth
and
the
Lord
taketh
,
blessed
be
the
Name
of
the
Lord
.
We
will
consider
the
words
a
little
first
in
the
Grammaticall
sense
of
them
,
and
then
we
will
consider
the
reason
of
them
:
For
here
they
are
used
logically
as
a
strong
and
mighty
argument
,
both
for
the
supporting
of
his
owne
spirit
under
those
afflictions
,
and
for
the
justifying
and
acquitting
God
in
so
afflicting
him
.
Naked
came
I
out
of
my
Mothers
wombe
,
&c.
Naked
.
]
There
is
a
two-fold
nakednesse
,
there
is
an
internall
nakednesse
,
and
there
is
an
externall
nakednesse
:
There
is
a
nakednesse
of
the
soule
as
well
as
of
the
body
.
The
nakednesse
of
the
soule
is
,
when
it
is
devested
of
all
it
's
gracious
ornaments
and
endowments
.
When
Job
saith
,
Naked
came
I
out
of
my
mothers
wombe
,
and
naked
shall
I
returne
thither
,
it
referreth
especially
to
the
nakednesse
of
the
body
;
for
though
it
be
a
truth
that
Job
came
naked
into
the
world
in
regard
of
his
soule
,
yet
he
knew
he
should
not
goe
naked
out
of
the
world
,
in
regard
of
his
soule
.
Seeing
then
he
referreth
nakednesse
to
his
going
out
of
the
world
as
well
as
to
his
comming
in
,
therefore
it
cannot
be
here
meant
of
an
inward
nakednesse
,
his
soule
came
naked
in
,
but
he
knew
his
soule
should
go
out
cloathed
.
Neither
can
it
be
meant
of
a
then
present
spirituall
nakednesse
;
for
Job
was
never
so
richly
and
gorgeously
attired
in
his
soule
,
never
appeared
in
such
glorious
ornaments
of
grace
,
as
when
he
was
stript
of
all
worldly
comforts
.
Therfore
the
nakednesse
here
is
bodily
nakednesse
,
that
which
Moses
speaks
of
Gen.
2.25
.
describing
our
first
Parents
,
They
were
both
naked
,
saith
he
,
the
man
and
his
wife
,
and
they
were
not
ashamed
.
Yet
that
nakednesse
and
this
which
Job
speakes
of
(
though
they
were
both
bodily
and
externall
)
were
very
different
and
unlike
:
for
that
nakednesse
of
Creation
needed
no
covering
,
nakednesse
was
then
an
ornament
.
Man
was
richly
attired
when
he
had
no
garments
.
The
nakednesse
of
creation
was
the
absence
of
cloathing
,
or
a
not
using
of
cloathes
,
it
was
not
the
want
of
cloathing
.
But
the
nakednesse
Job
speaks
of
,
is
the
nakednes
after
the
fall
properly
,
where
nakednesse
importeth
not
only
a
not
having
of
cloaths
,
but
want
of
cloathing
;
and
so
nakednesse
is
a
part
of
that
curse
and
punishment
which
followed
sin
.
Naked
came
I
out
of
my
mothers
wombe
,
that
is
,
I
came
into
the
world
in
a
sad
and
miserable
condition
,
weake
and
poore
:
And
so
nakednesse
is
put
not
strictly
as
opposed
onely
to
cloathing
,
but
we
may
take
it
more
largely
for
the
want
of
all
outward
comforts
whatsoever
,
I
came
a
poore
destitute
creature
into
the
world
,
I
had
not
onely
no
cloathing
upon
my
backe
,
but
I
had
no
comfort
for
my
body
,
I
brought
neither
Sheepe
nor
Oxen
,
nor
children
nor
servants
into
the
world
with
me
,
I
had
none
of
these
things
,
nothing
to
helpe
me
of
my
owne
,
when
I
first
set
footing
into
the
world
.
Some
Naturalists
considering
this
kind
of
nakednesse
,
have
fallen
out
into
great
complaints
against
nature
,
or
indeed
rather
against
the
God
of
nature
,
as
Pliny
in
the
Preface
to
his
7th
booke
of
his
naturall
History
,
doth
as
it
were
chide
with
nature
for
turning
man
into
the
world
in
such
a
helpelesse
forlorne
condition
,
as
if
man
were
dealt
with
more
hardly
then
any
other
creature
,
then
any
beasts
of
the
field
or
foules
of
the
aire
.
Other
creatures
saith
he
come
into
the
world
with
haire
,
or
fleeces
or
bristles
,
or
scales
or
feathers
,
or
wings
,
or
shels
,
&c.
to
defend
and
cover
them
,
but
nature
casts
man
naked
upon
the
naked
ground
.
This
he
spake
,
not
considering
that
nakednesse
was
once
no
trouble
,
but
rather
an
honour
and
an
ornament
,
and
this
he
spake
not
knowing
whence
or
how
that
kind
of
troublesome
nak●●nesse
came
into
the
world
:
And
this
he
spake
,
not
observing
as
he
might
,
how
many
wayes
God
hath
provided
for
the
helpe
and
supply
of
that
nakednesse
;
giving
man
understanding
and
reason
in
stead
of
weapons
and
cloathes
,
which
also
are
a
meanes
for
the
procuring
of
all
things
necessary
for
the
supporting
of
that
naked
and
weake
perishing
condition
.
Naked
shall
I
returne
thither
.
The
difficulty
that
is
in
this
lyeth
onely
in
that
word
Thither
;
the
doubt
is
,
what
place
he
meanes
or
whither
?
What
into
my
mothers
wombe
?
There
is
no
such
returne
,
as
Nicodemus
said
,
Shall
a
man
that
is
old
goe
into
his
mothers
wombe
and
be
borne
againe
?
Some
answer
it
thus
,
The
Adverbe
[
thither
]
doth
not
necessarily
referre
to
the
literall
antecedent
;
but
in
Scripture
sometimes
Relatives
referre
to
somewhat
in
the
mind
or
in
the
thought
of
the
speaker
,
and
not
to
that
which
was
before
spoken
by
him
;
as
that
of
Mary
sheweth
,
Joh.
20.15
.
when
she
commeth
into
the
garden
and
findes
that
Christ
was
risen
,
she
meeteth
Christ
and
supposing
him
to
be
the
Gardiner
,
saith
unto
him
,
Sir
if
you
have
borne
him
hence
,
Him
,
what
him
?
There
was
no
antecedent
mentioned
to
which
Him
should
relate
,
only
Maries
mind
was
so
full
of
Christ
,
that
she
thought
every
one
would
understand
,
what
him
,
or
whom
she
spake
of
:
as
if
none
could
speake
of
or
thinke
any
thing
but
of
Christ
only
.
Therefore
she
made
the
relation
to
that
which
was
in
her
owne
spirit
,
and
not
to
what
was
formerly
exprest
.
So
some
Interpreters
make
the
[
thither
]
to
be
God
or
the
grave
,
I
shall
returne
unto
God
,
or
I
shall
return
to
the
grave
,
to
the
house
of
the
grave
,
as
the
Chaldee
paraphrase
hath
it
.
For
they
suppose
Job
had
his
mind
full
of
those
thoughts
,
therfore
he
may
make
a
relation
to
that
.
Another
consideration
for
the
clearing
of
it
is
this
,
that
such
Adverbes
of
place
as
this
is
,
doe
not
only
signifie
place
,
in
loc.
but
a
state
or
a
condition
,
wherein
any
one
is
,
or
to
which
any
thing
or
person
is
brought
;
as
it
is
ordinary
in
our
speech
to
say
,
hitherto
I
have
brought
the
matter
,
that
is
,
to
this
state
or
to
this
condition
;
So
when
Job
saith
,
Naked
shall
I
returne
thither
,
that
is
,
I
shall
returne
to
such
a
condition
or
to
such
an
estate
,
as
I
was
naked
before
,
so
I
shall
returne
to
a
state
of
nakednes
againe
.
But
thirdly
,
that
which
may
more
clearely
carry
it
,
Magna
parens
terra
est
.
Ovid.
the
thither
which
Job
here
speakes
of
may
be
understood
of
the
earth
or
the
grave
,
Naked
came
I
out
of
my
mothers
wombe
,
and
naked
shall
I
returne
thither
,
to
the
wombe
of
the
earth
which
is
the
grave
:
and
so
there
may
be
in
the
latter
a
reference
unto
the
former
,
taking
the
one
properly
&
the
other
improperly
,
taking
the
earth
for
his
mothers
wombe
in
an
improper
sense
,
sc.
the
earth
which
is
the
common
parent
from
whence
we
all
came
,
and
to
which
we
all
returne
;
the
earth
shall
receive
and
take
in
all
mankind
again
,
when
man
dyes
the
earth
opens
her
bowels
and
receiveth
him
in
,
and
which
makes
her
once
more
a
mother
,
the
earth
at
last
being
,
as
it
were
,
with-child
,
or
rather
bigg
with
children
,
shall
travell
in
paine
,
and
groaning
to
be
delivered
,
shall
by
the
mighty
power
of
God
bring
forth
man-kind
againe
.
There
shall
be
a
mighty
birth
from
the
wombe
of
the
earth
at
the
last
day
.
In
Scripture
the
resurrection
is
called
a
birth
,
in
the
day
of
the
resurrection
man-kind
is
a
new
begotten
by
God
,
and
man-kind
is
a
new-borne
,
that
cleares
it
,
Psal.
2.7
.
Thou
art
my
Sonne
this
day
have
I
begotten
thee
,
which
words
are
applyed
by
Paul
,
Act.
13.33
.
to
the
resurrection
of
Christ
.
God
hath
fulfilled
the
promise
made
unto
the
Fathers
,
unto
us
their
children
,
in
that
he
hath
raised
up
Jesus
againe
,
as
it
is
also
written
in
the
second
Psalme
,
Thou
art
my
Sonne
this
day
have
I
begotten
thee
.
And
as
Christ
so
all
men
,
but
especially
all
Christians
shall
be
againe
begotten
by
the
power
of
God
,
and
borne
from
the
wombe
of
the
earth
in
the
day
of
their
resurrection
.
So
much
for
the
understanding
of
these
words
,
Naked
came
I
out
of
my
mothers
wombe
and
naked
shall
I
returne
thither
.
I
shall
collect
some
Observations
from
them
two
wayes
.
First
as
they
containe
a
generall
truth
.
2.
As
they
are
an
argument
or
a
reason
for
the
support
of
a
man
in
such
a
sad
condition
as
Job
was
then
reduced
unto
.
In
the
former
way
observe
,
First
,
That
every
man
is
borne
a
poore
,
helpelesse
,
naked
creature
.
The
soule
is
naked
of
all
that
is
good
,
there
is
not
a
rag
of
grace
upon
it
,
when
we
come
into
the
world
.
Our
bodies
are
naked
too
,
so
that
we
are
borne
with
nothing
upon
us
,
but
only
an
ugly
dresse
of
sinne
,
such
as
may
justly
make
God
loath
us
,
and
us
a
terrour
to
our selves
.
Naked
came
I
into
the
world
;
this
one
thought
well
taken
in
and
fully
digested
,
will
lay
pride
in
the
dust
;
this
thought
that
we
were
borne
thus
naked
,
will
strip
us
of
all
high
and
proud
thoughts
of
our selves
.
Secondly
,
Naked
shall
I
returne
.
Note
,
When
death
commeth
it
shakes
us
out
of
all
our
worldly
comforts
and
possessions
.
Death
is
called
an
uncloathing
,
2
Cor.
5.4
.
We
that
are
in
this
Tabernacle
doe
groane
,
being
burdened
,
not
for
that
we
would
be
uncloathed
,
that
is
,
not
that
we
would
die
.
Death
is
called
an
uncloathing
,
because
it
pulleth
all
outward
things
off
from
a
man
,
it
pulleth
off
all
his
raiment
,
his
riches
,
his
lands
,
his
honours
,
yea
death
uncloathes
the
very
bones
,
our
flesh
weares
off
quickely
in
the
grave
.
Wee
have
a
usuall
phrase
among
us
,
and
it
is
a
very
proper
one
:
when
a
rich
man
dies
(
we
say
)
he
left
a
great
estate
,
he
leaves
it
indeed
,
for
he
cannot
carry
it
with
him
,
he
must
goe
out
naked
,
how
well
cloathed
so
ever
he
was
while
he
was
here
.
The
Apostle
doth
more
then
intimate
,
that
some
rich
men
do
scarce
beleeve
this
for
sound
doctrine
;
he
speaks
as
if
he
would
beat
them
off
from
some
thought
of
carrying
the
world
with
them
out
of
the
world
;
while
they
live
they
are
buried
in
their
riches
,
and
when
they
die
,
they
hope
their
riches
will
be
buried
with
them
,
yea
and
rise
with
them
againe
.
Such
a
conceit
(
I
say
)
the
Apostle
seemes
to
meet
with
,
for
in
the
1
Tim.
6.7
.
having
said
,
We
brought
nothing
with
us
into
this
world
,
he
addeth
in
the
next
words
,
and
it
is
certaine
we
can
carry
nothing
out
;
he
doth
not
say
,
we
brought
nothing
into
the
world
,
and
we
can
carry
nothing
out
,
as
Job
here
speakes
,
but
as
if
Jobs
assertion
had
come
into
question
in
Pauls
time
,
he
saith
,
we
brought
nothing
into
this
world
,
and
it
is
certaine
,
never
doubt
of
the
truth
of
it
,
we
can
carry
nothing
out
,
we
shall
goe
out
as
we
came-in
.
Many
,
as
the
Prophet
Habbakkuk
speakes
,
Chap.
2.6
.
lade
themselves
with
thick
clay
.
But
as
the
question
there
followes
.
How
long
?
This
lading
must
be
laid
downe
againe
.
If
riches
end
not
before
thee
,
as
thine
,
they
must
end
with
thee
.
Yet
if
any
would
carry
riches
and
cloathing
out
of
the
world
,
it
will
be
their
wisdome
to
labour
for
spirituall
riches
,
for
spirituall
cloathing
,
when
such
die
,
as
they
shall
not
be
found
naked
,
so
they
shall
not
goe
out
naked
:
All
your
other
cloathing
and
riches
must
be
left
on
this
side
the
grave
,
but
get
spirituall
cloathing
and
riches
,
and
you
shall
goe
out
of
the
world
adorn'd
and
enrich'd
for
ever
,
the
cloathing
of
grace
,
the
robe
of
righteousnesse
,
a
vesture
of
spirituall
ornaments
will
endure
to
all
eternity
.
Thirdly
note
here
further
,
how
the
Holy
Ghost
describes
the
life
of
man
,
Naked
came
I
into
the
world
,
and
naked
shall
I
returne
.
The
life
of
man
it
is
nothing
else
but
a
comming
and
a
returning
;
Here
is
nothing
said
of
staying
or
abiding
;
We
have
here
no
continuing
City
,
while
we
are
here
,
we
can
hardly
be
said
to
continue
here
,
and
after
a
few
dayes
we
shall
not
be
here
at
all
.
It
is
but
a
comming
and
a
going
,
it
is
but
a
flood
and
an
ebbe
,
and
then
we
are
carried
into
the
Ocean
of
eternity
.
We
may
yet
consider
the
words
as
they
are
an
argument
(
and
so
I
shall
note
two
things
from
them
.
)
So
Job
uses
them
as
an
argument
both
to
support
himselfe
and
to
acquit
God
.
Then
observe
.
First
,
That
a
godly
man
in
his
straights
studieth
arguments
to
acquit
and
justifie
God
in
all
his
dealings
with
him
.
Job
could
not
have
found
out
upon
longest
study
a
better
or
a
stronger
argument
for
the
acquitting
of
God
then
this
is
,
I
have
as
much
as
I
brought
,
then
what
wrong
is
done
me
in
all
this
.
As
wicked
men
when
they
fall
into
straits
or
troubles
,
especially
when
they
fall
into
sin
,
study
arguments
how
to
shift
themselves
out
and
lay
all
the
blame
upon
God
;
as
Adam
and
Eve
our
first
Parents
in
Paradise
(
there
it
began
)
when
they
had
sinned
and
were
naked
,
they
began
to
devise
shifts
how
to
put
it
from
themselves
and
to
fasten
the
fault
upon
God
.
David
on
the
other
side
labours
as
much
to
cleare
God
,
if
ever
he
should
be
stript
naked
,
Psa.
51.4
.
I
will
confesse
my
sinne
,
that
thou
mayest
be
justified
when
thou
speakest
and
cleare
when
thou
judgest
.
Weigh
the
reason
why
David
confesseth
his
sinne
in
that
Psalme
,
I
doe
it
saith
he
,
that
I
may
by
this
meanes
acquit
God
,
whatsoever
God
shall
doe
with
me
hereafter
,
whatsoever
affliction
God
shall
bring
upon
me
;
men
it
may
be
will
begin
to
judge
G●d
for
it
,
and
to
say
that
he
hath
dealt
hardly
with
me
,
notice
having
been
taken
,
what
an
eminent
servant
of
God
I
have
been
,
Behold
,
saith
he
,
I
confesse
my
sinne
before
thee
that
thou
maist
be
cleare
when
thou
judgest
,
or
as
the
Apostle
Paul
quotes
the
place
,
according
to
the
Septuagint
,
Rom.
3.4
.
That
thou
mightest
overcome
when
thou
art
judged
.
David
knew
men
would
be
apt
to
judge
God
,
if
they
saw
him
afflicted
,
and
therefore
to
stop
their
mouthes
,
or
to
give
God
the
day
against
them
,
he
confesses
his
sin
,
thereby
shewing
cause
why
God
might
chastise
him
,
either
for
correction
of
sin
past
,
or
prevention
of
sin
to
come
.
Secondly
,
As
the
argument
referreth
unto
Job
himselfe
,
we
may
observe
this
,
That
the
consideration
of
what
we
once
were
,
and
of
what
at
last
we
must
be
,
may
releeve
our
spirits
in
the
greatest
outward
afflictions
of
this
life
.
Art
thou
for
the
present
in
a
naked
condition
?
Consider
thou
wast
naked
once
,
and
ere
long
shalt
be
naked
againe
:
Consider
the
two
extreames
,
the
beginning
and
the
ending
,
and
that
will
beare
thee
up
in
the
middle
condition
.
There
is
many
a
man
that
complaines
and
saith
,
I
have
nothing
but
the
cloathes
upon
my
backe
left
me
,
and
they
are
but
raggs
,
but
meane
ones
neither
:
Why
!
With
nothing
but
the
cloathes
upon
thy
backe
?
Know
O
man
thou
wast
borne
with
nothing
but
thy
skin
upon
thy
backe
.
Consider
this
,
and
leave
complaining
;
this
was
one
thought
which
helped
Job
to
beare
this
burden
,
the
want
of
all
.
And
the
Apostle
Paul
useth
this
argument
to
the
very
same
purpose
,
1
Tim.
6.6
.
having
said
,
That
godlinesse
with
contentment
is
great
gaine
,
he
subjoynes
presently
this
argument
of
Job
,
for
saith
he
,
we
brought
nothing
into
this
world
,
and
it
is
certaine
we
shall
carry
nothing
out
;
To
consider
what
(
not
long
agoe
)
we
were
,
and
what
very
shortly
we
must
be
,
will
mightily
work
the
soule
to
contentation
in
what
estate
soever
wee
are
.
It
followes
.
The
Lord
gave
and
the
Lord
hath
taken
away
.
This
is
the
second
argument
which
Job
useth
to
both
the
former
purposes
;
and
it
is
a
more
spirituall
and
sublime
argument
than
the
former
.
A
man
who
hath
nothing
in
him
but
nature
,
may
say
as
much
as
Job
did
before
,
though
he
could
never
say
it
with
Jobs
spirit
;
for
though
godly
persons
use
naturall
arguments
and
common
reasons
,
yet
being
concocted
in
their
spirits
,
they
become
heavenly
and
spirituall
.
Naturall
men
(
I
say
)
or
Heathens
have
taken
up
such
an
argument
as
that
,
I
knew
(
saith
he
)
that
I
begot
a
sonne
mortall
,
and
subject
to
death
;
he
did
but
look
backe
to
the
common
condition
of
man
and
supported
himselfe
.
But
now
I
say
this
second
argument
is
higher
,
it
is
not
an
argument
bottomed
upon
the
frailty
of
nature
,
but
upon
the
soveraignty
of
God
;
This
argument
is
grounded
upon
the
equity
of
divine
providence
and
dispensations
:
The
Lord
(
saith
he
)
hath
given
and
the
Lord
hath
taken
away
.
The
Lord
hath
given
.
Every
good
gift
and
every
perfect
gift
is
from
above
,
Jam.
1.17
.
What
gifts
doth
Job
here
meane
?
He
meanes
good
and
perfect
gifts
in
their
kind
;
but
not
the
best
and
most
perfect
kind
of
gifts
.
The
Lord
once
gave
me
those
Oxen
,
those
Sheepe
,
all
these
outward
things
that
now
I
am
stripped
of
,
The
Lord
hath
given
;
A
gift
is
any
good
freely
bestowed
;
when
we
receive
a
thing
,
which
another
was
not
ingaged
to
bestow
,
that
is
a
gift
.
Now
God
doth
not
onely
give
us
those
transcendents
,
grace
and
glory
,
faith
in
Christ
here
and
full
fruition
of
Christ
hereafter
:
not
onely
are
these
gifts
,
I
say
,
sent
in
from
God
and
undeserved
by
us
;
but
outward
things
,
riches
and
honour
,
children
and
servants
,
houses
and
lands
,
these
are
the
gifts
of
God
likewise
;
we
have
not
the
least
creature-comfort
of
our
owne
we
have
,
nothing
of
our
owne
but
sinne
.
What
hast
thou
,
that
thou
hast
not
received
?
is
a
truth
concerning
every
thing
,
we
have
even
to
a
hoofe
or
a
shoe-latchet
.
Wee
are
indebted
unto
God
for
our
spiritualls
,
for
our
temporals
,
for
all
.
We
must
say
of
all
,
little
or
much
,
great
or
small
,
The
Lord
hath
given
.
How
did
the
Lord
give
Job
all
his
riches
and
estate
?
The
Lord
doth
give
either
immediately
or
mediately
.
When
Job
saith
,
the
Lord
hath
given
,
we
are
not
to
understand
it
,
as
if
the
Lord
had
brought
such
a
present
to
him
and
said
,
here
take
this
estate
,
take
these
cattell
,
these
servants
;
but
God
gave
them
mediately
by
blessing
the
labours
of
Job
.
So
when
the
Lord
prospereth
us
in
our
honest
endeavours
and
labours
and
callings
,
then
the
Lord
giveth
us
outward
things
.
The
Lord
hath
given
.
Job
doth
not
say
,
by
my
strength
and
diligence
,
by
my
policy
and
pradence
,
I
have
got
this
estate
;
as
the
Assyrian
said
,
Isa.
10.13
.
by
the
strength
of
my
hand
have
I
done
this
,
and
by
my
wisdome
,
for
I
am
prudent
.
Iob
takes
no
notice
of
himself
,
he
was
not
idle
,
yet
he
speaks
as
if
he
had
done
nothing
,
the
Lord
hath
given
.
This
should
teach
us
in
the
first
place
to
acknowledge
the
Lord
as
the
fountain
and
donor
of
all
our
outward
comforts
.
When
you
get
wealth
,
doe
not
say
,
this
I
have
gotten
(
such
language
is
barbarous
in
divinity
)
but
say
,
this
the
Lord
hath
given
.
Wee
find
an
expresse
caution
to
this
purpose
,
given
by
Moses
from
God
,
not
onely
against
the
former
language
of
the
tongue
,
but
of
the
heart
,
When
the
Jewes
should
come
to
Canaan
and
should
grow
rich
and
great
there
.
When
thou
hast
eaten
and
art
full
,
then
thou
shalt
blesse
the
Lord
.
Beware
thou
forget
not
the
Lord
thy
God
for
the
good
land
which
he
hath
given
thee
,
and
say
in
thy
heart
,
my
power
and
the
might
of
my
hand
hath
gotten
me
this
wealth
,
but
thou
shalt
remember
the
Lord
thy
God
,
for
it
is
hee
that
giveth
thee
power
to
get
wealth
:
It
is
he
that
giveth
thee
power
.
Many
who
are
perswaded
that
God
gives
them
grace
,
that
God
gives
Heaven
and
Salvation
,
are
hardly
perswaded
,
or
at
least
doe
not
so
well
consider
it
,
that
God
gives
riches
,
&c.
their
their
hearts
are
yet
ready
to
say
,
that
they
have
gotten
this
wealth
,
they
have
gotten
this
honour
.
It
is
a
sweet
thing
,
when
a
man
lookes
upward
for
these
lower
things
,
and
can
say
on
good
grounds
that
his
earth
hath
dropt
down
to
him
from
Heaven
.
The
Lord
hath
given
.
Further
,
when
Job
saith
,
the
Lord
hath
given
,
it
is
an
argument
of
his
owne
justice
and
equity
in
getting
;
Job
did
not
enrich
himselfe
by
wrong
,
by
grinding
the
faces
of
the
poore
.
If
he
had
done
so
,
he
could
not
have
said
,
the
Lord
hath
given
.
So
much
as
we
get
honestly
,
we
may
looke
upon
as
a
fruit
of
Gods
bounty
.
Looke
into
your
estates
and
whatsoever
you
have
got
by
wrong
dealing
,
take
heed
of
saying
,
this
is
of
Gods
giving
,
for
so
you
make
God
himselfe
a
partner
in
your
sinnes
.
God
sometime
gives
when
we
use
no
meanes
,
but
he
never
gives
,
when
we
use
unlawfull
meanes
.
What
God
said
concerning
the
setting-up
of
those
Kings
,
Hos.
8.4
.
They
have
set-up
Kings
,
but
not
by
me
,
he
saith
of
all
,
who
enrich
themselves
by
wrong
,
they
have
gotten
riches
but
not
by
me
.
When
men
leave
the
rule
of
justice
,
God
leaves
them
.
And
though
unlawfull
acts
are
under
the
influence
of
his
blessing
.
Wicked
men
thrive
often
,
but
they
are
never
blessed
;
their
prosperity
is
their
curse
.
Thirdly
,
it
is
observable
,
that
when
Job
would
support
himselfe
in
the
losse
of
his
estate
,
he
cals
to
mind
how
he
came
by
his
estate
;
and
finding
it
all
given
in
by
the
blessing
of
God
upon
his
honest
labours
and
endeavours
,
he
is
satisfied
.
Note
,
That
what
we
get
honestly
,
that
we
can
part
with
contentedly
.
He
that
hath
got
his
estate
by
injustice
,
can
never
leave
it
with
patience
.
Honesty
in
getting
causeth
quietnesse
of
spirit
in
loosing
outward
things
.
Keepe
a
good
conscience
in
getting
the
world
,
and
you
shall
have
peace
when
you
cannot
keepe
the
world
.
Wheras
a
wrong-doer
and
a
wrong-dealer
,
is
in
such
a
day
under
a
double
affliction
,
he
is
afflicted
with
his
present
losse
,
and
he
ought
to
be
afflicted
for
his
former
gaine
.
Fourthly
,
These
words
,
the
Lord
hath
given
,
being
rightly
handled
,
will
be
as
a
Sword
to
cut-off
foure
monsters
or
monstrous
lusts
,
which
annoy
all
the
world
,
or
as
a
medicine
to
cure
foure
diseases
about
worldly
things
.
Two
of
these
lusts
are
strongest
in
the
rich
:
and
the
other
paire
assault
the
poore
.
The
poore
pine
either
with
discontent
,
because
they
have
so
little
;
or
with
envy
,
because
others
have
so
much
.
The
rich
swell
with
pride
,
because
they
have
aboundance
,
or
they
are
fil'd
with
contempt
of
those
that
are
in
want
.
Let
the
rich
seriously
weigh
this
speech
,
it
will
cure
them
of
pride
.
Charge
them
that
are
rich
(
saith
the
Apostle
,
1
Tim.
6.17
.
)
that
they
be
not
high-minded
.
You
see
how
subject
rich
men
are
to
this
inflammation
of
pride
.
But
with
what
doth
he
pricke
this
bladder
?
It
is
with
this
thought
that
God
gives
all
riches
,
Let
them
trust
in
the
living
God
,
who
giveth
us
all
things
richly
to
enjoy
.
That
argument
of
the
Apostle
,
1
Cor.
4.7
.
If
thou
hast
received
it
,
why
dost
thou
boast
?
is
as
strong
and
as
true
in
regard
of
temporals
,
as
of
spirituals
.
Consider
seriously
that
your
estates
are
the
gift
of
God
,
and
downe
fals
pride
.
If
you
come
honestly
by
them
,
they
are
the
gift
of
God
:
If
you
come
dishonestly
by
them
,
they
are
the
gifts
of
Satan
,
and
you
ought
to
be
ashamed
of
them
and
restore
them
,
not
to
boast
or
be
proud
of
them
.
Then
secondly
,
it
will
cure
the
rich
of
all
contempt
of
others
;
what
the
Apostle
James
observed
and
censured
in
the
rich
of
those
times
,
is
found
by
too
much
experience
among
the
rich
at
this
day
,
Yee
have
despised
the
poore
,
Chap.
2.6
.
Consider
it
is
the
Lord
,
who
gave
,
and
he
gave
as
a
Lord
freely
,
he
might
have
given
thine
estate
to
that
poore
man
,
and
have
left
thee
in
that
condition
,
thou
so
much
despisest
in
thy
brother
.
God
gave
him
as
much
as
his
wisdome
thought
fit
;
and
it
seemes
he
hath
given
thee
more
then
thou
art
fit
for
.
〈◊〉
despi●ing
him
,
thou
doest
asperse
the
dispensation
of
God
,
and
whilest
thou
woundest
him
in
his
poverty
,
thou
woundest
God
in
his
providence
.
Consider
it
is
the
Lord
that
gives
,
and
then
be
unconvinc'd
,
if
you
can
,
that
while
you
contemne
man
in
his
wants
,
you
question
God
in
his
wisdome
,
busie
thy selfe
hereafter
in
praising
him
who
gives
All
,
and
leave
despising
him
,
who
hath
received
lesse
.
Then
likewise
let
the
poore
looke
upon
this
Text
,
and
it
will
cure
them
of
two
diseases
,
into
which
they
often
fall
,
and
by
which
they
are
much
endanger'd
,
even
in
the
vitals
of
grace
,
discontent
and
envy
.
It
is
the
Lord
that
giveth
,
that
shapes
and
cuts
out
your
condition
,
why
then
should
you
not
be
contented
with
his
allowance
,
and
be
thankfull
in
your
lot
?
If
your
estates
be
proportioned
from
above
,
you
ought
to
be
content
with
your
portion
.
Ignorance
or
in
advertency
from
whom
we
receive
,
causeth
murmuring
at
what
we
have
.
Doe
not
thinke
thou
hast
love
from
God
,
because
thou
hast
a
lesse
allowance
from
God
.
The
power
of
God
is
as
much
acted
in
making
a
Fly
,
as
in
making
an
Elephant
;
and
his
love
may
be
as
much
,
and
is
often
more
acted
in
giving
a
penny
,
then
in
giving
a
talent
.
Know
this
,
thou
who
art
a
child
of
God
,
if
thy
portion
be
but
a
penny
,
it
hath
upon
it
the
Image
and
Superscription
,
a
Fathers
love
,
which
is
better
then
life
.
This
also
will
cure
the
poore
of
envy
;
many
times
the
poore
have
an
evill
eye
of
envy
at
the
rich
,
they
cannot
beare
it
,
that
others
have
so
much
and
they
so
little
:
Consider
it
is
the
Lord
that
giveth
.
This
argument
Christ
useth
,
Mat.
15.20
.
to
him
that
was
angry
that
they
who
came
at
the
latter
end
of
the
day
had
as
much
as
he
,
May
not
I
doe
with
mine
owne
what
I
will
?
Is
thine
eye
evill
,
because
mine
is
good
?
The
envious
eye
is
an
evill
eye
,
envy
is
the
disease
of
the
eyes
.
This
Text
is
one
of
the
best
medicines
that
ever
was
prescribed
.
Wilt
thou
be
sicke
,
because
another
is
in
health
,
and
make
thy
brothers
happinesse
the
ground
of
thy
miserie
?
Doe
not
thinke
that
all
is
lost
,
which
is
not
cast
into
thy
lapp
;
or
that
thy
estate
is
lesse
or
worse
,
because
thou
seest
one
having
a
greater
or
a
better
.
Must
God
aske
thee
leave
,
or
aske
thy
councell
,
how
and
in
what
measure
to
distribute
his
favours
.
Were
all
but
well
catechised
in
this
one
principle
,
that
God
gives
all
,
it
would
soone
dispell
this
malignant
vapour
,
and
all
would
rest
satisfied
,
not
because
they
or
others
have
received
thus
or
thus
;
but
because
God
hath
thus
disposed
to
all
.
Observe
one
thing
more
,
If
the
Lord
gives
us
all
,
then
we
should
be
willing
to
give
back
somewhat
unto
the
Lord
againe
.
And
this
consideration
that
God
gives
us
will
make
us
willing
to
give
unto
God
.
What
is
the
reason
that
many
are
so
unwilling
to
give
somewhat
unto
God
?
It
is
because
they
will
not
understand
that
they
are
beholding
to
God
for
all
.
If
they
were
perswaded
of
their
receipts
from
him
,
a
little
Oratory
might
perswade
a
gift
from
them
,
in
the
cause
of
God
,
especially
when
God
intreates
them
,
who
may
of
right
command
them
;
when
he
is
content
even
to
take
it
as
a
courtesie
,
who
may
send
for
it
by
authority
,
and
expect
it
as
a
duty
.
God
himselfe
,
who
fills
and
enjoyes
all
things
,
hath
sometimes
(
in
a
sence
)
need
of
your
estates
.
Christ
who
is
Lord
of
Heaven
and
Earth
is
sometimes
in
want
of
a
penny
.
Christ
tels
you
of
his
wants
and
poverty
,
Math.
25.
and
shewes
how
and
when
he
is
releeved
.
And
as
Christ
wants
in
a
member
,
some
particular
beleever
;
So
he
often
wants
in
his
whole
body
,
which
is
the
Church
or
whole
company
of
beleevers
.
If
you
have
any
spirituall
wisdome
to
discerne
times
and
seasons
,
you
may
know
,
that
now
Christ
wants
mony
(
as
I
have
explain'd
.
)
Now
God
(
in
his
cause
)
hath
need
.
He
goes
about
(
in
those
who
solicit
his
cause
)
and
askes
a
reliefe
at
every
one
of
your
doores
.
Now
then
doe
but
consider
,
when
any
thing
is
asked
for
the
Lords
sake
,
that
the
Lord
gave
all
,
this
will
be
a
key
to
unlocke
your
chests
;
this
will
at
once
untie
your
hearts
and
your
purses
.
Will
you
let
Christ
want
,
shall
the
cause
of
God
want
,
while
you
have
it
,
whereas
what
you
have
,
God
gave
?
It
is
expresse
concerning
Nabal
,
that
this
was
the
reason
why
he
would
not
part
with
a
loafe
of
bread
to
relieve
David
and
his
Army
,
1
Sam.
25.11
.
Shall
I
take
my
bread
and
my
water
,
and
my
flesh
that
I
have
killed
for
my
shearers
,
and
send
them
to
a
fellow
I
know
not
who
?
You
see
the
man
was
all
in
his
possessives
,
my
bread
,
and
my
water
,
and
my
flesh
,
he
never
thought
that
God
had
any
share
or
interest
in
his
estate
,
that
God
gave
it
,
therefore
he
would
not
give
to
a
servant
of
God
.
You
shall
see
on
the
other
hand
,
how
Davids
munificence
and
that
of
the
Nobles
with
him
,
2
Chr.
29.
sprung
from
this
root
,
the
acknowledgement
that
nothing
was
their
owne
,
it
came
in
all
from
God
;
when
they
had
offered
so
willingly
and
bountifully
towards
the
building
of
the
Temple
,
David
shewes
the
mine
which
yeelded
so
much
treasure
,
even
this
we
have
digged
in
all
this
while
,
All
things
come
of
thee
,
and
of
thine
owne
we
have
given
thee
,
vers.
15.
They
confessed
that
all
came
of
God
,
they
were
but
Stewards
,
he
was
the
Owner
,
and
his
owne
they
could
not
with-hold
from
him
.
God
giveth
us
the
use
of
the
creature
,
but
he
keepeth
the
right
to
them
in
his
owne
hand
,
when
we
have
the
possession
of
them
he
hath
the
property
.
Wherefore
let
the
consideration
that
God
giveth
all
make
us
ready
and
open
handed
to
give
unto
God
,
when
he
calleth
and
requireth
it
at
our
hands
.
And
the
Lord
hath
taken
away
.
When
God
gives
it
is
an
act
of
bounty
,
and
when
he
takes
it
is
an
act
of
justice
,
for
he
is
Lord
,
soveraigne
Lord
in
both
.
But
why
doth
Job
here
charge
this
upon
God
,
The
Lord
hath
taken
?
Was
it
not
told
him
by
the
messengers
,
that
the
Chaldeans
and
Sabeans
came
and
tooke
away
his
cattell
,
plundered
and
pillaged
his
estate
?
They
told
him
that
the
fire
consumed
his
Sheepe
,
and
the
wind
blew
downe
the
house
upon
his
children
:
Why
doth
Iob
say
,
The
Lord
hath
taken
?
What
?
will
Job
charge
all
those
robberies
upon
God
himselfe
?
Doth
not
this
looke
like
the
blasphemy
that
the
devill
hoped
would
come
out
of
Jobs
mouth
?
I
answer
,
when
Job
saith
,
the
Lord
hath
taken
,
it
doth
but
set
forth
the
supreame
power
and
soveraignty
of
God
in
ordering
all
things
;
and
(
as
we
opened
before
)
that
God
gave
the
Commission
to
Satan
,
or
leave
to
spoyle
him
,
or
else
Satan
could
not
have
touched
one
of
the
dogs
of
his
Flocke
.
Job
knew
that
God
had
all
men
and
devils
,
fire
and
wind
,
all
creatures
in
his
hand
.
He
saith
,
the
Lord
hath
taken
,
because
none
could
take
but
by
the
will
of
God
,
and
he
was
satisfied
,
that
God
willed
that
in
righteousnesse
and
in
judgement
,
which
they
acted
with
so
much
cruelty
and
injustice
.
Is
there
any
evill
in
the
City
,
and
the
Lord
hath
not
done
it
?
Amos
3.6
.
Every
evill
of
affliction
or
of
trouble
is
said
to
be
the
Lords
doing
,
because
it
cannot
be
done
without
the
Lord
.
Wicked
men
in
all
their
plots
,
and
in
all
their
successes
,
are
either
the
rod
of
God
,
to
chasten
his
people
for
their
sins
,
or
else
they
are
as
Gods
fornace
to
try
his
peoples
graces
,
and
purge
them
from
their
sins
.
Thus
the
hand
of
the
Lord
is
in
all
our
sorrows
,
The
Lord
,
saith
Job
,
hath
taken
away
.
We
should
from
hence
learne
,
In
all
our
afflictions
to
looke
beyond
the
creature
.
In
all
the
evils
we
either
feele
or
feare
,
let
our
hearts
be
carried
up
unto
God
.
As
then
we
rightly
enjoy
outward
blessings
,
when
those
blessings
carry
us
up
unto
God
,
when
upon
creatures
our
hearts
are
raised
up
to
Heaven
:
So
then
we
make
a
right
use
of
afflictions
,
of
crosses
and
troubles
,
when
we
are
led
by
crosses
(
in
our
meditations
)
unto
God
.
Job
doth
not
say
,
the
Lord
hath
given
and
the
Caldeans
have
taken
away
,
the
Lord
hath
enrich'd
me
,
and
Satan
hath
robb'd
me
,
but
as
if
he
had
never
heard
any
mention
of
Satan
or
Chaldeans
,
of
fire
or
winde
,
he
saith
,
the
Lord
hath
given
and
the
Lord
hath
taken
.
He
doth
not
fall
out
with
man
or
complaine
of
the
devill
,
he
is
not
angry
with
chance
or
fortune
,
with
starres
or
constellations
;
many
in
the
troublesome
evils
which
they
suffer
are
apt
to
fly
out
upon
all
creatures
and
upon
all
causes
,
rather
then
to
cast
an
eye
upon
God
:
whereas
indeed
we
should
not
take
either
good
or
evill
out
of
the
hand
of
any
creature
.
There
were
some
of
old
,
Marcion
and
his
followers
,
who
could
not
relish
this
Doctrine
,
nor
endure
that
we
should
carry
our
evils
,
and
lay
them
before
Gods
doore
,
and
say
,
the
Lord
hath
done
this
;
Therefore
they
found
out
two
beginnings
,
that
is
two
Gods
rather
then
they
would
make
the
same
God
the
authour
of
such
extreames
(
as
they
thought
)
of
good
and
evill
:
They
said
,
There
was
one
God
that
was
a
good
God
,
and
another
an
evill
God
;
the
one
a
giving
God
,
the
other
a
taking
God
;
the
one
a
loving
God
,
a
mercifull
God
,
the
other
an
angry
God
,
a
severe
God
.
Many
of
the
Heathen
taught
better
divinity
then
those
Heretikes
.
For
they
feyned
that
their
Jupiter
,
had
two
great
vessels
,
placed
at
the
entrance
of
his
Pallace
,
whereof
the
one
was
filled
with
Good
,
and
the
other
with
Evill
.
These
he
dispenced
according
to
the
dictate
of
his
owne
will
among
the
sons
of
men
.
And
they
painted
Fortune
in
two
formes
,
with
two
faces
of
contrary
colours
,
the
formost
white
,
the
hindermost
blacke
,
to
signifie
that
good
and
evill
,
which
they
shadow'd
under
white
and
blacke
,
came
both
from
goddesse
Fortune
:
which
comes
neare
that
language
in
the
Prophet
Isa.
45.7
.
I
forme
the
light
and
create
darkenesse
,
I
make
peace
and
create
evill
.
And
we
are
taught
to
looke
upon
the
same
God
,
as
the
spring
and
fountaine
of
all
good
,
and
of
all
this
sort
of
evill
.
Though
it
be
a
truth
(
as
the
Apostle
speakes
)
that
the
same
fountaine
cannot
send
forth
bitter
water
and
sweet
,
take
it
in
a
naturall
or
morall
sense
,
yet
the
same
fountaine
may
send
forth
bitter
and
sweet
,
take
it
in
a
civill
sense
,
;
that
is
,
the
same
may
be
the
authour
of
outward
corrections
and
of
outward
favours
.
God
is
not
the
fountaine
of
good
and
of
evill
in
a
morall
sense
,
so
nothing
but
good
floweth
from
him
:
but
take
it
in
a
civill
sense
,
and
so
both
good
and
evill
,
bitter
and
sweet
come
from
the
same
fountaine
.
Consider
the
words
as
they
are
an
argument
,
and
then
see
their
strength
to
the
purposes
,
for
which
Job
doth
especially
here
apply
them
;
First
,
the
acquitting
or
justifying
of
God
.
2.
The
supporting
and
comforting
of
himselfe
:
and
so
wee
may
note
from
them
.
First
,
That
the
absolute
soveraignty
of
the
Lord
over
us
is
enough
to
acquit
him
from
doing
us
any
wrong
,
whatsoever
he
doth
with
us
.
Job
saith
only
this
,
The
Lord
hath
given
and
the
Lord
hath
fallen
;
He
is
the
soveraigne
Lord
,
therefore
I
have
no
reason
to
complaine
;
he
doth
it
,
upon
whom
I
have
laid
no
ingagement
,
upon
whom
I
have
no
tie
at
all
,
to
doe
this
or
that
for
me
;
he
doth
it
who
may
resolve
the
reason
of
all
his
actions
into
his
owne
will
,
he
is
the
Lord
.
God
cannot
injure
his
creature
;
therefore
the
Apostle
hath
recourse
to
that
onely
in
the
9th
Rom.
for
the
answer
of
all
cavils
and
objections
against
Gods
dealing
with
man
,
Hath
not
the
Potter
power
over
the
clay
?
The
soveraignty
and
supremacy
of
the
Lord
is
enough
to
beare
him
out
whatsoever
he
doth
with
,
or
to
his
creatures
.
O
man
,
who
art
thou
that
repliest
against
God
.
Then
againe
,
it
is
as
strong
for
the
second
end
,
for
the
support
of
the
soule
in
bearing
evill
,
consider
that
it
is
the
Lord
that
giveth
and
the
Lord
that
takes
.
The
thought
of
Gods
soveraignty
over
us
and
over
ours
,
may
quiet
our
spirits
in
all
that
he
doth
unto
us
or
ours
.
As
it
doth
justifie
God
,
so
it
should
quiet
us
:
heare
David
Psal.
39
9.
I
was
dumbe
,
saith
he
,
and
opened
not
my
mouth
,
because
thou
diddest
it
:
he
doth
not
say
,
I
was
contented
because
thou
dealest
thus
and
thus
with
me
,
but
I
was
dumbe
,
I
opened
not
my
mouth
,
because
thou
diddest
it
,
that
it
was
the
act
of
God
,
the
soveraigne
Lord
satisfied
him
,
he
had
not
a
word
to
say
,
because
God
did
it
.
So
Job
here
,
The
Lord
hath
taken
away
,
is
as
if
he
had
said
,
I
could
not
have
borne
this
at
the
hands
of
any
creature
,
but
at
the
hands
of
my
soveraigne
Lord
that
may
dispose
of
me
and
mine
,
and
doe
what
he
pleaseth
,
at
his
hands
I
not
only
beare
it
,
but
take
it
well
.
Joseph
had
not
a
word
of
discontent
to
vent
against
his
brethren
,
being
thus
resolved
,
It
was
not
you
that
sent
me
hither
but
God
,
Gen.
45.
And
David
layes
aside
all
revenge
against
rayling
Shimei
on
this
ground
,
So
let
him
curse
,
because
the
Lord
hath
said
unto
him
,
curse
David
,
2
Sam.
16.10
.
A
godly
man
cannot
be
angry
at
the
doing
or
speaking
of
that
,
which
pleaseth
God
,
that
it
should
be
done
or
spoken
.
And
it
takes
away
all
complaining
,
that
the
Lord
hath
taken
away
.
Blessed
be
the
Name
of
the
Lord
.
The
Septuagint
,
and
so
the
Vulgar
from
them
insert
here
another
sentence
betweene
these
two
;
the
Lord
hath
taken
away
,
blessed
be
the
Name
of
the
Lord
,
reading
it
thus
,
The
Lord
hath
given
and
the
Lord
hath
taken
away
[
*
](A35389-e54790-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sept.
,
as
it
pleaseth
the
Lord
,
so
commeth
things
to
passe
,
blessed
be
the
name
of
the
Lord
;
but
we
have
no
more
in
the
Hebrew
,
then
our
owne
translation
gives
us
.
Blessed
be
the
Name
of
the
Lord
.
This
is
the
triumphant
conclusion
which
floweth
from
the
former
Propositions
,
this
is
the
issue
and
result
of
them
both
.
A
conclusion
as
opposite
to
Satans
designe
as
the
two
Poles
of
the
Heavens
are
one
against
the
other
.
Satan
waited
to
heare
Iob
conclude
with
blaspheming
the
Name
of
the
Lord
,
and
now
he
heareth
Job
conclude
with
blessing
the
Name
of
the
Lord
.
How
did
this
vex
and
sting
Satan
?
This
one
word
of
Iob
did
wound
Satan
more
,
then
all
the
afflictions
which
Satan
procured
,
wounded
Iob.
Though
I
return
naked
,
though
all
be
taken
from
me
,
yet
blessed
be
the
name
of
the
Lord
.
Blessed
be
the
Name
of
the
Lord
.
]
The
Name
of
God
in
Scripture
is
taken
;
first
for
God
himselfe
.
The
name
of
a
thing
it
is
put
for
the
thing
named
,
Psal.
44.5
.
Through
thee
will
wee
push
downe
our
enemies
,
thorough
thy
Name
we
will
tread
them
downe
that
rise
up
against
us
.
Thorough
thy
Name
,
that
is
,
thorough
thee
:
Thorough
thee
and
thorough
thy
Name
are
the
same
.
So
Psal.
48
10.
According
to
thy
Name
so
is
thy
praise
,
that
is
,
thou
art
praised
like
thy selfe
,
as
thou
art
in
thy selfe
,
so
thou
art
or
oughtest
to
be
praised
by
thy
people
,
the
name
is
put
for
the
person
.
You
have
it
clearly
,
Act.
1.15
.
The
number
of
names
together
were
about
an
hundred
and
twenty
,
that
is
the
number
of
persons
,
so
many
persons
,
because
numbred
by
their
names
.
Secondly
,
the
Name
of
God
is
often
in
Scripture
put
for
the
attributes
of
●od
.
Thirdly
,
the
Name
of
God
is
put
for
his
Ordinances
or
worship
,
Goe
yee
now
to
my
place
which
was
in
Shiloh
,
where
I
set
my
name
at
the
first
,
Jerem.
7.12
.
that
is
,
where
I
first
set
up
my
publike
worship
;
because
as
a
man
is
knowne
by
his
proper
Name
,
so
is
God
by
his
proper
worship
.
And
therefore
false
worship
is
the
setting
up
of
a
strange
god
.
When
we
mistake
the
name
,
we
mistake
the
person
.
Fourthly
,
the
Name
of
God
is
that
reverence
,
esteeme
and
honour
,
which
Angels
and
men
give
unto
God
.
As
we
know
amongst
us
,
the
report
and
reputation
that
a
man
hath
among
men
,
is
a
mans
name
;
what
men
speake
of
him
that
is
his
name
,
such
an
one
hath
a
good
name
,
we
say
;
such
an
one
hath
an
ill
name
,
that
is
,
men
speake
or
thinke
well
or
ill
of
such
persons
:
So
Gen.
6.4
.
When
Moses
describes
the
Gyants
,
he
saith
,
they
were
men
of
renowne
,
the
Hebrew
is
,
They
were
men
of
name
,
Blessed
be
the
name
of
the
Lord
.
By
blessing
God
we
are
to
understand
,
either
,
first
what
we
expresse
in
word
concerning
God
.
God
is
blessed
by
his
creatures
,
when
his
goodnesse
,
and
greatnesse
,
and
mercy
,
and
bounty
,
and
faithfulnesse
and
justice
are
published
with
thanks-giving
and
praise
.
Or
God
is
blessed
likewise
,
when
we
have
high
and
great
and
glorious
thoughts
of
God
:
when
we
inwardly
feare
and
reverence
,
and
love
,
and
honour
God
then
we
blesse
God
.
The
one
is
to
blesse
with
the
tongue
;
the
other
to
blesse
with
the
heart
.
The
tongue
blessing
without
the
heart
is
but
a
tinckling
cimball
.
The
heart
blessing
without
the
tongue
makes
sweet
,
but
still
musicke
,
both
in
consort
make
that
Harmony
which
fils
and
delights
Heaven
and
Earth
.
When
Job
saith
here
,
Blessed
be
the
Name
of
the
Lord
,
we
are
to
understand
it
both
wayes
,
that
Job
speakes
out
the
blessing
of
God
with
his
mouth
,
and
likewise
he
had
high
and
reverent
thoughts
of
God
.
His
heart
and
tongue
met
at
this
worke
and
word
.
Blessed
be
the
Name
of
the
Lord
.
We
may
note
from
hence
.
That
God
is
worthy
of
all
praise
and
honour
,
not
onely
when
hee
doth
enrich
and
strengthen
us
,
when
he
fills
and
protects
us
;
but
also
when
he
doth
impoverish
and
weaken
us
,
when
he
empties
and
and
smites
us
,
when
he
gives
us
up
to
the
will
of
our
enemies
,
to
the
will
of
devils
and
wicked
men
,
even
then
God
is
to
be
blessed
.
It
is
a
good
thing
,
and
it
is
our
duty
to
blesse
God
when
we
are
rich
and
when
we
are
full
,
as
Deut.
8.10
.
When
thou
hast
eaten
and
art
full
then
thou
shalt
blesse
the
Lord
:
But
it
is
a
farre
better
thing
(
yet
but
our
duty
)
to
blesse
the
Lord
,
when
we
are
poore
and
weake
;
when
we
are
empty
and
have
nothing
to
eat
,
then
to
blesse
the
Lord
is
the
breathing
of
an
excellent
spirit
indeed
.
1
Thes.
5.18
.
In
every
thing
give
thankes
;
Let
God
doe
what
he
will
with
his
children
,
they
have
cause
to
thanke
him
.
As
he
is
God
in
himselfe
,
blessed
for
evermore
.
When
God
thunders
in
judgements
so
loud
,
that
he
breaketh
the
Cedars
and
shakes
the
Wildernesse
;
then
to
give
unto
the
Lord
the
glory
due
unto
his
Name
,
and
in
his
Temple
to
speake
of
his
glory
,
argues
a
spirit
highly
ennobl'd
and
glorious
in
grace
,
Psal.
29.
Therefore
his
children
should
not
rest
in
this
,
that
they
beare
afflictions
,
but
they
should
labour
to
bring
their
hearts
,
to
blesse
and
glorifie
God
in
,
and
for
the
afflictions
that
they
beare
.
And
a
soule
that
thus
honoureth
God
shall
assuredly
receive
honour
from
God
.
That
which
the
Apostle
speakes
of
the
Saints
suffering
persecution
,
is
true
of
them
in
any
kind
of
holy
suffering
,
The
Spirit
of
glory
and
of
God
doth
rest
upon
them
,
1
Pet.
4.14
.
The
Spirit
of
God
is
spoken
of
,
as
if
it
were
unsetled
and
unquiet
,
and
knew
not
where
to
fix
it selfe
,
till
it
had
found
such
a
soule
:
like
Noah's
Dove
,
that
went
hovering
about
and
knew
not
where
to
rest
the
sole
of
her
foot
,
till
it
came
to
the
Arke
;
so
the
Spirit
of
God
is
exprest
,
as
hovering
about
from
person
to
person
,
from
place
to
place
,
as
if
it
could
not
rest
any
where
till
it
finde
a
soule
triumphing
and
blessing
God
in
affliction
,
at
least
lying
quietly
under
affliction
till
God
takes
it
off
,
and
there
the
Spirit
rests
and
settles
it selfe
.
Observe
further
,
that
Job
here
blesseth
God
in
his
afflictions
,
and
that
makes
the
difference
;
his
afflictions
now
are
good
unto
him
.
If
we
blesse
God
in
our
afflictions
,
then
our
afflictions
are
blessings
unto
us
.
We
have
so
much
blessing
in
our
affliction
,
as
we
can
blesse
God
for
our
affliction
.
There
is
a
mighty
power
in
this
speech
,
I
blesse
God
,
it
changeth
evill
into
good
;
here
is
an
heavenly
Alchimy
(
as
we
may
so
speake
)
whatsoever
affliction
you
touch
with
blessing
God
,
you
turne
that
affliction
to
a
blessing
;
if
you
have
an
Iron-yoake
of
affliction
upon
you
,
doe
but
touch
it
with
blessing
God
,
it
turneth
it
into
gold
.
When
you
have
a
heavy
crosse
upon
you
,
ready
to
weigh
you
downe
,
doe
but
touch
the
crosse
with
this
word
from
the
heart
,
and
it
makes
it
as
a
crowne
of
glory
upon
your
heads
.
Thus
(
I
say
)
you
may
turne
every
evill
into
good
,
every
affliction
into
a
comfort
and
a
blessing
,
if
you
can
but
touch
it
,
with
blessing
the
Name
of
God
.
We
will
come
to
the
Conclusion
.
In
all
this
Job
sinned
not
,
nor
charged
God
foolishly
.
This
testimony
the
Lord
giveth
concerning
Job
,
both
in
reference
to
what
he
did
,
and
to
what
he
spake
.
In
all
this
,
In
renting
his
mantle
,
in
shaving
his
head
,
in
falling
to
the
ground
,
in
worshipping
,
in
saying
,
Naked
came
I
out
of
my
mothers
wombe
,
and
naked
shall
I
returne
thither
.
The
Lord
hath
given
,
the
Lord
hath
taken
away
;
blessed
be
the
name
of
the
Lord
.
In
all
this
Job
sinned
not
,
neither
charged
God
foolishly
.
God
himself
puts
all
the
actions
and
all
the
speeches
of
Job
into
the
ballance
,
and
finds
not
any
lightnes
in
them
,
he
bringeth
all
that
he
had
done
,
and
all
that
he
had
said
to
the
Touch-stone
,
and
findes
them
pure
mettall
.
The
Holy
Ghost
,
the
great
and
infallible
moderatour
of
this
cause
,
and
question
betweene
Job
and
Satan
determines
,
That
in
all
this
Job
sinned
not
,
neither
did
he
charge
God
foolishly
.
But
it
will
be
objected
,
Is
there
any
man
that
sinneth
not
?
Or
is
there
any
man
that
sinneth
not
in
every
thing
?
How
then
are
we
to
understand
what
the
Holy
Ghost
pronounceth
,
In
all
this
Job
sinned
not
.
Is
any
man
so
holy
or
can
his
heart
be
kept
in
so
holy
a
frame
,
as
to
doe
and
speake
so
much
,
without
any
touch
of
sinne
,
without
any
spot
of
defilement
?
Jobs
question
Cap.
9.
affirmes
,
that
no
man
can
doe
any
one
act
purely
pure
,
Who
can
bring
a
cleane
thing
out
of
that
which
is
uncleane
?
Now
Job
himselfe
in
his
nature
was
uncleane
,
he
had
uncleannesse
in
him
,
how
then
was
a
cleane
thing
brought
out
from
Job
?
Whence
had
he
such
a
priviledge
above
his
brethren
,
as
not
to
sin
in
doing
and
suffering
so
many
things
?
There
are
some
Popish
Commentators
,
who
would
build
the
Tower
of
perfection
upon
this
and
other
the
like
Scriptures
,
scil:
That
a
man
may
in
this
life
be
freed
from
all
sinne
.
For
the
refuting
this
sence
and
clearing
of
the
text
,
I
will
give
you
the
resolution
in
a
distinction
or
two
.
First
,
if
we
consider
sinfull
actions
,
they
are
of
two
sorts
.
There
are
actions
sinfull
in
the
matter
,
when
the
very
thing
done
is
a
sin
,
as
to
steale
,
to
lye
,
to
be
drunke
,
to
commit
adultery
and
the
like
;
the
very
thing
done
is
a
sinne
materially
.
There
are
other
actions
that
are
sinfull
in
the
formality
or
manner
of
doing
;
so
a
good
worke
in
the
matter
may
be
sinfull
in
the
manner
of
doing
.
We
doe
not
assert
that
all
the
workes
of
regenerate
persons
are
sinnes
,
as
if
they
were
sinfull
actions
,
or
that
all
that
they
doe
is
sinfull
in
the
matter
,
for
that
were
a
reproach
to
the
Spirit
of
Christ
,
that
were
to
reproach
the
grace
of
Christ
,
by
which
they
being
regenerated
act
,
and
doe
these
things
.
But
we
positively
affirme
that
to
the
workes
of
regenerate
persons
,
to
their
best
workes
some
defilement
cleaves
,
so
that
though
the
action
be
not
sinfull
,
yet
there
is
some
sinne
in
the
action
.
There
is
a
great
deale
of
difference
betweene
a
sinfull
action
and
sinne
in
an
action
:
We
have
that
difference
expressely
,
Exod.
28.38
.
Where
the
High-Priest
is
said
,
to
beare
the
iniquity
of
the
holy
things
;
holy
things
,
yet
iniquity
in
them
;
holy
things
in
the
matter
of
them
,
yet
iniquity
in
the
manner
of
performing
them
.
Now
when
it
is
said
here
,
In
all
this
Job
sinned
not
,
we
are
to
understand
it
first
thus
.
Here
were
no
acts
sinfull
in
the
matter
of
them
,
such
as
Satan
did
promise
unto
himselfe
,
and
did
undertake
with
God
,
that
Job
would
speake
and
breake
out
into
:
Satan
was
confident
that
Iob
would
blaspheme
and
curse
God
to
his
face
;
this
was
an
act
of
an
high
nature
,
sinfull
in
the
very
matter
of
it
,
an
act
abominable
,
In
all
this
Job
sinned
not
such
a
sinne
,
he
was
not
transported
by
passion
or
impatiency
to
reproach
and
curse
the
living
God
.
Secondly
,
in
Scripture
language
we
are
said
not
to
sinne
,
when
we
doe
not
commit
such
and
such
sinnes
;
as
is
cleare
in
that
instance
about
David
,
of
whom
this
transcendent
testimony
is
given
,
1
King
.
15.5
.
That
he
turned
not
aside
from
any
thing
the
Lord
commanded
him
all
the
dayes
of
his
life
,
save
onely
in
the
matter
of
Uriah
the
Hittite
;
a
high
expression
of
his
holinesse
.
What
then
?
Shall
we
thinke
that
David
never
sinned
at
all
,
but
in
that
matter
?
No
,
the
meaning
of
it
is
,
that
David
never
fell
grossely
or
foully
,
but
that
time
;
In
comparison
of
that
act
,
all
the
rest
of
the
life
of
David
went
for
so
holy
,
as
if
he
had
lived
without
any
sinne
at
all
.
In
this
sense
the
Apostle
Iohn
giveth
the
command
not
to
sinne
,
1
Joh.
2.1
.
I
write
unto
you
little
children
,
that
you
sinne
not
(
it
is
a
possible
precept
in
an
evangelicall
sense
)
that
is
,
that
you
sinne
not
as
wicked
men
doe
,
who
can
doe
nothing
else
but
sinne
.
In
this
sense
Job
sinned
not
,
he
carried
himselfe
like
a
holy
person
,
like
an
obedient
child
of
God
,
like
one
born
of
God
(
as
the
Apostle
speaks
)
whose
character
and
priviledge
it
is
,
that
he
cannot
sin
.
Such
have
the
blessing
of
impotency
in
the
unregenerate
part
,
so
that
they
cannot
sin
strongly
;
though
as
yet
they
have
not
that
blessed
ability
,
in
their
regenerate
part
,
not
to
sinne
at
all
.
The
Septuagint
addes
to
this
clause
,
He
sinned
not
before
the
Lord
,
or
against
the
Lord
.
The
Vulgar
addes
,
those
words
with
his
lips
.
Neither
of
them
mend
the
sence
of
the
Hebrew
Text
,
and
the
latter
makes
it
worse
.
For
it
is
a
higher
and
clearer
testimony
to
say
,
In
all
this
Job
sinned
not
,
then
to
say
,
In
all
this
Job
sinned
not
with
his
lipps
,
for
he
might
sin
in
thought
,
&c.
though
it
be
most
true
which
the
Apostle
James
speakes
,
Chap.
3.7
.
If
any
man
offend
not
in
word
,
the
same
is
a
perfect
man
.
Or
charged
God
foolishly
.
The
translations
are
somewhat
different
,
the
Septuagint
thus
,
He
did
not
cast
any
folly
upon
God
;
others
,
He
did
not
offer
any
thing
unsavourly
of
God
;
Another
,
He
did
not
accuse
or
complaine
of
God
:
The
word
in
the
Originall
is
,
He
did
not
give
,
we
translate
,
he
did
not
charge
.
The
word
which
wee
translate
adverbially
[
foolishly
]
is
a
Noune
in
the
Originall
,
yet
it
is
fully
enough
to
the
sense
,
Hee
charged
not
God
foolishly
,
or
hee
charged
not
God
with
folly
,
so
it
is
rather
in
the
Originall
.
First
,
It
is
put
for
unsavoury
meat
without
salt
or
sawce
,
as
Job
6.6
.
Can
that
which
is
unsavoury
be
eaten
without
salt
?
The
word
[
unsavoury
]
there
is
the
same
with
this
here
rendered
folly
or
foolishly
.
Secondly
,
It
is
used
for
morter
that
hath
not
a
due
temper
or
mixture
in
it
,
as
Ezek.
13.14
.
I
will
breake
downe
the
wall
that
yee
have
dawbed
with
untempered
morter
;
morter
that
is
not
well
tempered
,
is
unfit
for
use
.
Thirdly
,
It
is
put
for
any
rude
,
undigested
or
indiscreet
speech
,
as
La.
2.14
.
Thy
Prophets
have
seen
vain
and
foolish
things
for
thee
;
They
have
seen
foolish
and
unsavoury
things
for
thee
.
Hence
the
word
is
used
to
expres
madnes
,
because
madnes
is
the
height
of
folly
being
without
any
seasoning
,
without
any
temper
,
a
thing
that
hath
no
taste
of
wisdom
or
goodnes
in
it
,
Jer.
23.13
.
I
have
seen
folly
in
the
Prophets
of
Samaria
,
that
is
,
they
are
unsavoury
,
their
speeches
are
untempered
morter
,
they
are
foolish
and
vaine
.
So
then
he
did
not
charge
God
with
folly
or
charge
God
foolishly
,
hath
this
sense
,
Job
did
not
speake
any
thing
rashly
or
unbecomming
the
Majesty
of
God
,
or
charge
him
in
the
least
to
have
dealt
unwisely
or
unjustly
with
him
.
As
if
the
Lord
had
said
,
Satan
thou
diddest
expect
that
Job
should
now
at
this
time
have
charged
me
home
,
and
have
laid
load
upon
me
with
complainings
,
for
dealing
thus
with
him
:
thou
expectest
that
he
should
have
broken
out
into
the
dialect
of
hell
it selfe
,
such
words
as
these
,
Why
what
have
I
done
against
God
,
that
he
should
deale
thus
with
me
?
Is
this
the
wages
that
I
shall
receive
for
the
worke
and
service
I
have
done
him
?
Will
he
discourage
and
dishearten
others
,
from
comming
on
to
his
service
by
my
sad
example
?
Is
it
justice
in
God
that
I
who
have
lived
so
innocently
should
be
thus
extreamely
afflicted
?
Could
the
Lord
finde
out
no
swearers
,
no
drunkards
,
no
adulterers
in
the
world
to
let
Satan
loose
upon
,
but
he
must
needs
turne
him
loose
upon
me
?
Had
he
no
other
Butt
in
the
world
to
shoot
the
arrowes
of
his
indignation
at
,
but
at
an
innocent
breast
?
Is
this
a
just
God
who
uses
his
servants
thus
?
Or
if
he
be
omniscient
and
omnipotent
,
why
then
did
he
not
protect
me
from
Satans
rage
?
Why
did
he
not
defend
me
from
the
violence
of
those
evill
men
?
Such
kind
of
speeches
,
or
to
this
effect
,
Satan
expected
,
Job
would
have
uttered
rashly
against
the
Lord
:
but
he
is
deceived
,
Job
hath
no
such
thought
,
much
lesse
did
hee
speake
such
words
,
either
against
the
justice
,
or
wisedome
,
or
power
of
God
;
hee
charges
no
folly
upon
God
,
the
only
wise
God
,
but
gives
him
glory
,
saying
;
Blessed
be
his
Name
whatsoever
hee
doth
with
me
or
mine
.
Learne
from
hence
first
,
what
blasphemy
is
,
or
what
it
is
to
curse
God
;
To
curse
God
is
to
charge
God
with
folly
,
or
with
doing
things
foolishly
and
rashly
.
For
these
expressions
expound
one
another
.
Satan
said
Job
would
curse
God
;
the
Holy
Ghost
saith
,
Job
hath
not
charged
God
foolishly
,
therefore
that
is
a
definition
of
Gods
owne
making
,
plainly
declaring
what
it
is
to
curse
God
:
Yet
every
speech
or
act
unbecomming
the
Majesty
,
wisdome
and
power
of
God
doth
not
presently
denominate
a
man
a
blasphemer
:
There
may
be
blasphemy
in
what
is
spoken
,
and
yet
the
person
speaking
not
a
blasphemer
.
Job
himselfe
spake
many
things
afterward
unadvisedly
in
the
heat
of
dispute
,
but
he
blasphemed
not
.
Blasphemy
or
cursing
of
God
properly
taken
,
is
ever
joyned
with
an
intent
to
cast
reproach
upon
God
:
As
every
one
is
not
a
lyar
that
telleth
what
is
not
true
,
but
he
that
telleth
an
untruth
,
knowing
it
to
be
an
untruth
,
with
an
intent
to
deceive
and
wrong
others
.
So
he
that
thinkes
or
speakes
a
thing
unbecomming
God
,
with
an
intent
to
reproach
or
slander
God
and
his
wayes
,
this
is
blaspheming
indeed
.
Secondly
observe
,
Impatience
under
,
and
murmuring
at
the
crosse
,
which
God
laies
upon
us
,
is
a
charging
of
God
with
folly
.
Murmuring
against
God
,
questions
the
wisdome
of
God
.
Complaints
have
a
charge
in
them
.
We
taxe
what
is
done
while
we
submit
not
to
what
is
done
.
When
we
lie
under
Gods
hand
quietly
and
silently
,
then
we
speak
the
praise
of
God
,
then
our
carriage
ascribes
all
wisdome
,
honour
and
glory
unto
him
.
Thirdly
,
In
that
it
is
here
said
by
way
of
excellency
concerning
Job
,
that
in
all
this
Job
sinned
not
,
referring
it
to
his
behaviour
under
these
afflictions
,
as
if
the
Holy
Ghost
had
said
,
it
is
matter
of
admiration
that
in
this
,
in
all
this
Job
should
not
sinne
.
Note
from
hence
,
That
it
is
an
high
act
,
one
of
the
highest
acts
of
grace
,
to
be
composed
in
thought
and
word
under
great
afflictions
.
In
all
this
Job
sinned
not
,
as
if
he
had
said
,
it
had
not
been
much
for
Iob
not
to
sin
in
other
things
;
but
in
this
affliction
,
in
this
distresse
,
being
so
put
to
it
,
being
thus
tryed
,
in
all
this
not
to
sinne
,
is
Grace
,
almost
to
a
miracle
.
Lastly
,
Note
this
,
What
is
well
done
by
us
,
shall
be
sure
to
receive
a
faire
testimony
from
God
.
When
Iob
had
carried
himselfe
discreetly
,
and
spoken
discreetly
,
the
Lord
hides
not
this
in
darknesse
,
hee
shuts
it
not
up
in
silence
:
but
proclaimes
the
innocency
and
uprightnesse
of
his
carriage
in
this
present
passage
of
his
life
,
as
he
had
done
before
,
concerning
the
whole
course
of
his
life
and
conversation
,
that
he
was
perfect
and
upright
.
The
Apostle
publisheth
,
Glory
and
honour
and
peace
to
every
man
that
worketh
good
,
Rom.
2.10
They
that
carry
themselves
well
either
in
suffering
or
in
working
for
God
,
shall
have
glory
and
honour
and
peace
from
God
.
No
man
needs
,
blow
a
trumpet
in
his
owne
praise
,
when
he
hath
done
well
,
as
the
Pharisees
did
,
Math.
6.
What
we
doe
well
,
the
Lord
himselfe
will
report
to
all
the
world
,
In
all
this
Job
sinned
not
,
nor
charged
God
foolishly
.
And
so
wee
have
done
with
this
third
part
of
the
Chapter
,
and
with
this
whole
Chapter
,
which
containes
(
as
you
have
heard
)
those
three
generals
,
the
description
of
Iobs
prosperous
estate
;
The
description
of
his
tryals
and
afflictions
,
and
the
description
of
his
carriage
under
those
afflictions
.
Now
when
he
is
come
off
from
this
assault
without
wound
,
without
any
touch
of
sinne
.
Satan
perceiving
himselfe
defeated
and
frustrated
in
this
attempt
,
will
not
yet
give
it
over
,
he
is
restlesse
,
he
will
attempt
him
once
more
.
We
shall
finde
him
in
the
next
Chapter
at
the
Assembly
againe
,
renewing
his
motion
for
a
second
assault
,
that
hee
may
have
leave
to
lay
his
siedge
nearer
and
closer
to
Iob
,
presuming
that
though
he
had
not
prevailed
at
the
first
,
yet
he
shall
at
the
second
charge
;
let
me
charge
him
but
once
more
,
and
then
see
his
fall
,
He
will
curse
thee
to
thy
face
.
JOB
2.1
,
2
,
3
,
4
,
5
,
6.
Verse
1.
Againe
there
was
a
day
when
the
sonnes
of
God
came
to
present
themselves
before
the
Lord
,
and
Satan
came
also
among
them
to
present
himselfe
before
the
Lord
.
2.
And
the
Lord
said
unto
Satan
,
from
whence
commest
thou
?
And
Satan
answered
the
Lord
and
said
,
from
going
too
and
fro
in
the
earth
,
and
from
walking
up
and
downe
in
it
.
3.
And
the
Lord
said
unto
Satan
,
Hast
thou
considered
my
servant
Job
,
that
there
is
none
like
him
in
the
Earth
,
a
perfect
and
an
upright
man
,
one
that
feareth
God
,
and
escheweth
evill
?
and
still
he
holdeth
fast
his
integrity
,
although
thou
movedst
me
against
him
to
destroy
him
without
cause
.
4.
And
Satan
answered
the
Lord
,
and
said
,
skin
for
skin
,
yea
,
all
that
a
man
hath
,
will
he
give
for
his
life
.
5.
But
put
forth
thine
hand
now
,
and
touch
his
bone
and
his
flesh
,
and
he
will
curse
thee
to
thy
face
.
6.
And
the
Lord
said
unto
Satan
,
Behold
he
is
in
thine
hand
,
but
save
his
life
.
AS
the
Prophet
Ezekiel
,
when
in
vision
he
had
beene
shewed
one
abomination
,
Come
see
a
greater
abomination
than
this
or
these
.
Or
as
the
Angell
proclaimeth
in
the
Revelation
,
One
woe
is
past
and
another
woe
is
at
hand
.
The
same
may
we
say
concerning
this
History
of
Jobs
sorrowes
.
Having
shewed
you
his
first
affliction
in
the
former
Chapter
,
I
must
now
leade
on
your
attentions
,
with
,
Come
behold
a
second
,
a
greater
then
that
;
and
having
shewed
you
one
woefull
day
,
I
must
now
shew
you
a
second
,
Again
there
was
a
day
when
the
sons
of
God
came
to
present
themselves
.
This
whole
Chapter
presents
us
in
the
generall
with
Jobs
second
tryall
.
About
which
wee
may
observe
these
particulars
.
-
1.
The
occasion
of
it
.
-
2.
The
causes
of
it
.
-
3.
The
manner
of
it
.
-
4.
The
consequents
of
it
.
1.
The
occasion
of
it
was
Satans
appearing
at
that
heavenly
Session
,
and
being
there
questioned
about
that
former
affliction
of
Job
,
he
answers
with
slander
,
and
desireth
that
Job
may
be
brought
about
to
a
second
tryall
.
2.
The
causes
of
this
affliction
(
as
of
the
first
)
are
two
.
-
1.
God
.
And
-
2.
Satan
.
1.
God
permitting
and
limiting
it
.
2.
Satan
provoking
and
then
inflicting
it
.
Both
are
laid
downe
in
the
words
of
the
context
now
read
,
to
the
end
of
the
sixth
verse
.
3.
The
manner
of
this
affliction
,
was
the
striking
and
smiting
of
Jobs
body
with
a
sore
and
noysome
disease
,
which
you
have
contained
in
ver.
7
,
8.
4.
The
Consequents
of
this
affliction
,
or
what
followed
upon
it
,
and
those
are
three
.
-
1.
His
wives
sinfull
councell
,
ver.
9.
As
soone
as
she
saw
him
thus
smitten
,
What
(
saith
shee
)
doest
thou
still
retaine
thine
integrity
?
Curse
God
and
die
.
There
's
her
counsell
.
-
2.
His
wise
and
holy
reply
,
ver.
10.
-
3.
His
friends
loving
visit
,
vers.
11
,
12
,
13.
They
hearing
of
the
affliction
of
Job
,
came
from
a
farre
country
,
to
see
him
and
to
comfort
him
.
These
are
the
distinct
parts
of
the
whole
Chapter
.
These
six
verses
descipher
the
occasion
and
the
causes
of
Jobs
affliction
,
Satan
inciting
and
provoking
the
Lord
;
and
the
Lord
permitting
and
limitting
Satan
.
The
three
first
containe
the
same
matter
which
we
have
opened
and
explained
in
the
former
Chapter
,
and
they
are
almost
word
for
word
the
same
;
therefore
I
shall
not
need
to
stay
long
upon
them
:
Only
I
shall
enquire
a
little
further
about
two
things
.
First
about
the
day
of
this
great
appearance
.
And
secondly
,
about
the
persons
appearing
,
who
are
said
to
be
the
sons
of
God
.
To
the
former
of
these
the
Jewish
Doctors
contend
much
.
That
this
was
the
first
day
in
the
recourse
or
returne
of
the
yeare
:
intimating
,
if
not
contending
,
that
the
first
day
of
every
yeare
was
as
Gods
day
of
generall
Audit
,
in
which
he
conveen'd
or
called
together
his
Angels
,
to
give
him
an
account
of
all
the
passages
and
dispatches
of
the
yeare
past
,
and
to
give
them
instructions
what
to
doe
,
the
yeare
comming
;
Others
fixe
it
upon
the
last
day
of
the
weeke
,
affirming
that
this
was
the
Sabbath
day
.
And
that
this
was
a
convention
or
Assembly
of
the
Church
on
Earth
for
the
solemne
worship
of
God
upon
that
day
,
which
is
here
called
,
A
presenting
themselves
before
the
Lord
;
in
concurrence
with
which
opinion
,
the
sonnes
of
God
must
needs
be
interpreted
holy
men
.
I
find
some
affirming
,
that
men
are
not
called
the
sons
of
God
in
all
the
old
Testament
,
but
the
Angels
only
.
And
so
they
take
that
Text
,
Gen
6.2
,
The
sons
of
God
saw
the
daughters
of
men
,
&c.
for
the
Angels
either
good
or
bad
,
who
being
taken
with
the
beauty
of
those
daughters
,
assuming
bodies
came
into
them
,
of
whom
came
the
Giants
.
A
conceit
as
monstrous
as
those
Giants
,
and
fitter
for
a
fabulist
then
a
Divine
.
On
the
other
extreame
,
[
*
](A35389-e57590-b)
*
In
his
Homily
on
Gen.
6.2
.
Chrysostome
denyes
that
the
Angels
are
at
all
called
the
sonnes
of
God
.
We
may
walke
safely
in
a
middle
way
betweene
these
two
.
For
both
Angels
and
men
are
called
the
sonnes
of
God
:
Why
Angels
are
called
the
sons
of
God
hath
been
shewed
,
Chap.
1.
v.
6.
Men
are
called
the
sons
of
God
for
two
reasons
;
either
for
their
power
or
greatnesse
,
so
they
Gen.
6.2
.
might
be
called
the
sonnes
of
God
,
because
great
and
powerfull
on
the
earth
.
Or
rather
secondly
,
for
their
piety
and
holinesse
by
which
they
resemble
God
,
and
in
which
they
serve
God
as
a
sonne
doth
the
Father
.
Indeed
the
Apostle
affirmes
that
the
priviledge
of
sonship
was
brought-in
by
the
Incarnation
of
Christ
,
who
is
said
,
In
the
fullnesse
of
time
to
be
made
of
a
woman
,
&c.
That
we
might
receive
the
adoption
of
sonnes
,
Gal.
4.5
.
But
in
Scripture
a
thing
is
spoken
of
as
newly
done
,
when
it
is
more
fully
done
,
Joh.
7.39
.
The
Holy
Ghost
is
said
not
to
be
given
at
that
time
,
because
he
had
not
been
so
plentifully
given
.
And
the
Apostle
to
the
Hebrewes
speakes
,
as
if
the
way
into
Heaven
had
been
but
then
opened
,
because
it
was
then
more
clearly
opened
,
Heb.
9.8
.
So
we
are
said
to
receive
the
adoption
of
sons
,
when
Christ
came
in
the
flesh
,
because
then
our
son-ship
was
more
apparant
,
though
before
it
was
as
reall
.
So
then
according
to
this
Interpretation
the
sence
of
the
words
is
.
That
upon
the
Sabbath
day
,
when
the
servants
of
God
,
the
faithfull
of
that
age
and
place
were
met
together
to
celebrate
the
publick
worship
of
God
,
Satan
(
the
evill
spirit
)
who
is
ever
ready
to
oppose
and
resist
us
,
to
interrupt
and
hinder
us
,
when
we
appeare
before
the
Lord
in
holy
duties
)
came
also
among
them
to
present
himselfe
before
the
Lord
.
I
propose
this
as
an
opinion
to
which
my
owne
inclination
is
not
strong
.
These
words
with
the
context
(
as
was
noted
in
the
former
Chapter
)
seeming
to
me
,
rather
a
representation
of
Gods
providence
towards
man
,
then
a
description
of
mans
worship
tendered
unto
God
.
Againe
there
was
a
day
.
It
may
be
yet
further
enquired
how
much
time
passed
betweene
the
first
and
this
second
day
of
appearance
.
Some
affirme
it
was
the
immediate
day
after
;
others
the
immediate
Sabbath
after
.
A
third
opinion
deferrs
it
to
the
yeare
after
;
Satan
cunningly
delaying
the
businesse
all
that
while
,
to
the
intent
he
might
more
fully
see
how
the
former
affliction
wrought
,
what
effects
it
had
or
would
have
upon
Job
,
before
he
attempts
a
second
.
The
text
resolveth
us
in
neither
of
these
,
but
leaveth
it
indifferent
and
undetermined
,
saying
onely
,
Againe
there
was
a
day
.
It
is
most
probable
that
there
was
such
a
distance
of
time
betweene
these
two
afflictions
,
as
was
competent
to
a
full
discovery
of
Jobs
spirit
,
under
the
first
.
As
when
Christ
was
tempted
and
had
foyled
Satan
in
that
temptation
,
it
is
said
,
the
Devill
departed
from
him
for
a
season
,
againe
when
there
was
a
day
,
he
returnes
to
renew
the
assault
and
battery
.
I
shall
passe-over
the
two
verses
following
in
all
that
they
containe
,
opened
in
the
former
Chapter
.
But
in
the
latter
end
of
the
third
verse
,
there
is
somewhat
added
very
materiall
,
where
the
Lord
bespeakes
Satan
concerning
Job
,
Hast
thou
considered
my
servant
Job
,
that
there
is
none
like
him
in
the
Earth
,
a
perfect
and
an
upright
man
,
one
that
feareth
God
and
escheweth
evill
?
(
This
was
the
Character
which
God
gave
of
him
before
in
the
former
Chapter
,
but
now
he
goeth
on
)
And
still
he
holdeth
fast
his
integrity
,
although
thou
movedst
me
against
him
to
destroy
him
without
cause
.
This
is
superadded
to
his
testimony
,
his
commendation
is
enlarged
.
Job
(
you
see
)
hath
gained
in
this
conflict
:
he
was
described
before
as
an
holy
man
,
now
he
is
described
as
a
tryed
man
,
as
an
approved
souldier
.
Job
hath
obtained
this
honour
in
the
former
combate
with
Satan
,
a
glorious
addition
to
his
character
:
As
the
patience
and
other
graces
of
Job
did
increase
,
so
did
the
testimony
of
God
increase
concerning
him
.
Note
from
this
addition
only
in
the
generall
thus
much
.
That
such
as
honour
God
,
God
will
honour
.
If
we
doe
any
new
or
further
service
for
God
,
God
will
adde
some
further
honour
and
respect
unto
us
.
If
we
do
,
or
say
,
or
suffer
any
thing
extraordinary
for
God
,
God
will
say
,
or
doe
somewhat
more
than
ordinary
concerning
us
.
The
old
character
did
not
serve
,
when
Job
had
done
this
new
service
.
God
will
never
conceale
any
of
our
graces
,
no
nor
the
improvement
of
any
of
our
graces
.
If
we
speake
but
a
word
for
God
,
we
shall
heare
of
it
againe
;
God
takes
it
and
pens
it
downe
,
as
it
is
said
,
Malac.
3.16
.
They
that
feared
the
Lord
,
spake
often
one
to
another
,
and
the
Lord
hearkened
and
heard
,
and
a
booke
of
remembrance
was
written
;
God
sets
it
downe
presently
:
So
he
recorded
what
Job
had
spoken
,
and
gives
it
him
in
at
the
next
meeting
with
Satan
.
We
can
never
loose
either
by
doing
or
suffering
for
God
.
All
shall
be
recompenced
to
the
utmost
farthing
.
As
it
is
usuall
with
Kings
and
great-men
of
the
world
,
for
great
services
done
them
(
especially
in
warres
and
battels
)
to
make
additions
to
the
titles
of
honour
,
to
give
some
new
motto's
,
or
put
some
new
devices
in
the
Coate-armour
of
those
who
serve
them
.
Thus
doth
God
here
.
Job
having
play'd
the
man
(
as
we
say
)
or
rather
the
Saint
in
that
former
combate
,
he
hath
a
new
title
of
honour
put
into
his
stile
:
Now
it
is
not
only
Job
,
a
man
that
feareth
God
and
escheweth
evill
;
but
,
Job
a
man
that
holdeth
fast
his
integritie
.
Consider
the
words
themselves
.
And
still
he
holdeth
fast
his
integrity
.
The
words
[
And
still
]
or
to
this
present
time
,
may
have
a
double
reference
.
First
,
barely
to
the
time
past
:
Job
was
not
only
a
perfect
and
a
sound
man
in
former
times
,
but
hee
is
so
still
,
so
at
present
.
Or
rather
secondly
,
it
referres
to
the
affliction
and
losses
hee
had
suffered
;
as
hee
was
in
former
times
,
so
hee
is
at
this
time
;
as
he
was
in
prosperous
times
,
so
hee
is
in
troublesome
times
:
When
the
day
was
light
and
cleare
to
him
,
Job
was
a
perfect
man
,
and
now
the
day
hath
nothing
but
darknesse
and
gloominesse
in
it
.
Job
is
a
perfect
man
still
,
though
wounded
in
his
estate
and
broken
in
his
outward
comforts
,
yet
he
is
as
sound
and
whole
in
his
spirit
,
as
ever
he
was
.
Though
cattell
,
servants
,
children
be
dead
and
gone
,
be
spoyl'd
and
lost
:
yet
grace
is
safe
,
and
faith
tryumphs
,
hee
still
holdeth
fast
his
integrity
.
This
which
we
translate
by
two
words
,
is
but
one
word
in
the
Hebrew
.
Our
language
is
not
comprehensive
enough
to
expresse
the
fullnesse
of
that
word
,
in
a
word
.
Iob
doth
not
only
hold
his
integrity
,
but
he
holdeth
it
fast
:
the
word
implyes
a
strength
in
holding
,
to
hold
a
thing
firmely
.
And
more
,
the
word
hath
a
further
Emphasis
in
it
;
it
signifieth
not
only
to
hold
a
thing
by
that
degree
of
strength
,
wherewith
formerly
we
did
hold
it
;
but
it
doth
import
thus
much
,
to
waxe
stronger
in
the
holding
of
it
,
to
prevaile
or
increase
in
strength
.
As
when
David
sent
Ioab
to
number
the
people
,
Now
the
Lord
thy
God
adde
unto
the
people
an
hundred-fold
,
but
why
doth
my
Lord
the
King
delight
in
this
thing
?
Then
it
followes
,
Notwithstanding
the
Kings
word
prevailed
against
Joab
.
That
which
is
there
translated
,
And
his
word
prevailed
,
is
the
same
with
this
we
translate
here
,
Holdeth
fast
;
the
Kings
word
did
take
a
prevailing
hold
upon
Ioab
,
or
held
him
fast
to
the
doing
of
the
Kings
command
,
though
he
would
have
got
oft
from
the
businesse
:
So
we
may
understand
it
here
,
still
he
prevaileth
or
waxeth
stronger
in
his
integrity
.
The
same
word
is
used
by
the
Prophet
Malachi
,
cap.
3.13
,
14.
where
God
convinceth
those
proud
spirits
that
puffed
at
his
service
,
Your
words
(
saith
he
)
have
been
stout
against
me
.
That
which
we
translate
,
have
been
stout
,
is
the
same
with
this
in
the
text
of
Iob
;
your
words
have
beene
stout
,
that
is
,
they
have
growne
stronger
and
stronger
against
me
and
my
waies
,
you
are
confirm'd
in
wickednesse
;
whereas
your
hearts
should
have
beene
brought
downe
and
humbled
,
you
are
increast
and
hardned
in
your
obstinacy
and
rebellion
.
Such
is
the
strength
and
meaning
of
the
word
in
this
place
.
Iob
by
this
opposition
growes
more
strong
and
stout
in
his
integrity
,
he
is
so
farre
from
being
daunted
,
that
he
is
encourag'd
;
he
is
as
he
was
,
nay
more
than
he
was
,
he
is
increased
,
still
he
holdeth
fast
his
integrity
.
His
integrity
.
It
is
a
word
of
the
same
root
with
that
used
,
Chap.
1.
ver.
1.
There
was
a
man
in
the
Land
of
Uz
,
and
this
man
was
perfect
,
and
these
words
illustrate
and
expound
one
another
;
to
be
a
perfect
man
,
is
to
be
a
man
of
integrity
;
there
,
he
was
a
perfect
man
;
now
,
hee
is
a
man
holding
fast
that
perfection
,
namely
,
his
integrity
.
From
this
first
branch
observe
,
First
,
That
Satan
in
all
his
temptations
plants
his
chiefest
battery
against
sincerity
.
Hence
it
is
here
exprest
,
that
Iob
still
held
fast
his
integrity
,
as
if
the
Holy
Ghost
would
intimate
this
unto
us
,
that
Satan
pulled
more
at
that
,
than
at
his
estate
.
Satan
did
not
care
at
all
to
pull
Iobs
Oxen
from
him
,
or
his
Sheepe
from
him
,
or
his
children
from
him
,
but
to
pull
his
grace
from
him
;
therefore
it
is
said
,
Iob
held
that
fast
:
Without
question
Satan
assaulted
that
most
,
which
Iob
held
most
;
the
thing
that
Satan
aymed
at
,
was
not
to
make
Iob
a
poore
man
,
but
to
make
him
a
sinfull
man
;
and
he
would
never
have
troubled
himselfe
to
robbe
him
of
his
riches
,
but
only
in
subordination
to
the
robbing
him
of
his
graces
.
That
was
the
booty
Satan
look'd
for
.
Satan
look'd
at
his
cattell
,
only
as
pay
for
his
Army
of
Sabeans
and
Caldeans
:
but
he
look'd
upon
his
grace
(
if
he
could
have
got
it
from
him
)
as
pay
for
principalities
and
powers
.
As
grace
gotten
or
improv'd
is
the
joy
of
Angels
:
So
if
grace
could
be
stolne
away
or
destroy'd
,
it
would
be
the
joy
of
Devils
.
This
was
Satans
hope
.
Secondly
,
Note
this
,
Iob
holdeth
fast
his
integrity
.
That
whatsoever
a
godly
man
looseth
,
he
will
be
sure
to
lay
hold
of
his
graces
,
he
will
hold
spirituals
,
what
ever
becomes
of
temporals
.
He
will
be
sure
to
take
fast
hold
of
these
,
when
all
is
going
,
when
riches
are
going
,
when
children
are
going
,
when
friends
are
going
,
when
liberty
is
going
,
yea
when
life
is
going
too
,
then
he
layes
fast
hold
upon
his
integrity
.
And
saith
(
as
Iacob
)
to
the
Angell
,
I
will
not
let
thee
goe
,
and
he
saith
it
without
exception
:
for
he
knowes
he
cannot
be
blessed
if
that
goe
.
Integrity
is
his
Benjamin
,
all
the
children
he
hath
shall
goe
,
but
this
sonne
of
his
right
hand
must
not
;
For
indeed
his
life
is
bound-up
in
the
life
of
grace
.
And
if
he
part
with
that
,
he
must
lie
downe
with
sorrow
in
his
grave
.
Wherefore
he
is
resolved
not
to
part
with
that
,
whatsoever
he
parts
with
.
As
it
is
with
a
man
at
Sea
in
a
Shipwracke
,
when
all
is
cast
over-board
,
the
corne
that
feedes
him
,
and
the
cloathes
that
cover
him
,
yet
he
swims
to
the
shore
if
hee
can
with
his
life
in
his
hand
.
Or
as
it
is
with
a
valiant
Standard-bearer
,
that
carries
the
banner
in
warre
,
if
he
sees
all
lost
,
he
will
wrappe
the
Banner
about
his
body
,
and
chuse
rather
to
die
in
that
as
his
winding
sheet
,
then
let
any
man
take
it
from
him
or
spoyle
him
of
it
,
he
will
hold
that
fast
,
though
he
loose
his
life
for
it
.
So
doth
Iob
here
,
so
doth
every
one
that
is
of
Iobs
heavenly
temper
and
spirituall
resolution
:
in
the
greatest
storme
,
in
the
hottest
assault
,
he
will
wrap
himselfe
round
about
with
his
integrity
,
winde
that
about
him
,
and
will
not
let
it
goe
.
Kill
him
if
you
will
,
destroy
him
if
you
will
,
he
will
never
part
with
his
integrity
,
though
he
part
with
life
.
Indeed
there
is
nothing
else
can
stand
a
man
in
stead
to
any
purpose
,
if
that
be
lost
,
all
's
lost
.
A
man
that
is
in
danger
of
drowning
will
lay
hold
upon
any
thing
,
upon
a
straw
,
upon
a
rush
,
though
it
have
no
strength
to
support
him
:
Men
in
danger
will
lay
hold
upon
somewhat
;
they
that
are
wise
will
lay
hold
upon
the
rocke
,
upon
that
which
will
doe
them
good
,
in
an
evill
day
;
They
will
lay
hold
upon
Christ
,
they
will
lay
hold
upon
promises
(
in
laying
hold
upon
our
integrity
,
all
that
is
done
)
then
they
are
sure
to
live
:
for
Wisdome
(
that
is
Christ
)
is
a
tree
of
life
to
all
that
lay
hold
upon
her
,
Pro.
3.18
.
Thirdly
,
it
is
considerable
,
that
this
word
is
used
for
the
laying
hold
upon
our
weapons
,
either
to
defend
our selves
or
to
offend
and
assault
our
enemies
,
Psal.
35.2
.
David
prayes
,
that
God
would
take
hold
of
shield
and
buckler
,
and
stand
up
for
his
helpe
.
We
may
note
from
hence
,
That
integrity
is
our
armes
.
Integrity
is
a
Christians
weapon
,
Iob
laies
hold
upon
his
integrity
as
a
sword
to
wound
his
enemy
,
and
as
a
shield
and
buckler
to
save
and
defend
himselfe
.
Fourthly
,
from
that
exposition
of
the
word
,
that
it
signifieth
not
only
to
be
strong
,
but
to
prevaile
,
it
signifieth
an
overcomming
power
;
he
doth
hold
fast
,
that
is
,
he
prevaileth
with
his
integrity
.
We
may
note
,
That
grace
doth
not
only
oppose
but
conquer
Satan
and
all
his
temptations
.
He
doth
prevaile
in
his
integrity
(
so
the
Hebrew
may
be
rendred
in
the
letter
.
)
Sometimes
(
you
know
)
there
is
a
warre
and
opposition
,
when
there
is
no
conquest
;
a
warre
may
be
carried
on
divers
yeares
in
a
nation
,
or
betweene
nations
,
when
there
is
no
absolute
victory
on
either
side
;
as
we
see
by
woefull
and
lamentable
experience
in
Germany
,
where
there
hath
been
opposition
,
one
side
against
another
above
these
20.
yeares
,
and
yet
no
side
hath
prevailed
.
But
as
grace
makes
warre
,
so
grace
gets
the
better
,
grace
gets
the
day
,
and
will
shortly
make
a
finall
conquest
;
yea
,
there
is
not
onely
a
conquest
(
saith
the
Apostle
,
Roman
.
8.
)
but
thorough
Christ
wee
are
more
than
conquerours
.
In
the
5th
place
,
I
told
you
that
the
word
signifies
,
to
increase
in
strength
,
he
holdeth
fast
his
integrity
,
or
he
increaseth
in
strength
in
his
integrity
.
Note
hence
.
That
True
grace
gains
by
opposition
.
True
grace
is
increased
the
more
it
is
assaulted
.
Satan
comes
a
purpose
to
destroy
Iobs
graces
.
Iob
waxeth
stronger
in
his
graces
.
True
grace
will
doe
so
in
whomsoever
it
is
.
Hypocrites
(
who
have
but
a
shew
of
grace
,
painted
grace
)
fall
off
in
times
of
tryall
,
in
times
of
temptation
;
that
which
onely
seemeth
to
be
somewhat
,
cometh
to
nothing
,
but
that
which
is
somewhat
,
cometh
to
more
.
Lastly
,
Consider
the
Emphasis
of
the
words
.
God
speakes
of
this
in
a
kind
of
admiration
;
hee
putteth
a
greater
Emphasis
upon
this
than
upon
the
other
part
of
Iobs
character
.
Verse
3.
Hast
thou
considered
my
servant
Job
,
that
there
is
none
like
him
in
the
Earth
,
a
perfect
and
an
upright
man
,
one
that
feareth
God
and
escheweth
evill
?
and
still
he
holdeth
fast
his
integrity
.
God
speakes
of
it
,
as
a
matter
of
wonder
,
a
rare
thing
.
From
this
observe
,
That
to
hold
our
integrity
in
evill
times
,
is
not
only
good
but
admirable
.
It
is
that
which
doth
even
(
as
we
may
so
speake
)
provoke
God
himselfe
to
an
admiration
.
It
is
a
truth
whether
it
be
in
regard
of
personall
troubles
or
nationall
troubles
,
to
hold
fast
and
keepe
close
to
God
in
such
distresses
is
admirable
.
To
continue
good
,
while
we
suffer
evill
,
is
the
height
and
crowne
of
goodnesse
.
As
it
is
that
which
putteth
one
of
the
greatest
aggravations
upon
the
sinfulnesse
of
men
,
that
they
will
hold
fast
their
sinnes
in
the
middest
of
judgements
.
The
Prophet
Amos
with
much
elegancy
of
speech
and
vehemency
of
spirit
urgeth
this
against
the
Jewes
,
Cap.
4.
I
have
given
you
cleannesse
of
teeth
,
yet
have
yee
not
returned
unto
me
:
I
have
with-holden
the
raine
,
yet
have
yee
not
returned
unto
me
:
I
have
smitten
you
with
blasting
,
yet
have
ye
not
returned
unto
me
:
I
have
sent
among
you
the
pestilence
and
the
sword
,
yet
have
yee
not
returned
unto
me
,
saith
the
Lord
.
The
Prophet
Ieremy
takes
up
the
same
argument
,
having
before
spoken
of
judgements
sent
upon
them
,
Yet
(
saith
he
)
they
hold
fast
deceit
and
refuse
to
returne
(
Cap.
8.5
.
)
they
held
fast
deceit
,
though
they
were
afflicted
,
that
aggravated
their
sinfulnesse
.
Now
(
I
say
)
as
it
makes
sinne
out
of
measure
sinfull
,
to
hold
it
fast
when
God
afflicteth
;
so
it
makes
grace
out
of
measure
gracious
,
putteth
a
wonderfull
splendour
and
glory
upon
it
,
if
we
hold
fast
our
grace
,
when
troubles
and
afflictions
meet
us
in
the
holding
of
it
forth
;
and
God
will
put
an
Emphasis
upon
such
a
one
for
grace
,
as
he
did
upon
Ahaz
for
his
sinne
,
2
Chron.
28.22
.
In
the
time
of
his
distresse
did
he
trespasse
yet
more
against
the
Lord
,
This
is
that
King
Ahaz
,
that
brand
is
put
upon
him
.
So
there
is
an
honour
stamp'd
on
Job
in
this
testimony
,
that
in
the
time
of
his
distresse
,
he
did
yet
more
good
,
This
is
that
Job
:
to
serve
,
beleeve
and
love
God
more
in
distresse
,
this
is
integrity
to
a
wonder
,
this
drawes
the
heart
of
God
toward
such
,
and
makes
them
truly
glorious
in
the
eyes
of
godly
men
.
That
which
followes
in
the
text
,
doth
yet
more
advance
the
honour
of
Job
in
this
victory
,
still
he
holdeth
fast
,
&c.
Though
thou
movedst
me
against
him
to
destroy
him
without
cause
.
Though
thou
movedst
me
]
The
word
here
used
to
move
,
signifieth
more
than
a
bare
motion
,
it
carries
in
it
a
perswasion
,
and
more
then
a
bare
perswasion
,
it
carries
in
it
a
vehement
instigation
:
As
when
a
man
doth
perswade
a
thing
by
arguments
and
strong
reasons
;
that
is
the
force
of
the
word
;
as
in
that
place
,
1
King
.
21.25
.
There
was
none
like
Ahab
which
did
sell
himselfe
to
worke
wickednesse
in
the
sight
of
the
Lord
,
whom
Jezabel
his
wife
stirred
up
:
stirred
up
is
the
word
in
the
text
,
thou
movedst
me
;
Jezabel
moved
Ahab
,
incited
him
,
never
gave
him
over
,
by
arguments
and
reasons
,
by
this
consideration
and
that
consideration
to
doe
wickedly
in
Israel
:
So
here
,
Satan
did
as
it
were
plie
God
with
arguments
and
reasons
to
instigate
him
against
Job
,
Thou
didst
move
me
against
him
.
Satan
is
a
cunning
Oratour
and
knowes
how
to
handle
a
matter
,
that
it
may
take
with
greatest
advantage
.
Some
may
question
,
how
can
this
be
?
Will
God
be
mooved
by
Satan
?
Is
not
the
Lord
unchangeable
?
Have
Satans
words
and
arguments
such
power
with
God
to
moove
him
to
doe
a
thing
?
I
answer
it
two
wayes
;
We
may
cleare
it
first
thus
.
As
the
Saints
and
people
of
God
in
prayer
are
said
to
move
God
,
and
to
prevaile
with
God
,
they
are
said
to
carry
a
businesse
with
God
.
Now
you
know
what
they
doe
in
prayer
,
they
doe
not
only
spread
a
petition
barely
before
God
,
but
they
strengthen
it
with
all
the
arguments
they
can
,
argument
upon
argument
,
pleading
upon
pleading
;
yet
the
Lord
himselfe
is
not
stirred
,
he
is
not
changed
at
all
by
the
prayer
of
his
people
,
it
is
not
to
be
thought
that
the
Lord
upon
the
prayers
of
his
people
,
takes
up
any
new
thoughts
,
or
puts
on
any
new
resolutions
to
doe
this
or
that
;
for
a
mercy
that
is
but
a
day
old
in
regard
of
our
prayer
obtaining
it
,
is
an
eternity
old
in
regard
of
God
purposing
it
,
therefore
God
is
not
changed
at
all
;
but
he
is
said
to
be
moved
to
give
or
doe
,
as
or
when
we
pray
,
because
he
giveth
and
doth
what
he
himselfe
had
purposed
to
give
,
when
we
should
pray
:
for
as
God
from
all
eternity
did
purpose
to
give
to
his
people
such
and
such
mercies
,
Secondly
,
This
place
[
thou
movedst
me
against
him
]
is
to
be
understood
by
a
figure
,
very
frequent
in
the
Scripture
.
God
speaking
of
himselfe
after
the
manner
of
men
;
because
as
men
usually
when
they
do
a
thing
are
moved
by
others
to
do
it
;
and
by
perswasions
are
sometime
prevailed
with
,
to
doe
that
which
they
intended
not
an
houre
before
.
So
God
is
said
to
doe
a
thing
upon
motion
,
though
he
intended
it
from
eternity
,
often
descending
to
expresse
himselfe
by
that
which
is
common
to
men
,
though
his
manner
of
doing
it
be
transcendent
,
infinitely
beyond
men
.
From
the
force
of
this
word
so
explained
,
Thou
movedst
me
against
him
.
Observe
,
That
Satan
is
an
earnest
and
importunatè
solicitour
against
the
people
and
Church
of
God
;
he
without
ceasing
provokes
God
against
them
,
he
bends
his
wits
and
straines
his
language
to
the
height
,
in
pleading
against
them
,
to
get
them
delivered
up
into
his
hands
,
or
into
the
hands
of
his
instruments
.
And
if
Satan
be
thus
zealous
,
so
importunate
a
sollicitour
against
the
Saints
.
It
may
teach
us
to
be
as
earnest
and
zealous
for
the
Saints
.
Satan
doth
not
onely
move
,
but
he
moveth
by
arguments
,
he
incites
:
It
is
not
enough
to
pray
by
proposing
our
desires
,
but
we
must
pray
enforcing
and
pressing
our
desires
;
such
a
holy
unquietnesse
of
spirit
,
as
is
expressed
by
the
Prophet
,
Isa.
62.1
.
For
Zions
sake
will
I
not
hold
my
peace
,
and
for
Jerusalems
sake
will
I
not
rest
,
&c.
Such
was
that
required
of
the
Watch-men
set
upon
the
walls
of
Jerusalem
,
which
should
never
hold
their
peace
day
nor
night
:
Yee
that
make
mention
of
the
Lord
,
or
yee
that
are
the
Lords
remembrancers
,
keepe
not
silence
,
and
give
him
no
rest
till
he
establish
,
and
till
he
make
Jerusalem
a
praise
in
the
Earth
,
Isa.
62.
ver.
6
,
7.
This
duty
is
now
doubled
on
us
by
the
great
afflictions
and
greater
feares
of
Sion
.
When
Christ
was
in
his
agony
,
he
prayed
more
earnestly
,
Luk.
22.44
.
And
when
his
Church
is
in
an
agony
,
we
ought
to
pray
more
earnestly
.
At
such
a
time
we
must
mingle
more
fire
with
our
prayers
,
we
must
pray
more
fervently
.
At
such
a
time
we
must
mingle
more
water
with
our
prayers
,
wee
must
pray
more
repentingly
:
We
must
with
Jacob
(
Hos
.
12.
)
weepe
and
make
supplication
.
At
such
a
time
we
must
mingle
more
faith
with
our
prayers
,
we
must
pray
more
beleevingly
.
In
a
word
at
such
a
time
,
every
prayer
must
be
a
pleading
,
yea
a
wrestling
with
God
,
a
wrestling
with
resolution
,
not
to
let
him
goe
untill
wee
have
got
a
blessing
,
till
wee
prevaile
with
God
to
destroy
his
Churches
enemies
,
as
Satan
in
the
text
moved
God
to
destroy
Job
,
his
servant
and
his
friend
.
So
it
followes
,
Thou
movedst
me
against
him
to
destroy
him
.
To
destroy
him
.
The
word
Destroy
signifieth
to
swallow
up
or
to
devoure
:
that
the
seven
leane
eares
and
seven
leane
kine
did
devoure
or
eat
up
the
seven
full
eares
and
the
seven
fat
kine
.
And
Exod.
7.12
.
the
text
saith
,
That
Moses
his
rod
did
swallow
up
the
rods
of
the
Magicians
.
Psal.
124.3
.
Vnles
the
Lord
had
been
on
our
side
,
they
had
swallowed
us
up
quicke
.
In
all
these
places
it
is
the
same
word
we
have
here
,
thou
movedst
me
to
destroy
him
.
In
the
former
Chapter
where
Satan
desired
God
to
touch
Job
,
I
shewed
what
kind
of
touches
Satan
desired
to
lay
upon
the
people
of
God
,
you
see
it
now
cleared
by
God
himselfe
,
Thou
movedst
me
to
destroy
him
,
to
swallow
him
up
.
Thy
words
were
moderate
and
diminitive
,
doe
but
touch
him
,
but
thy
intentions
were
bloody
and
destructive
,
thou
movedst
me
to
destroy
him
,
to
make
an
end
of
him
,
that
was
thy
meaning
.
Without
cause
.
But
will
the
Lord
,
the
wise
God
doe
any
thing
without
cause
?
A
wise
,
a
prudent
man
will
not
doe
any
thing
without
cause
;
though
Satan
may
be
so
brutish
and
unreasonable
to
move
God
to
doe
a
thing
for
which
there
is
no
cause
,
would
the
Lord
be
so
perswaded
,
by
his
motion
to
doe
it
without
cause
?
The
text
seemeth
here
to
speake
so
,
thou
movedst
me
to
destroy
him
without
cause
,
and
God
hearkned
to
his
motion
before
,
and
gave
him
up
all
his
estate
,
to
doe
with
it
what
he
pleased
.
Briefly
to
cleare
this
.
Without
cause
.
It
is
the
same
originall
word
used
in
the
former
Chapter
,
Doth
Job
serve
God
for
nought
,
or
without
cause
(
as
was
then
opened
)
so
here
,
Thou
movedst
me
against
him
to
destroy
him
without
cause
,
or
thou
movedst
me
against
him
for
nothing
or
for
nought
.
We
may
consider
this
phrase
of
speech
[
without
cause
]
three
wayes
.
First
,
in
reference
unto
Satan
.
Secondly
,
in
reference
unto
God
.
Thirdly
,
in
reference
unto
Job
himselfe
:
From
each
of
these
considerations
light
will
shine
into
this
point
.
First
in
reference
unto
Satan
.
God
tells
Satan
,
thou
movedst
me
against
him
without
cause
,
that
is
,
Job
never
gave
thee
any
cause
why
thou
shouldest
make
such
a
motion
against
him
;
Job
had
never
wronged
thee
,
or
done
thee
any
hurt
,
as
David
saith
of
his
enemies
,
they
are
mine
enemies
without
cause
,
I
was
never
injurious
or
unjust
unto
them
.
So
Satan
was
Jobs
enemy
without
cause
,
Job
never
gave
him
occasion
▪
Indeed
the
holinesse
and
goodnesse
of
Job
was
Satans
griefe
and
Satans
trouble
;
but
for
any
other
trouble
or
wrong
Job
never
did
him
,
ther●fore
without
cause
,
it
was
in
reference
unto
Satan
.
2.
In
reference
unto
Satan
,
without
cause
,
that
is
,
Thou
didst
not
alleadge
any
sufficient
cause
or
charge
him
with
any
particular
crime
;
thou
didst
onely
bring
in
a
generall
suspition
against
him
;
there
was
not
so
much
as
a
common
fame
(
as
you
know
it
was
a
course
to
accuse
men
upon
common
fame
.
)
So
saith
God
here
,
it
was
nothing
but
a
suspition
raised
out
of
thine
owne
braine
(
as
indeed
those
common
fames
,
that
we
heard
of
not
long
since
,
upon
which
many
were
accused
,
yea
condemn'd
,
were
only
suspitions
borne
in
the
brains
of
those
men
.
)
So
here
Job
was
charged
meerly
upon
the
suspition
of
Satan
,
there
was
no
crime
directly
alleadged
,
nor
any
evill
report
in
the
world
against
him
;
cause
was
not
shew'd
legally
,
therefore
without
cause
thou
movedst
me
against
him
.
3.
In
reference
unto
Satan
,
without
cause
,
that
is
,
it
now
appeareth
upon
the
tryall
that
thou
didst
move
me
against
him
without
cause
;
that
which
thou
didst
pretend
to
be
the
cause
,
was
not
found
in
Job
,
thou
pretendest
he
was
an
hypocrite
and
served
me
for
himselfe
;
now
thou
se●st
thy selfe
confuted
,
it
appeareth
he
did
serve
me
for
nought
sincerely
,
and
not
for
his
owne
end●
.
He
is
no
painted
sepulcher
,
no
rotten
self-seeker
.
If
we
consider
the
words
in
the
second
place
with
reference
unto
God
,
Thou
didst
move
me
against
him
without
cause
,
then
we
must
take
heed
of
thinking
,
that
God
doth
any
thing
without
cause
;
No
,
the
wise
God
doth
every
thing
in
number
,
weight
and
measure
;
he
doth
every
thing
upon
great
reason
,
upon
the
highest
reason
.
God
will
not
doe
the
lowest
thing
,
but
upon
the
height
of
reason
,
he
doth
the
least
thing
upon
greater
reason
,
than
the
greatest
Polititians
in
the
world
doe
the
greatest
.
Therefore
God
had
reason
,
important
reason
to
give
Job
up
to
be
afflicted
.
He
did
it
for
the
tryall
of
Job
,
he
did
it
for
the
magnifying
of
his
free-grace
,
and
the
graces
of
his
free
Spirit
in
his
weake
creature
,
he
did
it
that
Job
might
be
set
up
as
an
example
of
patience
,
he
did
it
to
discover
the
slander
of
the
devill
;
therefore
he
did
it
for
strong
reasons
,
it
was
not
without
cause
in
reference
unto
God
himselfe
.
Lastly
,
If
we
consider
it
in
reference
unto
Job
,
it
was
not
absolutely
without
cause
neither
;
for
though
there
was
not
that
cause
in
him
,
which
Satan
pretended
,
namely
grosse
hypocrisie
:
yet
if
the
Lord
should
search
and
sift
him
narrowly
(
as
if
he
should
search
and
sift
the
holiest
of
his
servants
,
his
pure
eyes
and
holy
nature
would
find
sinne
enough
in
them
,
which
might
justifie
him
,
or
shew
to
his
justice
sufficient
cause
(
take
the
sinne
in
it selfe
)
not
onely
to
afflict
them
temporally
,
but
to
lay
his
hand
upon
them
for
ever
.
)
Should
God
(
I
say
)
have
tryed
him
thoroughly
and
looked
upon
sinne
in
it selfe
,
he
might
finde
cause
to
afflict
him
in
regard
of
his
sinne
.
So
then
absolutely
in
reference
unto
Job
,
it
was
not
without
cause
,
God
might
have
found
cause
in
regard
of
his
sinne
.
But
there
were
other
causes
in
reference
unto
Job
,
it
was
to
try
Iob
,
to
exercise
Iob
,
it
was
that
Iob
might
have
further
honour
after
the
tryall
:
There
might
have
been
a
reason
in
sinne
(
if
the
Lord
had
marked
iniquity
)
And
there
were
many
reasons
in
referrence
to
his
good
,
why
the
Lord
did
leave
him
thus
in
the
hands
of
Satan
to
be
afflicted
.
To
winde
it
up
.
If
we
looke
upon
Satan
,
then
it
was
without
that
cause
he
pretended
,
it
was
without
any
direct
charge
,
it
was
a
meer
suspition
,
Iob
had
never
wronged
him
.
But
if
we
respect
God
,
it
is
not
without
cause
,
God
doth
all
things
for
weighty
reasons
.
And
if
we
respect
Iob
,
God
(
possibly
,
yea
easily
)
might
have
found
a
sin
in
him
(
any
sin
in
it self
considered
would
do
it
)
as
the
cause
of
his
affliction
;
And
he
had
other
actuall
reasons
in
reference
both
to
the
being
and
improvement
of
his
graces
,
why
he
left
him
thus
in
the
hands
of
Satan
.
Hence
we
may
learne
.
First
(
in
that
God
saith
,
Thou
movedst
me
against
him
to
destroy
him
without
cause
.
)
That
pure
or
rather
impure
malice
,
stirreth
Satan
against
the
people
of
God
.
Though
he
alwayes
pretends
somewhat
in
them
,
yet
the
cause
is
in
himselfe
.
God
now
discovers
he
doth
nothing
but
out
of
very
malice
,
pure
malice
against
his
servants
.
Satan
hath
two
names
in
Scripture
,
noting
his
two
speciall
workes
,
Temptation
and
accusation
.
He
sollicits
good
men
to
doe
evill
against
God
;
Hence
he
hath
his
name
,
the
Tempter
.
the
Slanderer
or
Accuser
.
Secondly
,
we
may
note
,
That
God
doth
afflict
his
people
sometimes
without
respect
unto
their
sinnes
.
Thou
diddest
move
me
against
him
without
cause
.
It
was
not
in
regard
of
his
hypocrisie
or
of
any
thing
thou
diddest
charge
him
with
,
why
I
did
afflict
him
and
lay
my
hand
upon
him
.
Though
all
men
have
alwayes
sinne
enough
to
be
the
meritorious
cause
,
yet
oftentimes
sinne
is
not
the
moving
cause
of
their
afflictions
.
When
the
Disciples
put
that
question
to
Christ
concerning
the
blind
man
,
Joh.
9.2
.
Master
who
did
sinne
this
man
or
his
parents
,
that
he
was
borne
blind
?
Iesus
answered
,
neither
hath
this
man
sinned
nor
his
parents
,
(
not
as
if
either
of
them
were
without
sinne
,
but
to
shew
that
they
had
not
sinned
as
to
this
purpose
,
sc.
their
sinne
was
not
the
cause
of
this
blindnesse
,
and
therefore
in
the
next
words
,
he
assignes
the
cause
)
But
(
sc.
he
was
borne
blind
)
that
the
workes
of
God
should
be
made
manifest
.
Afflictions
are
alwayes
from
sinne
,
but
not
alwayes
for
sinne
.
Neither
are
they
at
all
for
sinne
(
upon
beleevers
)
by
way
of
the
least
satisfaction
to
the
justice
of
God
(
that
chastisement
Christ
hath
so
fully
borne
,
Isa.
53.
that
no
beleevers
finger
shall
ever
ake
in
that
sense
.
)
But
they
are
often
afflicted
for
sinne
by
way
of
purgation
or
prevention
,
Thirdly
,
we
may
note
this
likewise
,
That
God
will
at
the
last
give
testimony
for
the
clearing
of
the
innocency
of
his
servants
against
all
Satans
malicious
accusations
.
God
himselfe
gives
testimony
here
a
second
time
concerning
Iob
,
Thou
didst
move
me
against
him
without
cause
,
thou
diddest
move
me
to
it
,
but
it
is
cleare
,
and
I
give
my
sentence
,
there
was
no
such
cause
as
thou
didst
suggest
against
him
,
why
I
should
destroy
him
.
When
the
Lord
had
thus
called
Satan
to
account
concerning
Iob
,
whether
he
had
considered
him
both
in
his
radicall
graces
,
and
in
this
additionall
grace
,
the
holding
fast
of
his
integrity
;
Then
Satan
comes
forth
to
answer
this
also
.
Hast
thou
(
saith
God
)
considered
my
servant
Job
that
there
is
none
like
him
in
the
earth
,
a
perfect
and
an
upright
man
,
one
that
feareth
God
and
escheweth
evill
?
And
still
he
holdeth
fast
his
integrity
,
although
thou
movedst
me
against
him
,
to
destroy
him
without
cause
?
Yes
saith
Satan
in
the
4th
verse
,
And
Satan
answered
the
Lord
and
said
,
Skin
for
skin
,
yea
all
that
a
man
hath
will
he
give
for
his
life
.
But
put
forth
thine
hand
now
and
touch
his
bone
and
his
flesh
,
and
he
will
curse
thee
to
thy
face
.
Here
is
Satans
answer
with
his
motion
upon
it
.
By
his
answer
he
labours
to
blot
and
obscure
the
glory
which
Job
had
gained
in
the
former
battell
;
and
by
his
motion
he
labours
to
bring
him
about
unto
a
second
tryall
.
As
by
his
answer
in
the
former
Chapter
(
a
little
to
compare
him
with
himselfe
)
Satan
slandered
Jobs
actions
,
so
by
his
answer
here
,
he
slanders
Jobs
sufferings
.
There
it
was
for
something
that
Job
served
God
,
and
here
that
which
Job
had
suffered
is
nothing
.
It
is
Satans
trade
(
and
he
hath
many
children
of
the
same
occupation
)
to
slander
and
to
slight
whatsoever
the
servants
of
God
,
either
doe
or
suffer
.
Before
he
slandered
Jobs
active
obedience
,
now
hee
slanders
his
passive
obedience
.
What
is
this
(
saith
hee
)
tush
,
Skin
for
skin
,
yea
all
that
a
man
hath
will
he
give
for
his
life
:
It
is
a
slight
tryall
that
he
hath
past
yet
;
what
great
matter
is
it
if
he
hold
fast
his
integrity
;
who
would
not
,
who
could
not
hold-fast
for
any
thing
that
hath
been
done
to
him
yet
?
Let
us
try
him
againe
.
For
the
clearing
of
this
we
will
examine
the
words
.
Skin
for
skin
,
yea
all
that
a
man
hath
will
he
give
for
his
life
.
We
see
here
that
malice
is
steeped
in
wit
,
Satan
answereth
by
a
Proverbe
,
Skin
for
skin
,
&c.
A
proverbiall
,
quick
,
sharp
speech
,
the
generall
sense
of
which
and
Satans
intendments
are
very
cleare
.
The
generall
sense
of
this
proverbiall
speech
is
this
.
That
life
is
the
most
precious
treasure
,
that
a
man
will
part
with
any
thing
upon
these
tearmes
.
The
saving
of
his
life
.
That
all
a
man
suffers
comes
not
very
neare
him
,
while
that
is
out
of
danger
.
Such
is
the
generall
sense
,
and
Satans
intendment
in
speaking
this
,
is
as
cleare
;
namely
,
that
as
Iob
before
had
served
God
for
his
wealth
,
so
now
he
doth
serve
him
for
his
breath
;
that
as
before
Iob
kept
close
to
God
,
that
hee
might
enrich
him
:
so
now
Iob
keepes
close
to
God
,
lest
he
should
destroy
him
.
He
seemeth
to
hold
fast
his
integrity
(
so
you
tell
me
)
but
it
is
onely
that
he
may
hold
fast
his
life
;
He
served
you
before
for
wealth
,
and
now
he
serves
you
for
breath
.
His
feare
of
loosing
that
makes
him
humble
himselfe
,
and
give
many
thankes
:
Search
him
to
the
bottome
and
you
will
find
him
still
a
mercenary
servant
,
holding
his
integrity
that
hee
may
hold
in
with
thee
,
and
live
.
This
is
the
generall
drift
of
Satan
.
But
to
give
the
speciall
meaning
of
his
words
doth
somewhat
trouble
Interpreters
,
Skin
for
skin
and
all
that
a
man
hath
will
hee
give
for
his
life
.
First
[
Skin
for
skin
]
Some
interpret
it
thus
,
A
man
will
venture
the
skin
of
one
member
to
save
the
skin
of
another
:
which
being
cut-off
or
wounded
,
his
life
is
more
in
danger
.
As
for
instance
,
if
a
blow
come
at
a
mans
head
,
he
will
hold
up
his
hand
or
his
naked
arme
,
he
will
venture
the
skin
of
his
hand
to
save
his
head
.
And
the
reason
is
,
because
his
life
is
more
in
danger
,
if
he
be
wounded
in
his
head
,
then
in
his
hand
.
Here
is
skin
for
skin
,
he
gives
the
skin
of
a
member
,
which
is
further
off
from
the
seat
of
life
,
to
save
the
skin
of
that
member
which
is
so
neare
the
seat
of
life
.
Secondly
by
skin
in
the
former
place
,
some
understand
all
the
outward
estate
that
Iob
had
.
It
was
usuall
in
those
times
to
expresse
all
riches
by
the
word
Skin
,
and
the
reason
of
it
was
this
,
because
(
as
was
observed
before
)
their
substance
was
cattell
,
and
so
from
the
skin
of
their
cattell
,
Aes
alienum
habere
dicitur
,
&
qui
aureos
debet
,
&
qui
corium
forma
publica
percussum
,
quale
apud
Lacedaemonios
suit
.
Sen.
de
Ben.
l.
5.
c
14.
Suppellex
a
pelle
.
Ludi●
de
alieno
corio
(
i
e.
)
ex
alienoliberalem
te
praestas
.
they
did
denominate
their
estates
.
Or
as
others
,
because
their
mony
was
made
of
skins
,
and
so
they
did
expresse
their
wealth
and
riches
under
the
word
skin
.
Answerable
to
which
custome
,
the
Latin
word
for
houshold-stuffe
or
household
goods
,
is
derived
from
that
word
which
properly
signifies
a
skin
,
because
either
they
were
wont
to
wrap
up
their
goods
in
skins
,
or
because
they
did
put
a
great
value
upon
skins
,
and
so
their
whole
outward
personall
estate
,
was
comprehended
under
that
notion
.
Hence
that
common
Proverbe
amongst
the
Ancients
,
Thou
spendest
out
of
another
mans
skinne
.
To
be
liberall
out
of
another
mans
estate
,
was
called
a
being
lavish
upon
another
mans
skinne
.
And
then
skin
in
the
second
place
doth
signifie
the
man
himselfe
,
or
the
person
of
a
man
:
the
thing
containing
or
that
which
covereth
being
put
for
the
whole
,
by
a
Synecdoche
;
the
skin
for
the
whole
man
.
Skin
for
skin
,
&c.
that
is
,
a
man
will
give
all
his
outward
estate
,
to
save
the
flesh
upon
his
backe
,
that
is
,
to
save
his
life
.
As
if
Satan
had
said
,
this
act
of
Iob
,
which
is
so
cryed
up
,
and
made
a
matter
so
considerable
,
being
examined
will
be
found
as
ordinary
,
as
the
High-way
.
It
being
common
,
to
a
Proverbe
,
for
a
man
to
part
with
all
,
that
hee
may
preserve
himself
.
There
is
a
third
exposition
much
labour'd
by
a
learned
Interpreter
,
skin
for
skin
,
&c.
A
man
will
part
with
his
cloathes
,
cast
them
off
willingly
,
easily
,
that
he
may
save
the
skin
of
his
body
,
save
his
life
:
And
so
he
expounds
it
by
that
act
of
Iob
in
the
former
Chapter
,
vers.
20
,
where
it
is
said
,
that
Job
rent
his
mantle
and
cast
it
off
:
as
if
Satan
had
alluded
unto
that
,
and
said
,
no
marvell
if
Iob
humbled
himselfe
to
the
dust
and
renting
his
garment
,
cast
that
away
,
when
he
heard
all
was
taken
from
him
;
Iob
parted
with
the
skin
,
his
garment
,
that
he
might
move
thee
to
compassion
,
and
so
save
his
other
skin
,
the
garment
which
cloathes
his
flesh
;
which
he
feared
thou
wouldest
rent
by
wounding
,
and
so
let
out
his
trembling
soule
,
his
beloved
life
.
A
fourth
gives
this
interpretation
of
the
words
,
Skin
for
skin
,
(
upon
)
as
in
2
King●
.
5
.
The
widdow
went
from
Elisha
,
and
shut
the
doore
upon
her
and
upon
her
sonne
.
So
in
other
places
,
then
the
sence
is
made
out
thus
;
Skin
upon
skin
and
all
that
a
man
hath
will
he
give
for
his
life
;
that
is
,
if
a
man
had
never
so
many
skins
,
if
it
could
be
supposed
he
had
an
hundred
skins
one
upon
another
,
he
would
let
all
be
taken
oft
to
save
his
life
.
That
place
is
expounded
as
a
paralell
,
Iob.
1.16
.
where
it
is
said
,
That
of
Christs
fullnesse
we
receive
grace
for
grace
,
that
is
,
grace
upon
grace
,
or
abundance
of
grace
,
all
the
grace
we
have
;
this
grace
and
that
grace
,
faith
,
and
love
,
and
patience
,
and
humility
,
every
grace
,
all
grace
you
receive
from
Christ
.
Thus
some
illustrate
these
two
places
one
by
another
.
So
Satan
saith
of
Iob
here
,
Skin
for
skin
,
that
is
,
skin
upon
skin
,
a
man
will
give
all
his
skins
,
suppose
he
had
many
,
he
would
part
with
all
:
or
take
skin
for
never
so
much
of
his
outward
estate
,
he
will
let
all
goe
to
save
his
life
.
There
is
yet
another
interpretation
given
of
this
,
Skin
for
skin
,
ye
all
that
a
man
hath
wil
he
give
for
his
life
;
yea
all
he
hath
.
That
copulative
particle
in
the
Hebrew
is
rendered
sometime
and
,
sometime
yea
,
sometime
so
,
according
to
which
last
exception
,
the
sense
standeth
thus
,
as
a
man
will
give
skin
for
skin
,
so
a
man
will
part
with
all
he
hath
for
his
life
.
We
finde
some
Scriptures
wherein
this
particle
is
taken
in
the
very
same
sense
:
To
give
you
instance
,
Prov.
25.3
.
there
the
Hebrew
reades
it
thus
,
The
heavens
for
height
,
the
earth
for
depth
and
the
heart
of
Kings
is
unsearchable
:
Now
this
is
cleare
,
that
the
sense
is
comparative
,
and
it
is
thus
to
be
given
,
as
the
Heaven
is
unsearchable
for
height
and
the
earth
for
depth
,
so
the
heart
of
the
King
is
unsearchable
:
So
verse
25.
of
the
same
Chapter
,
it
is
thus
read
out
of
the
Originall
,
word
for
word
,
Cold
water
to
a
thirsty
soule
and
good
newes
from
a
farre
country
;
now
we
translate
it
according
to
the
sense
and
make
it
a
comparison
thus
,
As
cold
water
to
a
thirsty
soule
,
so
is
good
newes
from
a
farre
country
.
Thus
also
we
may
interpret
this
place
,
and
it
carries
a
good
sense
,
Skin
for
skin
and
all
,
&c.
As
a
man
would
give
skin
for
skin
,
one
outward
thing
for
another
(
for
they
take
skin
in
both
places
for
outward
things
,
for
the
goods
of
this
life
)
as
a
man
would
give
or
barter
away
one
commodity
for
another
.
So
a
man
will
give
all
outward
things
for
his
life
;
life
is
more
valuable
to
all
outward
things
,
than
any
one
particular
thing
is
to
another
.
It
is
ordinary
to
a
Proverbe
among
men
in
danger
to
say
,
spare
my
life
,
and
take
my
goods
.
How
willingly
doth
the
Mariner
in
a
storme
unlade
his
Ship
,
and
cast
all
his
rich
wares
over-board
,
that
he
may
preserve
that
precious
jewell
,
his
life
.
As
a
godly
man
will
give
life
upon
life
,
a
thousand
lives
(
if
he
had
them
)
rather
then
loose
his
soule
:
So
a
natural
man
will
give
skin
upon
skin
,
gold
upon
gold
,
treasure
upon
treasure
,
that
he
may
save
his
life
.
Let
life
lie
at
the
stake
,
and
a
man
will
give
all
things
he
hath
in
the
world
for
it
,
and
thinke
he
hath
a
good
bargaine
.
Here
are
5.
expositions
you
see
offered
:
The
two
latter
to
me
seeme
the
most
cleare
,
howsoever
every
one
of
them
hath
a
faire
sense
in
it
;
and
so
we
are
agreed
upon
the
generall
,
which
is
onely
to
set
forth
the
excellency
and
preciousnesse
of
life
,
there
cannot
be
any
miscarriage
in
pitching
upon
either
of
these
Interpretations
.
I
shall
give
you
some
notes
from
hence
.
First
observe
what
a
blessing
life
is
.
Skin
for
skin
and
all
that
a
man
hath
will
he
give
for
his
life
.
Life
is
the
most
precious
treasure
,
the
most
excellent
thing
in
nature
.
And
let
me
tell
you
life
is
the
treasure
,
that
is
now
so
much
digged
for
:
there
are
many
abroad
that
are
digging
for
your
precious
lives
:
Consider
what
lyes
at
stake
,
and
what
will
you
give
for
the
securing
or
reducing
of
it
.
Have
we
not
cause
to
say
of
some
of
our
bloody
brethren
,
as
Jacob
did
,
Gen.
32.12
.
when
his
brother
Esau
was
marching
towards
him
,
I
feare
him
(
saith
he
)
least
he
will
come
and
slay
me
and
the
mother
with
the
children
;
Losse
of
life
was
the
thing
Jacob
feared
.
And
Hesters
speech
in
her
petition
to
the
King
,
imports
that
all
other
losses
might
have
been
borne
,
but
losse
of
life
,
Cap.
7.
ver.
3
,
4.
Let
my
life
(
saith
she
)
be
given
at
my
Petition
,
and
my
people
at
my
request
,
for
we
are
sold
I
and
my
people
to
be
destroyed
,
to
be
slaine
and
to
perish
:
But
if
we
had
been
sold
for
bond-men
and
for
bond-women
,
I
had
held
my
tongue
.
See
how
she
wrought
for
life
,
for
her
own
life
and
the
life
of
her
people
,
and
thought
liberty
not
worth
the
asking
for
,
compared
with
life
.
Moses
made
many
demurrs
and
excuses
,
I
am
not
eloquent
,
&c.
when
God
gave
him
Commission
to
goe
into
Aegypt
;
but
we
heare
of
no
delayes
at
all
,
when
once
God
had
said
,
Returne
into
Egypt
,
for
all
the
men
are
dead
,
which
sought
thy
life
,
Exod.
4.
ver.
19.
God
had
not
spoken
thus
,
if
he
had
not
knowne
there
was
such
a
scruple
in
his
mind
,
which
would
have
galled
him
worse
in
his
travels
to
Egypt
then
any
peble
in
his
shoe
.
Secondly
,
If
life
be
the
most
precious
thing
,
the
richest
jewell
in
the
world
:
then
in
the
next
place
,
learne
to
value
your
lives
.
You
see
how
Satan
values
life
here
,
out
of
an
ill
intent
,
only
to
extenuate
and
undervalue
all
the
sufferings
of
Job
;
he
sets
his
life
at
a
very
high
rate
,
that
he
might
make
all
his
losses
of
no
rate
,
not
worth
the
speaking
off
.
Let
our
intent
be
good
,
and
then
it
is
good
for
us
to
value
our
lives
high
,
and
to
sell
them
at
as
deare
a
rate
,
as
we
can
,
if
we
must
sell
them
.
You
know
what
Solomon
saith
in
the
person
of
a
naturall
man
,
A
living
dog
is
better
then
a
dead
Lion
,
Eccles.
9.4
.
We
reade
what
is
said
of
the
woman
in
the
Gospell
,
that
had
spent
all
she
had
upon
Physitians
.
What
was
it
for
?
Onely
to
restore
her
health
,
which
is
a
degree
below
life
.
Certainly
if
she
spent
all
that
she
had
to
obtaine
health
,
which
is
onely
the
comfort
of
life
,
shall
not
we
spend
a
part
of
that
we
have
to
save
our
lives
.
As
ships
in
danger
to
be
wrack'd
in
a
storme
,
are
often
preserved
by
casting
some
of
their
rich
lading
into
the
Sea
.
So
it
is
possible
,
yea
probable
that
the
casting
away
of
some
of
your
estates
in
this
great
storme
,
may
be
a
meanes
to
save
both
your
ship
and
your
lives
;
your
estates
kept
may
sinke
the
vessell
,
and
then
you
must
sinke
with
it
,
and
certainly
die
or
swim
from
it
,
and
hardly
live
.
When
Esau
(
Gen.
25.32
.
)
was
hungry
and
could
not
obtaine
a
messe
of
pottage
from
his
brother
,
but
upon
very
hard
tearmes
,
the
sale
of
his
birth-right
,
Sell
me
thy
birth-right
,
saith
Jacob
,
a
precious
jewell
indeed
,
which
Esau
should
have
valued
more
then
his
life
;
but
he
comes
to
his
price
on
this
ground
,
Behold
I
am
at
the
point
to
die
,
and
what
profit
shall
this
birth-right
doe
to
me
?
He
was
prophane
Esau
for
saying
so
,
that
's
the
Apostles
stile
,
Heb.
12.16
.
It
was
profanenesse
to
preferre
one
morsell
of
meat
before
his
birth-right
;
because
the
birth-right
was
a
spirituall
priviledge
as
well
as
a
naturall
:
but
there
is
no
meere
naturall
blessing
,
but
we
may
both
in
wisdome
and
conscience
part
with
to
keepe
our
lives
;
when
yee
are
ready
to
die
,
yee
may
say
,
what
will
this
estate
,
these
riches
doe
us
good
?
If
that
,
your
estates
may
be
the
price
of
your
lives
,
yee
have
reason
and
it
is
your
duty
to
part
with
them
willingly
;
give
some
,
give
all
,
for
what
will
these
riches
do
you
good
,
when
you
are
ready
to
die
,
or
already
dead
.
Further
be
ready
to
give
more
than
your
estates
,
for
your
lives
.
Give
some
of
your
bloud
for
your
lives
,
that
's
more
,
Skin
for
skin
and
all
that
a
man
hath
will
he
give
for
his
life
:
and
which
is
yet
more
,
give
a
limbe
for
your
lives
.
The
whole
is
better
then
a
part
:
And
which
is
highest
of
all
,
venture
your
lives
to
save
your
lives
.
That
which
I
intend
is
only
this
,
doe
not
barter
away
your
lives
upon
meane
rates
,
upon
low
tearmes
.
If
it
comes
to
it
(
as
wee
have
great
cause
to
feare
it
will
,
we
see
many
have
been
put
to
it
already
)
sell
your
lives
as
deare
as
you
can
.
Indeed
there
are
none
in
so
great
danger
to
loose
their
lives
,
as
they
that
will
not
venture
their
lives
.
That
of
Christ
is
true
in
this
sense
also
,
he
that
will
save
his
life
shall
loose
it
;
such
saving
tends
to
undoing
,
yea
it
tends
to
death
.
And
whosoever
will
(
venture
to
)
loose
his
life
,
shall
(
most
probably
)
find
it
,
Math.
16.25
.
Let
it
not
be
said
that
you
died
to
save
charges
,
let
it
not
be
said
that
you
died
to
save
your
skins
,
or
to
save
your
bloud
,
yea
let
it
not
be
said
that
you
died
to
save
your
lives
,
I
meane
that
you
feared
to
hazard
your
lives
for
the
securing
of
your
lives
.
Give
all
that
you
have
for
your
lives
,
venture
life
and
all
;
your
safety
depends
upon
this
hazard
,
by
such
a
noble
liberality
,
you
are
in
the
fairest
way
,
not
only
to
save
all
you
have
,
but
to
gain
more
then
you
have
.
Thirdly
,
If
your
lives
be
so
much
worth
,
what
are
your
soules
worth
?
What
is
this
life
,
which
is
valued
thus
above
all
that
a
man
hath
?
The
Apostle
James
makes
the
question
,
and
gives
the
answer
,
It
is
even
a
vapour
that
appeareth
for
a
little
time
,
and
then
vanisheth
away
,
Jam.
4.14
.
a
mans
breath
it
is
but
in
his
nostrils
,
it
is
gone
presently
,
yet
you
see
in
a
true
value
all
the
world
is
below
that
.
If
you
are
to
esteeme
your
lives
so
,
at
what
price
will
you
set
your
soules
?
To
save
your
lives
and
save
your
soules
are
two
things
.
A
man
may
save
his
life
and
yet
loose
his
soule
;
yea
many
labour
to
save
their
lives
in
doing
that
,
which
will
be
the
losse
of
their
soules
,
poore
creatures
!
Therefore
looke
to
that
,
set
a
high
rate
indeed
upon
your
immortal
soules
;
when
estates
and
liberties
and
lives
are
called
for
,
count
them
all
as
trash
,
that
you
may
save
your
soules
,
hazard
not
your
soules
:
If
life
be
more
worth
then
all
the
world
,
the
soule
is
more
worth
then
a
thousand
lives
,
What
will
it
advantage
a
man
to
gaine
the
world
and
loose
his
soule
?
Or
what
shall
a
man
give
in
exchange
for
his
soule
?
Nature
teacheth
us
to
prize
our
lives
above
the
world
,
and
grace
teacheth
us
to
value
our
soules
above
our
lives
.
Therefore
how
unnaturall
are
they
that
preferre
a
little
profit
before
their
lives
;
but
O
how
ungracious
are
they
,
who
preferre
a
little
profit
before
their
soules
!
Some
will
sinne
(
as
we
say
)
for
six-pence
,
selling
their
owne
soules
(
as
those
false
Prophets
did
the
soules
of
their
people
)
for
hand-fulls
of
barley
,
and
for
peeces
of
bread
,
Ezek.
13.19
.
And
whereas
a
man
should
give
all
for
his
life
,
they
will
give
their
soules
for
a
thing
of
nought
.
Know
therefore
the
worth
of
your
soules
.
Jesus
Christ
thought
soules
worth
his
life
,
and
therefore
dyed
to
save
soules
.
How
much
then
doe
our
soules
transcend
our
owne
lives
?
And
if
Christ
laid
downe
his
life
to
ransome
soules
,
doe
you
rather
lay
downe
a
thousand
lives
(
if
you
had
them
)
then
indanger
your
soules
,
either
by
acting
sinne
or
by
submitting
unto
errour
.
In
that
case
let
estate
goe
,
let
liberty
goe
,
let
life
,
let
all
goe
,
for
life
hath
not
so
much
preheminence
over
all
,
as
the
soule
hath
over
life
.
Fourthly
,
If
your
lives
are
worth
so
much
,
then
what
is
the
Gospell
worth
?
If
a
man
would
give
all
for
his
life
,
what
should
he
give
for
his
Religion
,
to
maintaine
and
uphold
that
in
the
purity
and
power
of
it
?
Life
is
a
precious
thing
,
a
thing
of
great
value
,
but
when
the
Gospell
comes
in
competition
,
then
life
is
a
poore
commodity
;
and
our
breath
but
a
perishing
vapour
.
Such
was
the
judgement
of
that
great
Apostle
,
Act.
20.24
.
when
the
Holy
Ghost
had
witnessed
in
every
City
,
that
bonds
and
afflictions
did
abide
him
,
in
preaching
the
Gospell
,
he
thus
resolves
,
But
none
of
these
things
move
me
,
neither
count
I
my
life
deare
unto
my selfe
,
so
that
I
might
finish
my
course
with
joy
,
and
the
ministery
which
I
have
received
to
testifie
the
Gospell
of
the
grace
of
God
.
His
life
came
to
a
low
rate
in
his
esteeme
,
how
cheape
was
life
when
the
Gospell
was
spoken
of
,
I
count
not
my
life
deare
,
saith
Paul
,
as
all
other
outward
things
are
meane
and
low
compared
with
life
;
so
life
it selfe
is
a
meane
,
a
low
thing
in
comparison
of
the
Gospell
.
This
life
is
but
the
life
of
the
body
,
but
the
Gospell
is
the
life
of
the
soule
.
Many
men
live
,
but
no
soule
lives
on
this
side
or
without
the
Gospell
.
Now
if
you
will
offer
much
to
save
your
lives
,
will
not
you
offer
much
more
to
save
the
Gospell
?
In
and
about
this
we
may
make
the
best
improvement
of
Satans
argument
,
Skin
for
skin
and
all
that
a
man
hath
,
should
he
give
for
the
Gospell
,
for
Gospell
ordinances
,
for
Gospell
priviledges
,
for
Gospell
light
.
Where
,
or
for
what
will
you
venture
and
bid
high
,
if
not
for
the
precious
Gospell
?
Lastly
,
If
life
be
worth
all
;
then
hereby
we
may
take
measure
of
the
love
and
bounty
of
Christ
to
poore
sinners
,
who
not
onely
spent
himselfe
in
all
to
his
life
,
but
spent
life
and
all
,
that
they
might
not
perish
;
the
grace
of
our
Lord
Jesus
Christ
was
exceeding
great
towards
us
,
That
though
he
was
rich
,
yet
for
our
sakes
he
became
poore
,
2
Cor.
8.9
.
That
though
he
was
in
the
forme
of
God
,
and
thought
it
no
robbery
to
be
equall
with
God
,
yet
he
made
himselfe
of
no
reputation
,
Phil.
2.6
,
7.
But
how
superabundant
was
his
grace
towards
us
,
that
though
he
was
the
Prince
of
life
,
Act.
3.15
.
Yet
became
obedient
unto
death
,
even
the
death
of
the
crosse
,
Phil.
2.8
.
that
we
might
live
.
If
a
man
loves
his
life
,
so
that
he
will
give
skin
for
skin
,
and
all
that
he
hath
,
to
redeeme
it
,
then
O
how
did
Christ
love
his
Church
,
who
gave
not
only
his
riches
,
and
his
reputation
,
but
his
life
also
for
it's
redemption
!
JOB
2.5
,
6
,
7
,
8.
But
put
forth
thine
hand
now
and
touch
his
bone
and
his
flesh
,
and
he
will
curse
thee
to
thy
face
.
And
the
Lord
said
unto
Satan
,
Behold
,
he
is
in
thine
hand
,
but
save
his
life
.
So
went
Satan
forth
from
the
presence
of
the
Lord
,
and
smote
Job
with
sore
boyles
,
from
the
sole
of
his
foote
unto
his
crowne
.
And
he
tooke
him
a
pot-sheard
to
scrape
himselfe
withall
,
and
he
sate
downe
among
the
ashes
.
IN
this
fifth
verse
Satan
goeth
on
,
and
makes
a
motion
unto
God
(
as
we
observed
his
method
in
the
former
Chapter
,
)
but
put
forth
thine
hand
now
,
and
touch
his
bone
and
his
flesh
,
and
he
will
curse
thee
to
thy
face
.
This
is
Satans
motion
.
In
the
sixth
verse
we
have
a
grant
of
this
motion
,
bound
up
yet
with
a
limitation
,
as
it
was
in
the
former
Chapter
.
For
the
motion
,
But
put
forth
thine
hand
now
and
touch
,
&c.
What
it
importeth
to
put
forth
the
hand
,
that
was
opened
in
the
former
Chapter
,
vers.
11.
where
we
have
the
same
expression
,
therefore
we
shall
not
stay
upon
it
here
.
Consider
now
only
that
which
is
differing
,
a
new
object
upon
which
the
hand
must
be
put
forth
,
and
which
Satan
desireth
might
now
be
touched
.
It
is
the
laying
of
his
hand
,
not
upon
his
Cattell
,
or
upon
his
estate
,
or
upon
his
children
,
but
upon
his
flesh
and
his
bone
,
Touch
his
bone
and
his
flesh
;
that
is
,
afflict
his
body
;
The
bone
and
the
flesh
are
the
two
chiefe
parts
,
the
materiall
parts
of
the
body
;
of
them
the
whole
Fabrique
doth
consist
:
the
bone
it
is
as
the
timber
in
this
house
,
and
the
flesh
it
is
as
the
lime
and
morter
filling
of
it
up
.
Touch
this
saith
Satan
.
And
in
that
he
saith
,
touch
his
bone
and
his
flesh
,
he
intends
and
requires
a
deepe
and
a
sore
affliction
upon
his
body
;
for
if
he
had
said
only
thus
,
Touch
his
flesh
,
that
had
beene
an
affliction
upon
his
body
;
For
we
know
often
in
Scripture
,
the
flesh
is
put
for
the
whole
body
;
and
sometimes
for
the
whole
man
;
therefore
Satan
is
not
satisfied
with
an
expression
generall
,
but
he
putteth
it
in
direct
and
expresse
termes
,
Touch
his
flesh
and
his
bone
,
that
is
,
touch
him
so
as
that
the
paine
and
the
distemper
may
sinke
into
his
very
bones
,
into
his
very
Marrow
,
touch
him
thus
and
then
you
shall
see
what
he
will
doe
.
The
Bone
it selfe
is
a
part
without
feeling
;
yet
to
touch
the
bone
,
imports
the
greatest
paine
that
can
be
felt
.
Touch
his
bone
and
his
flesh
,
and
then
saith
he
,
He
will
curse
thee
to
thy
face
.
What
it
is
to
curse
to
the
face
hath
bin
opened
already
in
the
former
Chapter
,
at
the
eleventh
verse
,
and
I
must
referre
you
thither
for
the
sence
of
this
phrase
;
only
in
a
word
take
it
thus
,
Hee
will
curse
thee
to
thy
face
,
is
as
if
Satan
had
said
thus
;
Though
Job
did
blesse
thee
when
he
had
a
full
estate
,
and
though
he
did
blesse
thee
when
thou
diddest
empty
him
of
his
estate
,
and
tooke
all
his
goods
from
him
;
yet
if
thou
doe
but
touch
his
body
,
and
afflict
his
bones
,
he
will
breake
forth
into
cursed
language
,
both
concerning
thy
person
,
and
concerning
thy
service
.
I
will
only
minde
you
further
of
that
which
is
here
secretly
couched
in
this
expression
,
Touch
his
bone
and
his
flesh
and
he
will
curse
thee
to
thy
face
;
here
is
a
secret
imprecation
involved
,
he
tacitly
subjects
himselfe
to
the
curse
of
God
,
if
Job
curse
not
God
.
As
if
Satan
should
have
said
;
If
he
doe
not
curse
thee
to
thy
face
,
then
doe
so
and
so
to
me
,
or
thinke
thus
and
thus
of
me
:
If
you
would
have
the
meaning
of
Satan
from
the
language
of
his
children
,
you
may
take
the
plaine
English
of
it
thus
,
Touch
but
his
bone
and
his
flesh
,
and
damne
me
,
if
he
doe
not
curse
thee
,
send
me
to
Hell
presently
.
Satan
indeed
kept
this
cursed
imprecation
close
wrapt
up
in
that
forme
of
speaking
;
But
now
his
children
speake
it
out
;
If
you
will
have
Satans
heart
from
the
mouthes
of
the
sonnes
of
Belial
,
a
cursed
and
cursing
generation
among
us
,
the
plaine
English
of
it
is
this
.
God
damne
me
,
send
me
to
Hell
presently
,
if
he
curse
thee
not
.
Satan
we
see
was
more
modest
then
these
sonnes
of
impudence
and
perdition
;
who
openly
imprecate
upon
,
and
devote
themselves
unto
the
wrath
of
God
almost
every
word
;
these
doe
not
only
imitate
,
but
exceed
the
copy
which
Satan
sets
them
here
,
by
bold
blasphemie
and
horrid
execrations
.
And
he
will
curse
thee
to
thy
face
.
We
may
from
hence
observe
.
First
,
Satan
had
tryed
in
vaine
to
make
Job
curse
God
;
Now
he
attempts
a
second
time
;
Note
,
That
When
Satan
cannot
prevaile
against
us
by
one
meanes
,
he
doth
not
despaire
of
prevailing
by
another
;
He
gives
not
his
cause
over
for
lost
,
because
he
cannot
carry
it
at
first
,
he
will
try
,
and
try
againe
.
As
it
was
with
Balak
,
Numb
.
23.
when
he
sent
for
Balaam
to
curse
the
people
,
and
saw
the
businesse
did
not
prosper
,
or
succeed
according
to
his
malice
,
Balaam
could
not
curse
them
,
he
brought
him
to
another
place
;
Come
(
saith
he
)
I
pray
thee
,
I
will
bring
thee
to
another
place
,
peradventure
it
will
please
God
that
thou
mayest
curse
me
them
from
thence
,
though
you
could
not
doe
it
in
one
place
,
you
may
in
another
.
So
Satan
,
if
he
cannot
worke
his
will
one
way
,
he
will
try
a
second
or
a
third
.
Satans
unweariednesse
in
a
bad
cause
when
it
succeeded
not
,
reproves
those
who
are
so
soone
weary
of
a
good
one
,
if
it
succeed
not
;
Many
are
ready
to
give
up
if
one
meanes
will
not
doe
it
,
they
cast
off
hope
and
say
,
the
cause
is
desperate
.
If
one
,
or
two
,
or
three
,
or
many
meanes
we
use
,
faile
,
we
ought
to
try
still
,
never
despaire
of
the
end
while
the
worke
is
good
and
the
meanes
are
faire
;
In
the
morning
sow
thy
seed
(
saith
the
Preacher
)
and
in
the
evening
with-hold
not
thy
hand
:
for
thou
knowest
not
whether
shall
prosper
this
or
that
.
I
may
adde
,
with-hold
not
thy
hand
in
the
evening
,
though
thou
seest
the
morning
seed
doth
not
prosper
;
this
may
have
a
blessing
,
though
that
had
not
.
Secondly
observe
,
Satan
tryeth
another
way
,
and
he
tryeth
a
way
more
probable
and
efficacious
for
his
ends
then
the
former
;
when
a
weaker
will
not
doe
it
,
he
provides
stronger
meanes
.
As
God
in
punishing
or
chastening
sinners
,
when
a
lesser
judgement
will
not
humble
them
,
he
sends
a
greater
;
God
cometh
not
only
with
another
,
but
with
sorer
judgements
;
If
he
will
not
yet
for
all
this
hearken
unto
me
,
then
I
will
punish
you
seven
times
more
for
your
sinnes
:
So
Satan
,
when
by
one
temptation
he
cannot
over-come
,
prepares
not
only
another
,
but
a
stronger
;
he
assaults
them
more
and
more
;
he
not
only
musters
new
Forces
,
but
more
compleate
,
to
foile
the
soule
.
This
should
teach
us
when
we
cannot
subdue
a
corruption
in
our
own
hearts
by
one
meanes
,
then
to
seeke
a
better
:
And
when
by
one
prayer
we
cannot
obtaine
a
blessing
,
then
to
pray
againe
,
and
to
pray
better
,
to
pray
with
more
life
,
with
more
faith
,
with
more
humility
:
then
mix
more
fire
with
prayer
,
more
zeale
and
fervency
of
spirit
:
mix
more
water
with
prayer
,
As
Iacob
,
Hose
12.
wept
and
made
supplication
;
above
all
mix
more
of
Christ
in
prayer
,
goe
out
in
his
Name
and
strength
.
When
Balacks
first
messengers
could
not
obtaine
Balaam
to
come
with
them
;
Balack
was
not
discourag'd
or
put
off
,
but
(
saith
the
Text
)
Balack
sent
yet
againe
Princes
more
and
more
Honourable
,
Numb
.
22.15
.
Let
not
us
be
discouraged
if
our
first
prayers
(
which
are
our
messengers
to
God
)
are
not
answered
;
But
let
us
send
more
and
more
honourable
,
more
strong
cryes
,
more
spirituall
desires
,
which
may
take
upon
the
heart
of
God
.
Why
should
Satan
doe
more
against
us
,
then
we
will
doe
for
our selves
?
Thirdly
,
Note
for
our
owne
caution
;
That
we
must
not
only
expect
continued
or
renewed
afflictions
and
assaults
from
Satan
,
but
we
must
expect
greater
and
greater
afflictions
and
assaults
from
Satan
.
He
hath
some
assaults
that
are
but
as
Foote-men
,
he
will
bring
out
his
Horse-men
at
the
next
bout
;
And
if
having
runne
with
Foote-men
,
they
have
wearied
thee
,
how
wilt
thou
contend
with
Horses
,
Jer.
12.5
.
Be
ready
then
not
only
to
run
with
the
Foote
,
but
to
contend
with
Horses
;
prepare
your selves
for
other
,
for
more
violent
charges
then
you
ever
felt
.
Satan
will
if
he
can
lay
a
closer
siege
to
thy
soule
then
ever
he
hath
done
:
As
that
one
evill
spirit
returned
into
the
person
out
of
whom
he
was
gone
,
Luk.
11.24
.
with
seven
Devils
worse
then
himselfe
,
so
he
often
returnes
with
seven
temptations
,
worser
,
stronger
then
before
.
Fourthly
,
observe
what
Satan
picks
out
to
be
the
matter
of
this
second
and
stronger
temptation
,
it
is
,
to
pinch
Job
in
his
flesh
,
to
pinch
his
body
.
Note
from
hence
,
That
the
paine
of
the
body
is
very
powerfull
to
disquiet
and
trouble
the
mind
.
Satan
is
very
confident
to
trouble
and
vex
the
mind
of
Job
,
by
casting
darts
and
diseases
into
his
body
.
Physitians
have
a
rule
,
That
the
manners
of
the
mind
follow
the
temper
of
the
body
,
and
it
is
a
more
certaine
rule
,
That
the
mind
is
much
carried
according
to
the
distemper
of
the
body
,
when
the
body
is
distempered
,
the
mind
is
seldome
at
rest
:
the
body
and
soule
are
such
neere
neighbours
,
that
they
cannot
but
sympathize
in
each
others
sufferings
.
Some
interpret
that
place
of
the
Apostle
,
Gal.
4.13
,
14.
concerning
the
weakenesse
and
sicknesse
of
his
body
,
You
know
(
saith
he
)
how
through
infirmity
of
the
flesh
I
preached
the
Gospell
:
We
may
safely
joyne
it
with
those
other
troubles
,
afflictions
and
reproaches
which
he
endured
,
and
were
so
great
a
disadvantage
to
his
acceptance
in
the
world
.
So
the
meaning
is
,
that
though
his
body
was
infirme
,
though
he
had
many
weakenesses
upon
him
,
yet
he
preached
the
Gospell
.
And
then
it
followes
in
the
next
verse
,
My
temptation
which
was
in
my
flesh
you
despised
not
,
observe
,
he
calleth
his
bodily
infirmity
a
temptation
;
The
afflictions
of
the
body
are
great
temptations
to
the
soule
.
It
is
very
considerable
to
this
purpose
what
the
Apostle
James
saith
when
he
speaks
of
the
severall
conditions
of
the
Saints
and
their
duties
in
them
,
Chap.
5.
v.
13
,
14.
Is
any
man
afflicted
?
let
him
pray
,
(
he
speakes
that
in
generall
)
Is
any
man
merry
?
let
him
sing
Psalmes
.
Is
any
man
sick
?
Is
he
pained
by
sicknesse
in
his
body
?
What
shall
he
doe
then
?
He
doth
not
say
,
Is
any
man
sick
,
let
him
pray
?
but
,
Is
any
man
sick
?
let
him
call
for
the
Elders
of
the
Church
,
and
let
them
pray
over
him
:
As
if
he
should
say
,
A
sick
man
is
very
unfit
to
pray
himselfe
,
though
for
himselfe
,
he
hath
need
to
call
others
to
pray
with
him
and
for
him
,
he
hath
enough
to
doe
,
to
wrastle
with
his
pain
and
conflict
with
that
affliction
:
In
other
afflictions
let
him
pray
,
but
if
he
be
sick
,
let
him
send
for
the
Elders
of
the
Church
,
and
let
them
pray
over
him
.
A
diseased
body
unfits
the
mind
for
holy
duties
.
The
prayer
of
sick
Hezekiah
is
called
chattering
:
like
a
Crane
or
Swallow
,
so
did
I
chatter
,
Isa.
38.
it
was
rather
chattering
then
praying
,
such
a
disquietnesse
and
uncomposednesse
was
upon
his
spirit
thorough
,
or
by
the
infirmity
of
his
flesh
.
Paine
is
a
piercing
shaft
in
Satans
quiver
of
temptations
;
Though
the
spirit
of
a
man
will
sustaine
his
infirmity
,
yet
oftentimes
,
a
wound
in
the
body
wounds
the
soule
,
A
wounded
spirit
no
man
can
beare
,
and
a
wound
in
the
body
,
is
a
burden
too
heavy
for
many
men
.
And
if
it
be
so
,
Then
the
pain
and
the
weaknesse
of
the
body
is
no
advantage
to
repentance
and
returning
unto
God
.
How
pittifully
are
they
mistaken
,
who
put
off
repentance
till
their
bodies
be
in
paine
,
till
they
are
sick
and
weake
;
they
doe
it
upon
this
ground
,
because
when
they
are
in
paine
,
they
thinke
they
shall
repent
with
more
ease
.
Observe
,
if
Satan
thinks
to
have
such
an
advantage
upon
a
holy
man
,
as
to
make
him
blaspheme
when
he
is
in
paine
,
doest
thou
thinke
paine
will
be
an
advantage
to
thy
repentance
?
It
is
said
,
that
at
the
powring
out
of
the
fourth
Viall
,
Rev.
16.9
.
when
God
did
smite
the
inhabitants
of
the
earth
,
and
scorched
them
with
great
heat
,
that
they
blasphemed
the
Name
of
God
,
(
they
did
that
which
Satan
presumed
Job
would
doe
)
and
they
repented
not
to
give
him
glory
.
It
is
a
woefull
thing
to
put
off
repentance
to
a
pained
body
:
paine
in
its
own
nature
fits
us
rather
to
blaspheme
and
turne
from
God
,
then
to
returne
to
him
.
Never
thinke
to
have
helpe
for
the
cure
of
your
soules
,
by
the
diseases
of
your
bodies
:
usually
we
find
,
that
either
sick
persons
repent
not
,
or
theirs
is
but
a
sickly
repentance
.
At
the
most
,
paine
can
but
restraine
your
lusts
,
it
can
never
heale
them
,
The
actings
of
some
sins
are
quickned
by
diseases
;
At
the
most
,
a
disease
can
but
abate
the
acts
of
sin
,
it
can
never
destroy
the
life
of
it
.
Death
it selfe
cannot
kill
sin
:
The
sins
of
wicked
men
live
when
they
are
dead
:
the
grave
cannot
consume
them
,
no
nor
the
fire
of
Hell
wast
their
strength
:
the
sins
of
unbeleevers
shall
remaine
not
only
in
their
guilt
,
but
in
their
power
to
all
eternity
.
So
much
of
Satans
motion
.
But
put
forth
thy
hand
now
and
touch
his
bone
and
his
flesh
,
and
he
will
curse
thee
to
thy
face
.
Verse
6.
And
the
Lord
said
unto
Satan
,
Behold
,
he
is
in
thy
hand
,
but
save
his
life
.
Here
we
have
the
Lords
grant
unto
that
motion
of
Satan
,
He
is
in
thy
hand
,
but
save
his
life
:
Thou
mayest
doe
with
his
bone
and
his
flesh
what
thou
wilt
,
He
is
in
thine
hand
.
We
have
opened
what
it
is
to
have
a
thing
put
into
the
hand
,
in
the
former
Chapter
,
where
the
same
expression
is
used
,
therefore
I
shall
passe
those
words
here
.
Note
only
this
,
that
the
Lord
saith
here
,
He
is
in
thy
hand
,
to
prevent
Satans
cavill
:
as
if
he
had
said
,
Thou
movest
me
to
touch
his
bone
and
his
flesh
;
well
,
lest
thou
shouldest
say
that
I
have
dealt
too
gently
with
him
,
and
have
smitten
him
with
favour
,
I
will
put
the
rod
or
staffe
into
thine
hand
,
doe
thou
with
〈◊〉
bone
and
his
flesh
what
thou
canst
,
spare
him
not
.
We
know
the
Lord
is
able
to
strike
stronger
stroakes
,
and
give
deeper
wounds
infinitely
then
Satan
can
,
if
he
pleaseth
;
yet
,
the
love
of
God
to
his
children
,
stops
his
hand
and
breakes
the
blow
:
He
corrects
in
judgement
,
and
debates
in
measure
,
Isa.
27.8
.
when
he
strikes
his
children
,
he
strikes
them
as
children
,
gently
;
Thus
(
2
Sam.
7.14
.
)
speaking
of
Davids
family
;
If
he
commit
iniquity
(
saith
God
)
I
will
chasten
him
with
the
rod
of
men
,
the
word
there
used
is
Enosh
,
which
signifies
a
weake
man
,
I
will
chasten
him
with
the
rod
of
a
weake
man
,
of
one
that
hath
but
a
weake
arme
or
hand
,
the
hand
of
a
sickly
fraile
man
;
A
weake
,
a
sickly
man
cannot
strike
very
hard
.
Thus
saith
God
,
I
will
chasten
thy
children
if
they
commit
iniquity
:
they
shall
rather
see
my
care
,
then
feele
my
power
in
their
corrections
.
Now
(
I
say
)
lest
Satan
should
pretend
partiality
,
God
puts
Job
into
Satans
hand
,
and
gives
him
liberty
to
lay
on
as
hard
,
as
his
hand
acted
with
utmost
malice
could
smite
him
,
thou
hast
liberty
to
smite
him
into
the
very
valley
of
the
shadow
of
death
,
to
bring
him
so
neere
death
,
that
he
may
looke
into
the
graves
mouth
,
but
no
further
.
Save
his
life
.
Here
is
Satans
chaine
,
the
limitation
or
restraint
of
his
power
.
When
God
puts
any
of
his
servants
into
Satans
hand
,
he
keepes
Satan
in
his
owne
hand
.
And
as
all
the
Elect
are
in
Gods
hand
,
to
keepe
them
from
taking
hurt
,
so
the
Devill
is
in
Gods
hand
,
to
keep
him
from
doing
hurt
to
his
Elect.
Save
his
life
.
The
word
Nephesh
here
used
,
signifieth
properly
the
soule
;
and
the
soule
is
in
Scripture
often
put
for
the
life
:
because
the
soule
is
the
spring
,
the
fountaine
of
life
;
life
is
derived
or
diffused
into
the
body
from
or
by
the
soule
:
and
as
soone
as
the
soule
is
parted
from
the
body
,
life
departs
.
Hence
both
this
Hebrew
word
,
the
Lord
formed
man
out
of
the
dust
of
the
earth
,
and
breathed
into
his
nostrills
the
breath
of
life
,
and
he
became
a
living
soule
,
Gen.
2.7
.
This
is
that
vitall
spirit
by
which
all
quick
things
move
;
therefore
Beasts
,
Birds
,
Fish
and
creeping
things
are
called
living
soules
,
Gen.
1.20
,
24.
And
this
life
is
called
the
blood
,
because
〈◊〉
contained
or
carried
in
the
blood
,
Gen.
9.4
.
Further
,
it
is
〈◊〉
observable
,
that
the
Hebrewes
call
the
Body
seperated
from
〈◊〉
soule
,
or
a
dead
corps
,
Nephesh
,
Numb
.
5.2
.
c.
9.10
.
c.
19.11
.
Hag.
2.14
.
Though
the
life
be
quite
gone
out
,
departed
from
the
carkasse
or
body
of
a
dead
man
,
yet
that
dead
body
is
called
life
or
soule
;
to
note
that
it
shall
live
againe
,
and
that
the
soule
shall
returne
unto
it
:
The
mistery
of
the
Resurrection
from
death
was
implied
in
the
name
of
the
dead
.
Wee
find
also
that
the
Heathens
called
a
dead
body
,
a
soule
;
possibly
from
some
glimpse
of
the
resurection
.
We
lay
up
a
soule
in
the
grave
,
saith
the
Poet.
Animamque
sepulchro
condimus
.
But
how
is
this
worke
put
into
Satans
hand
,
The
saving
of
his
life
.
What
,
is
Satan
become
a
saviour
?
what
salvation
can
we
expect
from
him
,
whose
name
is
Apollyon
,
and
Abaddon
,
Rev.
9.11
.
both
which
signifie
a
destroyer
.
Shall
we
send
to
the
Wolfe
to
save
the
Sheepe
?
or
to
the
Vulture
to
save
the
Dove
?
Destruction
is
the
delight
of
Satan
,
and
it
is
his
way
,
as
he
hath
no
hope
to
be
saved
himselfe
eternally
,
so
no
will
to
save
others
temporally
.
Observe
then
,
That
here
to
save
life
,
notes
only
a
sparing
from
death
,
not
a
delivering
from
destruction
,
but
a
forbearing
to
destroy
.
Satan
saved
his
life
negatively
,
Save
his
life
.
It
may
be
questioned
here
,
Why
Satan
(
for
that
is
implyed
)
desired
so
to
destroy
the
life
of
Job
?
God
would
never
have
limited
and
chained
him
up
,
but
that
Satan
had
a
mind
to
suck
his
blood
,
or
afflict
him
unto
death
.
These
two
reasons
may
be
given
,
why
Satan
would
have
his
life
.
The
one
might
be
this
,
Because
it
was
a
thing
doubtfull
with
him
(
though
he
bragged
much
of
it
)
whether
he
should
attaine
his
end
or
no
,
to
make
Job
curse
God
;
when
therefore
he
saw
he
could
not
overcome
his
spirituall
life
,
it
would
have
bin
some
revenge
to
him
to
destroy
his
naturall
life
.
As
some
wicked
ones
his
agents
,
when
by
all
their
threats
or
flatteries
they
cannot
make
a
〈◊〉
sin
,
which
is
to
destroy
his
spirituall
life
,
their
revenge
breakes
〈◊〉
against
his
naturall
life
,
to
destroy
that
;
This
is
the
method
of
persecution
,
first
to
attempt
the
death
of
the
soule
,
by
drawing
or
terrifying
unto
sin
;
and
if
they
faile
of
that
,
then
death
is
inflicted
on
the
body
.
Or
againe
in
the
second
place
,
he
being
doubtfull
in
himselfe
(
though
he
made
no
doubt
in
words
)
whether
his
plot
would
be
successefull
,
to
make
Job
curse
God
;
he
(
I
say
)
doubting
this
designe
might
not
draw
him
to
sin
,
resolved
to
take
away
his
life
,
that
so
Job
might
never
have
told
tales
of
his
victory
,
or
have
reported
his
conquest
to
the
world
.
At
least
by
his
death
he
might
obscure
the
businesse
,
and
bury
it
with
some
slander
:
saying
that
Job
died
with
discontent
and
griefe
,
that
he
blasphemed
God
when
he
died
,
that
he
wished
for
death
,
and
could
not
hold
out
any
longer
.
Much
like
that
device
of
some
Jesuits
,
who
have
blowne
it
abroad
,
that
our
most
zealous
opposers
of
Romish
errours
,
whom
they
could
never
move
,
either
by
writing
or
disputing
,
while
they
lived
,
have
yet
recanted
all
when
they
dyed
.
Wherefore
least
Satan
should
have
drawen
a
curtain
over
the
glory
of
Jobs
victory
,
by
aspersing
him
after
his
death
,
the
Lord
saith
,
Save
his
life
,
Job
shall
survive
his
troubles
,
that
matters
may
come
to
light
,
and
a
true
report
be
made
and
left
upon
record
both
of
thy
implacable
malice
,
and
enmity
,
and
of
his
invincible
patience
and
sincerity
.
And
this
may
lead
us
yet
further
to
consider
,
why
God
was
so
carefull
of
that
precious
part
,
his
life
.
For
some
may
say
,
Had
it
not
been
glory
to
God
and
honour
to
Job
,
(
like
that
of
Martyrdome
,
)
if
he
had
died
under
the
hand
of
Satan
,
holding
fast
his
own
integrity
,
blessing
God
even
unto
death
?
I
grant
this
,
but
yet
God
knew
that
the
saving
of
his
life
would
be
more
advantagious
both
to
himselfe
and
his
Job
,
for
those
ends
:
wherefore
he
saith
,
Save
his
life
,
destroy
him
not
.
First
thus
,
God
intended
to
make
Job
a
Monument
of
mercy
as
well
as
a
Monument
of
suffering
,
he
intended
to
set
him
up
to
all
the
world
as
one
,
in
whom
they
might
behold
the
goodnesse
of
God
in
raising
up
,
mixt
with
his
wisdome
in
casting
down
;
that
men
might
learn
hope
from
Job
,
as
well
as
patience
from
Job
.
Therefore
saith
God
,
Save
his
life
,
I
have
somewhat
else
to
do
with
him
;
I
will
raise
him
up
again
,
and
in
him
an
everlasting
Monument
both
of
his
patience
in
suffering
,
and
of
my
own
power
in
restoring
.
Indeed
if
he
had
died
in
the
conflict
and
left
his
bones
in
the
field
,
he
had
been
a
wonderfull
example
of
constancy
:
but
he
had
not
been
such
an
example
of
mercy
,
if
his
life
had
not
been
saved
.
There
may
be
this
in
it
too
,
Save
his
life
,
saith
God
,
I
will
have
him
preserved
in
this
combate
,
his
courage
and
carriage
in
it
is
my
delight
.
God
loveth
to
see
his
people
holding
out
,
tugging
and
continuing
in
such
assaults
and
temptations
.
Romane
spirits
,
saith
,
the
gods
delighted
to
look
upon
them
in
their
conflicts
with
fortune
.
To
see
them
wrastle
with
some
great
calamity
,
with
some
great
danger
,
was
such
a
spectacle
as
would
draw
off
Jupiter
from
his
greatest
businesse
.
It
is
a
most
certain
truth
,
that
the
most
true
God
doth
love
and
delight
to
see
his
children
wrastling
with
some
great
calamitie
:
to
see
a
poor
man
,
man
who
is
but
flesh
and
bloud
wrastling
with
principalities
and
powers
,
with
the
devill
and
powers
of
darknesse
;
this
is
a
sight
that
God
himself
(
as
we
may
so
speak
)
rejoyceth
in
.
God
looking
down
from
heaven
upon
the
children
of
men
,
to
see
if
there
were
any
that
did
understand
,
that
did
seek
God
,
Psal.
53.2
.
Surely
then
if
any
do
seek
God
,
much
more
if
they
suffer
from
him
,
or
for
him
in
a
holy
manner
,
he
will
look
downe
from
Heaven
to
see
them
.
Thirdly
,
I
will
note
that
as
another
ground
why
God
would
have
his
life
spared
,
because
he
had
much
use
of
him
,
when
he
was
in
that
condition
,
full
of
sores
and
scabs
.
A
godly
man
is
never
in
such
an
estate
but
God
hath
some
use
of
his
life
.
Therefore
saith
God
,
Save
his
life
,
though
he
be
full
of
sores
,
or
rather
from
the
crown
of
the
head
to
the
sole
of
the
foot
one
continued
sore
:
though
he
be
a
most
lamentable
creature
,
and
cannot
wag
hand
or
foot
in
any
service
of
man
,
yet
spare
his
life
,
for
he
may
thus
stand
me
in
great
stead
,
and
do
me
more
service
then
many
thousands
,
who
(
as
we
speake
)
are
sound
winde
and
limbe
,
and
have
not
one
blemish
upon
the
whole
body
.
A
godly
person
is
ever
usefull
to
God
,
though
he
cannot
stirre
a
limbe
,
yet
his
life
may
be
usefull
to
God
:
whereas
a
wicked
man
,
though
strong
and
healthy
,
though
furnisht
with
outward
comforts
and
accommodations
,
is
altogether
unserviceable
;
he
will
not
doe
God
a
stroake
of
worke
,
though
he
have
received
great
pay
and
wages
afore-hand
.
A
godly
man
will
serve
God
in
and
by
his
poverty
,
in
and
by
his
sicknesse
,
when
diseased
,
when
distressed
,
when
nothing
is
to
be
seen
upon
him
but
scabs
and
boiles
.
Grace
will
work
through
all
the
defects
and
decayes
of
nature
.
And
when
the
life
of
nature
can
scarce
move
one
member
of
the
outward
man
upon
the
earth
,
the
life
of
grace
moves
all
the
members
of
the
inward
man
toward
Heaven
.
Though
the
outward
man
perish
,
yet
the
inward
man
is
renewed
day
by
day
,
2
Cor.
4.16
.
Lastly
,
God
saved
his
life
,
as
a
punishment
and
vexation
upon
Satan
.
The
Talmudists
are
vouched
to
affirme
,
that
it
was
not
so
grievous
to
Job
,
to
be
afflicted
in
his
body
,
as
it
was
to
Satan
when
God
restrained
him
from
destroying
his
life
.
As
if
a
man
should
be
permitted
to
crack
the
glasse
,
but
he
must
not
spill
the
wine
.
That
his
life
must
be
kept
whole
in
him
,
was
Satans
wound
.
It
is
a
torture
to
malice
not
to
do
the
utmost
mischiefe
.
So
much
for
the
clearing
of
these
words
,
Behold
,
he
is
in
thine
hand
,
but
save
his
life
.
From
the
Lords
grant
observe
first
,
That
God
doth
oftentimes
give
up
the
bodies
of
his
faithfull
servants
to
be
abused
and
tormented
by
Satan
and
his
instruments
.
He
is
in
thine
hand
,
thou
maiest
do
with
him
what
thou
wilt
,
on
this
side
death
.
Touch
his
flesh
and
his
bone
,
or
touch
his
flesh
to
the
bone
,
strike
as
hard
,
wound
as
deep
as
thou
canst
.
It
is
said
,
Revel.
2.10
.
that
Satan
should
cast
some
of
them
,
that
is
,
of
the
servants
of
God
,
into
prison
.
God
gave
up
their
bodies
to
irons
,
and
fetters
,
to
the
stocks
and
shackles
:
He
permits
those
bodies
which
are
Temples
of
the
holy
Ghost
,
to
be
thrust
into
dungeons
and
the
chambers
of
death
.
Therefore
doe
not
thinke
it
strange
to
see
the
bodies
of
the
children
of
God
put
into
cruell
and
bloudy
hands
,
though
they
are
vessels
of
honour
and
Temples
of
the
holy
Ghost
,
yet
God
may
give
up
those
bodies
to
be
defiled
and
polluted
with
the
outrages
of
the
most
abominable
wretches
;
consider
what
the
Apostle
speakes
of
the
Jewish
Martyrs
,
Heb.
11.
How
were
their
bodies
abused
and
mangled
?
They
were
stoned
,
they
were
sawn
asunder
,
they
were
slaine
with
the
sword
:
they
wandered
about
in
sheep
skins
and
goat
skins
,
being
destitute
,
afflicted
,
tormented
:
of
whom
the
world
was
not
worthy
:
Their
bodies
had
not
a
house
to
dwell
in
,
nor
garments
to
put
on
,
in
whose
soules
God
himselfe
dwelt
,
and
had
put
upon
them
the
garment
of
Salvation
.
Who
is
able
to
expresse
,
yea
,
to
conceive
what
strange
inventions
of
crueltie
have
been
brought
into
the
world
to
vex
and
torment
the
bodies
of
the
Saints
;
The
stories
of
the
Primitive
times
are
full
:
but
the
fathers
of
the
Romish
inquisition
have
exceeded
them
all
.
Satan
here
invents
a
strange
disease
as
an
engine
to
torture
Jobs
body
,
in
that
he
mixt
the
rack
,
and
the
wheel
,
the
sword
and
the
saw
,
the
fiery
gridiron
and
the
boyling
oil
:
The
pain
of
a
thousand
deaths
was
heightn'd
in
that
malignant
distemper
.
Secondly
,
he
is
in
thine
hand
,
but
save
his
life
,
saith
God
.
The
matter
wherein
Satan
is
limited
is
life
,
then
note
That
life
and
death
are
in
the
hand
of
God
.
It
is
truth
,
that
all
we
have
is
in
the
hand
of
God
;
but
God
keeps
our
life
in
his
hand
last
of
all
,
and
he
hath
that
in
his
hand
in
a
speciall
manner
.
So
David
expresses
it
,
Thou
holdest
my
soul
in
life
;
though
the
soul
continue
,
life
may
not
continue
,
there
is
the
soul
,
when
there
is
not
life
,
life
is
that
which
is
the
union
of
soul
and
body
,
Thou
holdest
my
soul
in
life
,
that
is
,
thou
holdest
soul
and
body
together
.
So
Daniel
describes
God
to
Belshazzar
,
Dan.
5.23
.
The
God
in
whose
hand
thy
breath
is
,
and
whose
are
all
thy
wayes
hast
thou
not
glorified
.
The
breath
of
Princes
is
in
the
hand
of
God
;
and
the
same
hand
holds
the
breath
of
the
meanest
subject
.
This
may
be
matter
of
comfort
to
us
in
such
times
as
these
are
,
times
of
danger
,
and
times
of
death
;
when
the
hand
of
man
is
lifted
up
to
take
thy
life
,
remember
thy
life
is
held
in
the
hand
of
God
.
And
as
God
said
here
to
Satan
,
Afflict
the
body
of
Job
,
but
save
his
life
;
so
God
saith
still
to
bloudy
wretches
,
who
are
as
the
limbs
of
Satan
,
The
bodies
of
such
and
such
are
in
your
hands
,
the
estates
of
such
and
such
are
in
your
hands
,
but
save
their
lives
.
The
life
of
a
man
is
never
at
the
mercy
of
a
creature
,
though
it
be
a
common
speech
of
men
,
when
they
have
a
man
under
them
,
Now
I
have
you
at
my
mercy
;
though
some
brag
as
Laban
did
to
Jacob
,
It
is
in
the
power
of
my
hand
to
do
you
hurt
:
yet
God
often
checks
them
(
as
he
did
Laban
)
from
so
much
as
speaking
hurt
,
Gen.
31.29
.
but
the
God
of
your
father
spake
unto
me
yester-night
,
saying
,
Take
thou
heed
,
that
thou
speak
not
to
Jacob
either
good
or
bad
.
Creatures
though
full
of
love
cannot
speak
good
,
and
though
full
of
malice
they
cannot
speak
bad
,
if
God
forbid
:
then
much
lesse
can
they
do
us
hurt
,
and
least
of
all
hurt
our
lives
,
if
God
with-hold
.
David
triumphs
in
his
interest
in
such
a
God
,
Psal.
68.20
.
Our
God
is
the
God
of
salvation
(
that
is
of
deliverance
,
of
outward
deliverance
(
for
that
is
especially
there
meant
)
and
unto
God
the
Lord
belong
the
issues
from
death
,
or
the
goings
out
from
death
,
that
is
,
God
hath
all
wayes
that
lead
out
from
death
in
his
own
keeping
,
he
keepeth
the
key
of
the
door
,
that
lets
us
out
from
death
;
when
a
man
is
in
the
valley
of
the
shadow
of
death
,
where
shall
he
issue
out
?
where
shall
he
have
a
passage
?
No
where
,
saith
man
,
he
shall
not
escape
;
but
God
keepeth
all
the
passages
,
when
men
think
they
have
shut
us
up
in
the
jawes
of
death
,
he
can
open
them
,
and
deliver
us
.
To
him
belong
the
issues
from
death
;
It
is
an
allusion
to
one
that
keepeth
a
passage
or
a
door
:
And
God
is
a
faithfull
keeper
,
and
a
friendly
keeper
,
who
will
open
the
door
for
the
escape
of
his
people
,
when
they
cry
unto
him
.
It
is
exprest
so
in
Psal.
141.7
.
Our
bones
are
scattered
at
the
graves
mouth
:
as
when
one
cutteth
or
cleaveth
wood
upon
the
earth
;
that
is
,
we
are
even
ready
to
die
,
to
be
put
into
the
grave
.
What
then
?
But
mine
eyes
are
upon
thee
,
O
God
the
Lord
:
in
thee
is
my
trust
,
leave
not
my
soul
destitute
.
Keep
me
from
the
snare
which
they
have
laid
for
me
.
Let
the
wicked
fall
into
their
own
nets
:
whilest
I
withall
escape
,
that
is
,
make
me
a
way
to
escape
;
As
if
he
should
say
,
Thou
hast
the
key
of
the
gate
by
which
we
may
issue
out
from
death
:
Lord
,
I
look
that
thou
shouldest
now
open
it
for
me
.
Let
it
comfort
us
that
God
hath
our
lives
,
and
the
issues
from
death
in
his
own
hand
.
When
Satan
thought
he
had
Job
fast
enough
lockt
up
in
the
valley
of
the
shadow
of
death
,
God
kept
him
safe
,
he
opened
a
door
and
let
him
out
.
Thirdly
note
,
that
as
God
hath
life
in
his
hand
in
a
speciall
manner
,
so
he
takes
speciall
care
of
the
lives
of
his
people
.
Save
his
life
(
saith
God
)
I
will
look
to
that
:
Psal.
116.15
.
Precious
in
the
sight
of
the
Lord
is
the
death
of
his
saints
;
Precious
is
their
death
;
not
that
death
it self
is
precious
,
a
privation
hath
no
preciousnesse
in
it
:
but
their
life
is
precious
,
therefore
he
will
have
a
great
price
for
their
death
;
God
puts
off
the
life
of
a
Saint
at
a
deare
rate
.
Woe
unto
those
who
violently
and
unjustly
take
away
that
which
is
so
precious
in
the
esteeme
of
God
,
at
one
time
or
other
he
will
make
them
pay
dear
for
such
Jewels
.
Fourthly
observe
,
It
is
mercy
to
have
our
lives
,
though
we
lose
all
things
else
.
You
see
here
God
saith
concerning
Job
,
Save
his
life
.
I
have
given
thee
his
estate
,
thou
hast
spoiled
that
,
now
I
will
leave
his
body
in
thine
hand
,
wound
that
,
afflict
that
,
but
save
his
life
.
Here
was
mercy
.
Therefore
it
was
a
speciall
promise
and
priviledge
made
and
granted
to
some
in
times
of
great
publike
sufferings
and
common
calamities
,
as
to
Ebed-melech
the
Ethiopian
,
Jer.
39.18
.
and
to
Baruch
the
Scribe
,
Jer.
45.5
.
that
their
lives
should
be
given
to
them
for
a
prey
;
as
if
God
had
said
,
It
is
no
ordinary
favour
in
times
of
common
danger
to
have
your
lives
for
a
prey
;
you
complain
for
this
losse
and
that
losse
,
and
you
have
cause
too
,
but
think
withall
that
you
have
your
lives
.
And
why
is
it
said
,
that
they
should
have
their
lives
for
a
prey
?
A
prey
you
know
properly
is
that
which
we
take
out
of
the
hand
of
an
enemie
,
that
which
was
in
his
possession
;
the
lives
of
these
persons
were
said
to
be
given
to
them
for
a
prey
,
in
those
perillous
times
,
because
God
by
his
care
and
providence
did
(
as
it
were
)
fetch
back
their
lives
from
the
hand
of
the
enemie
:
their
lives
in
naturall
reason
were
in
their
enemies
hands
,
but
God
undertakes
to
fetch
them
back
,
and
recover
them
out
of
their
hands
,
and
so
they
were
promised
to
have
their
lives
for
a
prey
.
Thus
God
giveth
to
many
of
his
people
their
lives
for
a
prey
,
and
they
are
to
blesse
God
in
this
behalfe
,
whatsoever
afflictions
and
troubles
are
upon
them
,
that
yet
they
have
their
lives
.
Lastly
,
we
may
hence
raise
our
meditations
to
consider
the
wonderfull
love
of
God
to
us
in
Christ
:
when
God
sent
Christ
into
the
world
to
save
sinners
,
he
put
him
into
the
hands
of
Satan
and
his
instruments
;
yet
he
doth
not
say
(
as
here
)
to
Satan
,
Save
his
life
;
Afflict
him
as
thou
wilt
,
persecute
him
in
his
cradle
,
despise
him
,
slander
him
,
revile
him
,
accuse
him
,
crowne
his
head
with
thornes
,
scourge
him
,
buffet
him
,
spit
in
his
face
,
&c.
but
save
his
life
;
No
,
this
bound
is
not
set
to
the
malice
of
Satan
or
the
rage
of
men
,
God
gives
them
leave
to
take
life
and
all
.
Concerning
his
servant
Job
,
God
saith
to
Satan
,
Spare
his
life
;
but
when
he
sendeth
his
Son
,
he
gives
no
order
to
have
him
spared
,
but
gives
his
cruell
enemies
full
scope
.
How
wonderfull
is
the
love
of
God
,
who
for
our
sakes
was
so
expensive
of
his
Sons
life
;
when
as
he
thus
spared
the
life
of
a
servant
.
If
Satan
had
been
chained
up
from
taking
the
life
of
Christ
,
he
had
been
at
liberty
to
triumph
over
our
lives
,
to
all
eternity
.
We
had
all
died
,
if
God
had
said
to
Satan
concerning
Christ
,
Save
his
life
.
Thus
we
see
the
Commission
of
Satan
against
Job
,
and
the
limitation
of
it
.
Satan
was
not
tyed
up
so
short
as
he
was
in
the
former
Chapter
,
and
yet
still
he
is
tyed
.
There
he
might
meddle
with
Jobs
estate
,
but
not
with
his
body
;
here
he
may
meddle
with
his
body
,
but
not
with
his
life
:
Though
God
lengthen
Satans
chain
,
yet
he
never
lets
Satan
loose
,
though
he
be
at
more
liberty
then
before
,
yet
he
is
in
custody
,
there
is
a
But
of
restriction
upon
him
still
.
It
is
our
comfort
that
though
Satan
(
as
Philosophers
speake
of
liquids
,
water
,
and
the
like
)
cannot
keep
himself
in
his
own
bounds
,
yet
he
is
easily
kept
in
bounds
by
the
word
and
power
of
God
.
Verse
7.
So
went
Satan
forth
from
the
presence
of
the
Lord
,
and
smote
Job
with
sore
boiles
,
from
the
sole
of
the
feet
unto
his
crowne
.
Verse
8.
And
he
took
him
a
potsheard
to
scrape
himselfe
withall
,
and
he
sate
down
among
the
ashes
.
So
Satan
went
forth
from
the
presence
of
the
Lord
.
]
He
is
presently
upon
execution
,
as
soon
as
he
hath
his
commission
.
We
have
explained
these
words
in
the
former
Chapter
.
See
then
what
he
doth
.
He
smote
Job
with
sore
boiles
from
the
sole
of
his
feet
unto
his
crown
.
He
smote
Job
saith
the
Text.
In
the
former
afflictions
Satan
had
instruments
to
work
by
:
He
stirred
up
the
Caldeans
and
Sabeans
;
he
moved
the
fire
and
the
winde
into
a
conspiracie
against
Job
.
Here
he
(
that
he
might
be
sure
it
should
be
done
fully
)
doth
it
himselfe
.
He
smote
Job
.
]
When
the
devil
smiteth
,
he
smiteth
thorowly
,
he
smiteth
home
.
When
Angels
strike
,
they
strike
to
purpose
.
It
is
said
Act.
12.
that
an
Angel
of
the
Lord
smote
Herod
,
and
he
was
eaten
of
wormes
,
and
gave
up
the
Ghost
.
Spirits
have
mighty
power
.
He
smote
Job
;
why
,
he
did
not
demand
to
smite
Job
,
he
did
but
desire
to
have
him
Toucht
:
you
heard
before
somewhat
of
that
.
Satan
moves
that
his
flesh
and
his
bone
might
be
only
touched
,
now
,
his
motion
being
granted
,
it
is
said
he
smote
him
.
There
are
two
things
in
this
smiting
:
First
,
It
notes
suddennesse
:
He
did
not
afflict
him
by
a
disease
that
grew
upon
him
by
degrees
;
as
you
know
boiles
and
sores
ordinarily
are
long
a
gathering
,
breeding
in
,
and
breaking
out
of
the
flesh
;
but
he
was
all
over
full
of
these
boiles
in
an
instant
.
Secondly
,
smiting
intimates
the
vehemencie
of
it
,
a
killing
stroake
,
a
deaths
wound
;
the
Hebrew
word
signifieth
to
strike
to
death
.
So
here
was
a
sudden
stroake
,
and
a
vehement
stroake
.
It
may
here
be
questioned
,
how
Satan
can
be
said
to
smite
?
And
the
same
doubt
ariseth
about
this
action
of
good
Angels
;
one
of
which
,
as
executioner
of
Gods
wrath
smote
of
the
Assyrians
in
one
night
an
hundred
and
fourscore
and
five
thousand
,
Isai
.
37.36
.
and
another
smote
Herod
,
Act.
12.
I
answer
,
how
angels
smite
is
a
secret
that
we
cannot
expresse
,
nor
fully
apprehend
.
For
this
and
the
like
expressions
of
smiting
,
are
sured
to
the
nature
of
the
patient
,
not
of
the
Agent
;
man
being
a
materiall
substance
is
susceptive
,
or
capable
of
smiting
,
or
of
a
stroake
:
But
an
angel
being
an
immateriall
substance
,
cannot
smite
properly
,
and
he
is
therefore
only
said
to
smite
a
man
,
because
we
cannot
signifie
an
effect
or
impression
upon
a
body
,
but
by
such
a
word
.
We
know
that
in
the
plague
or
other
diseases
,
when
they
are
immediately
inflicted
by
Angels
,
man
receives
a
stroake
,
and
therefore
is
said
,
to
be
smitten
.
But
how
the
Angel
gives
that
stroake
or
smites
,
is
not
knowne
.
Man
may
feel
himself
smitten
by
an
Angel
,
but
how
the
Angel
smites
he
cannot
understand
.
This
word
is
fitted
to
the
recipient
not
to
the
efficient
cause
of
the
disease
,
or
plague
,
or
death
.
in
loc.
He
smote
him
with
boiles
.
The
Hebrew
word
signifieth
an
ulcer
,
a
burning
or
an
inflaming
ulcer
,
an
ulcer
that
cometh
from
extreme
heat
,
or
is
extreme
hot
.
Satan
did
(
as
it
were
)
kindle
a
fire
in
the
bowels
of
Job
,
inflamed
his
bloud
,
and
heated
the
humours
of
his
body
,
from
whence
these
boiles
,
these
ulcers
,
these
sores
did
arise
.
The
Grammarians
expresse
it
,
sometime
more
generally
,
A
filthy
scab
;
sometime
more
particularly
,
An
ulcer
,
a
boile
,
sometime
a
leprocie
,
it
is
indeed
any
foule
disease
breaking
out
upon
the
body
.
The
same
word
is
used
,
Exod.
9.10
.
where
it
is
said
,
that
God
smote
the
Egyptians
and
the
Magicians
with
boiles
.
It
was
one
of
the
plagues
of
Egypt
that
was
inflicted
upon
Job
;
We
need
say
no
more
of
it
then
that
,
to
shew
that
it
was
a
grievous
plague
,
a
most
painfull
sore
:
for
it
is
added
in
that
place
of
Exodus
,
that
the
Magicians
could
not
stand
before
Moses
because
of
the
boiles
.
Further
in
the
fourth
place
,
we
know
it
is
painfull
for
a
man
to
have
one
boyle
,
especially
an
angry
burning
one
,
a
boyle
of
the
worst
sort
;
but
it
is
subjoyned
,
he
was
smitten
with
boyles
,
from
the
sole
of
his
feete
unto
his
crowne
.
To
be
all
over
boyles
,
and
to
be
all
over-run
with
the
most
painfull
kind
of
boyles
,
what
a
vehement
paine
must
this
be
?
From
the
sole
of
his
feete
unto
his
crown
,
there
is
the
extent
of
this
stroake
.
Intensivè
,
it
was
the
worst
kind
of
boyle
,
And
Extensivè
,
it
was
all
over
his
body
,
no
part
free
.
From
the
sole
of
his
feete
unto
his
crowne
.
It
is
usuall
in
Scripture
thus
to
signifie
the
whole
body
?
As
Deut.
28.35
.
The
Lord
shall
smite
thee
in
the
knees
and
in
the
leggs
,
with
a
sore
botch
that
cannot
be
healed
,
from
the
sole
of
the
foote
to
the
top
of
the
head
,
or
to
the
crowne
.
And
Isa.
1.6
.
when
the
Prophet
would
expresse
what
a
generall
blow
the
body
politique
had
received
from
the
hand
of
God
by
his
judgements
,
(
so
it
is
there
to
be
understood
)
he
saith
there
were
wounds
and
bruises
,
and
putrifying
sores
,
from
the
sole
of
the
foote
even
unto
the
head
.
That
is
,
the
whole
body
politick
,
the
whole
State
had
at
one
time
or
other
,
or
all
at
one
time
received
wounds
,
and
blowes
,
and
stroakes
from
the
hand
of
God
.
The
extreames
comprehend
all
the
parts
.
That
which
extends
from
one
extreame
,
or
utmost
part
to
another
,
is
extended
through
all
;
from
East
to
West
,
is
all
the
world
over
,
and
from
head
to
foote
,
is
all
the
body
over
.
So
then
Satan
smote
him
from
the
sole
of
his
foote
to
his
crowne
,
is
,
He
smote
his
whole
body
.
All
paines
and
distempers
were
gathered
into
this
one
malady
,
and
all
the
parts
of
his
body
were
smitten
,
as
if
they
had
bin
but
one
member
:
only
his
tongue
was
untoucht
,
as
is
commonly
observed
,
That
it
might
be
free
to
blaspheme
God
,
who
had
thus
polluted
the
beauty
and
comelinesse
of
his
body
,
who
had
thus
imbittered
the
comforts
of
his
soule
.
Job
being
thus
smitten
,
would
surely
looke
out
for
helpe
.
Though
it
be
exceeding
sinfull
(
with
Asa
diseased
in
his
feete
)
to
seeke
to
the
Physitians
and
not
to
the
Lord
,
Judah
,
That
when
Ephraim
saw
his
sicknesse
,
saw
his
wound
,
Then
went
Ephraim
to
the
Assyrian
,
and
sent
to
King
Jareb
:
Yet
could
he
not
heale
you
,
nor
cure
you
of
your
wound
.
Though
Job
(
as
they
in
their
civill
sicknesse
)
seeing
his
sicknesse
&
his
wound
,
had
sent
to
this
and
that
Physitian
.
Their
answer
would
have
been
,
we
cannot
heale
you
nor
cure
you
of
your
wound
.
His
disease
was
of
the
nature
of
those
,
which
are
called
,
The
Physitians
Reproach
:
They
could
not
discover
any
naturall
cause
of
it
,
and
therefore
they
could
not
prescribe
any
artificiall
cure
of
it
.
Physitians
of
greatest
value
,
in
Jobs
case
,
were
Physitians
of
no
value
.
And
therefore
to
shew
that
either
all
had
in
vaine
attempted
to
cure
him
,
or
that
none
durst
undertake
the
cure
;
the
Text
saith
,
That
he
tooke
a
potsheard
to
scrape
himselfe
withall
,
and
he
sate
downe
among
the
ashes
.
These
words
are
a
further
aggravation
of
Jobs
affliction
.
When
he
is
in
this
manner
smitten
,
smitten
with
boyles
,
smitten
with
the
worst
of
boyles
,
smitten
with
boyles
all
over
,
from
the
sole
of
his
feete
unto
his
crowne
:
surely
a
man
in
this
pickle
had
need
to
have
some
good
tendance
and
looking
to
;
suppose
the
Physitians
and
Chyrurgians
could
not
cure
him
,
yet
they
might
ease
him
;
if
they
had
plyed
him
with
Fomentations
and
suppling
oyles
,
if
they
had
bound
up
his
soares
with
fine
linnen
to
mittigate
and
molifie
them
.
If
such
applications
and
attendance
had
not
bin
a
refreshing
to
him
,
yet
they
would
have
bin
a
respect
to
him
;
if
they
had
not
bin
an
allay
to
his
paine
,
yet
they
would
have
bin
an
honour
to
his
person
.
But
(
as
this
8th
verse
shewes
us
)
when
the
man
was
thus
nothing
but
sores
,
he
had
then
nothing
to
helpe
him
:
He
might
say
(
as
David
afterwards
in
a
sad
condition
,
Psal.
142.4
.
)
I
looked
on
my
right
hand
,
and
beheld
,
but
there
was
no
man
that
would
know
me
,
refuge
failed
,
or
perished
from
me
,
no
man
cared
for
my
soule
.
When
thus
,
Lover
and
Friend
,
Physitian
and
Chirurgion
,
Wife
and
Servant
were
farre
from
him
,
at
least
in
duty
and
affection
;
then
he
is
forced
to
be
both
Patient
and
Physitian
,
sick
and
Nurse
,
he
tooke
him
a
pot-sheard
to
scrape
himselfe
withall
.
Poore
man
!
He
who
was
lately
in
health
,
and
the
Greatest
man
in
the
East
,
being
now
sick
,
hath
nothing
left
him
but
a
peece
of
a
broken
pitcher
.
There
are
foure
aggravations
of
his
affliction
in
this
.
The
first
is
this
,
that
he
could
get
none
to
dresse
him
,
he
was
faine
to
doe
it
himselfe
,
saith
the
Text.
Neither
Wife
,
nor
Servants
,
nor
Friends
would
meddle
with
him
.
A
hard
case
!
Then
secondly
,
consider
what
a
toole
he
had
to
doe
it
with
.
He
was
left
to
be
his
owne
Chirurgion
,
and
his
dressing
instrument
was
a
pot-sheard
.
The
word
signifies
,
sometimes
a
whole
earthen
pot
,
sometimes
a
broken
peece
of
it
,
a
sheard
as
we
call
it
.
Here
is
no
mention
of
fine
linnen
and
salves
to
heale
,
or
of
oyle
to
supple
these
soares
,
only
a
hard
pot-sheard
is
the
tool
,
and
scraping
is
all
the
surgerie
.
A
hard
case
!
Thirdly
,
This
intimates
either
,
that
his
body
was
so
loathsome
by
reason
of
the
disease
,
that
he
was
loath
to
touch
himselfe
with
his
hands
:
As
we
say
proverbially
in
our
Language
concerning
a
deformed
or
filthy
creature
;
A
man
would
scarce
touch
such
an
one
with
a
paire
of
Tongs
.
So
,
as
if
Job
had
so
abhorred
himselfe
,
that
he
was
loath
to
touch
himselfe
with
his
bare
hands
,
he
must
take
somewhat
,
and
for
want
of
a
better
,
a
pot-sheard
to
scrape
himselfe
;
He
had
not
the
heart
(
as
it
were
)
to
touch
himselfe
,
his
disease
was
so
foule
,
that
(
as
we
say
)
it
turn'd
his
stomack
.
This
some
give
as
a
reason
why
he
tooke
a
pot-sheard
,
his
body
was
so
filthy
that
he
was
loath
to
touch
it
with
his
hands
.
Or
as
others
give
the
reason
,
his
boiles
and
soares
did
so
overspread
and
envenome
his
hands
to
the
very
nailes
,
that
it
was
a
paine
for
him
to
touch
himselfe
;
his
fingers
were
so
sore
,
that
he
had
scarce
any
use
of
them
;
this
constrained
him
to
make
a
poore
shift
,
even
to
take
a
pot-sheard
to
scrape
himselfe
withall
.
What
a
lamentable
case
was
this
!
Fourthly
,
There
followes
yet
a
further
aggravation
of
his
affliction
.
If
a
man
be
sicke
and
full
of
sores
,
yet
if
he
can
get
an
easie
bed
or
some
soft
place
to
lie
upon
,
it
is
a
great
comfort
.
You
know
how
men
will
remove
from
bed
to
bed
,
from
place
to
place
when
they
are
distempered
and
in
paine
.
But
see
where
Job
lyes
,
he
hath
no
Downe-bed
nor
soft
pillowes
,
neither
couch
nor
chaire
to
sit
in
,
but
He
sate
downe
among
the
ashes
.
There
are
two
expositions
concerning
this
;
For
his
sitting
in
the
Ashes
,
may
be
taken
as
a
voluntary
act
,
or
as
a
necessary
act
.
Some
take
it
as
a
voluntary
act
of
Job
,
and
that
he
did
it
Electivè
,
when
he
was
in
that
condition
,
he
went
out
and
chose
to
sit
among
the
Ashes
;
And
so
his
sitting
among
the
Ashes
was
a
note
of
his
humiliation
and
abasement
;
As
often
in
Scripture
,
to
sit
downe
in
ashes
,
is
as
much
as
to
repent
and
humble
our selves
deepely
before
God
,
to
lie
in
the
very
dust
dust
;
as
it
is
exprest
of
Job
,
(
chap.
42.6
.
)
when
he
had
seene
God
,
I
abhorre
my selfe
,
saith
he
,
and
I
repent
in
dust
and
ashes
;
Alluding
to
that
custome
of
sitting
in
ashes
when
they
did
repent
.
So
you
find
in
that
solemne
humiliation
of
the
Ninivites
,
Jon.
3.6
.
that
when
word
came
to
the
King
of
Ninive
(
namely
that
Jonah
had
prophesied
the
ruine
of
the
City
within
forty
dayes
)
he
arose
from
his
throne
,
and
he
layed
his
robe
from
him
,
and
covered
himselfe
with
sack-cloth
and
sate
in
ashes
.
Christ
upbraiding
Chorazin
and
Bethsaida
,
tells
them
that
if
the
mighty
works
which
were
done
in
them
had
been
done
in
Tire
and
Sidon
,
they
had
repented
long
agoe
in
sack-cloth
and
ashes
,
that
God
will
give
beauty
for
ashes
,
that
is
,
they
that
humble
themselves
and
lye
in
ashes
,
shall
have
a
happy
and
comfortable
restauration
.
So
that
this
act
of
Job
might
be
voluntary
,
and
a
gesture
of
repentance
;
sitting
downe
among
the
ashes
,
to
humble
and
abase
himselfe
before
God
.
The
Papists
are
superstitiously
ceremonious
in
this
point
at
this
day
:
Annually
observing
a
day
which
they
affect
to
call
Ash-wednesday
,
on
which
they
sprinckle
themselves
with
ashes
,
as
a
preparatory
to
their
formall
Lenton
Repentance
.
But
we
have
not
so
learned
Christ
.
Secondly
,
We
may
take
it
for
a
necessitated
act
,
that
he
was
forced
to
this
,
to
goe
and
sit
among
the
ashes
,
(
or
as
most
from
the
Septuagint
translate
it
,
to
sit
downe
upon
a
dung-hill
)
and
that
in
two
respects
.
First
,
In
regard
of
his
poverty
and
want
,
as
if
he
were
so
bereft
and
destitute
of
all
outward
things
,
that
he
had
not
a
house
to
put
his
head
in
,
not
any
other
conveniencies
to
make
use
of
;
but
was
constrained
to
goe
out
,
and
sit
upon
the
dung-hill
or
amongst
the
ashes
.
Secondly
,
Others
rather
conceive
,
that
the
necessity
did
arise
from
the
contagion
and
loathsomenesse
of
his
disease
,
so
that
he
was
forced
to
goe
out
of
doores
,
he
filled
the
house
with
such
a
noisome
smell
.
Or
he
was
forced
to
goe
out
as
a
Leper
;
concerning
whom
the
Law
was
afterwards
,
you
know
that
they
should
be
put
out
of
the
Campe
or
City
;
and
it
was
a
Law
grounded
upon
reason
,
he
dwelt
in
a
house
by
himselfe
alone
,
and
was
cut
off
from
the
house
of
the
Lord
,
2
Chro.
26.21
.
But
that
Job
sate
either
without
the
City
,
or
upon
a
dung-hill
,
is
only
a
conjecture
,
and
besides
the
Text.
Which
way
soever
we
take
it
,
it
is
a
great
aggravation
of
Jobs
sorrowes
.
Take
it
for
a
necessitated
sitting
in
the
ashes
abroad
,
it
inferres
,
that
either
he
was
so
poore
,
as
that
he
had
not
a
house
to
be
in
;
or
that
his
disease
was
so
contagious
,
that
he
could
not
be
endured
in
the
house
.
Or
take
it
for
a
voluntary
act
,
that
he
did
choose
to
sit
in
ashes
,
it
was
an
aggravation
of
his
affliction
;
for
then
it
notes
that
he
was
in
the
lowest
,
in
the
saddest
condition
that
can
be
imagined
:
sitting
in
ashes
,
being
an
embleme
of
extreame
sorrow
,
and
never
used
but
in
times
of
greatest
calamity
,
publick
or
personall
.
So
that
here
,
every
circumstance
is
an
aggravation
of
Jobs
affliction
.
He
was
smitten
by
Satan
,
and
he
smote
hard
enough
:
he
smote
him
,
and
he
smote
him
with
boyles
,
he
smote
him
with
the
most
malignant
kind
of
boyles
;
he
smote
him
with
such
boyles
all
over
,
from
the
sole
of
his
feet
to
his
crowne
;
and
when
he
was
in
this
condition
,
he
had
no
Nurse
,
no
Chirurgion
,
no
Physitian
to
helpe
him
,
he
was
forced
to
take
a
pot-sheard
to
scrape
himselfe
:
he
had
no
soft
bed
prepared
to
lye
on
,
nor
(
as
many
have
thought
)
house
to
be
in
;
but
out
of
the
City
,
or
out
of
his
house
he
must
,
and
among
the
ashes
,
upon
the
dung-hill
.
Lo
there
he
sits
.
First
,
Here
we
see
,
That
Satan
if
he
be
permitted
,
hath
a
power
suddenly
to
aflict
the
body
with
diseases
;
And
that
is
a
power
farre
transcending
all
the
power
that
is
in
man
;
Man
is
able
to
wound
the
body
of
his
brother
with
a
materiall
instrument
,
but
all
the
Tyrants
in
the
world
cannot
smite
the
body
with
a
disease
,
or
command
a
man
into
sicknesse
;
Though
God
should
say
to
them
as
here
to
Satan
,
I
give
you
leave
,
yet
they
must
leave
that
to
Satan
:
whose
helpe
is
sometime
begg'd
by
envious
wretches
,
who
would
kill
their
bretheren
without
a
Sword
,
and
vex
them
unseene
.
Man
must
have
a
weapon
to
smite
,
but
Satan
can
smite
and
kill
without
a
weapon
,
if
God
say
the
word
.
Man
can
spill
the
blood
,
but
Satan
can
poison
the
blood
:
He
can
infect
the
humours
,
and
taint
the
spirits
more
subtilly
,
more
speedily
then
the
most
skilfull
poisoner
in
Rome
.
We
shewed
before
how
suddenly
Satan
can
raise
commotions
in
the
ayre
,
stormes
and
tempests
there
;
he
can
doe
the
like
in
our
bodies
:
for
such
are
diseases
in
the
body
as
stormes
and
tempests
in
the
ayre
.
Stormes
make
(
as
it
were
)
a
confusion
among
the
Elements
,
and
are
the
distemper
of
nature
:
diseases
make
a
confusion
among
the
humours
,
and
distemper
the
constitution
and
spirits
of
the
body
.
It
is
said
of
the
woman
in
Luk.
13.16
.
that
Satan
had
bound
her
28
yeares
;
Observe
in
that
,
the
power
Satan
hath
over
the
body
,
if
God
give
him
liberty
to
exercise
it
;
As
cruell
men
can
bind
in
chaines
,
and
cast
the
body
into
prison
for
many
yeares
,
so
Satan
can
bind
the
body
with
a
spirit
of
infirmity
as
with
a
chaine
.
Secondly
observe
this
,
That
health
and
strength
of
body
are
a
very
great
blessing
:
You
see
Satan
desires
to
try
Job
by
taking
away
this
blessing
last
,
and
he
thought
this
would
make
Job
curse
God
:
you
may
see
the
value
of
it
by
his
desire
to
destroy
it
.
Health
is
the
Prince
of
earthly
blessings
.
We
say
,
he
lives
miserably
that
lives
by
medicines
,
who
to
uphold
nature
is
in
the
continuall
use
of
art
.
How
miserably
then
doth
he
live
,
whom
art
and
medicines
cannot
restore
to
health
,
who
is
diseased
beyond
the
help
of
Physick
.
I
might
mind
you
likewise
from
this
,
to
remember
what
fraile
bodies
we
live
in
,
even
such
,
as
have
in
them
the
seeds
of
all
diseases
.
Sin
indeed
is
the
seed
of
sicknesse
and
of
death
.
And
hence
it
is
,
that
if
the
humours
of
the
body
be
a
little
stirr'd
,
they
quickly
turne
to
a
disease
:
and
this
house
of
clay
is
ready
to
dissolve
and
fall
.
What
is
the
strength
of
the
body
,
that
we
should
trust
it
?
or
the
beauty
of
the
body
that
we
should
be
proud
of
it
?
We
see
in
Job
,
how
quickly
the
strength
of
it
is
turned
into
weakenesse
,
and
the
beauty
of
it
into
blacknesse
.
All
flesh
is
grasse
,
and
all
the
goodlinesse
thereof
is
as
the
flower
of
the
field
;
The
grasse
withereth
,
and
the
flower
fadeth
,
Isa.
40.6
.
And
here
likewise
note
this
,
you
that
enjoy
health
of
body
,
whose
strength
yet
continues
,
and
your selves
are
free
from
the
bonds
of
any
bodily
infirmity
:
while
you
heare
of
one
smitten
with
a
disease
from
the
crowne
of
the
head
to
the
sole
of
the
feet
,
consider
what
a
mercy
you
have
,
who
have
no
paine
from
the
crowne
of
the
head
to
the
sole
of
the
feete
;
who
have
not
an
aking
joynt
,
nor
paine
so
much
as
in
a
finger
.
It
is
like
that
many
of
you
can
say
you
have
this
blessing
,
you
doe
not
know
what
paine
in
any
one
member
meanes
;
looke
upon
a
man
,
that
knew
nothing
but
paine
,
upon
a
man
,
that
had
not
one
member
free
;
and
prize
your
blessing
.
Such
likewise
who
have
paine
and
infirmities
,
in
one
or
two
,
or
more
parts
of
the
body
,
may
see
in
this
spectacle
cause
to
blesse
God
,
that
they
have
any
part
free
.
To
have
but
one
or
but
a
few
sores
is
mercy
,
sparing
mercy
,
when
we
behold
another
nothing
but
a
sore
.
Indeed
when
one
member
suffers
,
(
whether
in
the
body
naturall
or
mysticall
)
all
the
members
suffer
with
it
.
But
compassion
is
not
so
heavy
a
burden
,
as
passion
is
.
And
as
the
sound
members
sympathize
in
sorrow
with
those
that
are
smitten
,
so
they
that
are
smitten
,
sympathize
in
joy
with
those
that
are
sound
.
The
ease
of
one
part
mitigates
the
disease
of
another
,
and
it
is
an
abatement
of
our
troubles
to
see
those
whom
we
love
in
peace
.
Two
are
better
then
one
(
saith
Solomon
,
)
for
if
one
fall
the
other
may
helpe
him
up
,
but
if
both
fall
,
who
shall
helpe
.
And
if
every
member
suffer
,
there
is
passion
in
all
,
but
compassion
in
none
;
much
lesse
support
or
helpe
.
Thirdly
observe
:
Job
in
this
condition
was
left
of
all
.
Doe
not
thinke
it
strange
if
you
be
brought
into
such
straights
,
as
to
be
left
alone
,
when
you
have
most
need
of
assistance
.
Job
was
as
a
man
friendlesse
,
Physitianlesse
,
wifelesse
,
servantlesse
,
all
forsooke
him
.
It
is
the
comfort
of
the
people
of
God
,
that
they
know
how
to
be
alone
,
and
yet
can
never
be
alone
:
though
they
be
left
of
all
visible
friends
,
yet
they
have
an
invisible
friend
who
will
visit
them
,
stay
with
them
by
day
,
and
watch
with
them
by
night
,
for
he
hath
said
,
I
will
never
leave
thee
nor
forsake
thee
.
In
the
Greeke
there
are
five
negatives
to
affirme
this
,
that
God
will
not
leave
his
,
Heb.
13.5
.
And
he
that
hath
him
alone
,
hath
infinitely
more
then
all
the
world
in
one
.
When
friends
and
Physitians
will
not
come
neere
,
when
wife
and
children
take
their
leave
or
stand
afarre
off
,
when
servants
hold
their
noses
,
being
not
able
to
beare
the
stinch
and
ill
savour
that
cometh
from
the
body
,
yea
,
when
a
man
comes
to
be
an
abhorring
to
himselfe
,
yet
at
that
time
God
delights
in
him
;
Christ
at
that
time
imbraceth
him
,
and
takes
him
in
his
armes
,
and
kisseth
him
with
the
kisses
of
his
lips
,
which
are
better
then
wine
,
yea
better
then
life
.
Job
was
never
so
neer
God
,
so
in
the
bosome
of
God
,
as
when
no
creature
in
the
world
would
so
much
as
touch
him
;
Job
was
never
so
beautifull
in
the
eye
of
God
,
as
when
he
had
nothing
but
boiles
upon
him
.
Fourthly
,
I
may
present
you
with
Job
as
he
was
upon
his
Ashhill
in
want
of
all
things
;
from
thence
be
admonished
,
That
the
children
of
God
,
his
dearest
servants
may
come
to
uttermost
outward
extremities
.
When
a
man
is
among
the
ashes
,
then
he
is
at
the
lowest
:
what
can
a
man
be
lesse
then
that
?
The
Apostles
were
made
as
the
filth
of
the
world
,
as
the
off-scouring
of
all
things
,
as
sweepings
and
off
all
which
are
cast
out
upon
the
dunghill
;
So
was
Job
in
the
sense
of
many
interpreters
.
They
who
are
of
most
worth
may
be
used
as
if
they
were
worth
nothing
.
Job
was
a
pearle
though
upon
a
dunghill
.
They
who
were
brought
up
in
scarlet
embrace
dunghils
,
saith
Jeremie
in
his
Lamentation
for
Jerusalem
,
chap.
4.5
.
We
may
say
,
They
who
are
brought
up
and
clothed
in
better
then
scarlet
,
even
in
the
robes
of
righteousnesse
,
and
in
the
Garments
of
Salvation
,
may
yet
be
brought
to
embrace
a
dunghill
.
There
is
no
judging
by
Appearance
;
No
man
knowes
love
or
hatred
by
all
that
is
before
him
(
or
upon
him
)
Eccles.
9.
Lastly
,
looke
upon
Job
sitting
in
the
ashes
,
as
a
voluntary
act
,
and
then
observe
,
(
which
is
of
much
concernement
and
use
for
us
now
in
regard
of
the
present
condition
we
are
in
.
)
That
as
the
afflicting
hand
of
God
doth
increase
upon
a
people
,
or
upon
a
person
,
so
ought
the
humiliation
and
repentance
of
that
person
or
people
to
increase
.
When
the
hand
of
God
was
upon
Job
before
,
he
rent
his
Mantle
,
he
shaved
his
head
,
these
were
acts
of
great
humiliation
;
but
now
Job
having
a
neerer
and
a
deeper
affliction
upon
him
,
humbleth
himselfe
yet
more
.
Then
he
fell
upon
the
ground
,
but
now
he
sitteth
among
the
ashes
.
Greater
afflictions
call
to
greater
humiliation
.
We
ought
not
only
to
be
humbled
when
God
afflicteth
,
but
to
be
humbled
in
a
proportion
to
the
affliction
;
As
it
is
in
regard
of
sin
committed
,
Great
sins
call
for
great
sorrow
;
And
as
it
is
in
regard
of
mercies
received
,
Great
mercies
call
for
great
praises
:
so
,
Great
troubles
call
us
to
great
humiliations
;
and
still
the
greater
troubles
are
,
the
greater
our
humiliation
ought
to
be
.
This
is
one
way
of
accepting
the
punishment
of
our
iniquities
,
and
of
improving
present
evils
for
our
everlasting
good
.
Consider
whether
this
be
not
the
work
of
this
day
.
We
have
had
the
hand
of
God
upon
the
Nation
in
lesser
judgements
heretofore
,
we
have
had
warning-peeces
shot
of
amongst
us
;
but
now
we
heare
the
report
of
murthering-peeces
every
day
.
Divers
yeeres
God
made
warre
upon
us
with
the
sword
of
the
Angel
,
by
which
thousands
have
fallen
in
our
streets
:
but
now
God
hath
put
a
sword
into
the
hands
of
men
.
The
former
sword
was
a
favour
compared
with
this
,
Those
wounds
,
a
kisse
compared
with
this
.
Both
David
and
experience
resolve
it
thus
.
For
these
things
I
weepe
,
mine
eye
,
mine
eye
runneth
down
with
water
?
There
is
one
thing
yet
,
which
may
and
ought
to
be
a
Lamentation
to
us
,
beyond
all
our
own
sufferings
,
namely
this
,
God
is
dishonoured
,
his
name
is
blasphemed
,
his
people
are
reproched
.
The
enemies
strike
this
sword
in
their
bones
,
A
scornfull
enquirie
,
Where
is
now
your
God
?
Psal.
42.10
.
Should
not
teares
be
our
meat
day
and
night
(
as
they
were
Davids
)
while
they
say
continually
,
Where
is
now
your
God
?
Psal.
42.3
.
our
not
sitting
in
the
ashes
for
such
things
as
these
will
bring
us
unto
ashes
;
and
if
we
will
not
sit
upon
the
dunghill
of
our
sins
in
humiliation
,
our
sins
will
bring
us
,
and
our
land
unto
a
dunghill
of
desolation
.
In
this
day
,
as
of
old
by
his
faithfull
Prophet
(
Isai
.
22.12
.
)
doth
the
Lord
God
of
hosts
call
to
weeping
,
and
to
mourning
,
and
to
baldnesse
,
and
to
girding
with
sackcloth
;
And
not
only
to
these
,
but
to
Jobs
posture
of
sorrow
,
sitting
in
ashes
;
the
voyce
of
the
rod
calleth
to
this
:
the
voyce
of
the
trumpet
,
heard
daily
in
our
streets
,
cals
to
this
.
We
have
cause
to
cry
out
as
the
Prophet
Jeremie
in
his
fourth
chapter
,
ver.
19.
My
bowels
,
my
bowels
,
I
am
pained
at
the
very
heart
,
my
heart
maketh
a
noise
in
me
,
I
cannot
hold
my
peace
,
because
thou
hast
heard
,
O
my
soul
,
the
sound
of
the
trumpet
,
and
the
alarm
of
war
.
And
because
the
sound
of
the
trumpet
among
us
,
like
that
on
mount
Sinai
,
Exod.
19.19
.
doth
not
only
sound
long
,
but
also
lowder
and
lowder
;
It
becomes
us
,
not
only
to
continue
our
mourning
,
and
our
crying
unto
God
,
but
to
cry
lowder
and
lowder
.
If
we
increase
not
our
humiliations
,
God
will
yet
increase
our
judgements
:
if
we
will
not
sit
in
ashes
,
he
will
bring
us
to
ashes
,
and
punish
us
yet
seven
times
more
for
our
sins
.
Wherefore
receive
the
counsell
of
the
Apostle
James
,
in
these
your
afflictions
,
Be
afflicted
,
and
mourn
and
weep
:
let
your
laughter
be
turned
to
mourning
,
and
your
joy
to
heavinesse
.
Humble
your selves
in
the
sight
of
the
Lord
,
and
he
shall
lift
you
up
.
God
lifts
them
up
who
cast
themselves
down
;
and
if
(
in
this
sence
)
we
be
afflicted
,
we
shall
not
be
afflicted
.
Christ
hath
purchased
,
Free
Grace
bestowes
deliverance
;
and
we
receive
it
,
when
we
returne
,
repent
and
beleeve
.
JOB
2.9
,
10.
Then
said
his
wife
unto
him
,
Doest
thou
still
retaine
thine
integritie
?
Curse
God
and
die
.
But
he
said
unto
her
,
Thou
speakest
as
one
of
the
foolish
women
speaketh
:
what
?
shall
we
receive
good
at
the
hand
of
God
,
and
shall
we
not
receive
evil
?
In
all
this
did
not
Job
sin
with
his
lips
.
WEE
have
already
considered
out
of
the
former
parts
of
the
Chapter
Jobs
second
affliction
:
First
,
in
the
occasion
of
it
;
secondly
,
in
the
causes
of
it
;
and
thirdly
,
in
the
manner
of
it
,
together
with
those
aggravating
circumstances
which
made
his
sorrowes
out
of
measure
sorrowfull
.
And
now
we
must
look
upon
that
Jewell
among
the
ashes
,
and
consider
what
befell
him
there
:
These
things
make
the
fourth
part
of
the
Chapter
,
namely
the
consequents
of
his
affliction
.
These
consequents
are
three
:
-
1.
His
wives
unseemly
and
sinfull
counsell
,
vers.
9.
-
2.
His
wise
and
holy
reply
,
vers.
10.
-
3.
His
friends
visit
to
comfort
him
,
verses
11
,
12
,
13.
First
,
we
will
discusse
his
wives
unseemly
and
sinfull
counsell
,
Then
said
his
wife
unto
him
,
&c.
There
are
two
Questions
raised
concerning
Jobs
wife
.
-
1.
Who
she
was
?
-
2.
How
it
came
to
passe
that
she
was
spared
,
when
all
his
outward
comforts
were
removed
?
For
the
first
,
in
a
word
.
It
is
the
opinion
of
many
among
the
ancient
Jewes
,
that
Job
lived
in
the
time
of
Jacob
the
Patriark
.
And
that
he
took
to
wife
Dinah
Jacobs
daughter
,
but
I
leave
the
Rabbins
to
prove
that
,
if
they
can
.
Why
she
was
spared
in
the
time
of
so
generall
a
calamity
,
may
beare
some
further
inquirie
.
For
seeing
a
wife
is
the
chiefest
of
creature
comforts
,
and
the
very
reason
why
God
at
the
first
did
institute
that
relation
,
was
that
man
might
have
a
help
meet
for
him
:
it
may
seeme
somewhat
strange
why
Satan
,
going
about
to
bring
upon
Job
trouble
in
its
perfection
,
a
wife
.
What
were
Jobs
Oxen
,
and
Asses
,
and
Sheep
,
and
Camels
to
a
wife
?
And
what
were
his
children
to
a
wife
?
When
Adam
had
not
only
such
a
number
of
cattell
,
but
all
the
cattell
and
riches
in
the
world
in
his
possession
,
and
under
his
dominion
,
God
saw
him
defective
till
he
provided
him
a
wife
,
a
wife
was
the
complement
of
all
.
How
then
cometh
it
to
passe
,
that
when
Satan
would
afflict
Iob
to
the
uttermost
,
he
leaves
him
his
wife
?
To
cleare
this
,
before
we
come
to
examine
the
words
that
she
spake
.
The
Jewes
which
are
the
Authors
of
that
afore-named
opinion
,
that
his
wife
was
Dinah
,
tell
us
(
to
lengthen
out
the
dreame
)
that
she
was
spared
for
Iacob
,
her
fathers
sake
.
It
is
a
truth
,
That
children
doe
often
fare
the
better
for
holy
Fore-fathers
.
It
is
no
mean
privilege
to
be
born
of
those
that
are
in
Covenant
.
As
God
visits
the
iniquitie
of
the
fathers
upon
the
children
unto
the
third
and
fourth
generation
of
them
that
hate
him
,
so
he
shewes
mercy
to
thousands
of
those
that
love
him
,
&c.
Exod.
20.5
,
6.
but
in
this
place
we
have
no
stock
to
graft
this
truth
upon
,
but
a
meere
imagination
.
I
passe
on
.
Secondly
,
some
conceive
that
his
wife
was
out
of
Satans
Commission
,
that
he
had
nothing
to
do
to
meddle
with
her
,
she
being
comprehended
under
that
clause
of
exception
in
the
first
Chapter
,
vers.
12.
All
that
he
hath
is
in
thy
power
,
only
upon
himselfe
put
not
forth
thine
hand
;
his
wife
(
they
say
)
was
a
part
of
himself
,
according
to
that
Gen.
2.24
.
And
they
(
viz.
the
husband
and
the
wife
)
shall
be
one
flesh
.
So
that
Satan
could
not
smite
her
,
but
he
must
smite
Iob
too
;
therefore
she
was
exempted
,
say
they
,
and
set
beyond
the
reach
of
Satans
stroake
.
Though
this
may
have
some
shew
of
wit
in
it
,
and
somewhat
of
reason
too
,
referring
unto
the
first
part
of
Iobs
affliction
;
yet
there
is
no
shew
of
either
in
reference
unto
the
second
,
where
Satan
had
a
Commission
to
afflict
his
bodie
,
his
flesh
and
his
bone
;
for
then
she
also
(
take
it
in
the
sense
before
)
was
comprehended
under
the
Commission
of
Satan
,
being
(
though
not
as
Eve
from
Adam
,
bone
of
his
bone
,
and
flesh
of
his
flesh
,
yet
)
according
to
the
law
of
marriage
given
to
all
,
One
flesh
with
him
,
Gen.
2.24
.
Therefore
in
the
third
place
,
that
which
I
conceive
and
agree
with
others
in
for
the
true
reason
why
she
was
spared
,
is
this
.
That
she
might
be
a
further
instrument
of
her
husbands
affliction
.
Satan
meant
to
make
use
of
her
for
his
owne
purpose
,
to
drive
on
the
main
designe
;
and
whereas
she
should
have
been
a
help
to
her
husband
,
Satan
employes
her
against
her
husband
;
this
was
his
aime
,
and
therefore
she
was
spared
.
the
strongest
and
fittest
weapon
,
with
which
Satan
did
assault
,
the
choisest
Arrow
in
his
Quiver
,
by
which
he
wounded
the
soul
and
spirit
of
Iob.
She
that
should
have
had
her
hands
busied
in
the
washing
,
suppling
,
curing
,
and
healing
of
his
wounds
,
smites
him
with
her
tongue
,
a
piercing
and
a
poyson'd
instrument
.
The
rib
was
not
smitten
,
that
it
might
smite
the
head
.
Another
compares
her
to
a
Ladder
,
Greg.
Moral
.
by
which
Satan
hoped
to
scale
this
impregnable
tower
,
that
death
might
creep
in
at
the
window
of
his
eares
,
by
hearing
and
consenting
to
her
sinfull
perswasions
.
Seeing
then
Satan
spared
Jobs
wife
,
that
she
might
be
the
instrument
of
this
additionall
affliction
;
which
most
conclude
to
be
as
the
sting
of
all
his
afflictions
.
First
note
this
,
That
Satans
mercies
have
alwayes
somewhat
of
crueltie
in
them
.
Their
tender
mercies
are
cruell
,
that
is
,
they
are
no
mercies
at
all
,
Prov.
12.10
.
There
is
a
punishing
mercy
,
and
there
is
a
sparing
cruelty
among
men
.
Such
are
Satans
sparings
ever
lined
with
cruell
and
bloudy
intendments
.
Secondly
observe
,
That
the
greatest
outward
blessings
may
prove
the
greatest
outward
afflictions
.
A
wife
is
made
a
crosse
,
a
snare
.
Our
greatest
danger
may
be
from
our
helper
;
And
that
which
was
given
for
our
good
,
may
be
to
us
an
occasion
of
falsing
.
Satan
can
make
use
of
our
friends
to
doe
us
hurt
by
.
He
tempteth
not
only
by
himself
,
but
by
creatures
:
And
not
only
by
creatures
that
are
at
a
distance
from
us
,
but
by
those
who
are
neerest
in
relation
,
and
by
those
,
most
.
He
can
make
a
servant
,
a
child
,
a
wife
instrumentall
for
our
ruine
.
In
this
sense
,
we
may
apply
that
caveat
of
the
Prophet
(
Jer.
9.4
.
)
Take
ye
heed
every
one
of
his
neighbour
,
and
trust
ye
not
in
any
brother
.
That
also
of
Micah
,
Trust
ye
not
in
a
friend
,
put
ye
not
confidence
in
a
guide
:
keep
the
doores
of
thy
mouth
from
her
that
lyeth
in
thy
bosome
.
Yea
,
Thirdly
observe
,
Satan
is
very
subtile
to
make
choise
of
such
instruments
as
may
do
his
work
most
effectually
.
Of
all
those
that
were
about
Job
he
could
not
have
picked
out
any
to
have
carried
on
his
plot
so
powerfully
and
with
such
probability
of
successe
.
First
,
in
regard
of
her
neernesse
,
she
had
opportunitie
to
come
unto
him
,
and
freedome
to
improve
that
importunity
.
Saul
knew
what
hee
did
when
he
married
his
daughter
to
David
.
I
will
give
him
her
(
said
Saul
)
that
she
may
be
a
snare
to
him
,
1
Sam.
18.21
.
Politick
marriages
are
usually
made
for
temptation
,
not
for
comfort
:
snares
are
tyed
fastest
,
with
a
false
lovers
knot
.
Secondly
,
the
motion
or
perswasions
of
a
wife
,
whether
to
good
or
evil
are
very
taking
upon
a
husbands
heart
:
We
see
it
in
the
first
wife
that
ever
was
,
she
by
perswasions
overcame
Adam
unto
sin
,
she
was
the
devils
agent
for
the
undoing
of
her
husband
,
and
the
world
.
Ahab
was
very
wicked
,
but
he
had
a
tempter
in
his
bosome
.
But
there
was
none
like
unto
Ahab
,
who
did
sell
himselfe
to
work
wickednesse
,
whom
Jezebel
his
wife
stirred
up
.
Ahab
)
the
troublers
of
a
kingdome
.
Thirdly
,
Satan
knew
that
a
wound
is
deeper
by
how
much
the
hand
is
neerer
that
strikes
it
.
Afflictions
presse
us
most
when
they
are
from
our
friends
.
What
thou
my
son
?
said
Caesar
in
the
Senate
.
What
thou
my
wife
?
Is
thy
hand
upon
me
in
my
own
house
,
might
Job
say
?
The
Prophet
brings
in
one
questioning
,
What
are
these
wounds
?
And
Christ
answering
,
Those
with
which
I
was
wounded
in
the
house
of
my
friends
,
Zech.
13.6
.
The
height
of
enmity
is
thus
exprest
,
A
mans
enemies
shall
be
the
men
of
his
own
house
,
Micah
7.6
.
This
caused
David
to
complaine
so
bitterly
,
Psal.
55.12
.
It
was
not
an
enemie
that
had
done
this
,
but
it
was
thou
my
friend
,
and
my
equall
,
and
my
companion
:
The
friend
wounded
more
then
the
sword
.
So
might
Job
complaine
,
It
was
not
an
enemy
,
it
was
not
a
Sabean
,
or
a
cruell
Caldean
that
spake
this
,
but
it
was
thou
my
equall
,
my
friend
,
my
companion
,
and
which
is
more
then
all
these
,
My
wife
,
my
second
selfe
.
I
grant
that
in
one
sense
,
the
wounds
of
a
friend
are
precious
:
Precious
are
the
wounds
of
a
friend
,
but
the
kisses
of
an
enemy
are
deceitfull
.
Precious
are
the
wounds
of
a
friend
,
when
a
friend
doth
wound
with
holy
reproofe
;
but
when
a
friend
wounds
by
sinfull
counsell
,
or
solicitations
unto
sinne
,
those
are
pernicious
wounds
.
If
that
which
is
light
in
us
be
turned
into
darknesse
(
as
Christ
speakes
)
how
great
is
that
darknesse
?
Curse
God
and
die
.
This
was
her
counsell
.
And
his
wife
said
unto
him
,
Doest
thou
still
retain
thine
integritie
?
Curse
God
and
die
.
Her
words
consist
of
two
parts
:
-
1.
A
sharpe
and
a
scornfull
exprobration
.
-
2.
A
wicked
and
sinfull
direction
.
Her
scornfull
exprobration
in
these
words
:
Doest
thou
still
retain
thine
integritie
?
Her
sinfull
direction
in
those
words
:
Curse
God
and
die
.
Doest
thou
still
retain
thine
integritie
?
Words
quick
and
short
.
The
Septuagint
have
taken
the
boldnesse
(
if
they
be
not
falsified
)
to
set
down
his
wives
speech
at
large
,
and
joyn
it
in
with
the
body
of
the
Text
,
thus
:
A
long
time
being
spent
his
wife
said
unto
him
,
How
long
wilt
thou
hold
out
,
saying
,
Behold
,
I
wait
yet
a
little
while
expecting
the
hope
of
my
Salvation
?
For
consider
,
thy
remembrance
is
blotted
out
from
the
earth
,
even
thy
sons
and
thy
daughters
,
the
pains
and
travell
of
my
womb
,
whom
I
have
brought
forth
in
vaine
.
Thou
thy self
sittest
here
in
the
rottennesse
of
worms
,
abiding
all
night
in
the
open
ayre
.
I
poore
hand-maid
wander
from
place
to
place
,
from
house
to
house
,
looking
when
the
sun
will
set
,
that
I
may
take
a
little
repose
from
the
paines
and
sorrowes
which
now
oppresse
me
;
but
utter
thou
some
word
against
the
Lord
,
and
die
.
The
Greek
Authors
comment
upon
these
words
,
as
upon
the
text
it selfe
.
But
I
shall
wave
them
wholly
.
Neither
shall
I
stay
here
in
the
Explication
of
the
words
according
to
our
reading
out
of
the
Hebrew
,
because
we
have
handled
them
at
the
third
verse
of
this
Chapter
.
In
the
testimony
which
God
giveth
concerning
Job
;
where
he
speakes
thus
to
Satan
,
Hast
thou
considered
my
servant
Job
,
how
that
he
is
a
perfect
man
,
&c.
and
that
he
still
holdeth
fast
his
integritie
?
God
spake
it
to
the
praise
of
Job
,
still
he
holdeth
fast
his
integritie
;
his
wife
speaks
it
to
his
reproach
,
and
upbraideth
him
with
it
,
Doest
thou
still
retain
thine
integritie
?
The
words
spoken
by
both
are
the
same
,
but
the
sense
and
intent
of
the
speakers
is
quite
different
.
God
speakes
them
in
honour
to
Job
:
his
wife
speakes
them
in
contempt
of
Job
,
and
therefore
she
formes
them
into
a
question
,
a
cutting
kinde
of
speech
,
Doest
thou
still
retaine
thine
integritie
?
As
if
she
should
say
,
What
?
art
thou
so
senselesse
and
so
stupid
,
so
mad
and
sottish
,
to
go
on
in
this
course
still
?
what
hast
thou
got
by
it
?
where
are
thy
earnings
?
what
is
the
advantage
of
holinesse
?
or
what
is
the
profit
of
integritie
,
that
thou
holdest
and
huggest
it
so
fast
?
Doest
thou
still
retaine
thine
integritie
?
This
I
conceive
is
the
summe
of
the
question
,
it
is
an
upbraiding
,
a
reproaching
question
;
and
from
that
we
may
observe
,
First
,
That
those
things
which
commend
us
most
to
God
,
usually
render
us
most
contemptible
before
the
world
.
Doest
thou
still
retain
thine
integritie
?
She
slighteth
him
,
and
scorneth
him
for
this
,
whereas
God
highly
commends
him
,
speakes
it
to
his
praise
,
That
which
is
highly
esteemed
amongst
men
is
abomination
in
the
sight
of
the
Lord
.
Secondly
this
,
It
is
the
endeavour
of
Satan
and
his
instruments
to
perswade
,
that
the
profession
of
holinesse
is
vain
and
unprofitable
.
Satan
hath
taught
wicked
ones
,
and
they
(
like
forward
Schollars
say
it
without
book
,
)
say
it
openly
,
It
is
a
vain
thing
to
serve
the
Lord
;
Satan
would
faine
infuse
this
cursed
principle
into
the
hearts
of
Gods
own
people
,
and
make
them
beleeve
,
their
faith
is
also
vain
.
Doest
thou
still
retain
thine
integritie
?
Come
take
a
little
counsell
at
the
last
,
work
like
a
wise
man
,
wilt
thou
hold
a
thing
thou
canst
get
nothing
by
?
Take
it
on
my
word
,
thou
canst
not
thrive
this
way
,
thou
canst
make
nothing
of
it
,
what
dost
thou
meane
to
go
on
madding
in
such
a
course
as
this
?
Thou
shalt
never
get
bread
by
it
to
put
in
thy
head
:
no
nor
water
to
wash
thy
hands
.
All
thou
gettest
by
it
,
will
be
a
knock
,
a
rod
upon
thy
back
,
a
dishonour
upon
thy
name
.
And
wilt
thou
still
be
so
strait-lac'd
,
and
hold
fast
thy
integritie
.
Thirdly
,
observe
further
from
Satans
intendment
in
putting
such
words
as
these
into
the
mouth
of
Iobs
wife
.
That
his
great
designe
is
to
take
advantage
from
outward
troubles
and
ill
successes
,
to
discourage
the
hearts
,
and
weaken
the
hands
of
Gods
people
in
holy
duties
.
That
was
his
project
,
quite
to
discourage
Iob
,
and
from
the
ill
successe
he
had
in
the
service
of
God
,
to
get
him
put
off
his
Livery
,
and
give
over
his
service
:
It
is
the
course
that
the
world
,
instructed
by
Satan
(
as
here
Iobs
wife
was
)
still
holdeth
with
the
people
of
God
.
Their
language
is
,
Why
are
you
so
precise
,
why
so
not
,
&
c
?
Doe
you
not
observe
you
get
nothing
by
your
prayers
?
nothing
by
your
fasting
?
nothing
by
your
holinesse
?
All
that
you
have
got
,
you
may
put
in
your
eyes
,
and
see
never
the
worse
.
Shew
us
some
of
your
gaines
,
what
have
you
got
?
where
are
your
deliverances
?
where
are
your
victories
?
where
is
your
Salvation
?
you
have
prayed
till
you
are
almost
undone
,
you
have
fasted
till
all
is
almost
lost
,
things
are
worse
then
they
were
,
will
you
still
goe
on
in
these
duties
of
fasting
and
praying
?
of
humbling
and
seeking
?
of
waiting
and
beleeving
?
This
is
the
language
of
Satan
,
this
the
divinity
of
Hell
:
And
I
shall
answer
it
in
one
word
.
It
is
far
better
to
die
praying
,
then
to
conquer
blaspheming
.
Such
doctrine
may
stop
up
a
hypocrites
mouth
,
and
weaken
his
heart
from
duty
.
But
it
will
more
open
the
mouths
,
&
enlarge
the
hearts
of
those
who
are
sincere
.
Will
the
hypocrite
alwayes
call
upon
God
,
will
he
delight
himselfe
in
the
Almighty
?
saith
Job
.
No
,
he
delights
in
God
no
longer
,
then
God
gives
him
worldly
delights
,
nor
calls
upon
God
any
longer
,
then
sensible
blessings
are
sent
in
unto
him
:
If
God
stayes
his
hand
,
he
stopps
in
duty
;
he
quickly
takes
out
Satans
lesson
,
and
will
no
longer
hold
his
integrity
.
But
Grace
shewes
us
wages
in
the
worke
:
A
godly
man
hath
his
fruit
in
holinesse
,
and
therefore
though
he
receives
no
outward
fruit
,
he
still
holds
fast
his
integrity
.
But
what
would
Jobs
wife
advise
him
to
doe
;
in
case
he
should
let
goe
the
holinesse
of
his
life
:
That
followes
in
the
next
words
;
having
endeavoured
to
take
him
off
from
one
course
,
she
directs
him
to
another
.
Curse
God
and
dye
.
Here
is
the
second
part
of
her
counsell
,
cursed
counsell
indeed
.
Curse
God
and
dye
.
It
is
the
same
Originall
word
which
we
have
opened
before
,
and
met
with
two
or
three
times
already
.
In
the
proper
signification
it
noteth
blessing
,
and
so
the
word
is
by
many
expositors
rendred
in
this
place
,
Blesse
God
and
dye
;
Mr.
Broughton
translates
it
so
in
one
entire
sentence
,
Doest
thou
still
retaine
thine
integrity
,
blessing
God
and
dying
.
We
must
therefore
examine
both
sides
,
that
we
may
find
out
more
fully
the
sense
of
these
words
.
Some
take
the
words
in
a
good
sense
,
and
some
take
them
in
an
ill
sense
.
Some
take
the
words
in
a
good
sense
,
Blesse
God
and
dye
,
And
others
who
translate
,
Blesse
God
and
dye
,
doe
yet
expound
it
to
an
ill
sense
.
First
,
Some
make
a
good
construction
out
of
these
words
of
Jobs
wife
,
affirming
that
she
gave
her
husband
wholesome
advice
,
and
so
they
render
the
words
,
Blesse
God
and
dye
to
this
sense
.
What
?
doest
thou
still
stand
upon
termes
with
God
?
wilt
thou
not
humble
thy selfe
?
shouldest
thou
not
rather
Blesse
God
?
that
is
,
pray
unto
God
,
humble
thy selfe
and
seeke
his
face
;
so
to
blesse
,
signifies
to
pray
,
to
make
supplication
.
Thou
seest
in
what
a
dolefull
condition
thou
art
,
therefore
blesse
God
,
make
thy
humble
prayer
before
God
,
and
die
,
that
is
,
desire
him
to
take
thee
out
of
this
miserable
world
,
to
release
thee
of
thy
paine
;
begge
that
he
would
cut
the
thred
of
thy
life
which
(
to
appearance
)
is
the
only
remedy
of
all
thy
troubles
;
death
will
be
thy
best
friend
:
Thou
mayest
die
with
more
ease
,
then
live
as
thou
doest
.
Thy
life
is
a
continuall
death
,
it
were
better
for
thee
to
die
once
,
then
to
die
daily
.
Mr.
Beza
is
very
strong
in
this
opinion
,
excusing
,
yea
acquitting
Jobs
wife
,
in
making
this
motion
to
her
husband
.
He
grants
indeed
that
she
being
deceived
and
over-wrought
by
Satan
,
did
work
strongly
for
him
,
yet
denies
that
either
the
counsell
in
it selfe
or
in
her
intendment
was
evill
.
He
layes
the
whole
matter
thus
.
That
she
observing
her
husbands
silence
under
the
hand
of
God
in
these
great
afflictions
,
suspected
that
he
stood
too
much
upon
his
own
integrity
,
that
he
was
too
well
opinionated
and
conceited
of
his
own
worth
;
or
that
this
proceeded
from
fearednesse
of
conscience
,
and
insensiblenesse
of
Gods
dealing
,
and
his
own
condition
:
and
therefore
she
adviseth
him
to
consider
,
that
surely
God
was
very
angry
with
him
,
to
consider
,
that
God
had
brought
all
this
evill
upon
him
to
humble
him
;
and
should
he
now
defend
his
owne
innocencie
?
should
he
either
be
silent
and
not
acknowledge
his
sin
,
or
stand
upon
termes
with
God
in
defence
and
justification
of
himselfe
?
Doest
thou
persevere
in
those
high
thoughts
of
thy selfe
?
will
not
all
this
bring
thy
stomack
down
?
what
?
will
not
thy
uncircumcised
heart
be
humbled
?
Doest
thou
still
retaine
thine
integrity
?
doest
thou
still
leane
upon
that
broken
reed
,
thy
owne
integrity
?
Blesse
God
,
that
is
,
confesse
thy
sins
and
acknowledge
thy
transgressions
.
(
Indeed
confessing
of
sin
is
a
blessing
of
God
:
it
is
a
giving
of
glory
to
God
,
and
our
giving
glory
to
God
is
our
blessing
of
God
;
Josh.
7.19
.
Give
glory
to
the
Lord
God
of
Israel
,
and
make
confession
unto
him
.
)
Thus
blesse
God
,
that
is
,
confesse
thy
sin
,
and
so
prepare
thy selfe
to
die
in
a
holy
manner
,
seeing
thou
art
past
hope
of
life
,
addresse
thy selfe
piously
for
death
.
Thus
he
;
Integrity
but
dung
,
to
the
righteousnesse
and
redemption
of
the
promised
Messiah
.
But
(
with
humble
respect
to
so
reverend
an
Authour
)
there
are
two
reasons
strong
against
this
Exposition
,
in
my
apprehension
,
which
I
shall
propose
and
submit
to
the
readers
judgement
.
The
first
is
this
,
It
had
been
quite
against
Satans
designe
,
that
Jobs
wife
should
give
her
husband
good
counsell
:
For
it
had
been
so
farre
from
being
an
addition
to
Jobs
affliction
,
that
it
had
been
a
great
abatement
of
it
to
heare
his
wife
speake
so
holily
,
and
administring
such
wholesome
counsell
in
the
substance
of
it
,
though
mistaken
in
the
application
of
it
to
him
.
And
surely
a
heart
so
composed
as
Jobs
,
was
under
all
these
pressures
,
would
have
shaped
out
such
an
answer
as
this
.
My
deare
wife
,
I
thanke
thee
for
thy
care
and
counsell
,
thou
hast
a
holy
jealousie
over
me
,
that
I
am
not
in
such
a
posture
of
spirit
as
becomes
a
dying
man
.
Though
there
be
an
errour
in
thy
advise
as
applied
to
me
,
yet
I
take
it
as
an
errour
of
love
,
and
thy
reproofe
though
misplaced
,
is
very
acceptable
and
pretious
unto
me
.
But
(
which
makes
my
second
reason
,
)
He
reproves
her
for
it
,
and
tells
her
plainely
,
Thou
speakest
as
one
of
the
foolish
women
speaketh
,
Whereas
if
that
had
been
the
meaning
of
her
words
,
she
spake
as
one
of
the
wise
women
;
like
a
wise
woman
indeed
.
It
is
an
act
of
wisedome
and
of
love
both
to
suspect
ill
of
another
,
when
that
suspition
leads
us
only
to
advise
him
for
his
good
.
It
is
an
excellent
thing
when
jealousies
are
improved
into
faithfull
counsels
.
Surely
then
Job
had
never
numbred
her
with
the
foolish
women
,
if
that
speech
of
hers
had
imported
only
an
humble
preparation
for
his
approaching
death
.
In
the
second
place
,
Some
who
translate
the
words
,
Blesse
God
and
die
,
doe
yet
expound
them
as
very
sinfull
counsell
;
though
the
words
sound
faire
,
yet
the
sense
is
made
very
foule
.
These
understand
them
as
an
Ironie
,
as
if
his
wife
scoffing
and
jeering
her
husband
had
said
:
Doest
thou
still
retaine
thine
integrity
?
blesse
God
and
die
,
thou
shalt
have
enough
of
thine
integrity
,
take
thy
fill
of
blessing
of
God
;
thou
art
all
for
blessing
God
and
holding
fast
thy
integrity
,
goe
on
if
thou
wilt
,
and
blesse
God
still
,
and
see
what
thou
shalt
get
by
it
;
thou
shalt
have
no
other
reward
but
a
wound
,
thou
shalt
receive
no
wages
of
this
Master
but
death
,
blesse
God
and
die
;
repeate
that
speech
now
,
which
you
used
under
the
first
affliction
;
Repeate
againe
that
beloved
maxime
,
with
which
you
seeme
to
be
so
much
delighted
,
The
Lord
hath
given
,
and
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
;
you
shall
see
,
it
will
not
fright
death
away
,
or
be
any
security
from
the
grave●
you
thought
when
you
spoke
those
words
first
,
that
they
would
have
prevented
a
second
trouble
,
and
,
that
God
who
saw
you
take
the
former
stroake
so
kindly
at
his
hands
,
would
not
strike
you
againe
:
But
you
see
,
good
words
are
no
defence
against
blowes
.
And
if
thou
shouldest
be
so
foolish
,
to
flye
for
refuge
to
the
same
submissive
language
,
experience
would
quickly
teach
thee
,
that
as
before
it
could
not
protect
thee
from
this
soare
disease
,
so
now
it
would
be
no
protection
from
the
arrest
of
death
.
Blesse
God
and
die
.
Some
strengthen
this
sense
,
from
the
forme
of
speaking
here
used
,
which
is
imperative
,
Blesse
God
and
die
:
She
bids
him
doe
it
,
I
,
doe
it
and
spare
not
.
Such
expressions
import
a
mixture
of
scorne
,
as
Lam.
4.21
.
Rejoyce
and
be
glad
O
daughter
of
Edom
:
Here
is
a
grant
,
if
not
a
command
,
a
seeming
direction
if
not
an
injunction
,
to
rejoyce
and
be
glad
;
what
is
given
as
the
occcasion
of
this
joy
?
The
Cup
also
shall
passe
thorough
unto
thee
;
What
cup
?
A
cup
of
blood
,
a
cup
of
trembling
:
And
is
this
to
be
rejoyced
in
?
Surely
in
such
joy
the
heart
must
be
heavy
,
and
the
acting
of
such
mirth
is
sorrow
:
yet
he
bids
her
rejoyce
;
as
if
he
had
said
,
be
as
merry
as
you
can
,
yet
the
cup
shall
passe
thorough
unto
thee
,
thou
shalt
not
escape
.
Rejoyce
O
young
man
in
thy
youth
,
and
let
thine
heart
cheere
thee
,
and
walke
in
the
wayes
of
thine
heart
,
and
in
the
sight
of
thine
eyes
,
(
doe
so
)
but
know
,
that
for
all
these
things
God
will
bring
thee
into
judgement
.
Thus
here
,
Blesse
God
and
die
,
Goe
on
I
pray
,
take
thy
fill
of
blessing
God
,
blesse
him
as
much
and
as
long
as
thou
wilt
,
yet
I
see
the
image
of
death
in
thy
face
,
die
thou
shalt
.
Mr.
Broughton
seemes
to
encline
to
such
a
meaning
in
his
translation
,
doest
thou
still
hold
thine
integrity
,
blessing
God
and
dying
;
As
if
she
had
said
,
wilt
thou
be
such
a
foole
,
to
goe
on
blessing
God
and
dying
,
blessing
God
,
while
he
is
killing
thee
:
which
was
indeed
Jobs
wisedome
,
and
his
resolution
a
little
after
,
Though
he
kill
me
yet
will
I
trust
in
him
.
So
farre
of
those
who
translate
the
text
,
blesse
God
and
die
,
with
that
two-fold
exposition
upon
it
;
I
shall
now
consider
what
sense
we
are
to
make
out
of
these
words
as
we
translate
them
,
and
as
they
are
indeed
most
generally
translated
.
Curse
God
and
die
:
This
reading
of
the
text
,
seemes
most
answerable
to
Satans
designe
▪
which
being
to
provoke
Job
to
curse
God
,
it
was
most
proper
to
sute
his
wives
spirit
with
such
thoughts
,
and
to
put
his
own
words
into
her
mouth
,
Curse
God
and
die
:
This
thred
is
of
the
same
spinning
with
the
former
,
and
carries
Satans
plot
home
upon
his
own
principles
;
She
speakes
this
adversaries
mind
as
fully
as
he
could
himselfe
,
when
she
bids
her
husband
,
Curse
God
and
die
.
But
could
Job
die
when
he
listed
,
that
she
biddeth
him
curse
God
and
die
?
What
meanes
this
language
?
Some
interpret
her
meaning
to
be
this
,
die
by
thy
owne
hand
,
destroy
thy selfe
;
as
sons
of
Belial
use
to
say
,
goe
hang
thy selfe
,
murther
thy selfe
,
make
an
end
of
thy selfe
:
As
God
by
these
plagues
is
thy
Judge
,
so
be
thou
(
to
end
the
matter
)
thy
owne
executioner
.
Or
as
others
;
Curse
God
,
that
so
he
may
be
provoked
to
take
thee
out
of
the
world
quickly
.
curse
God
and
die
,
ease
thy
heart
somewhat
,
and
give
it
vent
by
breaking
out
against
God
in
blasphemies
,
take
this
revenge
upon
him
,
and
then
let
him
doe
his
worst
,
curse
God
though
thou
die
for
it
.
Lastly
,
curse
God
,
That
so
the
Magistrate
taking
notice
of
it
,
thou
mayest
be
cut
off
by
the
Sword
of
Justice
.
We
know
blasphemers
were
sentenc'd
to
death
without
mercy
,
by
the
Law
of
Moses
,
and
it
is
not
improbable
that
the
light
of
nature
might
carry
those
Nations
,
to
as
high
and
severe
a
revenge
,
against
that
highest
sin
.
We
know
Socrates
was
adjudged
to
death
by
the
Athenians
(
as
their
naturall
divinity
taught
them
)
for
an
injurious
or
dishonourable
speech
concerning
their
gods
.
I
conceive
her
counsell
,
curse
God
and
dye
,
had
some
of
these
intendements
in
it
;
The
best
of
them
is
bad
enough
,
and
so
bad
,
that
it
renders
this
Objection
against
them
all
.
It
is
objected
,
That
surely
,
any
of
these
carry
too
high
a
straine
of
wickednesse
for
Jobs
wife
;
surely
she
could
not
imagine
,
much
lesse
have
the
boldnesse
to
offer
,
such
advice
to
her
husband
.
I
answer
first
in
generall
,
A
good
man
may
have
a
very
bad
wife
.
A
husband
cannot
infuse
holinesse
,
or
make
his
wife
good
:
Marriage
doth
not
change
the
heart
;
Marriage
with
Christ
doth
,
but
not
marriage
with
a
Christian
,
or
the
holiest
man
that
ever
lived
.
Therefore
that
reason
is
not
cogent
.
Secondly
,
this
speech
,
and
a
holy
person
are
not
altogether
inconsistent
:
possibly
Jobs
wife
was
a
good
woman
,
though
actually
she
spake
thus
wickedly
.
Divers
of
the
Jewish
doctours
have
an
opinion
,
that
it
was
not
Jobs
wife
that
spake
,
but
the
devill
in
her
likenesse
.
I
shall
leave
that
among
their
other
dreames
.
It
is
conjectured
by
others
,
(
though
it
were
not
the
devil
that
spake
,
personating
his
wife
,
yet
)
that
it
was
the
devill
speaking
in
or
by
the
person
of
his
wife
,
as
he
spake
in
or
by
the
serpent
,
Gen.
3.
Or
as
persons
really
possest
of
the
devill
,
who
speake
Satans
words
,
and
do
Satans
works
,
not
their
own
.
Some
(
I
say
)
carry
it
thus
,
that
she
was
for
that
time
not
only
acted
,
but
actually
possest
by
the
devill
,
and
so
spake
the
devils
language
:
One
of
the
Ancients
is
expresse
to
this
purpose
,
These
are
the
devils
words
,
not
the
womans
words
:
which
another
illustrates
by
that
in
the
third
of
Genesis
,
where
it
is
said
,
The
serpent
said
unto
the
woman
,
but
it
was
the
devill
that
spake
unto
the
woman
by
the
serpent
;
so
here
it
is
said
,
His
wife
spake
unto
him
,
but
the
truth
is
,
it
was
the
devill
spake
unto
him
,
in
and
by
his
wife
.
And
if
so
,
put
the
language
into
the
worst
exposition
given
,
or
give
a
worse
(
if
truth
will
beare
it
)
and
it
will
be
no
wrong
to
such
an
Orator
.
I
beleeve
we
cannot
expound
the
words
to
a
higher
sense
or
straine
of
wickednesse
,
then
Satan
could
speake
.
But
we
need
not
make
Satan
himselfe
the
speaker
,
and
yet
cleare
the
matter
too
;
though
we
neither
say
as
the
Jewish
doctours
,
that
it
was
the
devill
personally
,
taking
the
shape
of
Jobs
wife
,
or
as
those
Christian
Fathers
,
that
the
devill
did
actually
possesse
her
;
yet
we
may
say
(
and
so
salve
the
difficulty
)
that
she
was
mightily
over-powred
,
and
acted
by
the
temptation
of
Satan
,
to
be
an
instrument
of
temptation
,
in
this
grosse
manner
against
her
husband
:
Though
she
were
not
acted
as
the
Serpent
was
,
in
whom
Satan
spake
to
Eve
;
yet
we
may
well
say
,
she
was
acted
as
Eve
by
whom
Satan
spake
to
Adam
:
Eve
spake
the
devils
minde
,
being
prevailed
upon
by
his
temptation
,
to
perswade
her
husband
to
eat
against
the
command
of
God
;
and
Jobs
wife
overcome
by
a
like
temptation
attempts
the
perswasion
of
her
husband
to
curse
God
.
For
as
it
is
possible
for
one
that
is
good
,
to
fall
into
the
grossest
and
most
blasphemous
temptation
himself
,
so
it
is
possible
for
one
that
is
good
to
be
made
an
instrument
of
such
temptations
unto
others
.
We
may
see
an
instance
neere
,
if
not
fully
reaching
this
assertion
in
the
Apostle
Peter
,
who
hearing
Christ
fore-telling
his
sufferings
,
takes
him
aside
and
began
to
rebuke
him
saying
,
Be
it
farre
from
thee
,
Lord
:
this
shall
not
be
unto
thee
,
Mat.
16.22
,
23.
Peter
acted
Satans
part
,
in
this
,
against
his
Master
,
though
unwittingly
,
yet
so
wittily
,
so
to
the
life
,
that
he
got
his
name
by
it
,
Christ
said
to
Peter
,
get
thee
behind
me
Satan
:
It
was
Peters
tongue
,
but
Satan
tun'd
it
.
Isaac
said
of
his
sonne
Jacob
in
Esaus
dresse
;
The
hands
are
the
hands
of
Esau
,
but
the
voice
is
the
voice
of
Jacob
.
Christ
perceived
here
Satans
counsell
in
Peters
words
,
he
saw
the
wicked
spirit
through
the
cloathing
of
Peters
flesh
;
and
therefore
rebukes
the
Organ
,
under
the
title
of
the
chiefe
agent
.
Get
thee
behind
me
Satan
.
Now
as
Peter
,
though
a
holy
man
and
full
of
good
intentions
to
his
Master
,
yet
spake
the
Devils
mind
and
language
so
fully
,
that
the
Devill
himselfe
(
as
to
that
purpose
)
could
scarce
have
mended
it
.
So
likewise
Jobs
wife
might
be
a
godly
woman
in
the
maine
,
though
abused
and
misled
by
Satan
,
she
thus
excited
her
husband
,
in
the
grossest
construction
those
words
can
beare
,
to
curse
God
and
die
.
There
is
somewhat
in
the
Text
,
which
may
give
us
a
hint
of
this
:
that
though
she
spake
this
,
yet
Job
esteemed
her
a
good
woman
;
For
,
observe
Jobs
answer
to
this
advice
.
What
doth
he
say
?
He
doth
not
say
,
Thou
wicked
woman
,
thou
abhominable
wretch
,
why
doest
thou
give
me
such
counsell
?
All
that
he
saith
is
this
,
Thou
speakest
as
one
of
the
foolish
women
speaketh
.
Observe
it
,
he
doth
not
call
her
foolish
or
wicked
woman
,
but
,
thou
speakest
as
one
of
the
foolish
women
;
As
if
he
should
say
,
How
now
wife
?
what
words
are
these
that
I
heare
from
thee
?
thou
dost
not
speake
now
like
thy selfe
,
I
use
to
heare
other
language
from
thee
,
thou
and
I
have
had
other
kind
of
conference
,
and
I
have
received
other
kind
of
counsell
from
thee
then
this
;
Whence
is
it
that
thou
art
so
unlike
thy selfe
?
where
are
thy
words
season'd
with
salt
,
in
loc.
which
have
so
often
ministred
grace
unto
the
hearers
?
thou
art
degenerated
in
manners
and
corrupted
in
thy
speech
,
thou
speakest
now
as
one
of
the
foolish
women
:
Intimating
,
that
she
used
to
speake
wisely
and
discreetely
,
or
as
Solomon
describes
the
vertuous
woman
(
Pro.
31·26
.
)
that
heretofore
she
opened
her
mouth
with
wisedome
;
and
now
she
spake
only
as
a
foolish
or
wicked
woman
;
He
doth
not
say
she
was
one
:
one
act
is
enough
to
assimilate
,
but
it
is
not
enough
to
denominate
.
Thus
much
may
serve
to
evince
,
that
though
we
take
the
words
in
that
worst
sense
,
yet
it
doth
not
necessarily
inferre
,
that
Jobs
wife
was
a
wicked
,
an
ungodly
woman
,
which
is
the
objection
against
that
Exposition
.
From
the
words
translated
,
Curse
God
and
die
,
and
thus
expounded
,
we
may
observe
;
First
,
That
Satan
is
restlesse
and
unwearied
in
this
designe
to
bring
the
people
of
God
,
to
thinke
ill
and
speake
ill
of
God
.
It
is
that
he
laboured
for
,
in
the
carrying
on
of
this
whole
businesse
,
concerning
Job
;
and
every
stone
is
turned
,
every
way
tryed
to
accomplish
this
proposed
end
.
Secondly
,
In
that
he
perswadeth
Job
by
his
wife
,
when
he
was
in
this
wofull
condition
,
to
curse
God
and
die
,
Observe
,
That
Satan
would
perswade
us
to
ease
our selves
of
troublesome
evills
,
by
falling
into
sinfull
evils
.
Job
was
grievously
diseased
,
you
see
the
medicine
and
the
cure
that
Satan
prescribeth
,
Goe
sinne
,
saith
he
,
curse
God
and
die
;
whereas
one
of
the
least
evills
of
sin
,
is
worse
then
all
the
evills
of
suffering
that
can
befall
us
.
All
sorrowes
are
more
elegible
then
one
sin
.
It
hath
been
rightly
taught
us
from
Antiquitie
,
that
the
lowest
degree
of
a
lye
(
because
sin
)
is
not
to
be
made
or
admitted
(
if
that
medium
could
be
assured
so
noble
an
end
)
for
the
saving
of
a
world
.
What
a
father
,
and
teacher
of
lyes
then
is
Satan
,
who
directs
many
a
poore
soule
to
save
it selfe
from
,
or
helpe
it selfe
out
of
a
small
affliction
,
by
adventuring
upon
some
great
transgression
.
Thirdly
,
Curse
God
and
die
,
It
is
sinfull
to
wish
our
own
deaths
,
though
we
are
under
paines
more
painefull
then
death
.
It
is
sinfull
to
desire
death
absolutely
,
we
may
desire
it
with
submission
to
the
will
of
God
;
To
live
is
an
act
of
nature
,
but
to
be
willing
to
live
because
God
wills
it
,
is
an
act
of
grace
:
And
as
it
is
our
holinesse
to
doe
the
will
of
God
while
we
live
,
so
it
is
our
holinesse
to
be
content
to
live
,
while
we
suffer
according
to
his
will
.
On
the
other
hand
,
to
die
is
an
act
of
nature
,
but
to
die
because
God
wills
it
,
is
an
act
of
grace
:
Christ
is
said
to
be
obedient
unto
death
,
because
he
died
in
contemplation
of
Gods
decree
,
and
in
conformity
to
his
good
pleasure
.
To
die
thus
,
is
the
duty
of
a
Christian
,
and
the
crowne
of
all
his
obedience
.
Satan
would
have
us
live
as
we
will
,
and
die
when
we
will
;
he
tempts
us
as
much
to
die
when
we
list
,
as
to
live
how
we
list
.
Satan
puts
Job
upon
it
peremptorily
,
curse
God
and
die
,
desire
or
procure
thy
own
death
.
To
wish
d●●th
that
we
may
enjoy
Christ
,
it
is
a
holy
wish
,
but
yet
we
must
not
wish
that
neither
,
absolutely
.
The
Apostle
Paul
,
Phil.
1.23
.
desired
to
be
dissolved
and
to
be
with
Christ
,
yet
you
see
how
he
qualifies
and
debates
it
.
To
wish
for
death
,
that
we
may
be
freed
from
sinne
,
is
a
holy
wish
,
but
yet
wee
must
not
wish
that
absolutely
neither
,
we
must
referre
our selves
to
the
pleasure
of
God
,
how
long
he
will
let
us
conflict
with
our
corruptions
and
with
our
lusts
,
with
this
body
of
death
and
sin
,
which
we
beare
about
us
.
But
to
wish
for
death
,
because
our
lives
are
full
of
trouble
,
is
an
unholy
wish
;
God
may
,
yea
and
hath
as
much
use
of
our
lives
,
in
our
troubles
as
in
our
comforts
:
We
may
doe
much
businesse
for
God
in
a
sick-bed
:
We
may
doe
God
as
much
worke
when
we
are
bound
hand
and
foote
,
in
a
prison
,
as
when
we
are
at
liberty
;
passive
obedience
brings
as
much
glory
to
God
as
active
doth
:
therefore
we
must
not
wish
for
death
,
especially
not
with
an
absolute
wish
,
because
we
are
under
troublesome
evils
.
And
if
it
be
sinfull
to
wish
for
death
,
how
wicked
is
it
to
procure
or
hasten
death
,
to
pull
down
our
house
of
clay
,
with
our
own
hands
,
because
we
are
under
troublesome
evills
.
Fourthly
,
Observe
further
,
Satan
would
perswade
that
death
is
an
end
,
at
least
an
ease
,
of
outward
troubles
;
Wouldest
thou
have
an
end
of
thy
troubles
and
of
thy
sorrowes
?
Curse
God
and
die
,
here
is
the
remedy
.
We
say
indeed
of
some
remedies
,
that
they
are
worse
then
the
disease
;
but
I
am
sure
,
this
is
.
Death
to
ungodly
ones
,
it
is
so
farre
from
being
an
end
or
an
ease
of
their
troubles
,
that
it
is
to
them
(
as
Christ
speakes
in
another
case
)
the
beginning
of
sorrowes
,
the
entrance
to
eternall
death
,
and
the
very
suburbs
of
Hell
.
Yet
,
how
many
doth
Satan
perswade
(
when
they
are
in
Jobs
case
,
in
great
extremities
)
that
death
will
be
the
cure
of
all
their
troubles
.
Fifthly
,
Observe
,
That
Satan
would
make
men
willing
to
die
,
when
they
are
most
unfit
to
die
.
You
see
what
preparation
Satan
directs
Job
unto
,
he
biddeth
him
curse
God
and
die
.
Would
not
Job
,
thinke
you
,
have
bin
in
a
fit
posture
,
in
a
fit
frame
for
death
,
when
he
had
bin
cursing
God
?
Repent
and
die
,
pray
and
die
,
humble
thy selfe
and
die
,
beleeve
and
die
,
take
fast
hold
of
Christ
who
is
our
life
,
our
way
to
life
and
die
,
are
the
counsels
and
voice
of
the
holy
Ghost
,
but
Satans
language
is
curse
God
and
die
,
sin
and
die
,
be
impenitent
and
die
,
blaspheme
and
die
.
And
it
is
an
experienced
truth
,
that
oftentimes
they
seeme
most
willing
to
die
,
who
are
most
unfit
,
most
unready
for
death
;
you
shall
see
some
men
venturing
,
yea
casting
away
their
lives
without
feare
or
wit
,
the
whole
visible
businesse
of
whose
lives
,
hath
been
nothing
else
,
but
a
working
out
of
their
own
damnation
,
without
feare
or
trembling
.
They
as
it
were
give
diligence
all
their
dayes
,
to
make
Hell
and
reprobation
sure
,
and
yet
goe
out
of
the
world
as
if
they
were
sure
of
Heaven
.
This
is
Satans
preparation
,
curse
God
and
dye
.
Lastly
,
Note
this
,
That
the
holiest
person
is
lyable
to
the
most
blasphemous
temptation
.
One
would
have
wondred
that
Satan
should
ever
have
ventured
to
suggest
such
a
grosse
thing
as
this
,
to
so
holy
a
man
as
Job
.
But
Satan
where
he
hath
been
often
foyled
,
growes
impudent
;
and
will
then
suggest
such
things
,
not
because
he
hopes
to
prevaile
,
but
because
he
resolves
to
vex
such
as
he
cannot
overcome
.
He
troubles
as
much
and
as
many
as
he
can
.
So
much
of
the
counsell
which
Jobs
wife
gave
him
,
reproving
him
as
foolish
and
over-credulous
in
holding
fast
(
that
unprofitable
thing
)
his
integrity
;
and
advising
him
to
be
worse
then
mad
or
out-ragious
,
in
cursing
God
and
dying
.
Let
us
now
consider
Jobs
holy
and
wise
reply
in
the
tenth
Verse
.
But
he
said
unto
her
,
Thou
speakest
as
one
of
the
foolish
women
speaketh
;
what
?
shall
we
receive
good
at
the
hand
of
God
,
and
shall
we
not
receive
evill
?
These
words
containe
Jobs
reply
,
wherein
two
things
are
considerable
.
First
,
A
reproofe
.
Secondly
,
A
refutation
.
First
,
He
rejects
her
counsell
with
a
sharpe
and
wholesome
reprehension
,
and
then
he
refuteth
her
counsell
by
strong
and
solid
reason
.
The
reprehension
in
these
words
,
Thou
speakest
as
one
of
the
foolish
women
speaketh
.
The
reason
of
his
reprehension
in
those
which
follow
,
What
?
shall
we
receive
good
at
the
hand
of
God
and
not
evill
?
To
begin
with
the
reprehension
,
Thou
speakest
as
one
of
the
foolish
women
.
In
the
Hebrew
,
Woman
is
not
exprest
,
it
is
only
a
Feminine
,
as
one
of
the
foolish
ones
:
we
translate
it
,
foolish
woman
;
That
word
commeth
from
Nabal
,
which
signifieth
properly
a
thing
fallen
off
like
a
dried
leafe
,
or
blasted
withered
fruit
,
without
life
,
without
strength
,
without
sap
and
moysture
,
exhausted
and
kill'd
,
thorough
excesse
either
of
cold
or
heat
:
and
so
by
a
Metaphor
,
it
noteth
any
one
without
the
sap
or
juyce
of
wisedome
,
goodnesse
and
honesty
;
such
a
person
we
call
,
a
saplesse
person
.
Or
it
signifieth
one
that
is
vile
,
and
base
and
low
,
one
that
hath
a
base
,
withered
,
low
,
fallen
spirit
,
a
spirit
fallen
below
all
noble
or
holy
resolutions
.
Nabal
,
is
such
a
foole
,
as
hath
his
judgement
and
understanding
faded
,
and
corrupted
in
regard
of
any
holy
principles
,
though
he
may
be
wise
in
regard
of
naturall
principles
.
Such
the
Prophet
describes
,
they
are
wise
to
doe
evill
,
but
to
do
good
they
have
no
knowledge
,
Jer.
●
.
22
.
Hence
the
Latin
word
(
Nebulo
)
which
signifies
a
Knave
,
is
by
good
Etymologists
derived
from
the
Hebrew
Nabal
;
because
such
are
dull-heads
in
goodnesse
,
and
witty
only
in
wickednesse
.
Such
was
he
.
1
Sam.
25.25
.
Nabal
is
his
name
,
and
folly
is
with
him
;
That
proper
name
is
the
same
with
the
Appellative
here
,
that
's
the
Masculine
,
this
the
Feminine
,
Thou
speakest
like
a
Nabalesse
:
We
find
the
word
often
used
elsewhere
to
signifie
wicked
,
worthlesse
and
vile
persons
,
Psal.
14.1
.
The
foole
hath
said
,
&c.
Deut.
32.6
,
21.
at
the
6th
.
verse
,
O
foolish
people
and
unwise
,
doe
ye
thus
requite
the
Lord
?
And
ver.
21.
They
have
provoked
me
to
anger
by
those
that
are
no
gods
,
and
I
will
provoke
them
to
jealousie
by
them
which
are
not
a
people
,
and
move
them
to
anger
with
a
foolish
nation
;
by
them
which
are
not
a
people
,
by
a
foolish
nation
:
A
foolish
people
deserve
not
the
name
of
a
people
.
Looke
upon
this
word
in
the
abstract
,
folly
is
wickednesse
;
and
to
worke
folly
,
is
in
the
language
of
the
Scripture
,
as
much
,
as
to
worke
wickednesse
,
to
worke
the
greatest
wickednesse
.
Hence
it
is
sometimes
translated
villany
,
Ier.
29.22
,
23.
The
Lord
make
thee
like
Zedekiah
and
like
Ahab
,
whom
the
King
of
Babylon
rosted
in
the
fire
,
because
they
have
committed
villany
in
Israel
.
And
throughout
the
Booke
of
Proverbs
,
the
foole
and
an
ungodly
man
,
a
wise-man
and
a
godly
man
,
are
(
Synonomaes
)
.
words
signifying
the
same
thing
.
Thus
Job
reproves
his
wife
,
thou
speakest
as
one
of
the
foolish
women
,
like
one
of
those
who
have
no
wisedome
,
no
goodnesse
,
not
any
sense
or
sap
of
goodnesse
in
them
.
But
who
were
these
foolish
women
,
at
whom
he
aimes
in
this
comparison
?
that
is
not
cleare
;
some
conceive
he
intends
the
women
of
Idumea
,
Thou
speakest
as
one
of
these
heathen
women
,
these
Idumeans
,
I
have
heard
indeed
such
language
from
them
,
when
things
have
gone
amisse
with
them
,
I
have
heard
them
cursing
their
Idols
,
cursing
their
gods
,
I
have
heard
them
raile
at
fate
,
fall
out
,
and
wrangle
with
fortune
;
Thou
speakest
like
one
of
them
.
Thou
takest
thy
patterne
in
this
from
the
custome
of
the
Heathen
,
who
use
their
gods
coursely
,
when
they
thinke
they
have
but
course
usage
from
their
gods
.
If
their
gods
be
angry
,
they
will
be
angry
with
and
revile
their
gods
.
Thou
speakest
after
the
rate
of
these
foolish
women
;
Thou
diddest
never
heare
such
doctrine
in
my
family
,
or
among
those
who
feare
and
love
the
true
and
ever-living
God
.
Job
you
see
is
now
somewhat
warme
in
his
speech
.
Job
had
indured
much
,
and
all
his
sufferings
hitherto
had
not
stirr'd
any
passion
in
him
but
that
of
sorrow
,
as
we
saw
in
the
latter
end
of
the
former
Chapter
;
Not
an
angry
posture
,
not
an
angry
expression
all
along
;
but
now
,
that
God
,
and
the
wayes
of
God
are
concerned
,
Job
can
hold
no
longer
:
this
speech
of
his
wife
,
cast
dishonour
upon
both
,
and
now
passion
begins
to
stir
,
hee
cannot
forbeare
her
though
his
wife
,
Thou
speakest
as
one
of
the
foolish
women
speaketh
.
Observe
,
That
Passion
becometh
us
in
the
cause
of
God
;
Our
Lord
Christ
teaching
his
Disciples
the
true
meaning
of
the
Law
,
tells
them
,
Mat.
5.22
.
He
that
is
angry
with
his
brother
without
a
cause
,
shall
be
in
danger
of
the
judgement
;
but
he
that
is
not
angry
when
there
is
cause
,
especially
when
there
is
such
a
cause
as
this
,
he
likewise
is
in
danger
of
the
Judgement
.
Thou
speakest
as
one
of
the
foolish
women
.
It
is
lawfull
sometimes
to
expresse
holy
anger
and
passion
by
sharpe
reproofes
.
Christ
who
was
meeknesse
and
humility
it selfe
,
yet
when
he
hath
to
deale
with
Pharisees
,
he
can
call
them
a
generation
of
vipers
,
painted
Sepulchers
,
blind
guides
,
an
adulterous
generation
,
children
of
the
Devill
:
Anger
can
hardly
be
silent
,
and
that
anger
is
admirable
which
speakes
and
sinnes
not
.
He
that
knowes
not
how
to
be
angry
,
knowes
not
how
to
love
.
And
he
that
knowes
not
how
to
reprove
with
love
,
knowes
not
how
to
be
angry
.
You
may
discerne
love
in
Job
,
mingling
with
and
moderating
his
reproof
.
Job
rebukes
his
wife
,
but
it
is
with
the
spirit
of
meeknesse
.
First
,
He
doth
not
speake
positively
or
down-right
,
Thou
art
a
foole
,
but
comparatively
,
Thou
speakest
as
one
of
the
foolish
women
use
to
speake
:
That
seemes
one
mitigation
or
allay
of
this
reproofe
;
yet
I
confesse
such
speaking
by
way
of
similitude
,
hath
often
in
it
the
force
and
intent
of
a
direct
assertion
.
Another
thing
observeable
for
the
meeknesse
of
Job
,
is
this
.
He
doth
not
fall
out
with
the
whole
Sex
,
and
say
,
ye
women
are
foolish
,
and
ignorant
,
and
impatient
;
But
thou
speakest
as
one
of
the
foolish
women
.
He
doth
not
charge
the
whole
Sex
,
he
knew
there
were
wise
women
,
as
well
as
foolish
,
such
Solomon
describes
,
Pro.
31.26
.
She
openeth
her
mouth
with
wisedome
;
and
we
know
Abigail
the
wife
was
wise
,
and
her
husband
was
Naball
,
a
foole
.
Iob
doth
not
lay
it
upon
women
in
generall
,
he
falleth
not
out
with
all
,
because
he
knew
there
were
some
foolish
ones
,
and
because
he
saw
his
wife
in
that
act
,
imitating
those
foolish
ones
.
There
is
a
third
thing
mitigating
the
sharpnesse
of
the
reproof
;
Iob
doth
not
fall
out
with
,
or
disgust
the
ordinance
of
God
,
because
his
wife
spake
thus
;
he
saith
not
,
who
would
marry
to
be
yoak't
with
such
a
one
as
you
?
It
is
enough
,
to
make
one
forsweare
marriage
,
to
have
or
heare
of
such
a
wife
;
better
be
in
any
condition
then
in
a
married
condition
.
How
often
doe
husbands
discover
this
folly
?
if
their
wives
displease
them
,
presently
the
ordinance
of
God
displeaseth
them
,
who
would
be
married
?
It
is
very
sad
,
when
mans
miscarriage
,
makes
us
question
,
or
disrelish
the
institution
of
God
.
In
the
fourth
place
,
Iob
is
not
only
,
not
angry
with
the
ordinance
of
God
in
generall
,
but
he
is
not
angry
with
the
speciall
act
of
Gods
providence
,
in
his
own
particular
choice
.
There
are
many
will
say
,
if
their
wives
trouble
them
,
I
wish
we
had
never
seene
the
faces
one
of
another
,
we
may
curse
the
houre
we
ever
met
together
.
Iobs
spirit
was
farre
from
this
;
he
was
indeed
angry
with
his
wife
,
but
he
was
not
angry
,
because
this
woman
was
his
wife
:
He
doth
not
reject
her
,
because
she
was
bad
,
but
labours
to
make
her
better
.
To
convince
another
of
folly
,
is
the
readiest
way
to
make
him
wise
.
Thus
we
see
,
though
there
were
sharpenesse
in
the
reproofe
to
search
the
wound
,
yet
there
was
none
to
exasperate
the
person
:
This
reproofe
was
an
exact
compound
of
love
,
and
anger
,
of
zeale
and
knowledge
.
From
the
ground
of
her
counsell
,
and
this
reproofe
compared
together
,
we
may
Observe
;
That
it
is
an
argument
of
a
low
and
of
a
foolish
spirit
,
to
judge
of
any
mans
condition
,
by
Gods
outward
dealings
with
him
:
For
,
this
was
it
,
that
she
grounded
her
counsell
upon
;
seeing
his
outward
condition
,
she
thought
him
as
a
miserable
man
,
and
therefore
adviseth
him
,
to
curse
God
and
die
.
Thou
speakest
(
saith
he
)
as
one
of
the
foolish
women
.
It
is
an
argument
of
folly
and
madnesse
,
to
judge
a
man
miserable
because
poore
,
or
unhappy
,
or
unhealthy
.
Againe
observe
,
That
unworthy
and
low
thoughts
of
God
,
argue
a
low
and
a
foolish
spirit
.
Thou
speakest
as
one
of
the
Nabalesses
?
Thou
hast
such
low
thoughts
of
God
,
and
speakest
so
poorely
of
God
,
that
at
present
I
cannot
but
number
thee
among
the
fooles
;
for
as
there
is
nothing
ought
to
be
so
high
in
our
thoughts
,
as
God
and
his
wayes
;
so
we
ought
to
have
high
and
reverent
thoughts
of
God
and
his
wayes
,
whatsoever
he
doth
with
us
:
though
we
change
,
yet
he
and
they
change
not
;
God
is
the
same
,
and
his
service
the
same
for
ever
.
Lastly
,
Observe
,
That
to
doe
or
speake
wickedly
,
is
to
doe
or
speake
foolishly
.
Sin
is
the
greatest
folly
in
the
world
,
sin
is
a
declining
from
the
rule
of
right
reason
,
both
from
spirituall
reason
and
from
naturall
,
Loe
they
have
rejected
the
word
of
the
Lord
,
and
what
wisedome
is
in
them
?
Jer.
8.9
.
True
wisedome
,
is
to
walke
by
a
right
rule
,
to
a
right
end
.
While
we
sin
,
lust
(
in
some
degree
or
other
)
is
the
rule
,
and
selfe
is
the
end
.
In
both
which
we
joyne
hands
with
folly
,
and
are
the
companions
of
fooles
;
Thou
speakest
as
one
of
the
foolish
women
,
&c.
From
the
reproofe
it selfe
,
we
come
to
consider
the
reasons
of
the
reproofe
.
Thou
speakest
as
one
of
the
foolish
women
speaketh
,
what
?
shall
we
receive
good
at
the
hand
of
God
and
not
evill
?
Here
is
the
reason
upon
which
he
grounds
his
reproofe
,
Shall
we
receive
good
at
the
hands
of
God
,
&c.
The
Hebrew
runnes
thus
in
the
letter
,
A
radice
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Accepit
manibus
vel
animo
.
shall
we
receive
good
from
God
?
&c.
The
emphasis
of
the
words
carry
it
thus
,
shall
we
receive
good
with
hand
or
heart
at
the
hand
of
God
,
and
shall
we
not
in
the
same
manner
receive
evill
?
The
word
Cabal
,
whence
this
is
derived
,
signifieth
the
receiving
of
a
thing
with
the
hand
and
with
the
heart
;
that
is
,
to
receive
gladly
and
thankfully
,
as
it
were
to
kisse
the
hand
and
receive
a
thing
:
Or
to
receive
a
thing
with
much
reverence
and
veneration
.
That
good
and
evill
are
to
be
a
like
received
and
entertained
as
from
God
;
that
is
,
they
are
to
be
received
with
the
same
reverence
and
chearfullnesse
.
We
receive
good
things
chearefully
,
thankfully
,
reverently
,
we
kisse
the
hand
and
take
them
.
And
shall
we
not
receive
evill
?
The
words
doe
not
referre
to
the
act
of
receiving
,
but
to
the
manner
of
receiving
.
We
shall
receive
evill
whether
we
will
or
no
,
but
shall
we
not
receive
it
?
namely
so
,
and
so
,
as
we
receive
good
,
cheerefully
,
thankfully
,
reverently
,
respecting
God
and
his
wayes
of
providence
towards
us
.
And
then
the
question
may
be
resolved
into
this
affirmative
conclusion
;
That
looke
in
what
manner
we
receive
good
from
the
hand
of
God
,
in
the
same
we
ought
to
receive
evill
Or
thus
,
Where
we
have
our
good
,
thence
we
must
have
our
evill
.
One
and
the
same
hand
moderates
and
dispenseth
both
.
Wherefore
,
shall
we
receive
good
and
not
evill
?
Shall
we
receive
good
?
Some
interpret
the
good
here
to
be
meant
,
of
the
good
of
the
next
life
;
shall
we
be
in
expectation
of
everlasting
good
?
shall
we
be
in
expectation
of
enjoying
Christ
,
and
seeing
the
face
of
God
for
ever
in
Heaven
?
shall
we
be
at
least
in
hope
,
of
a
crowne
of
glory
,
layed
up
in
store
for
us
?
and
shall
we
not
be
willing
to
receive
evills
,
and
digest
troubles
,
to
beare
the
crosse
a
few
dayes
while
we
are
here
?
I
(
saith
the
Apostle
Paul
,
Rom.
8.18
.
)
reckon
that
the
sufferings
of
this
present
time
,
are
not
worthy
to
be
compared
to
the
glory
which
shall
be
revealed
.
Shall
we
have
glory
in
the
eye
of
our
faith
,
and
shall
we
not
endure
a
little
trouble
in
the
eye
of
our
sence
?
But
rather
,
by
good
here
,
we
are
to
understand
the
good
things
of
this
life
,
shall
we
receive
good
?
sc.
outward
comforts
and
prosperity
,
and
shall
we
not
receive
evill
?
from
whom
?
Evill
from
the
hand
of
God
.
What
Evill
?
Sooner
shall
the
Sun
send
forth
a
cloud
,
then
God
send
forth
any
evill
properly
taken
;
therefore
evill
here
,
is
only
afflictions
,
as
contradistinct
to
the
good
before
named
:
So
the
sense
is
,
shall
we
receive
comforts
at
the
hand
of
God
,
and
shall
we
not
receive
afflictions
?
Afflictions
are
evill
,
not
morall
evill
,
We
may
take
notice
(
for
the
further
clearing
of
this
passage
)
of
the
forme
of
the
argument
.
It
is
proposed
by
way
of
question
or
expostulation
,
as
we
render
it
.
What
?
shall
we
receive
good
?
&c.
There
is
a
great
deale
of
force
in
the
manner
of
proposing
;
questions
are
full
of
quicknesse
and
spirit
.
Job
doth
not
only
give
his
wife
a
Logicall
reason
,
but
a
Rhetoricall
reason
,
words
with
life
,
to
convince
her
by
;
What
?
saith
he
,
shall
we
receive
good
?
&c.
As
if
he
had
said
,
this
were
an
absurd
thing
,
once
to
imagine
;
a
blind
man
may
see
this
,
it
is
so
plaine
,
and
a
foole
may
understand
it
;
the
reason
lyes
all
in
sight
;
That
if
we
receive
good
from
the
hand
of
God
,
we
must
at
least
with
patience
receive
evill
.
From
this
reason
in
generall
,
Observe
,
That
reproofes
come
then
most
strongly
upon
the
heart
,
when
they
are
backed
with
reason
.
Some
reprove
with
rage
and
not
with
reason
,
with
passion
and
not
with
wisedome
,
they
reprove
with
their
wit
rather
then
with
their
spirit
.
Job
mixes
reason
with
his
passion
,
and
gives
her
an
argument
,
as
well
as
a
rebuke
.
More
particularly
,
from
the
matter
of
this
reason
,
Observe
first
,
That
good
and
evill
are
both
from
the
hand
of
God
.
Give
me
neither
poverty
nor
riches
,
saith
Agur
,
Prov.
30.8
.
both
are
the
gift
of
God
.
Poverty
is
Gods
guift
as
well
as
riches
.
If
God
doe
not
give
us
poverty
,
all
the
〈◊〉
will
not
make
us
poore
.
I
forme
the
light
and
create
darkenesse
〈◊〉
●●ke
peace
,
and
create
evill
:
I
the
Lord
doe
all
these
things
,
〈◊〉
45.7
.
The
same
Prophet
teacheth
us
,
that
these
two
are
equally
the
p●aitve
of
God
,
and
such
a
prerogative
,
as
equally
distinguisheth
〈◊〉
from
all
Idols
and
false
gods
.
Shew
the
things
that
are
to
com●●eafter
,
that
we
may
know
that
ye
are
gods
:
yea
doe
good
or
doe
e●
that
we
may
be
dismayed
,
and
behold
it
together
.
No
creatu●●
hath
ever
answered
this
challenge
,
or
ever
shall
,
Isa.
41.23
.
Creatures
doe
good
and
evill
,
as
ministers
of
Gods
will
,
not
as
masters
of
their
owne
.
Good
of
every
kind
,
and
all
kinds
of
poenall
evill
come
forth
from
God
.
Indeed
,
God
usually
conveyes
these
to
us
by
the
hand
of
man
;
but
it
becomes
us
to
receive
them
as
from
the
hand
of
God
.
Much
,
both
good
and
evill
,
comes
to
us
at
the
second
hand
,
but
we
ought
to
take
it
as
from
the
first
.
This
truth
well
wrought
upon
our
hearts
,
will
make
every
good
wee
enjoy
better
,
and
every
evill
wee
feele
,
not
so
bad
.
This
latter
branch
shall
be
cast
into
a
second
Observation
,
Which
may
be
this
,
To
looke
on
evill
as
coming
from
the
hand
of
God
,
will
quiet
the
heart
in
bearing
of
evill
.
Shall
wee
receive
good
at
the
hand
of
God
,
and
not
evill
?
And
this
in
two
respects
:
First
,
because
of
the
soveraignty
of
God
,
he
being
supreame
Lord
,
may
doe
what
he
will
:
and
his
will
being
the
supreame
rule
of
Justice
,
he
can
doe
no
wrong
.
This
notion
of
God
assures
us
,
that
whatsoever
we
receive
from
the
hand
of
God
,
is
just
and
right
;
hence
the
inference
is
naturall
,
If
God
send
evill
,
I
must
receive
it
quietly
,
for
he
sends
it
justly
.
Secondly
,
because
of
the
assured
faithfulnesse
,
and
love
and
goodnesse
of
God
to
his
,
even
when
he
sends
them
(
which
are
all
he
sends
)
this
sort
of
evills
.
As
if
Job
had
said
,
any
thing
is
welcome
that
cometh
from
one
that
loves
me
,
and
hath
done
me
good
,
as
God
I
know
doth
,
and
hath
done
often
,
and
will
doe
for
ever
.
Will
not
a
man
take
a
nominall
evill
kindly
at
his
hand
,
from
whom
he
hath
received
much
reall
good
:
While
we
looke
only
upon
creatures
and
what
they
doe
,
the
burthen
of
trouble
is
intollerable
;
but
as
it
cometh
from
God
,
from
a
God
that
loveth
us
,
we
cannot
but
receive
it
in
love
.
Afflictions
coming
from
the
creature
,
are
as
the
rod
of
Moses
upon
the
ground
,
a
biting
,
a
stinging
serpent
:
but
considered
in
the
hand
of
God
,
they
are
as
the
serpent
in
the
hand
of
Moses
,
a
rod
to
correct
,
and
a
staffe
to
comfort
us
.
David
we
know
fled
from
Saul
in
feare
of
his
life
;
envious
,
bloody
Saul
had
threatned
to
kill
him
.
In
his
flight
,
David
meetes
with
his
beloved
Jonathan
,
and
saith
unto
him
(
1
Sam.
20.8
.
)
Jonathan
,
if
there
be
any
iniquity
in
me
,
slay
me
thy selfe
,
for
why
shouldest
thou
bring
me
to
thy
father
?
He
would
die
rather
by
the
hand
of
Ionathan
,
then
by
the
hand
of
Saul
,
death
from
the
hand
of
Ionathan
who
loved
him
,
was
sweete
;
whereas
from
Saul
,
it
had
bin
a
bitter
cup
indeed
.
Take
another
instance
.
Elijah
flyeth
from
Iezabel
,
1
King
.
19.4
.
and
why
doth
he
flie
from
her
?
She
seekes
my
life
,
saith
he
,
to
take
it
away
.
Thoughts
of
this
pressed
him
so
hard
,
that
when
he
came
into
the
wildernesse
(
the
text
saith
)
hee
sate
downe
under
a
Juniper
tree
,
and
requested
for
himselfe
that
he
might
die
,
and
said
,
It
is
enough
now
O
Lord
,
take
away
my
life
.
But
Elijah
;
if
thou
be
so
willing
to
die
,
why
doest
thou
flie
from
Jezabel
?
she
would
have
given
thee
thy
wish
presently
,
and
satisfied
at
once
,
her
own
malice
,
and
thy
longing
:
I
but
death
from
the
hand
of
a
Iezabel
was
his
feare
,
not
his
desire
:
He
could
welcome
it
from
the
hand
of
God
,
but
not
from
the
hand
of
a
spightfull
woman
.
But
you
will
say
,
death
is
from
the
hand
of
God
,
though
it
come
by
the
hand
of
the
creature
.
True
,
but
as
every
good
we
receive
,
is
so
much
the
more
sweete
,
by
how
much
the
more
we
see
of
the
hand
of
God
in
it
,
and
lesse
of
the
creature
;
so
every
evill
is
so
much
the
more
bitter
,
by
how
much
we
see
lesse
of
God
,
and
more
of
man
in
it
.
If
God
will
take
away
my
life
,
I
am
pleased
,
but
I
beg
deliverance
from
the
hand
of
Iezabel
:
He
fled
for
his
life
for
feare
of
Iezabel
,
but
he
calleth
upon
God
to
die
.
We
may
exemplifie
this
in
Christ
,
Ioh.
18.11
.
The
cup
which
my
Father
hath
given
me
,
saith
he
,
shall
I
not
drinke
it
?
It
is
poculum
charitatis
,
a
grace
cup
to
poore
sinners
,
a
cup
though
bitter
in
it selfe
,
though
mixt
with
the
wrath
of
God
as
a
judge
,
due
to
sinners
,
yet
temper'd
and
sweetned
with
a
Fathers
love
everlastingly
assured
unto
me
,
I
cannot
but
drinke
it
,
it
cometh
from
my
Father
.
But
it
may
be
objected
,
that
I
lately
assign'd
it
as
one
reason
,
why
Satan
spared
Jobs
wife
;
namely
,
That
she
who
was
his
neerest
friend
,
being
made
an
instrument
of
his
affliction
,
the
affliction
might
be
more
afflictive
and
vexatious
,
And
David
complaines
most
of
a
friend
,
that
smote
him
,
Psal.
55.
I
answer
,
when
love
turnes
to
hatred
,
and
friendship
to
unfaithfullnesse
,
when
former
kisses
(
like
that
present
one
of
Judas
)
are
changed
into
trecherie
;
this
is
very
wounding
and
grievous
indeed
.
But
when
God
strikes
his
friends
,
he
is
their
friend
still
,
when
he
afflicts
,
it
is
in
faithfulnesse
,
(
Psal.
119.75
.
)
He
is
good
to
us
,
when
he
sends
us
evill
,
and
he
sends
us
evill
,
for
our
good
.
To
be
smitten
by
a
friend
whose
very
smiting
is
friendship
,
and
who
heales
us
by
wounding
cannot
be
offensive
.
Hence
Davids
choice
,
Let
us
fall
now
into
the
hands
of
the
Lord
(
for
his
mercies
are
great
)
and
not
into
the
hand
of
man
,
1
Sam.
24.14
.
Hence
a
third
Observation
from
the
strength
of
the
argument
and
reason
,
may
be
thus
framed
.
To
consider
that
all
the
good
we
have
,
descends
from
God
,
makes
it
both
reasonable
and
equitable
,
that
wee
should
beare
evill
quietly
when
he
is
pleased
to
send
it
.
Shall
we
receive
good
and
not
evill
?
saith
he
,
It
is
Solomons
advice
,
(
Eccles.
7.14
.
)
In
the
day
of
prosperity
be
joyfull
,
but
in
the
day
of
adversitie
consider
.
What
shall
we
consider
?
Consider
this
,
and
marke
it
well
,
that
as
the
day
of
prosperity
was
from
God
,
so
the
day
of
adversitie
is
from
God
likewise
;
for
it
followes
,
God
also
hath
set
the
one
over
against
the
other
.
Therefore
seeing
God
hath
set
one
over
against
the
other
,
thou
must
take
the
one
well
,
as
well
as
the
other
;
at
least
thou
must
beare
the
latter
as
patiently
,
as
thou
did'st
receive
the
former
joyfully
.
They
who
have
shared
with
others
in
gaines
,
thinke
it
but
equall
to
share
with
them
in
losses
;
they
set
the
one
over
against
the
other
.
And
so
must
we
in
respect
of
Gods
dispensations
towards
us
.
If
we
set
our
present
wants
,
over
against
our
former
fullnesse
,
our
present
sorrowes
,
over
against
our
former
comforts
,
our
present
sicknesse
over
against
our
former
health
,
our
present
warre
,
over
against
our
former
peace
;
If
we
thus
set
the
one
over
against
the
other
,
our
accounts
will
be
ballanc'd
,
yea
our
former
receipts
of
good
,
will
be
far
greater
,
and
out-ballance
our
present
sufferings
of
evill
.
Especially
if
we
remember
,
that
we
never
deserved
the
least
part
of
the
good
we
have
received
,
but
we
have
deserved
more
then
all
the
evill
that
we
suffer
.
Wee
may
say
as
Ezra
did
,
(
Chap.
9.13
.
)
Thou
our
God
hast
punished
us
lesse
then
our
iniquities
;
and
we
may
say
as
Jacob
(
Gen.
32.10
.
)
Lord
we
are
not
worthy
the
least
of
all
thy
mercies
.
This
argument
may
be
of
great
use
to
us
of
this
Nation
,
in
these
times
of
darkenesse
and
feare
.
What
?
shall
not
we
receive
evill
from
the
hand
of
God
,
who
have
received
so
much
good
?
we
have
received
many
yeares
of
peace
from
God
,
foure-score
yeares
of
peace
;
shall
we
receive
so
many
yeares
of
peace
,
from
the
hands
of
God
,
and
shall
we
take
it
ill
,
if
we
receive
some
yeares
of
warre
?
We
have
received
many
yeares
of
plenty
,
shall
we
take
it
ill
if
we
should
have
some
yeares
of
scarcitie
?
We
have
had
the
Gospell
many
yeares
,
every
one
sitting
under
his
Vine
,
and
under
his
Fig-tree
;
what
,
if
now
,
we
hold
the
Gospell
standing
upon
our
guard
,
or
marching
in
the
field
?
what
if
we
hold
it
a
while
,
sitting
in
Tents
,
and
standing
under
our
displayed
banners
?
Fourthly
,
Forasmuch
as
the
same
word
,
is
applied
here
to
expresse
the
act
of
the
mind
in
reference
both
to
good
and
evill
,
Observe
.
That
outward
evills
are
to
be
received
in
the
same
manner
,
and
with
the
same
mind
that
good
things
are
received
with
.
Yet
a
caution
is
to
be
given
in
with
this
.
There
are
two
sorts
of
outward
evils
or
sufferings
:
Sinne
is
the
cause
of
some
sufferings
,
and
grace
is
the
cause
of
other
sufferings
,
either
grace
acted
or
grace
to
be
tryed
.
Now
we
are
not
to
receive
the
evill
of
suffering
,
whereof
sin
is
the
cause
,
with
the
same
mind
as
we
doe
good
;
joy
and
cheerefulnesse
doth
not
become
such
evills
.
But
when
our
sufferings
are
caused
by
grace
,
either
of
those
wayes
,
then
it
becomes
us
to
rejoyce
.
The
Apostle
saith
more
,
Rom.
5.3
.
We
glory
in
tribulation
.
And
againe
,
(
2
Cor.
6.10
.
)
as
sorrowfull
,
yet
alway
rejoycing
.
The
sorrow
of
godly
men
is
like
the
joy
of
the
wicked
:
only
in
appearance
;
Paul
had
only
a
shadow
of
sorrow
,
as
sorrowfull
;
but
his
joy
was
substantiall
and
continuall
,
alwayes
rejoycing
,
though
his
outward
estate
cast
up
,
amounted
but
to
this
,
poore
,
and
having
nothing
.
The
reason
is
,
because
God
is
the
same
in
all
variety
of
our
estates
:
God
loves
as
well
when
we
are
poore
,
as
when
we
are
rich
,
yea
as
well
,
when
himselfe
smites
,
as
when
he
heales
.
He
is
as
good
to
us
when
we
receive
evill
,
as
when
we
receive
good
:
therefore
if
God
be
the
same
,
surely
we
ought
to
be
the
same
too
,
and
take
it
as
kindly
at
his
hands
,
when
we
are
impoverisht
,
as
when
we
are
inricht
,
when
we
are
sick
,
as
when
we
are
in
health
,
when
we
are
in
prison
,
as
when
we
are
free
.
Shall
present
evills
make
us
either
insensible
of
,
or
unthankfull
for
past
mercies
?
Shall
present
troubles
be
as
a
grave
wherein
to
bury
the
memory
of
all
our
former
comforts
?
shall
(
as
it
was
in
Pharaohs
dreame
)
the
leane
kine
,
and
the
blasted
eares
of
corne
,
eate
up
and
devoure
the
fat
kine
,
and
the
full
eares
?
The
Heathen
Philosopher
censures
him
for
a
foole
,
Sen
ad
Polyb.
c.
29.
Basil
.
Orat.
11.
de
patientia
.
who
thinks
there
is
no
benefit
in
benefits
,
nor
blessing
in
blessings
,
except
they
be
present
.
And
he
brands
him
as
unthankfull
,
who
accounts
the
end
of
a
mercy
,
an
injury
;
or
thinks
he
is
wrong'd
,
when
free
gifts
are
not
continued
.
If
a
Heathen
saw
so
much
obligation
,
in
the
past
benefits
of
a
man
;
Christians
should
see
it
much
more
in
the
past
mercies
and
blessings
of
their
God
.
Wherefore
,
to
conclude
this
point
,
with
the
counsell
of
the
Ancient
.
Remember
the
heapes
of
good
things
received
,
weigh
the
good
and
the
evill
together
:
Thou
shalt
never
find
any
mans
life
,
at
all
times
alike
;
It
is
the
priviledge
of
God
alone
to
be
without
changes
:
but
if
thou
grievest
at
what
is
present
,
take
comfort
in
what
is
past
:
Now
thou
mournest
,
but
heretofore
thou
didst
rejoyce
:
now
thou
art
in
want
,
but
thou
hast
had
aboundance
.
We
have
a
saying
.
It
is
a
miserable
thing
to
have
been
happy
:
But
a
godly
man
is
happy
in
the
mid'st
of
all
his
misery
:
he
may
say
with
undaunted
Luther
,
Let
him
be
miserable
that
can
be
miserable
,
I
cannot
.
He
that
hath
not
a
God
to
loose
,
nor
a
soule
to
loose
,
cannot
be
miserable
,
whatsoever
he
looses
;
while
Christ
is
safe
,
a
beleever
hath
no
reason
to
be
unsatisfied
.
Thus
we
have
discus'd
Jobs
answer
,
and
have
found
it
full
of
wisedome
and
of
holinesse
;
like
those
words
of
the
Wise
,
which
the
Preacher
saith
(
Eccles.
12.11
.
)
are
as
goads
,
and
as
nailes
fastned
by
the
Masters
of
Assemblies
.
Jobs
words
were
as
goads
by
the
sharpnesse
of
reproofe
,
to
awake
and
quicken
lazie
drones
;
they
were
as
nailes
by
the
piercing
efficacy
and
strength
of
reason
,
to
confirme
and
fasten
wavering
minds
.
We
have
the
word
and
warrant
of
God
for
this
,
in
that
high
Elogium
,
or
commendation
given
him
at
the
conclusion
of
all
.
In
all
this
did
not
Job
sinne
with
his
lips
.
Job
reprooves
his
wife
for
speaking
so
,
and
he
refutes
what
she
had
spoken
;
in
both
he
hits
the
right
:
Now
In
all
this
did
not
Job
sinne
with
his
lips
.
This
is
the
same
testimony
for
the
matter
,
and
almost
the
same
in
words
,
with
that
,
given
of
Jobs
victory
,
in
the
close
of
the
first
dayes
battell
;
and
having
explicated
them
in
that
place
,
I
shall
but
briefely
touch
them
here
.
In
all
this
did
not
Job
sin
with
his
lips
.
We
see
in
generall
,
the
holy
Ghost
gives
the
victory
to
Job
.
Satan
is
foiled
,
his
plot
failes
,
the
weapons
of
his
war-fare
are
all
broken
and
successelesse
;
all
his
fiery
darts
are
either
quench't
or
beaten
back
upon
himselfe
:
Job
stands
like
a
mighty
rock
,
or
like
a
house
built
upon
the
rock
,
unshaken
,
unmoved
:
He
that
is
held
up
by
everlasting
armes
,
shall
stand
fast
for
ever
.
In
all
this
Job
sinned
not
.
The
words
referre
to
what
was
past
;
For
Job
afterward
did
faile
and
sinned
with
his
lips
;
through
vehemency
of
paine
,
and
heate
of
disputation
,
he
spake
some
things
rashly
,
though
nothing
blasphemously
:
So
he
confesses
,
Chap.
42.13
.
I
have
uttered
things
that
I
understood
not
.
But
in
all
this
,
so
farre
as
Job
had
gone
,
he
had
not
sinned
with
his
lips
.
As
Samuel
after
many
victories
and
deliverances
,
sets
up
a
stone
or
a
pillar
with
this
inscription
,
Eben-Ezer
,
The
stone
of
helpe
,
saying
,
Hitherto
hath
the
Lord
helped
us
(
1
Sam.
7.12
.
)
So
here
the
holy
Ghost
doth
(
as
it
were
)
erect
a
pillar
,
raise
a
monument
of
Jobs
compleate
and
glorious
victories
over
Satan
,
Thus
engraven
,
Hitherto
,
In
all
this
Job
hath
not
sinned
.
Yet
you
may
remember
,
that
such
speeches
concerning
the
Saints
,
are
to
be
understood
in
a
qualified
sense
,
not
in
an
absolute
sense
.
For
,
who
can
bring
a
cleane
thing
out
of
that
,
which
is
uncleane
?
Perfection
out
of
imperfection
?
Not
to
sin
,
is
here
our
duty
,
and
should
be
our
endeavour
,
it
shall
be
our
reward
in
Heaven
.
On
earth
we
are
said
not
to
sin
,
when
we
desire
not
to
sin
;
as
hath
bin
more
at
large
shewed
upon
those
words
of
the
last
verse
of
the
former
Chapter
,
In
all
this
Job
sinned
not
,
nor
charged
God
foolishly
.
There
reade
the
point
handled
more
distinctly
.
For
the
opening
of
these
words
,
note
only
this
;
that
when
it
is
said
,
In
all
this
Job
sinned
not
:
There
is
more
to
be
understood
,
then
is
exprest
;
for
Job
did
not
only
not
sin
,
but
he
overcame
,
and
triumphed
gloriously
over
Satan
:
he
did
excellently
,
and
he
spake
excellently
in
all
this
;
So
then
,
these
words
carry
the
sense
not
only
of
a
bare
acqittall
,
but
of
a
high
approbation
:
In
all
this
Job
sinned
not
with
his
lips
.
With
his
lips
.
Some
of
the
Jewes
inferre
from
hence
,
that
he
sinned
in
his
heart
;
because
it
is
said
,
he
did
not
sin
in
words
,
they
conceit
there
was
some
irregularity
in
his
thoughts
.
Surely
if
his
heart
had
been
disorder'd
,
his
tongue
would
have
been
disorder'd
too
;
for
out
of
the
abundance
of
the
heart
the
mouth
speaketh
,
therefore
it
is
rather
an
argument
that
his
heart
was
free
from
sin
,
because
his
tongue
was
.
In
all
this
Job
sinned
not
with
his
lips
.
That
is
,
he
did
not
murmure
,
or
repine
,
or
blaspheme
;
these
are
the
sins
of
the
lips
.
Observe
first
;
Not
to
sinne
,
is
the
highest
and
truest
,
the
most
honourable
and
lasting
victory
of
all
.
This
victory
God
himselfe
applauds
,
the
holy
Ghost
will
cry
you
up
for
strength
and
valour
,
when
you
come
off
from
a
temptation
untouch't
;
you
shall
be
recorded
for
it
among
Christs
worthies
,
In
all
this
Job
sinned
not
.
And
secondly
,
To
governe
the
tongue
under
great
and
sore
afflictions
,
is
a
high
act
of
grace
:
It
is
spoken
as
matter
of
wonder
;
In
all
this
Job
sinned
not
with
his
lips
.
Moses
,
you
know
,
was
a
meeke
man
,
yet
he
was
so
put
to
it
,
that
he
spake
unadvisedly
with
his
lips
;
He
opened
his
lips
so
unadvisedly
,
that
God
shut
him
out
of
the
temporall
Canaan
for
it
:
rash
words
cost
him
deare
.
David
was
a
very
holy
man
,
and
very
carefull
over
his
tongue
,
Psal.
39.1
.
I
said
I
will
take
heed
to
my
wayes
,
that
I
sinne
not
with
my
tongue
.
I
will
keepe
my
mouth
with
a
bridle
:
And
knowing
(
though
as
the
Apostle
James
teacheth
us
,
we
put
bits
into
the
Horses
mouthes
that
they
may
obey
us
,
we
can
turne
about
their
whole
body
,
Jam.
3.3
)
that
no
bridle
of
his
putting
could
keepe
his
mouth
;
he
puts
this
worke
into
the
hand
of
God
,
praying
with
all
earnestnesse
;
Set
a
watch
(
O
Lord
)
before
my
mouth
:
keepe
the
doore
of
my
lips
.
Notwithstanding
all
this
,
we
find
him
sinning
with
his
lips
more
then
once
,
Psal.
73.13
.
Verily
I
have
cleansed
my
heart
in
vaine
,
and
washed
my
hands
in
innocency
.
And
againe
,
Psal.
116.11
.
I
said
in
my
hast
all
men
are
lyars
.
Job
had
the
preheminence
in
this
,
he
sinned
not
with
his
lips
,
no
not
when
he
was
afflicted
and
smitten
with
bitter
words
:
He
that
offendeth
not
in
words
(
saith
the
Apostle
James
)
is
a
perfect
man
;
he
is
a
perfect
man
indeed
,
who
can
rule
his
tongue
,
and
so
keepe
the
doore
of
his
lips
,
as
that
he
offends
not
either
by
silence
or
by
speech
.
The
lips
doe
offend
both
wayes
,
negatively
as
well
as
positively
,
by
speaking
,
and
by
not
speaking
:
Sometimes
silence
is
a
loud
sinne
,
not
speaking
is
to
some
,
on
some
occasions
,
a
crying
sin
;
Job
sinned
not
with
his
lips
,
either
by
being
silent
when
he
should
speake
,
or
by
speaking
wherein
and
when
he
should
be
silent
.
And
so
much
concerning
this
second
consequent
of
Jobs
affliction
;
His
wives
sinfull
counsell
,
with
his
prudent
and
gracious
answer
;
sharpely
,
yet
moderately
rebuking
;
strongly
,
yet
lovingly
convincing
her
folly
:
In
and
by
both
,
faithfully
indeavouring
at
once
to
discover
and
cure
her
errour
.
The
third
consequent
of
his
affliction
now
followes
,
namely
the
visit
of
his
friends
,
described
in
the
three
last
verses
of
this
Chapter
,
which
leads
us
into
the
body
of
the
Booke
,
with
all
the
debates
,
disputes
and
arguments
held
and
maintained
with
much
acutenesse
of
wit
,
and
strength
of
reasoning
between
him
and
these
three
,
his
friends
and
visitants
.
JOB
2.11
,
12
,
13.
Now
when
Jobs
three
friends
heard
of
all
this
evill
that
was
come
upon
him
,
they
came
every
one
from
his
owne
place
:
Eliphaz
the
Temanite
,
and
Bildad
the
Shuite
,
and
Zophar
the
Naamathite
;
for
they
had
made
an
appointment
together
,
to
come
to
mourne
with
him
and
to
comfort
him
.
And
when
they
lift
up
their
eyes
afarre
off
,
and
knew
him
not
,
they
lifted
up
their
voice
and
wept
;
and
they
rent
every
one
his
mantle
,
and
sprinkled
dust
upon
their
heads
towards
Heaven
.
So
they
sate
downe
with
him
upon
the
ground
seven
dayes
,
and
seven
nights
,
and
none
spake
a
word
unto
him
:
for
they
saw
that
his
griefe
was
very
great
.
THese
three
verses
,
containe
the
third
generall
consequent
of
Jobs
second
affliction
.
In
the
division
of
the
Chapter
,
we
called
it
his
friends
visit
.
In
which
visit
we
may
here
observe
;
First
,
The
number
of
the
visitants
.
They
were
three
.
Now
when
Jobs
three
friends
.
Secondly
,
We
have
here
the
names
of
these
visitants
.
Eliphas
the
Temanite
,
and
Bildad
the
Shuhite
,
and
Zophar
the
Naamathite
.
Thirdly
,
We
have
the
occasion
of
their
visit
:
And
that
was
the
report
of
all
the
evill
that
was
come
upon
Job
.
Now
when
Jobs
three
friends
heard
of
all
this
evill
,
that
was
come
upon
him
,
then
they
came
.
Fourthly
,
We
have
the
ground
of
this
visit
.
It
was
a
mutuall
agreement
,
or
a
compact
made
betweene
them
,
so
saith
the
text
,
For
they
had
made
an
appointment
together
to
come
.
Fifthly
,
We
have
the
end
or
the
intendment
of
their
coming
,
what
they
aimed
at
,
in
visiting
Job
.
And
the
end
is
exprest
in
the
Text
to
be
two-fold
.
-
1.
To
communicate
with
him
in
his
sorrowes
.
-
2.
To
communicate
unto
him
their
comforts
.
First
,
To
mourne
with
him
.
And
secondly
,
To
comfort
him
.
The
former
of
these
two
ends
,
viz.
their
mourning
with
him
,
we
have
largely
set
downe
in
the
two
latter
verses
;
they
put
that
end
into
act
presently
,
as
soone
as
they
came
,
they
fell
a
mourning
with
him
.
And
we
may
observe
5.
distinct
acts
of
Jobs
friends
,
solemnly
condoling
or
mourning
with
him
.
The
first
act
is
this
,
They
wept
.
And
to
shew
that
it
was
no
ordinary
weeping
,
the
Text
saith
,
They
lift
up
their
voice
and
wept
.
The
second
act
of
their
mourning
was
,
their
renting
of
their
Mantles
,
And
they
rent
every
one
his
Mantle
.
The
third
act
was
,
the
sprinckling
of
dust
upon
their
heads
,
and
the
sprinckling
of
dust
toward
Heaven
,
which
was
another
aggravating
circumstance
of
their
sorrow
.
The
fourth
act
was
,
their
sitting
downe
with
him
upon
the
ground
,
seven
dayes
,
and
seven
nights
.
The
fifth
act
of
their
mourning
with
him
,
was
their
silence
,
And
none
spake
a
word
unto
him
.
The
Cause
or
the
reason
of
this
solemnity
in
their
mourning
,
the
reason
of
these
5.
Acts
,
but
especially
of
the
last
,
of
their
silence
,
is
given
us
in
the
latter
words
of
the
verse
.
For
they
saw
that
his
griefe
was
very
great
,
therefore
it
must
have
great
sorrow
:
and
great
silence
,
to
waite
the
fittest
season
,
for
the
administring
of
counsell
and
consolation
.
Thus
for
the
parts
and
resolution
of
the
words
,
contained
in
these
3.
verses
.
I
shall
come
to
the
opening
of
the
particulars
.
And
when
Jobs
three
friends
.
The
word
which
we
translate
(
friends
)
springs
from
a
root
which
signifieth
to
feed
a
mans
selfe
,
or
others
,
or
to
eate
together
,
A
rad
ce
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pavit
,
tam
se
quam
alios
.
as
Sheepe
eate
together
,
and
so
from
the
same
word
,
a
Pastor
or
a
feeder
of
Sheepe
is
derived
,
Psal.
21.1
.
The
Lord
is
my
Shepheard
and
feeder
.
And
by
a
Metaphor
it
is
translated
,
for
a
friend
:
because
friends
doe
usually
feed
together
,
eate
and
converse
together
;
So
David
describes
a
friend
,
Psal.
49.9
.
My
familiar
friend
that
did
eate
of
my
bread
.
Jobs
visitants
are
thus
exprest
,
his
friends
or
familiars
:
The
word
sometimes
,
notes
only
,
a
friend
at
large
,
or
any
neighbour
;
So
in
the
Law
,
Exod.
20
:
16.
Thou
shalt
not
beare
false
witnesse
against
thy
neighbour
,
or
(
it
is
the
same
word
)
against
thy
friend
:
there
it
is
taken
in
a
large
sense
,
for
a
neighbour
,
that
is
,
for
any
besides
thy selfe
,
to
whom
offices
of
love
are
due
,
as
Christ
expounds
it
,
Luk.
10.30
.
But
usually
,
it
is
put
strictly
,
for
a
speciall
friend
,
as
in
Deut.
13.6
.
when
he
speakes
of
inticers
to
Idolatry
,
If
thy
friend
(
saith
he
)
who
is
as
thine
owne
soule
;
there
is
the
same
word
,
and
he
shewes
by
a
circumlocution
,
whom
he
meanes
by
such
a
friend
,
namely
such
a
one
,
who
is
as
thine
own
soule
;
one
that
lieth
in
thy
bosome
,
and
is
as
neere
and
deare
to
thee
,
as
thy selfe
.
I
suppose
here
in
this
place
,
Jobs
three
friends
,
were
not
friends
at
large
,
but
intimate
and
speciall
friends
,
or
(
as
we
use
to
say
)
bosome
friends
.
And
therefore
when
it
is
said
,
Jobs
three
friends
,
we
are
not
to
understand
it
,
as
if
Job
had
but
three
,
as
if
these
were
all
the
friends
Iob
had
;
but
amongst
all
his
friends
,
these
carried
away
the
name
,
these
were
the
chiefe
and
choice
;
Jobs
three
friends
;
As
it
is
said
concerning
Davids
Worthies
,
2
Sam.
23
,
David
had
many
Worthies
,
but
there
was
a
first
three
,
a
chiefe
three
among
them
all
.
So
here
,
Iob
doubtlesse
had
many
friends
,
a
large
catalogue
of
friends
,
but
in
these
you
have
the
toppe
of
his
friends
,
the
chiefe
hree
,
the
first
three
:
These
three
speciall
friends
came
to
visit
Iob
,
to
mourne
with
him
,
and
to
comfort
him
.
The
occasion
of
this
visit
,
presents
it selfe
next
,
When
these
three
friends
heard
of
all
this
evill
that
was
come
upon
Job
.
When
they
heard
of
it
.
The
troubles
of
Iob
were
noysed
all
the
Country
over
,
yea
into
strange
Countries
.
Two
things
are
swiftly
carried
about
upon
the
wings
of
fame
,
and
poasted
about
by
reports
:
First
,
The
sinnes
.
Secondly
,
The
afflictions
of
godly
men
.
If
they
fall
into
any
sin
,
it
will
be
heard
of
all
a
Country
;
it
may
be
all
a
Kingdome
over
.
It
shall
be
told
in
Gath
,
and
publish'd
in
the
streets
of
Askelon
.
Againe
,
if
they
fall
into
any
great
affliction
,
every
one
descants
upon
it
,
and
many
will
passe
deepe
censures
.
It
becomes
matter
of
wonder
,
that
men
eminent
in
godlinesse
,
great
professors
,
such
as
have
held
forth
the
name
,
and
upheld
the
truth
of
Christ
,
that
they
(
I
say
)
should
fall
into
great
afflictions
,
is
reported
,
discours'd
,
admir'd
all
a
Country
over
.
When
the
three
friends
of
Job
heard
of
all
this
evill
that
was
come
upon
him
.
When
this
report
about
Iob
came
to
them
,
they
came
to
Iob.
They
came
(
saith
the
Text
)
every
one
from
his
owne
place
.
The
word
Place
,
is
often
used
in
Scripture
,
to
signifie
a
Country
,
a
City
,
or
a
Region
.
Now
here
it
is
conceived
,
that
the
place
from
whence
they
came
,
was
not
only
the
place
where
they
dwelt
,
but
the
place
where
they
governed
.
It
is
frequently
asserted
by
the
Iewish
Doctors
,
with
whom
the
Septuagint
agree
,
and
most
of
the
Jesuits
are
in
it
to
;
that
these
three
friends
of
Iob
were
Kings
,
either
Reges
or
Reguli
,
such
as
had
the
governement
of
those
Countries
where
they
lived
.
These
three
friends
of
Job
are
here
set
forth
by
name
,
by
a
double
name
.
By
the
name
first
of
their
persons
.
Secondly
,
by
the
name
of
their
Country
,
or
of
their
Family
.
For
that
's
a
question
,
whether
the
additionall
name
be
derived
from
the
Country
where
they
dwelt
,
or
from
the
Family
out
of
which
they
were
extracted
.
Eliphaz
the
Temanite
,
he
is
the
first
.
We
reade
Gen.
36.11
.
that
Esau
begat
Eliphaz
;
that
Eliphaz
was
the
eldest
sonne
of
Esau
,
and
Eliphaz
begat
Teman
.
This
Teman
,
descending
from
Esau
,
is
supposed
to
be
the
Father
or
the
Ancestor
of
this
Eliphaz
,
from
whom
he
is
called
Eliphaz
the
Temanite
,
and
so
Temanite
,
is
a
note
of
the
Family
from
whence
Eliphaz
descended
.
It
is
usuall
likewise
in
Scripture
,
to
give
such
additionall
names
from
the
Countries
or
places
,
and
so
Eliphaz
the
Temanite
,
may
be
from
Teman
,
of
which
we
reade
often
in
Scripture
;
Civitas
Idumeae
.
Eusebius
de
locis
.
Teman
signifies
the
South
,
It
was
a
Southerne
Country
.
Further
,
Teman
was
a
place
,
wherein
it
is
observed
that
the
Schooles
of
Learning
were
seated
,
Jer.
49.7
.
Concerning
Edom
,
thus
saith
the
Lord
,
Is
wisedome
no
more
in
Teman
?
Two
things
may
be
gathered
from
that
Text.
First
,
That
Teman
was
in
Edom
or
Idumea
.
Secondly
,
That
it
was
a
place
wherein
there
was
much
profession
of
wisedome
and
learning
.
So
then
,
we
may
take
the
word
Temanite
,
either
as
referring
unto
the
Stock
from
which
Eliphaz
sprung
;
or
unto
the
place
where
Eliphaz
lived
.
The
Hebrewes
referre
it
unto
his
Stock
or
pedigree
;
And
the
Caldee
Paraphrase
is
for
the
place
or
Country
.
Jobs
second
friend
was
Bildad
the
Shuhite
.
All
that
I
find
for
his
pedigree
,
is
,
that
he
came
from
one
of
the
sonnes
of
Abraham
by
his
second
wife
Keturah
,
of
whom
it
is
said
,
Gen.
25.1
.
That
she
bare
him
Zimram
and
Jockshan
with
others
,
and
Shuah
;
From
which
Shuah
was
the
family
of
the
Shuhites
;
And
it
is
conceived
,
that
Bildad
was
of
that
line
,
and
therefore
here
called
Bildad
the
Shuhite
.
And
for
the
last
,
Zophar
the
Naamathite
,
there
is
lesse
certainty
concerning
him
;
Some
will
have
him
to
be
Zepho
,
mentioned
Gen.
36.11
.
who
was
Grand-child
to
Esau
by
Eliphaz
his
eldest
sonne
.
And
for
his
additionall
name
Naamathite
,
the
best
conjecture
which
I
find
,
takes
it
from
Naamah
,
the
name
of
a
City
,
spoken
of
Josh.
15.41
.
in
the
division
of
the
promised
Land
to
the
Children
of
Israel
.
Now
it
is
said
,
that
these
three
,
upon
the
report
of
all
the
evill
that
was
come
upon
Job
,
came
to
visit
him
;
for
they
had
made
an
appointment
together
to
come
,
or
they
all
agreed
together
;
they
came
not
by
accident
,
but
by
appointment
.
The
word
signifieth
,
Tabernacle
of
the
Congreation
;
because
they
were
to
congregate
or
meete
there
at
set
times
to
celebrate
the
name
of
God
according
to
his
own
institution
.
And
in
the
thirtieth
Chapter
of
this
Booke
,
the
grave
is
called
Beth-mogned
,
(
v.
23.
)
the
house
of
the
gathering
together
of
all
men
,
according
to
that
Statute
of
Heaven
,
It
is
appointed
unto
men
once
to
dye
,
Heb.
9.27
.
It
is
the
fancie
of
Origen
upon
this
place
,
that
these
three
friends
came
at
adventure
,
that
they
came
all
of
them
severall
wayes
,
unknowne
to
,
or
without
the
privity
of
,
one
another
,
from
their
severall
Countries
,
and
met
as
it
were
by
miracle
at
Jobs
house
,
the
same
day
and
houre
.
But
the
Text
is
cleere
,
that
there
was
a
profest
covenant
and
agreement
made
,
by
which
they
came
together
.
They
came
(
saith
the
Text
)
to
mourne
with
him
and
to
comfort
him
.
In
these
words
we
have
the
end
or
intendment
of
their
coming
.
They
came
to
mourne
with
him
.
The
word
which
we
translate
,
to
mourne
,
signifieth
to
move
the
body
,
or
to
passe
from
place
to
place
.
Cain
(
after
that
sinne
of
his
in
murthering
his
Brother
,
Gen.
4.
)
hath
this
judgement
pass'd
by
God
upon
him
,
that
he
should
be
a
fugitive
and
a
vagabond
,
he
should
be
Nod
,
a
mover
from
place
to
place
;
and
afterwards
it
is
said
,
he
dwelt
in
the
Land
of
Nod
;
which
some
interpret
for
a
speciall
place
,
for
a
Country
called
Nod
:
but
it
is
taken
by
others
thus
,
hee
dwelt
in
the
Land
of
Nod
,
that
is
,
where
ever
he
dwelt
,
he
found
the
Land
as
it
were
moving
,
it
was
a
moving
,
a
shaking
,
a
trembling
Land
to
him
,
He
dwelt
in
the
Land
of
Nod
:
His
conscience
quaking
continually
,
by
reason
of
the
guilt
that
was
upon
him
,
for
murdering
his
Brother
,
the
earth
also
,
seemed
to
quake
under
him
,
wheresoever
he
went
or
dwelt
.
That
only
by
the
way
.
The
same
word
here
used
in
the
Text
,
by
a
Metaphor
,
signifies
to
mourne
or
compassionate
the
afflictions
and
miseries
of
another
.
So
,
Nah.
3.6
.
Nineveh
is
laid
wast
,
who
will
be
moane
her
?
And
Isa.
51.19
.
These
two
things
are
come
unto
thee
,
who
shall
be
sorry
for
thee
?
And
the
reason
why
this
word
which
signifieth
properly
to
move
,
is
translated
to
signifie
,
mourning
in
compassion
with
others
,
may
be
,
either
first
this
;
because
such
persons
will
runne
,
goe
or
move
from
place
to
place
,
to
give
and
administer
comfort
to
their
friends
,
whose
afflictions
affect
and
grieve
them
,
as
we
see
here
in
these
friends
of
Job
;
they
took
a
long
journey
,
they
moved
indeed
when
they
came
to
mourne
.
Or
rather
secondly
,
(
as
I
conceive
)
for
this
reason
,
because
such
compassionate
sorrowes
and
mournings
when
our
friends
are
under
deepe
and
sore
afflictions
,
are
usually
exprest
by
moving
the
body
,
or
at
least
moving
some
member
of
the
body
;
as
many
times
the
hand
is
lifted
up
,
The
heart
of
the
King
,
and
the
heart
of
his
people
were
moved
,
as
the
trees
of
the
wood
are
moved
with
the
winde
.
Secondly
,
It
is
said
they
came
to
comfort
him
.
The
word
which
is
there
used
to
comfort
,
signifies
likewise
to
mourne
:
We
have
here
an
excellent
patterne
held
forth
unto
us
of
our
duty
,
in
reference
unto
distressed
persons
or
Nations
.
First
thus
,
It
is
both
an
act
and
an
argument
of
true
friendship
,
to
mourne
with
and
comfort
those
that
are
in
affliction
.
A
man
doth
then
set
his
seale
to
it
,
that
he
is
a
friend
,
when
he
will
partake
and
share
in
his
friends
afflictions
;
when
he
will
divide
with
him
in
all
estates
whatsoever
it
is
,
whether
sweet
or
sowre
,
joy
or
sorrow
,
he
will
have
his
part
.
Many
friends
will
come
and
rejoyce
with
you
,
they
will
come
to
a
feast
with
you
,
they
will
meete
at
a
house
of
mirth
with
you
;
but
they
fall
off
and
goe
backe
;
when
they
must
weepe
with
you
,
when
if
they
come
,
they
must
come
to
a
house
of
mourning
.
Solomon
(
Prov.
17.17
.
)
gives
us
the
true
character
of
a
friend
,
A
friend
loveth
at
all
times
,
and
a
brother
is
borne
for
adversitie
.
It
is
the
note
and
triall
of
our
love
to
God
,
when
we
love
him
at
all
times
,
what
ever
he
doth
with
us
:
And
it
is
the
argument
of
true
love
unto
our
bretheren
,
when
we
love
and
owne
them
at
all
times
,
whatsoever
they
endure
from
the
hand
of
God
,
or
man
:
This
Christ
approves
and
commends
in
his
Disciples
,
Luk.
22.28
.
Yee
are
they
(
saith
he
)
who
have
continued
with
me
in
my
temptation
.
It
is
an
easie
peece
of
friendship
or
discipleship
,
to
continue
with
Christ
at
a
feast
,
or
at
a
full
Table
;
but
in
a
temptation
to
continue
with
him
,
speakes
a
Disciple
indeed
.
Some
friends
are
like
the
Swallow
,
they
come
in
the
Summer
and
sing
with
you
,
but
when
it
is
Winter
,
cold
and
frost
,
then
farewell
,
they
must
seeke
a
warmer
climate
.
These
are
summer
friends
,
while
the
summer
of
comfort
,
the
summer
of
riches
,
the
summer
of
outward
contentment
lasteth
,
you
cannot
be
rid
of
them
:
but
if
the
winter
come
,
the
winter
of
trouble
,
and
sorrow
,
and
poverty
,
and
sicknesse
,
they
are
gone
;
they
will
not
once
look
on
you
,
they
passe
on
the
other
side
of
the
way
,
as
the
Levite
did
when
he
saw
the
man
lye
wounded
and
weltring
in
his
blood
,
Luk.
10.32
.
these
are
summer
friends
,
not
winter
friends
,
not
Secondly
observe
this
,
As
it
is
an
act
and
an
argument
of
friend
-
they
.
ship
to
doe
thus
,
so
it
is
likewise
a
duty
to
doe
thus
;
It
is
a
duty
to
mourne
with
those
that
mourne
,
and
to
visit
those
that
are
in
affliction
.
Many
looke
upon
it
only
as
a
complement
,
to
visit
their
sad
friends
,
we
must
looke
upon
it
as
a
duty
.
Christ
puts
it
(
Mat.
25.36
.
)
as
one
of
those
visible
acts
of
duty
,
upon
which
he
will
pronounce
the
blessing
of
that
great
day
,
Come
ye
blessed
,
why
?
I
was
sick
and
ye
visited
me
.
Christ
is
not
sick
in
his
person
,
he
is
in
Heaven
,
where
is
no
sin
,
and
therefore
no
sicknesse
shall
ever
enter
:
and
indeed
he
never
was
sick
in
his
person
,
when
he
was
here
upon
the
earth
;
Christ
did
not
beare
our
personall
infirmities
,
he
bore
only
our
naturall
infirmities
:
I
know
it
is
said
,
he
bore
our
sicknesses
(
by
compassion
and
by
compensation
)
but
he
was
not
sick
;
Whereas
then
Christ
saith
,
I
was
sick
,
he
meanes
sick
in
his
members
;
And
when
he
saith
,
ye
visited
me
,
he
meanes
his
sick
distressed
servants
;
he
takes
it
so
kindly
,
when
done
to
his
,
that
he
reckons
it
as
done
to
himselfe
:
It
is
an
act
you
see
and
an
office
of
love
,
upon
which
Christ
hath
a
speciall
eye
.
The
Apostle
James
,
(
chap.
1.27
.
)
doth
as
it
were
put
all
Religion
in
this
:
It
is
such
a
fruit
of
Religion
as
doth
evidence
the
truth
of
Religion
,
and
therefore
hath
obtained
not
only
the
name
of
Religion
,
but
is
made
the
defenition
of
Religion·
Pure
Religion
(
saith
he
)
and
undefiled
before
God
the
Father
,
is
this
.
What
is
it
?
To
visit
the
fatherlesse
and
the
widdow
in
their
affliction
.
This
is
a
definition
from
the
effect
:
It
is
not
put
in
generall
,
that
to
visit
the
fatherlesse
and
the
widdow
,
but
to
visit
them
in
their
affliction
,
is
pure
Religion
;
that
is
,
this
is
a
fruit
,
that
which
groweth
up
from
the
roote
of
pure
Religion
:
if
pure
Religion
live
in
the
heart
,
this
will
be
a
fruit
in
the
life
.
Wherefore
looke
not
upon
the
visitation
of
a
disconsolate
friend
,
as
a
matter
of
indifferency
,
but
of
duty
;
and
doe
it
not
only
for
love
,
but
for
conscience
.
Thirdly
,
The
text
saith
,
as
soone
as
they
heard
,
or
when
they
heard
of
all
the
evill
that
was
come
upon
Job
,
they
came
to
mourne
with
him
.
Then
Observe
:
The
very
report
of
an
others
suffering
,
should
move
us
to
mourne
and
suffer
with
him
.
Report
should
bring
us
,
when
we
doe
but
heare
of
such
a
thing
:
It
is
very
unwarrantable
to
judge
or
censure
a
friend
upon
report
and
heare-say
;
but
a
report
is
warrant
enough
to
pitty
and
pray
for
him
,
to
visit
and
comfort
him
.
Remember
them
that
are
in
bonds
(
saith
the
Apostle
,
)
Heb.
13.3
.
as
bound
with
them
:
Remember
them
.
Remembrance
is
of
things
and
persons
which
are
absent
;
remember
them
,
though
you
see
them
not
,
though
absent
from
you
,
yet
make
their
case
as
present
;
be
as
bound
with
them
,
be
as
afflicted
with
them
,
yea
hasten
into
their
presence
.
Beare
one
anothers
burthens
,
Gal.
6.2
.
Rejoyce
with
them
that
rejoyce
,
and
weepe
with
them
that
weepe
,
Rom.
12.5
.
Be
ye
all
of
one
mind
,
having
compassion
one
of
another
,
1
Pet.
3.8
.
are
Apostolicall
rules
for
,
and
tryals
of
Gospell-love
.
It
was
a
sad
condition
that
David
was
in
;
and
it
was
a
very
sinfull
condition
that
others
about
him
were
in
,
when
he
saith
,
Psal.
69.20
.
I
looked
for
some
to
take
pitty
,
but
there
was
none
,
and
for
comforters
,
but
I
found
none
.
But
if
it
be
sinfull
not
to
ease
(
when
it
is
in
our
power
)
the
sorrowes
of
others
,
how
sinfull
is
it
to
adde
to
their
sorrow
?
Such
,
David
found
(
typing
Christ
in
his
sufferings
)
who
gave
him
gall
for
meate
,
and
in
his
thirst
they
gave
him
vinegar
to
drinke
.
Thus
the
Lord
complaines
of
those
Heathen
by
the
Prophet
Zacharie
,
(
Zach.
1.15
.
)
I
was
but
a
little
displeased
with
my
people
,
and
they
helped
forward
the
affliction
.
Againe
,
If
it
be
a
duty
to
mourne
over
the
afflictions
of
others
;
how
exceeding
sinfull
is
it
to
rejoyce
at
the
afflictions
of
others
?
This
was
Edoms
wickednesse
,
reproved
by
the
Prophet
Obadiah
,
vers
,
12.
Thou
shouldest
not
have
looked
on
the
day
of
thy
brother
,
in
the
day
that
he
became
a
stranger
▪
neither
shouldest
thou
have
rejoyced
over
the
children
of
Judah
,
in
the
day
of
their
affliction
:
neither
shouldest
thou
have
spoken
proudly
,
in
the
day
of
distresse
.
We
may
further
presse
this
point
,
in
reference
unto
the
present
condition
of
our
bretheren
in
many
places
of
this
Nation
,
in
reference
to
the
whole
Nation
of
Ireland
,
yea
of
the
whole
Church
of
God
:
Are
they
not
all
mourners
?
And
if
we
are
to
mourne
with
private
friends
,
much
more
then
with
publick
,
with
whole
Kingdomes
and
Churches
.
We
may
bespeake
all
passengers
in
the
language
of
the
Prophet
Jeremie
,
lamenting
over
the
desolations
of
Jerusalem
,
Is
it
nothing
to
you
,
all
you
that
passe
by
England
,
Ireland
?
Is
it
nothing
to
you
that
travell
,
(
though
but
in
meditation
)
into
the
Churches
of
Christ
in
Germanie
?
&c.
We
reade
of
Nehemiah
,
Cap.
1.4
.
when
he
heard
the
report
of
Jerusalems
desolation
,
though
himselfe
was
farre
off
at
Babylon
,
though
himselfe
was
rich
and
full
,
and
preferr'd
in
the
Court
of
that
Persian
Monarch
,
yet
he
mourned
many
dayes
.
And
Daniel
,
(
Cap.
10.2
.
)
mourned
three
full
weekes
,
that
is
,
one
and
twenty
dayes
together
,
over
the
distressed
estate
and
condition
of
his
people
;
Jeremie
wisheth
,
Oh
that
my
head
were
a
fountaine
of
teares
,
that
I
might
weepe
night
and
day
for
the
slaine
of
the
daughter
of
my
people
!
Chap.
9.1
.
We
have
had
many
slaine
,
choice
ones
slaine
;
this
should
be
matter
of
mourning
to
us
.
Take
heed
of
such
a
spirit
,
as
is
reproved
in
those
,
Who
sate
upon
beds
of
Ivory
,
and
stretched
themselves
upon
their
couches
,
who
eate
the
lambs
out
of
the
flocke
,
and
the
calves
out
of
the
midst
of
the
stall
:
Who
chaunted
to
the
sound
of
the
viol
,
and
invented
to
themselves
instruments
of
musick
like
David
,
who
dranke
wine
in
bowles
,
and
anointed
themselves
with
the
chiefe
ointments
,
but
they
were
not
grieved
for
the
affliction
of
Joseph
.
If
ever
that
of
Solomon
were
appliable
,
it
is
to
such
a
time
as
this
,
(
Eccles.
2.2
.
)
I
said
of
laughter
thou
art
mad
,
of
all
wordly
laughter
and
outward
mirth
,
what
do'st
thou
?
if
ever
it
were
mad
,
now
it
is
mad
:
Now
sorrow
is
sobriety
,
and
teares
are
in
season
.
No
song
so
musicall
as
that
which
is
set
to
the
highest
straine
of
lamentation
.
I
remember
the
Prophet
Elisha's
passion
,
when
he
fore-saw
evills
that
should
be
acted
;
he
looked
upon
Hazael
,
saith
the
Text
,
(
2
King
.
8.11
.
)
and
wept
;
and
Hazael
said
,
Why
weepeth
my
Lord
?
he
replied
,
Because
I
know
of
all
the
evill
that
thou
wilt
doe
unto
the
children
of
Israel
:
their
strong
holds
wilt
thou
set
on
fire
,
and
their
young
men
wilt
thou
slay
with
the
sword
,
and
wilt
dash
their
children
,
and
rip
up
their
women
with-child
.
This
made
him
weepe
,
he
wept
,
because
he
saw
blood
and
fire
,
murders
and
burnings
in
the
face
of
Hazael
;
what
would
he
have
done
then
,
if
he
had
seene
all
fulfilled
with
his
hand
?
Christ
himselfe
wept
over
Jerusalam
,
when
he
prophesied
how
the
enemy
should
come
,
and
cast
a
trench
about
it
,
and
compasse
the
City
round
,
and
keepe
them
in
on
every
side
,
&c.
Luk.
19.43
.
If
Christ
wept
for
the
evills
that
were
to
come
on
others
,
how
should
we
weepe
for
the
evills
that
are
already
come
upon
us
?
Mine
eye
affecteth
my
heart
,
saith
lamenting
Jeremie
(
Lam.
3.51
.
)
An
eye
of
prophesie
hath
affected
some
hearts
,
and
shall
not
an
eye
of
sense
affect
ours
?
Our
eares
were
smitten
long
agoe
,
with
sad
messages
out
of
Germanie
,
out
of
the
Palatinate
and
Bohemia
,
we
were
smitten
nearer
home
by
the
reports
of
those
inhumane
butcheries
,
exercised
upon
our
bretheren
in
Ireland
;
We
are
now
smitten
at
home
,
both
eare
and
eye
,
the
sword
hath
pass'd
the
Seas
,
and
hath
spilt
rivers
,
is
like
to
spill
a
sea
of
blood
out
of
our
own
bowels
;
for
our
bretheren
that
have
beene
slaine
,
for
our
bretheren
that
are
in
captivity
,
for
our
bretheren
that
have
been
spoiled
,
let
us
mourne
and
lament
with
a
brotherly
lamentation
.
It
is
true
,
they
ought
(
as
those
ancient
worthies
)
to
suffer
joyfully
the
spoiling
of
their
goods
,
Heb.
10.34
.
but
we
ought
to
grieve
when
they
suffer
the
spoiling
of
their
goods
.
It
is
an
excellent
spirit
in
them
,
to
suffer
it
with
joy
,
but
it
is
a
sinfull
spirit
in
us
,
which
rejoyceth
,
when
they
suffer
.
Some
Trees
keepe
their
greenesse
and
their
leaves
,
winter
and
summer
,
let
the
time
be
what
it
will
,
hot
or
cold
,
they
are
alike
fresh
and
greene
:
Some
spirits
are
like
those
hard-grain'd
trees
:
But
the
spirit
of
a
Christian
should
be
like
ordinary
trees
,
which
when
winter
cometh
,
cast
their
leaves
,
put
off
their
beauty
and
bravery
.
The
story
saith
of
Nero
,
that
when
he
had
set
the
City
of
Rome
on
fire
,
he
got
him
up
to
an
high
place
,
to
behold
the
fire
,
and
feed
upon
the
flame
,
for
there
and
then
he
sung
songs
of
the
destruction
of
Troy
:
To
sing
songs
,
to
rejoyce
in
the
middest
of
Sions
afflictions
,
argues
not
a
Christian
,
but
a
Neronian
spirit
.
To
shut
up
this
point
,
let
us
preferre
Jerusalem
,
above
our
chiefest
worldly
joy
;
let
us
even
resolve
to
enjoy
nothing
of
the
world
,
till
we
see
Jerusalem
a
quiet
habitation
,
and
the
joy
of
the
whole
earth
.
The
wife
of
Phineas
,
1
Sam.
4.
would
not
enjoy
her
son
,
(
and
that
is
the
chiefest
joy
)
because
the
Arke
of
God
was
taken
:
She
enquires
,
where
is
the
glory
?
as
if
she
had
said
,
you
shew
me
a
son
,
but
can
you
shew
me
the
glory
?
No
,
The
glory
is
departed
from
Israel
,
for
the
Arke
of
God
is
taken
.
There
is
nothing
in
the
world
to
be
rejoyced
in
,
when
God
departs
from
us
;
and
there
is
but
little
,
if
any
thing
,
to
be
rejoyced
in
,
when
Ordinances
(
which
are
the
signes
of
Gods
presence
,
and
the
meanes
of
communion
with
God
)
are
taken
or
departing
from
us
.
Thirdly
,
These
friends
of
Iob
came
to
mourne
with
him
;
they
were
not
sent
for
,
they
were
not
invited
by
letters
or
messengers
,
but
they
came
of
their
own
accord
.
Observe
,
It
becomes
us
well
for
the
comforting
of
our
friends
,
to
prevent
the
invitation
of
our
friends
.
Some
out
of
a
kind
of
modesty
(
that
is
the
best
we
can
say
of
it
)
will
not
come
to
a
troubled
friend
,
unlesse
they
be
sent
for
.
I
doe
assure
you
this
,
it
is
good
manners
to
be
an
unbidden
guest
at
a
house
of
mourning
.
Another
thing
I
would
offer
to
you
from
hence
,
is
this
;
It
is
said
,
that
before
they
came
,
they
made
an
appointment
to
come
,
to
mourne
with
him
and
to
comfort
him
;
you
see
they
agreed
upon
their
end
,
before
they
set
a
foote
in
the
way
.
Note
this
then
,
It
is
an
excellent
point
of
holy
prudence
,
to
be
setled
about
our
end
,
before
we
undertake
or
enter
upon
any
action
.
Some
goe
about
businesse
,
and
they
know
not
why
,
they
visit
their
friends
,
and
they
know
not
for
what
.
That
was
justly
called
a
confused
assembly
(
Acts
19.32
.
)
when
the
most
part
knew
not
wherefore
they
were
come
together
.
Though
no
man
can
know
the
end
of
his
action
,
respecting
the
event
,
yet
every
wise
man
doth
and
ought
to
know
the
end
of
all
his
actions
,
in
respect
of
his
own
intendment
:
His
end
is
first
intended
,
though
it
be
last
,
yea
though
it
be
not
all
attained
.
Observe
further
,
Wisdom
doth
not
only
propose
an
end
,
but
a
sutable
end
.
Iobs
three
friends
proposed
two
of
the
most
sutable
ends
that
could
be
for
such
a
businesse
,
To
mourne
with
him
and
to
comfort
him
.
If
a
man
were
to
visit
or
converse
with
a
wicked
man
,
it
were
good
to
say
,
I
will
goe
to
counsell
him
,
to
convince
him
of
his
sin
,
to
convert
him
from
his
sin
.
If
I
goe
to
to
one
who
is
full
of
doubts
,
it
were
best
to
say
,
I
will
goe
see
,
if
I
can
settle
and
resolve
him
:
A
sutable
end
,
is
the
beauty
and
grace
of
all
our
undertakings
.
Againe
,
Consider
the
order
and
method
of
these
two
ends
,
it
is
said
,
they
came
to
mourne
with
him
,
and
to
comfort
him
.
Comfort
is
the
higher
and
the
nobler
end
,
the
last
and
ultimate
end
in
regard
of
man
;
it
is
the
end
into
which
all
actions
are
resolved
,
and
all
ends
emptied
at
the
last
;
all
the
acts
of
holinesse
have
a
tendency
unto
joy
;
all
godly
sorrow
leads
unto
comfort
:
Therefore
the
Apostle
writes
to
his
Corinthians
,
that
he
was
not
glad
,
because
he
had
made
them
sorrowfull
by
an
Epistle
,
but
that
they
sorrowed
so
,
as
they
might
rejoyce
.
How
was
that
?
They
sorrowed
to
repentance
,
their
sorrow
wrought
repentance
unto
salvation
,
not
to
be
repented
of
.
But
is
there
no
more
in
true
repentance
,
but
only
this
,
that
it
is
not
to
be
repented
of
?
Surely
yes
.
For
if
there
be
joy
in
Heaven
(
Luk.
15.
)
over
a
repenting
sinner
,
then
doubtlesse
,
there
is
aboundant
ground
of
joy
on
earth
.
If
Angels
rejoyce
when
a
sinner
repents
,
much
more
may
the
repenting
sinner
rejoyce
.
So
then
repentance
,
not
to
be
repented
of
,
is
repentance
greatly
to
be
rejoyced
in
.
Repentance
that
brings
not
forth
joy
,
is
to
be
repented
of
:
We
must
mourne
for
all
sorrowes
which
end
in
sorrow
;
for
sorrow
is
not
good
for
its
own
sake
,
but
for
comforts
sake
:
Iobs
friends
came
not
to
mourne
with
him
,
that
he
might
mourne
,
but
they
came
to
mourne
with
him
,
that
he
might
be
comforted
:
To
adde
sorrow
unto
sorrow
,
is
to
be
swallowed
up
with
sorrow
;
he
sorrowes
rightly
,
that
would
be
swallowed
up
with
joy
.
You
see
the
ends
which
these
men
proposed
in
comming
to
Iob
,
to
mourne
with
him
and
to
comfort
him
.
Excellent
ends
both
,
and
without
all
question
,
they
did
propose
and
purpose
them
sincerely
.
They
came
to
mourne
with
him
,
and
they
mourned
;
they
came
with
hearts
resolved
to
comfort
him
,
but
they
did
not
comfort
him
,
they
did
not
attaine
that
end
,
they
could
not
attaine
it
;
Then
Observe
,
That
as
the
way
of
a
man
is
not
in
himselfe
,
so
much
lesse
is
the
end
of
a
man
in
himselfe
.
The
way
of
a
man
is
not
in
himselfe
,
saith
the
Prophet
Ieremie
,
Cap.
10.23
.
that
is
,
a
mans
actions
are
not
in
his
own
power
,
he
is
not
master
of
his
own
will
,
or
of
his
own
way
.
If
a
mans
way
be
not
in
himselfe
,
muchlesse
is
his
end
in
himselfe
,
that
is
,
in
his
own
power
,
to
have
what
end
he
pleaseth
and
proposeth
.
Man
proposeth
,
but
God
disposeth
.
These
friends
came
to
comfort
Iob
,
but
they
did
nothing
lesse
then
comfort
him
:
In
stead
of
comforting
,
they
afflicted
him
;
which
forced
him
to
complaine
,
Miserable
comforters
are
ye
all
:
And
yet
their
errand
was
to
comfort
him
.
Some
indeed
are
of
opinion
,
that
they
were
false
friends
,
that
they
came
upon
him
with
prejudic'd
and
imbitter'd
spirits
:
but
the
preparatory
circumstances
,
and
manner
of
their
coming
,
cleares
the
uprightnesse
of
their
intentions
,
and
confutes
that
slander
.
Doubtlesse
they
came
really
to
comfort
him
,
and
ease
his
sorrowes
,
and
yet
behold
they
doubled
his
sorrowes
,
and
proved
a
greater
affliction
to
him
then
all
the
rest
.
Job
had
nothing
left
him
,
but
the
integrity
of
his
wayes
,
and
the
uprightnesse
of
his
heart
;
His
estate
was
gone
,
his
children
were
gone
,
his
health
was
gone
,
his
body
was
broken
,
he
was
undone
quite
,
yet
he
had
a
heart-full
of
integrity
.
And
when
Satan
the
enemy
could
not
strip
him
of
this
,
he
sends
his
wife
:
First
,
to
jeere
him
out
of
it
;
but
he
shakes
her
off
quickly
as
a
foolish
woman
:
Secondly
,
hee
sends
these
friends
,
gravely
and
learnedly
to
dispute
and
beate
him
out
of
it
,
by
dint
of
argument
.
O
how
long
did
these
hang
upon
him
,
with
many
serious
and
weighty
,
with
many
pious
and
divine
(
much
misapplied
)
discourses
:
He
could
not
get
rid
of
these
,
whose
words
were
as
drawne
swords
,
often
making
his
wounded
soule
bleed
and
breath
out
sad
complaints
;
and
yet
they
came
to
comfort
him
.
A
mans
heart
(
saith
Solomon
,
Prov.
16.9
.
)
deviseth
his
way
,
but
the
Lord
directeth
his
steps
.
Man
deviseth
,
but
God
directeth
:
He
orders
the
actions
,
and
over-rules
the
ends
of
every
creature
.
We
can
neither
cut
out
our
way
,
nor
make
up
our
conclusions
,
by
our
own
strength
or
wisedome
.
And
so
much
for
the
10th
.
verse
,
His
friends
visit
,
They
came
unto
him
.
I
told
you
before
,
that
the
two
following
verses
,
doe
but
set
forth
the
particulars
of
the
first
end
,
their
mourning
.
They
came
to
mourne
with
him
:
Their
mourning
is
expressed
by
many
of
those
particular
circumstances
,
observed
in
Jobs
sorrow
,
c.
1.
v.
20.
therefore
I
shall
not
insist
much
upon
them
.
And
when
they
lifted
up
their
eyes
afarre
off
they
knew
him
not
.
This
is
the
preface
to
the
severall
acts
of
their
mourning
.
And
when
they
lifted
up
their
eyes
.
To
lift
up
the
eyes
,
is
a
frequent
Scripture
phrase
,
for
seeing
,
Gen.
26.63
,
64.
There
is
a
reason
in
nature
for
it
,
man
having
a
speciall
nerve
in
the
fabrick
of
the
eye
,
by
the
motion
of
which
,
the
eye
turnes
upward
.
I
only
offer
that
,
because
the
same
word
is
used
for
lifting
up
the
voice
.
Afarre
off
.
Some
hence
inferre
,
that
Job
lay
abroad
;
and
they
take
this
for
a
further
argument
;
that
he
was
put
out
of
the
City
or
house
where
he
dwelt
,
as
a
Leper
.
But
this
afarre
off
,
might
be
within
the
compasse
of
his
own
house
,
or
in
his
chamber
;
as
if
it
had
been
said
,
as
soone
as
they
stept
into
the
place
where
he
lay
,
and
espied
him
in
such
a
forlorne
condition
,
they
knew
him
not
;
though
it
be
not
improbable
that
he
was
sometime
abroad
for
the
benefit
of
the
aire
,
by
reason
of
the
filthinesse
of
his
disease
;
and
so
his
friends
might
find
him
abroad
.
But
that
he
was
turned
out
of
his
house
,
is
refuted
,
chap.
7.13
.
where
he
speakes
of
his
bed
,
and
of
his
couch
.
When
I
say
my
bed
shall
comfort
me
,
my
couch
shall
ease
my
complaint
,
&c.
That
is
,
when
I
thought
to
find
ease
by
lying
downe
upon
my
bed
,
or
leaning
on
my
couch
;
therefore
he
had
a
house
furnished
with
bed
and
couch
.
When
they
lift
up
their
eyes
afarre
off
,
they
knew
him
not
.
We
need
not
take
it
absolutely
,
as
if
his
disease
had
so
disfigured
him
,
that
he
could
not
be
knowne
to
be
the
same
man
:
For
often
in
Scripture
,
that
which
is
put
as
an
absolute
negative
,
is
intended
for
a
weake
affirmative
.
It
is
said
,
(
Joh.
1.11
.
)
When
Christ
came
,
he
came
to
his
owne
,
and
his
owne
received
him
not
,
there
is
an
absolute
negation
,
(
yet
it
followeth
,
)
But
to
as
many
as
received
him
,
to
them
gave
he
power
to
become
the
sonnes
of
God
.
His
own
received
him
not
,
yet
some
did
receive
him
;
Some
of
his
own
kindred
and
Country
did
receive
him
;
So
that
,
his
own
received
him
not
,
is
as
if
it
had
bin
said
,
few
of
his
own
received
him
,
or
he
had
but
cold
entertainement
among
his
owne
.
So
Hos.
9.6
.
Ephraim
is
smitten
,
their
roote
is
dried
up
,
they
shall
beare
no
fruit
.
There
is
the
sound
of
an
absolute
deniall
,
yet
the
sense
will
beare
a
weake
affirmation
;
for
it
followeth
,
yea
though
they
bring
forth
,
yet
will
I
slay
the
beloved
fruit
of
their
wombe
.
They
may
bring
forth
a
few
or
some
fruit
perhaps
,
but
I
will
destroy
it
.
So
here
,
They
knew
him
not
,
that
is
,
they
could
scarse
discerne
him
,
or
distinguish
who
he
was
,
his
disease
and
sores
had
so
discolour'd
or
blotted
out
the
lines
and
feature
of
his
face
,
that
they
could
not
suddainly
assure
themselves
,
this
was
he
.
They
stood
as
men
amazed
;
What
?
Is
this
Job
?
What
a
spectacle
is
here
?
How
strangely
is
his
visage
changed
,
and
his
whole
body
disfigured
?
Such
kind
of
doubting
language
,
doubtlesse
past
amongst
them
.
When
they
saw
him
afarre
off
,
they
knew
him
not
.
The
Prophet
Ieremie
observes
the
like
,
after
the
hard
siege
of
Jerusalem
,
which
caused
him
thus
to
lament
,
(
chap.
4.7
,
8.
)
Her
Nazarites
were
purer
then
snow
,
they
were
whiter
then
milke
,
they
were
more
ruddie
in
body
then
Rubies
,
their
polishing
was
of
Saphire
:
But
see
the
change
;
Their
visage
is
blacker
then
a
coale
,
they
are
not
knowne
in
the
streetes
.
Famine
had
eaten
up
,
not
only
their
flesh
,
but
their
forme
,
misery
had
altered
their
very
complexion
and
visage
;
they
who
shined
before
like
Rubies
and
Saphires
for
colour
and
comelinesse
,
were
now
darke
as
a
coale
,
or
dusky
like
ashes
,
they
were
not
knowne
to
be
the
same
men
and
women
.
It
is
said
of
Christ
in
his
affliction
,
Isa.
52.14
.
That
his
visage
was
so
marred
,
more
then
any
man
,
and
his
forme
more
then
the
sonnes
of
men
.
Great
afflictions
change
the
very
forme
,
and
utterly
blast
the
beauty
of
the
body
.
Sinne
doth
so
change
the
soule
,
and
disfigure
the
mind
,
it
so
deformes
the
spirit
,
and
defaces
the
image
,
at
first
stampt
upon
it
;
that
God
saith
,
I
know
you
not
,
you
are
not
like
the
men
that
Imade
.
But
this
is
the
comfort
of
a
Job
,
of
a
godly
man
,
that
when
his
face
is
most
deformed
,
his
soule
is
most
beautified
;
and
though
a
disease
may
disfigure
him
,
so
that
his
neerest
friends
know
him
not
,
yet
God
knowes
him
still
;
No
sicknesse
can
weare
out
the
markes
by
which
Christ
knowes
thee
.
When
thy
face
is
blacker
then
a
coale
,
he
sees
the
face
of
thy
soule
,
shining
like
the
face
of
an
Angell
.
A
person
or
a
people
are
then
in
a
wofull
condition
indeed
,
when
God
shall
say
to
them
,
as
he
did
to
those
hipocriticall
professors
,
Mat.
7.23
.
Depart
from
me
,
I
know
ye
not
.
We
may
be
in
such
a
wofull
condition
,
that
our
friends
and
acquaintance
coming
to
visit
us
,
cannot
know
us
;
yet
for
the
maine
,
well
enough
,
blessed
enough
at
that
time
,
beautifull
in
the
eye
,
welcome
into
the
presence
of
a
glorious
God
.
They
knew
him
not
.
What
then
?
Then
they
lifted
up
their
voice
and
wept
.
This
is
the
first
act
of
their
mourning
.
And
we
may
observe
five
acts
of
mourning
here
specified
,
whereof
one
is
a
naturall
act
,
and
the
other
foure
are
ceremoniall
.
The
naturall
act
was
this
of
weeping
,
They
lifted
up
their
voice
and
wept
.
The
ceremoniall
acts
were
these
:
First
,
They
rent
every
one
his
mantle
.
Secondly
,
They
sprinckled
dust
upon
their
heads
towards
Heaven
.
Thirdly
,
They
sate
downe
with
him
on
the
ground
,
seven
dayes
,
and
seven
nights
.
The
fourth
ceremoniall
act
was
,
their
silence
,
And
none
spake
a
word
unto
him
,
for
they
saw
that
his
griefe
was
great
.
First
,
They
lifted
up
their
voice
and
wept
.
The
word
is
Baca
,
and
from
that
,
the
place
Judg.
2.5
.
is
called
Bochin
,
where
the
people
are
said
to
lift
up
their
voice
and
weepe
,
when
the
Angell
reproved
them
.
In
Psal.
84.6
.
We
reade
of
the
valley
of
Baca
,
which
some
translate
,
the
valley
of
weeping
,
or
the
valley
of
teares
;
Others
from
Baca
a
Mulberry-tree
,
the
valley
of
Mulberry-trees
,
which
being
a
dry
place
,
the
travellers
to
Jerusalem
at
the
solemne
feasts
,
did
so
digge
for
water
,
that
they
made
all
as
one
well
.
Further
,
It
is
said
,
they
did
not
only
weepe
,
but
they
lifted
up
their
voice
and
wept
.
We
may
note
two
things
in
that
phrase
.
First
,
the
vehemency
of
their
sorrow
,
as
when
a
man
doth
lift
up
his
voice
and
speake
,
he
speakes
vehemently
.
Isa.
58.3
.
Lift
up
thy
voice
like
a
trumpet
,
that
is
,
speake
with
a
loud
and
strong
voice
;
So
here
,
They
lifted
up
their
voice
and
wept
,
that
is
,
they
wept
vehemently
,
they
wept
exceedingly
.
Secondly
,
To
lift
up
the
voice
and
weepe
,
notes
the
easing
of
the
mind
in
sorrow
;
for
it
is
an
ease
to
the
mind
burden'd
and
oppress'd
with
sorrow
,
to
lift
up
the
voice
and
weepe
;
to
cry
out
in
sorrow
,
le
ts
the
strength
of
the
sorrow
out
.
We
say
,
that
sorrow
which
is
included
,
While
I
kept
silence
,
even
from
good
,
my
sorrow
was
stirred
,
my
heart
was
hot
within
me
,
while
I
was
musing
,
the
fire
burned
.
His
sorrow
was
increast
,
when
he
had
not
a
vent
for
it
;
Silent
mournings
are
the
sorest
mournings
:
lifting
up
the
voice
,
vents
the
sorrow
.
The
holy
Ghost
expresses
great
sorrow
,
by
that
of
a
woman
in
travaile
,
crying
out
.
To
cry
out
,
notes
(
I
grant
)
great
paine
,
and
yet
crying
out
is
a
lestening
or
mitigation
of
paine
.
It
is
observed
,
that
the
Midwife
seeing
a
travelling
woman
hold
in
,
and
conceale
her
paines
,
will
bid
her
cry
out
.
Some
lift
up
their
voice
and
weepe
,
when
they
are
not
in
paine
,
when
they
mourne
not
at
all
:
There
are
Crocodiles
teares
,
teares
and
voices
too
of
dissimulation
.
Ismael
had
teares
in
his
eyes
,
and
revenge
in
his
heart
,
Jer.
41.
Others
are
in
paine
and
mourne
,
when
they
lift
not
up
their
voice
nor
weepe
:
Like
one
that
hath
a
deadly
wound
,
they
bleed
inwardly
:
But
when
there
is
the
highest
flood
of
sorrow
in
the
heart
,
weeping
will
make
an
ebbe
,
and
you
may
let
much
of
those
waters
(
which
are
ready
to
drowne
the
spirit
)
out
at
those
sluces
of
the
eyes
.
That
is
the
first
act
,
the
naturall
act
,
They
lifted
up
their
eyes
and
saw
such
a
spectacle
,
as
made
them
lift
up
their
voice
and
weepe
.
There
are
4
,
ceremoniall
acts
.
First
,
They
rent
every
man
his
mantle
.
We
have
spoken
of
that
,
when
we
opened
the
20th
.
verse
of
the
former
Chapter
,
together
with
the
grounds
of
rending
cloathes
,
sorrow
,
indignation
,
&c.
I
shall
referre
you
thither
for
further
information
in
this
point
.
The
second
ceremoniall
act
of
their
sorrow
was
,
The
sprinckling
dust
upon
their
heads
toward
Heaven
.
In
the
20th
.
verse
of
the
former
Chapter
,
Job
shaved
his
head
:
Here
is
another
ceremony
,
They
sprinckled
dust
upon
their
heads
;
And
which
is
yet
more
considerable
,
They
sprinckled
dust
toward
Heaven
;
There
were
two
wayes
of
sprinckling
dust
.
There
was
first
a
taking
the
dust
and
sprinckling
it
upon
the
head
barely
;
And
then
there
was
another
way
of
taking
the
dust
and
throwing
it
up
in
the
aire
,
and
so
letting
it
fall
upon
the
head
;
This
act
was
significative
,
It
typed
,
that
all
things
were
full
of
sorrowfull
confusion
,
the
earth
and
the
aire
were
mingled
,
the
Heavens
also
were
cloudy
and
darkened
,
therefore
they
cast
dust
toward
Heaven
;
For
as
by
a
stormy
wind
and
tempest
,
the
dust
is
raised
,
which
thickens
the
aire
,
and
obscures
the
Heavens
;
so
by
that
act
of
casting
or
sprinckling
dust
in
the
aire
,
stormy
,
tempestuous
and
troublesome
times
were
signified
.
In
the
Acts
,
(
chap.
22.23
.
)
those
wretched
Jewes
to
whom
Paul
preached
,
being
vexed
and
enraged
,
cryed
out
,
and
casting
off
their
cloathes
,
threw
dust
into
the
aire
:
Their
action
had
this
voice
in
it
:
This
man
hath
,
or
will
,
if
let
alone
,
fill
all
the
world
with
trouble
,
and
disturbe
the
peace
of
Nations
.
This
they
expresse
(
together
with
their
own
rage
)
by
throwing
dust
into
the
aire
.
It
was
a
judgement
,
which
God
threatned
his
people
with
,
that
he
would
make
the
raine
of
their
land
dust
,
Deut.
28.24
.
And
when
men
make
it
raine
dust
,
by
sprinckling
it
towards
Heaven
,
it
shewed
great
trouble
or
judgement
upon
themselves
,
or
upon
their
Land
.
Further
,
the
sprinckling
of
dust
upon
the
head
,
was
a
memento
of
mortality
.
They
put
dust
to
dust
,
that
man
might
remember
himselfe
to
be
but
dust
.
And
they
sate
with
him
upon
the
ground
,
seven
dayes
and
seven
nights
.
Here
is
the
third
ceremoniall
act
of
their
sorrow
.
In
the
20th
.
verse
of
the
former
Chapter
,
it
is
said
,
Job
fell
upon
the
ground
,
these
sate
upon
the
ground
;
As
falling
,
so
sitting
upon
the
ground
,
is
the
posture
of
a
mourner
,
of
a
mourner
greatly
humbling
himselfe
under
the
hand
of
God
,
and
the
sense
of
his
own
or
other
mens
afflictions
.
When
God
layes
us
low
,
he
can
lay
us
lower
,
and
therefore
it
is
best
for
us
,
to
lay
our selves
as
low
as
we
can
:
so
doth
he
,
who
sits
upon
the
ground
,
if
his
heart
sit
downe
with
him
too
.
It
is
possible
for
the
body
to
lye
groveling
upon
the
earth
,
when
the
spirit
is
nestling
among
the
starres
:
not
in
faith
,
as
the
Saints
doe
,
but
in
pride
,
as
Lucifer
did
,
Isa.
14.13
.
However
,
he
either
is
,
or
appeares
to
be
humbled
to
the
lowest
,
and
emptied
to
the
full
,
of
worldly
comforts
,
who
,
with
Jobs
friends
,
sits
downe
upon
the
ground
:
especially
,
if
he
sit
long
there
,
as
Jobs
friends
did
,
seven
dayes
and
seven
nights
.
The
time
seemes
almost
incredible
.
How
could
they
hold
out
to
sit
so
long
?
or
how
could
Job
,
a
sick
and
diseased
man
?
For
it
is
said
,
They
sate
downe
with
him
,
seven
dayes
,
&c.
I
answer
,
We
need
not
interpret
it
for
seven
continued
dayes
and
nights
,
without
any
intermission
;
it
is
frequent
in
Scripture
,
to
put
a
part
,
especially
a
greater
part
,
for
the
whole
;
that
which
is
often
done
,
is
said
to
be
alwayes
done
,
as
,
Luk.
24.53
.
The
Disciples
were
continually
in
the
Temple
,
praising
and
blessing
God
;
And
Luk.
2.37
.
It
is
said
,
That
Anna
the
Prophetesse
departed
not
from
the
Temple
,
but
served
God
night
and
day
:
Not
that
she
was
there
without
any
intermission
,
but
the
greatest
part
of
night
and
day
,
or
at
the
usuall
time
both
of
night
and
day
:
Paul
testifies
before
the
Church
of
Ephesus
,
that
by
the
space
of
three
yeares
,
he
ceased
not
to
warne
every
one
,
night
and
day
with
his
teares
,
Act.
20.31
.
Did
he
therefore
actually
preach
three
yeares
,
night
and
day
without
intermission
?
That
had
been
a
long
Sermon
indeed
.
Then
his
meaning
is
but
this
,
that
in
those
three
yeares
,
he
watched
and
made
use
of
all
possible
opportunities
,
both
by
night
and
by
day
to
preach
the
Gospell
:
So
we
may
understand
it
here
,
they
sate
downe
,
seven
dayes
and
seven
nights
,
that
is
,
a
great
part
of
seven
dayes
and
seven
nights
,
or
all
the
time
of
those
seven
dayes
and
seven
nights
,
which
were
fitting
for
such
a
visit
.
Origen
will
have
it
,
seven
nights
and
seven
dayes
,
without
intermission
;
In
maintenance
of
which
assertion
,
he
saith
,
they
were
preserved
by
miracle
,
without
sleep
,
and
without
meate
,
all
that
time
.
But
here
is
plaine
truth
,
without
a
miracld
.
Secondly
,
Whereas
it
is
said
,
seven
dayes
and
seven
nights
;
we
may
note
further
,
that
the
number
seven
,
(
as
other
numbers
)
may
be
understood
indefinitely
,
a
certaine
time
being
put
for
an
uncertaine
;
as
Jer.
15.9
.
The
Prophet
saith
,
She
that
hath
borne
seven
(
that
is
,
many
children
)
languisheth
:
And
Eccles.
2.7
.
Give
a
portion
to
seven
,
that
is
,
to
many
.
Thus
we
may
interpret
it
here
,
they
sate
downe
,
seven
dayes
and
seven
nights
,
that
is
,
many
dayes
and
many
nights
;
as
it
is
expre'st
of
Nehemiah
,
chap.
1.4
.
That
when
he
heard
of
the
calamity
of
Jerusalem
,
he
mourned
many
dayes
.
Thirdly
,
We
may
take
it
strictly
,
for
seven
precise
dayes
and
nights
,
and
then
it
referres
to
the
ceremony
of
mourning
for
the
dead
;
it
was
a
custome
to
mourne
seven
dayes
for
the
dead
;
Jobs
friends
looked
upon
him
as
a
dead
man
,
and
so
they
mourned
for
him
according
to
the
manner
of
mourning
for
the
dead
.
Joseph
made
a
mourning
for
his
father
Jacob
,
seven
dayes
,
Gen.
50.10
.
We
have
the
like
time
of
mourning
mentioned
,
1
Sam.
31.13
.
The
time
of
mourning
varied
both
in
times
and
places
.
The
Egyptians
mourned
for
Jacob
threescore
and
ten
dayes
,
Gen.
50.3
.
The
Israelites
mourned
for
Moses
thirty
dayes
,
Deut.
34.8
.
which
custome
of
mourning
thirty
dayes
for
the
dead
,
continued
long
after
among
the
Jewes
:
And
none
spake
a
word
unto
him
.
This
is
the
fourth
ceremony
of
their
mourning
,
their
silence
.
In
great
mournings
,
silence
makes
up
the
solemnity
.
So
Lam.
2.10
.
These
are
joyned
together
,
The
Elders
of
the
daughters
of
Zion
sit
upon
the
ground
,
there
is
the
former
ceremony
,
and
keepe
silence
.
Now
whereas
it
is
said
,
they
kept
silence
;
we
need
not
understand
it
so
strictly
,
as
if
for
seven
dayes
and
seven
nights
,
they
never
spake
a
word
.
It
is
usuall
likewise
in
all
languages
,
and
very
frequent
in
Scripture
,
that
what
is
but
seldome
done
,
or
done
but
a
little
,
is
said
not
to
be
done
at
all
,
as
in
Acts
27.33
.
Paul
saith
of
those
that
were
in
the
Ship
,
that
for
fourteene
dayes
they
had
fasted
,
having
taken
nothing
,
a
thing
beyond
the
strength
of
man
,
take
it
strictly
,
to
fast
foureteene
dayes
,
taking
nothing
.
But
,
it
is
usuall
to
say
,
that
is
not
done
at
all
,
which
is
but
a
little
done
;
They
tooke
nothing
to
eate
,
that
is
,
they
tooke
very
sparingly
,
they
did
eate
only
so
much
as
would
,
according
to
our
language
,
keepe
life
and
soule
together
.
In
Isa.
20.3
.
it
is
said
,
that
Isaiah
walked
naked
and
barefoote
for
three
yeares
:
Now
it
cannot
be
conceived
,
that
the
Prophet
walked
,
as
we
say
starke
naked
,
for
three
yeares
together
;
He
is
said
to
walke
naked
,
because
he
had
not
such
or
so
much
cloathing
as
formerly
and
usually
he
had
worne
.
So
here
,
they
spake
not
a
word
to
him
,
that
is
,
they
did
not
speake
much
,
they
spake
very
little
to
him
;
Or
secondly
thus
,
Restrictively
to
the
matter
,
they
spake
not
a
word
,
by
way
of
dispute
or
argument
(
which
was
the
businesse
they
fell
upon
afterward
)
either
to
convince
him
or
reprove
him
.
The
reason
of
this
fourth
ceremoniall
act
of
mourning
,
their
silence
,
is
added
in
the
last
words
of
the
Chapter
,
For
they
saw
that
his
griefe
was
very
great
.
The
word
here
used
for
griefe
,
They
saw
his
griefe
,
they
saw
his
griefe
was
great
,
yet
you
have
not
all
,
They
saw
his
griefe
was
very
great
,
exceeding
great
;
this
aggravates
his
griefe
,
These
two
things
shall
come
upon
thee
,
in
a
moment
,
in
one
day
;
the
losse
of
children
and
widdow-hood
,
these
things
shall
come
upon
thee
in
their
perfection
.
Sometimes
imperfect
judgements
are
upon
a
people
or
a
person
;
they
are
as
it
were
infant
judgements
,
judgements
beginning
;
anon
they
grow
to
a
greater
height
,
and
anon
they
come
to
a
perfect
stature
,
to
be
mighty
ones
,
giantly
judgements
:
at
that
time
God
had
even
brought
Jobs
affliction
to
its
perfection
,
and
his
griefe
was
proportionable
,
very
great
:
For
this
reason
his
friends
kept
silence
;
this
reason
hath
an
influence
on
all
the
acts
of
their
sorrow
,
but
especially
upon
this
,
their
keeping
silence
,
For
they
saw
his
griefe
was
very
great
.
From
these
ceremoniall
acts
of
sorrow
,
I
have
observed
divers
things
heretofore
:
Now
take
one
thing
in
generall
,
That
great
sufferings
call
us
to
,
and
warrant
us
in
solemne
mournings
.
Iobs
friends
doe
not
only
mourne
,
but
they
mourne
as
it
were
in
state
;
there
is
a
kind
of
magnificence
in
mourning
,
a
pomp
in
mourning
;
I
approve
not
a
proud
pomp
,
but
an
humble
pomp
;
they
mourne
you
see
with
all
the
formalities
of
mourning
:
so
it
becometh
us
sometimes
;
as
great
mercies
call
for
great
rejoycings
,
so
great
afflictions
call
for
great
lamentings
.
There
is
a
decency
in
it
,
when
our
affections
keepe
pace
with
the
dispensations
of
God
,
whether
they
be
mercies
or
judgements
,
comforts
or
afflictions
.
Secondly
,
Forasmuch
as
Jobs
friends
seeing
his
sorrow
to
be
thus
very
great
,
kept
silence
;
Observe
,
That
in
great
,
in
over-whelming
sorrows
,
the
mind
is
unfit
to
receive
and
take
in
comfort
.
When
griefe
is
very
great
,
words
give
little
ease
,
pretious
words
are
wasted
and
throwne
away
,
comfort
it selfe
is
a
trouble
,
in
the
greatnesse
and
height
of
trouble
.
I
am
sure
a
mind
full
charg'd
with
sorrow
,
hath
no
roome
for
comfort
,
is
not
at
leisure
for
counsell
.
It
is
a
profitable
rule
in
visiting
friends
that
are
sick
,
or
in
distresse
;
when
you
see
them
in
extremity
of
paine
of
body
,
or
in
extremity
of
anguish
and
trouble
of
spirit
,
keepe
silence
,
waite
a
while
.
Let
the
waters
asswage
a
little
,
and
the
winds
fall
before
you
meddle
.
Let
them
come
to
themselves
before
you
move
them
.
Etiam
taciturnitas
ipsa
medicina
est
,
Ambros
.
in
Psa.
37.
As
sodaine
anger
,
so
sodaine
sorrow
is
a
kind
of
phrensy
:
No
wise
Physitian
will
give
a
medicine
in
a
fit
:
The
body
must
settle
before
it
is
fit
for
physick
,
and
so
must
the
mind
too
;
silence
is
as
good
as
physick
in
some
distempers
both
of
mind
and
body
.
A
talkative
comforter
,
is
another
disease
to
a
sick
man
;
There
is
a
time
to
keepe
silence
,
and
a
time
to
speake
;
Let
me
advise
this
for
one
particular
time
or
season
,
to
keepe
silence
,
namely
the
extremity
and
height
of
trouble
.
The
Prophet
Amos
,
c.
5.13
.
speakes
of
a
time
,
wherein
the
prudent
shall
be
silent
,
and
he
shewes
us
why
,
in
that
time
the
prudent
shall
keepe
silence
,
for
it
is
an
evill
time
.
Some
interpret
this
,
as
an
addition
to
the
common
calamity
of
those
times
:
They
should
be
so
evill
,
that
wise-men
would
hold
their
peace
.
The
Apostle
prophecies
of
such
times
,
wherein
men
will
not
endure
sound
doctrine
,
(
2
Tim.
4
,
3.
)
in
Religion
:
And
such
times
may
be
,
wherein
men
will
not
endure
sound
doctrine
,
in
policy
.
Then
the
prudent
hold
their
peace
,
and
none
speake
but
fooles
or
flatterers
,
such
times
make
the
quickest
market
for
their
sophisticated
wares
,
no
other
will
goe
off
:
Such
are
very
evill
times
,
and
this
is
a
sore
judgement
upon
those
times
.
There
is
hope
of
good
when
wise
men
speake
:
A
word
from
their
mouthes
may
cure
and
deliver
a
nation
.
Yet
I
conceive
that
this
Text
of
Amos
may
be
understood
as
a
description
of
a
wise
mans
duty
,
at
least
of
his
property
,
in
some
high
and
great
distempers
upon
a
people
.
He
sees
them
uncapeable
of
counsell
,
to
give
them
good
advice
,
is
(
at
that
present
)
but
the
casting
of
pearles
before
swine
,
all
is
lost
and
undervalued
,
if
not
trampled
on
:
Yea
he
sees
,
that
the
more
he
labours
to
reforme
,
the
more
he
enrages
them
;
therefore
till
this
fit
be
over
,
prudence
teacheth
him
to
keepe
silence
.
Thus
also
it
is
with
private
persons
in
regard
of
the
evills
they
endure
,
they
cannot
endure
faithfull
counsell
in
such
an
evill
day
upon
any
private
person
,
let
the
prudent
keepe
silence
,
and
waite
for
an
opportunity
,
which
may
open
a
passage
to
let
in
their
reproofes
,
or
directions
,
or
consolations
,
with
a
taking
advantage
into
the
hearts
of
their
afflicted
friends
and
bretheren
.
The
Prophet
Isaiah
seeing
the
troubles
approaching
Jerusalem
,
resolves
to
take
his
fill
of
mourning
,
Therefore
said
I
,
looke
away
from
me
,
I
will
weepe
bitterly
,
labour
not
to
comfort
me
,
chap.
22.4
.
He
either
thought
that
the
beholders
would
faint
to
see
him
,
and
therefore
saith
,
looke
away
from
me
;
or
that
seeing
him
,
they
would
say
,
he
fainted
,
and
so
would
be
giving
him
comfort
;
that
therefore
his
sorrow
might
have
full
scope
:
He
saith
,
Looke
away
from
me
,
I
will
weepe
bitterly
,
labour
not
to
comfort
me
.
When
a
man
is
resolved
to
mourne
,
let
him
mourne
,
your
advise
may
anger
him
,
but
it
will
not
help
him
:
Let
sorrow
have
its
way
a
while
,
and
that
will
make
way
for
comfort
.
We
have
thus
farre
carried
on
the
sad
story
of
Jobs
visitation
,
his
griefe
is
now
come
to
the
height
,
It
is
very
great
.
We
have
also
seene
his
friends
visit
,
with
a
double
intendment
,
both
to
mourne
with
him
,
and
to
comfort
him
.
We
have
seene
them
mourning
,
they
fully
reacht
that
end
.
We
leave
them
now
silent
,
waiting
for
a
time
to
attempt
and
accomplish
the
other
end
:
they
miserably
failed
in
that
,
it
was
to
comfort
him
,
but
they
proved
miserable
comforters
:
Which
in
the
progresse
and
processe
of
this
Booke
,
will
receive
a
large
and
full
discovery
.
JOB
3.1
,
2
,
3
,
&c.
Verse
1.
After
this
Job
opened
his
mouth
,
and
cursed
his
day
.
And
Job
spake
,
and
said
,
Let
the
day
perish
wherein
I
was
borne
,
and
the
night
,
wherein
it
was
said
,
There
is
a
man-child
conceived
,
&c.
THE
former
Chapter
concluded
with
the
astonishment
and
silence
of
Jobs
three
friends
:
This
Chapter
beginneth
with
an
astonishing
speech
of
Job
.
We
may
be
as
much
amazed
at
what
Job
spake
,
as
we
were
at
their
silence
;
And
there
appeares
the
same
reason
of
both
:
namely
,
the
greatnesse
of
his
griefe
.
They
saw
his
griefe
so
great
,
that
they
forbare
to
speake
;
Job
feeleth
his
griefe
so
great
,
that
he
cannot
longer
forbeare
to
speake
;
it
must
have
a
vent
,
After
this
(
saith
the
Text
)
Job
opened
his
mouth
.
Why
,
Job
had
opened
his
mouth
before
,
he
had
spoken
twice
since
he
was
encompassed
with
those
sorrowes
.
True
;
But
Job
never
opened
his
mouth
as
now
;
he
opened
his
mouth
before
,
to
justifie
and
to
blesse
his
God
,
now
he
openeth
his
mouth
to
accuse
,
and
curse
his
day
,
and
therefore
the
Chapter
may
well
begin
with
,
After
this
Job
opened
his
mouth
,
he
never
spake
in
this
manner
before
:
For
he
no
sooner
opened
his
mouth
,
but
he
cursed
his
day
.
The
argument
and
subject
of
the
whole
Chapter
,
is
contained
in
this
first
verse
,
the
cursing
of
his
day
;
and
concerning
this
,
the
Chapter
holdeth
forth
three
things
most
considerable
.
There
are
three
particulars
belonging
unto
this
Chapter
.
First
,
The
Matter
and
the
Manner
of
this
Curse
;
what
it
is
,
and
how
expre'st
:
Job
pronounceth
a
curse
upon
his
day
,
and
unfolds
the
curse
;
he
unfolds
it
with
much
Rhetorick
and
straines
of
eloquence
:
Troubles
will
make
a
man
Rhetoricall
.
Job
(
as
it
were
)
calls
up
all
his
spirits
,
whets
his
wit
,
and
heightens
his
invention
,
to
prepare
a
proper
curse
for
his
day
.
This
he
doth
from
this
first
verse
to
the
end
of
the
nineteenth
.
Secondly
,
In
this
Chapter
Job
holds
forth
to
us
,
the
ground
or
reason
of
this
curse
:
He
is
full
of
passion
,
but
his
passion
is
rationall
.
He
curseth
,
but
he
shewes
you
why
.
This
reason
(
with
some
occasionall
intermixtures
)
is
demonstrated
from
the
ninth
to
the
end
of
the
nineteenth
verse
.
If
I
am
asked
a
reason
of
my
anger
,
why
I
am
so
bitter
against
my
day
,
This
is
the
account
I
give
,
Because
it
shut
not
up
my
mothers
wombe
,
&c.
Thirdly
,
We
have
an
inforcement
of
this
curse
upon
his
day
,
by
a
vehement
expostulation
,
against
the
lengthning
and
continuance
of
his
dayes
.
He
complained
in
the
beginning
of
the
Chapter
,
that
ever
he
had
a
day
,
and
now
he
complaines
as
much
that
he
hath
any
more
dayes
.
He
wonders
why
his
life
began
,
and
he
is
troubled
because
it
doth
not
end
.
Wherefore
is
light
given
to
him
that
is
in
misery
?
&c.
This
expostulation
concludes
the
Chapter
.
The
nine
former
verses
containe
the
first
division
of
the
Chapter
,
Jobs
curse
upon
his
day
,
both
the
matter
and
the
manner
of
the
Curse
.
We
have
this
Curse
,
first
pronounced
upon
his
day
in
generall
,
Then
Job
opened
his
mouth
,
and
cursed
his
day
.
Secondly
,
He
fixes
a
curse
upon
his
day
,
in
the
severall
parts
of
it
.
Take
a
naturall
day
,
for
the
space
of
24
houres
,
and
then
it
consisteth
of
two
parts
,
of
day
and
night
,
light
and
darkenesse
.
According
to
which
division
the
curse
runs
,
verse
3.
Let
the
day
perish
wherein
I
was
borne
,
and
the
night
wherein
it
was
said
,
a
man
child
is
conceived
.
Thirdly
,
He
pronounceth
a
speciall
proper
curse
upon
each
part
of
his
day
.
Take
the
day
for
the
light
,
for
that
space
betweene
Sun-rising
and
Sun-set
.
He
curses
that
,
vers.
4th
.
and
5th
.
Let
that
day
be
darknesse
,
let
not
God
regard
it
from
above
,
neither
let
the
light
shine
upon
it
,
&c.
Then
followes
a
curse
upon
the
night
,
in
the
6
,
7
,
and
8.
verses
,
As
for
that
night
,
let
darkenesse
ceise
upon
it
,
let
it
not
be
joyned
unto
the
dayes
of
the
yeare
,
&c.
So
then
,
Job
pronounceth
this
curse
,
first
in
generall
against
his
day
.
Secondly
,
He
divides
the
curse
upon
the
severall
parts
of
the
day
.
Thirdly
,
He
fastens
a
speciall
curse
upon
each
part
.
You
see
how
accurate
,
how
exact
Jobs
sorrowes
have
made
him
.
We
will
begin
with
that
which
is
first
here
,
the
cursing
of
his
day
in
generall
,
contained
in
the
first
verse
.
Then
Job
opened
his
mouth
,
or
after
this
,
Job
opened
his
mouth
and
cursed
his
day
.
Then
,
or
After
this
,
hath
a
double
reference
.
First
,
After
the
seven
dayes
silence
,
After
his
friends
had
sate
by
him
so
long
upon
the
ground
,
neither
moving
question
,
nor
administring
a
word
of
consolation
,
then
Job
opened
his
mouth
.
Or
secondly
,
After
this
,
That
is
,
After
his
sorrowes
were
(
as
it
were
)
boyled
up
to
the
height
,
and
began
a
little
to
remit
,
so
as
he
could
breath
,
recollect
himselfe
and
consider
,
in
what
condition
he
was
.
After
this
,
After
there
was
some
allay
,
some
ebbe
and
fall
of
his
overflowing
sorrowes
,
then
he
breakes
forth
in
these
words
.
Sorrow
doth
sometimes
not
only
oppresse
the
spirit
,
but
stop
the
mouth
,
I
am
so
troubled
that
I
cannot
speake
,
saith
David
,
Ps.
77.4
.
That
,
he
could
not
speak
for
trouble
,
continued
praying
before
the
Lord
,
(
2
Sam.
1.12
.
)
Eli
the
High-priest
marked
her
mouth
(
saith
the
Text
)
Now
Hannah
,
she
spake
in
her
heart
;
only
her
lips
moved
,
but
her
voice
was
not
heard
.
Would
you
know
why
in
so
much
praying
,
there
was
no
speaking
,
why
her
heart
spake
,
and
not
her
tongue
.
Her selfe
gives
the
reason
at
the
15th
,
verse
,
I
am
a
woman
of
a
sorrowfull
spirit
.
And
verse
16.
Out
of
the
abundance
of
my
complaint
and
griefe
,
have
I
spoken
hitherto
.
sc.
not
with
my
lips
,
but
with
my
heart
.
All
which
is
given
us
at
the
10th
.
verse
,
She
was
in
bitternesse
of
soule
,
and
prayed
unto
the
Lord
,
and
wept
sore
.
Thus
it
was
with
Job
,
sorrow
silenced
him
,
sorrow
in
the
height
caused
that
high
silence
,
Then
he
opened
his
mouth
and
spake
.
A
man
cannot
speake
till
he
open
his
mouth
,
yet
to
open
the
mouth
and
speake
,
is
more
then
to
speake
.
First
,
To
open
the
mouth
and
speake
,
is
to
speake
with
a
loud
or
cleare
voice
;
as
he
that
speakes
softly
,
is
said
to
speake
in
his
throat
.
Or
as
they
who
have
familiar
spirits
,
or
wizards
,
are
said
to
peepe
and
to
mutter
,
Isa.
8.19
.
A
witch
or
wizard
,
is
called
there
and
in
other
places
of
Scripture
(
Levit.
20.27
.
Deut.
18.11
.
)
Ob
,
which
signifieth
a
bottle
or
bladder
,
because
such
being
possess'd
or
acted
by
an
evill
spirit
,
spake
with
a
hollow
voice
as
out
of
a
bottle
,
and
(
as
some
affirme
)
with
swollen
bellies
;
From
which
manner
of
utterance
,
the
Greekes
call
them
,
Belly
speakers
.
Secondly
,
To
open
the
mouth
and
speake
,
is
as
much
as
to
say
,
he
spake
with
his
mouth
;
And
there
is
an
elegancy
in
that
;
as
in
those
like
expressions
,
I
heard
it
with
mine
eares
,
that
is
,
I
did
certainely
heare
it
,
or
I
did
fully
heare
it
.
I
saw
it
with
mine
eyes
,
that
is
,
I
am
sure
I
saw
it
.
So
the
Scripture
saith
,
We
are
bought
with
a
price
,
1
Cor.
6.20
.
A
thing
cannot
be
bought
,
but
with
a
price
,
there
must
be
some
price
or
other
,
either
money
or
money-worth
,
somewhat
answering
the
intrinsick
value
of
every
thing
that
is
bought
;
but
to
shew
that
we
are
bought
with
a
full
price
,
that
Christ
did
not
compound
our
debt
with
his
Father
,
but
paid
the
uttermost
farthing
,
it
is
said
,
we
are
bought
with
a
price
.
So
the
Prophet
Malachie
tells
the
sacrilegious
Jewes
,
Ye
are
cursed
with
a
curse
,
c.
3.9
.
A
man
cannot
be
cursed
but
with
a
curse
,
but
to
shew
the
greatnesse
of
the
curse
,
he
saith
,
ye
are
cursed
with
a
curse
.
So
here
,
Job
opened
his
mouth
and
spake
,
or
opened
his
mouth
and
cursed
,
that
is
,
he
cursed
his
day
greatly
,
in
loc.
even
with
a
bitter
and
grievous
curse
.
He
cursed
it
(
as
we
say
)
to
purpose
.
Thus
to
shew
the
excellency
of
Christs
doctrine
,
that
his
was
A
Sermon
of
Sermons
,
And
he
the
Messenger
,
the
Interpreter
,
the
One
of
a
Thousand
,
yea
the
One
of
All
the
Thousands
that
ever
shewed
to
man
his
uprightnesse
:
the
Gospell
saith
,
Mat.
5.1
.
When
hee
saw
a
great
multitude
,
he
opened
his
mouth
and
spake
.
Hence
In
the
third
place
,
To
open
the
mouth
and
speake
,
is
to
speake
upon
mature
deliberation
,
to
speake
considerately
,
prudently
,
punctually
,
to
speake
elegantly
,
to
speake
orderly
,
to
speake
the
words
of
truth
and
sobernesse
.
A
foole
is
said
to
speake
with
an
open
mouth
:
but
a
wise
man
openeth
his
mouth
and
speakes
.
A
wise
godly
man
hath
his
tongue
at
his
command
,
but
a
fooles
tongue
commands
him
:
His
tongue
runs
faster
then
his
wit
,
as
we
say
.
A
fooles
mouth
(
as
Solomon
tells
us
,
Prov.
15.2
.
)
powreth
out
foolishnesse
:
Their
mouthes
are
alwayes
open
;
and
therefore
they
cannot
be
said
to
open
their
mouthes
:
A
foole
hath
not
a
doore
to
his
mouth
(
therefore
also
he
cannot
be
said
to
open
his
mouth
)
much
lesse
hath
he
a
lock
and
a
key
,
I
will
open
my
mouth
(
saith
the
Psalmist
,
Psal.
78.2
.
)
in
a
Parable
.
Parables
are
the
speeches
of
wise
men
,
yea
they
are
the
extracts
and
spirits
of
wisedome
.
The
Hebrew
word
signifies
to
rule
or
have
authority
:
because
such
speeches
come
upon
us
with
authority
,
and
subdue
our
reason
by
the
weight
of
theirs
.
Now
when
he
is
about
to
speake
Parables
,
he
saith
,
I
will
open
my
mouth
.
When
wisedome
calls
for
audience
and
obedience
,
Prov:
8.6
.
she
saith
,
Heare
,
for
I
will
speake
of
excellent
things
,
and
the
opening
of
my
lips
shall
be
right
things
.
David
invokes
God
to
open
his
mouth
,
when
he
would
shew
forth
that
excellent
thing
,
the
praise
of
God
,
Psal.
51.15
.
God
opens
not
the
mouth
of
a
foole
,
neither
doth
a
foole
open
his
mouth
and
speake
,
but
his
speech
opens
his
mouth
.
But
did
Job
open
his
mouth
in
this
sense
wisely
and
discreetly
?
did
he
well
to
be
so
angry
with
his
day
?
spake
he
wisely
in
cursing
his
day
?
I
answer
,
Though
there
was
much
passion
in
this
speech
,
yet
Job
spake
out
of
much
deliberation
,
he
considered
what
to
speake
before
he
spake
.
A
man
may
speake
with
much
passion
,
and
yet
speake
out
of
much
deliberation
,
and
so
did
Job
here
;
in
that
long
silence
he
was
learning
what
to
speake
.
And
as
there
was
much
heate
of
passion
,
so
there
was
much
light
of
wisedome
in
what
he
spake
.
Fourthly
,
To
open
the
mouth
and
speake
,
is
to
speake
boldly
and
confidently
,
to
speake
with
freedome
and
liberty
of
speech
;
(
as
the
Greeke
word
signifies
)
to
speake
all
a
mans
mind
,
omne
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dictio
,
quum
qui●
omne
id
dicit
quod
adiem
pertinet
,
nihil
veritus
offensionem
eorum
quibus●um
loquitur
.
without
feate
or
favour
of
any
man
.
Prov.
31.8
,
9.
Open
thy
mouth
for
the
dumbe
,
open
thy
mouth
,
judge
righteously
,
&c.
that
is
,
be
bold
for
those
that
are
poore
and
dare
not
appeare
themselves
,
speake
thou
aloud
for
the
dumbe
,
and
freely
for
those
that
cannot
plead
their
own
cause
,
or
make-out
their
owne
innocence
.
The
Apostle
begs
of
the
Ephesians
,
Chap.
6.19
.
that
they
would
pray
,
that
utterance
might
be
given
him
,
that
he
might
open
his
mouth
boldly
,
to
make
knowne
the
mistery
of
the
Gospell
:
and
neither
feare
the
faces
of
men
,
nor
conceale
the
truth
of
God
.
You
see
then
by
the
opening
of
this
expression
,
there
was
more
then
bare
speaking
meant
,
when
Job
opened
his
mouth
and
spake
;
When
a
wise
and
a
holy
man
opens
his
mouth
,
you
may
looke
for
more
then
words
,
even
the
treasures
of
wisdome
and
of
knowledge
.
Let
us
now
examine
what
treasure
we
can
make
of
those
words
which
Job
spake
,
when
he
opened
his
mouth
.
He
opened
his
mouth
,
and
cursed
his
day
.
But
is
there
any
treasure
in
a
curse
?
except
that
which
the
Apostle
speakes
of
,
as
the
fruit
of
Gods
abused
patience
,
Rom.
2.5
.
A
treasure
of
wrath
.
Or
did
Job
deliberate
for
a
curse
?
was
he
moulding
and
fashioning
so
deform'd
an
issue
as
this
in
his
thoughts
so
long
?
Yes
,
faith
the
Text
,
he
opened
his
mouth
and
cursed
his
day
.
The
word
here
used
,
to
Curse
,
is
not
the
word
which
we
have
met
with
so
often
in
the
two
former
Chapters
:
where
Satan
undertooke
that
Job
would
curse
his
God
.
That
word
,
in
its
native
sense
,
signifies
to
blesse
.
But
here
when
Iob
curseth
his
day
,
Levis
aut
nullius
ponderis
suit
per
metaphoram
levis
vilis
contemptus
suit
in
Piel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
maled●xit
blasphema
●it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
In
Ka●
significat
grave
esse
sive
ingrav
scere
&
in
Piel
honorare
,
quia
quos
honoramus
non
habemus
leves
aut
viles
,
sed
eorum
authoritatis
pondu●
suscipimus
,
●
▪
Rivetus
.
a
word
is
used
which
hath
neither
name
nor
shadow
of
a
blessing
:
And
it
is
derived
from
a
roote
which
signifieth
,
a
thing
that
is
light
,
moveable
or
unsetled
.
And
so
by
a
Metaphor
,
it
signifies
any
thing
or
person
which
we
dispise
,
contemne
and
slight
,
or
the
act
of
despising
and
cursing
;
and
the
reason
of
it
is
,
because
those
things
which
we
despise
,
contemne
or
curse
,
we
looke
upon
as
light
things
,
triviall
,
or
vaine
,
or
hurtfull
:
On
the
contrary
,
the
word
in
the
Hebrew
for
honour
and
glory
,
comes
from
a
roote
which
signifieth
heavy
or
ponderous
;
because
that
which
we
honour
and
respect
,
we
looke
upon
it
as
a
thing
that
hath
weight
and
substance
in
it
:
And
the
Apostle
calls
that
most
glorious
estate
of
the
Saints
in
Heaven
,
a
weight
of
glory
,
2
Cor.
4.17
.
The
opposite
word
which
we
have
in
the
Text
,
is
frequently
translated
,
to
despise
or
contemne
,
and
likewise
to
curse
and
blaspheme
:
and
doth
properly
signifie
such
a
cursing
,
as
arises
from
the
contempt
,
or
light
esteeme
,
which
we
have
of
a
thing
or
person
.
So
we
have
the
word
clearely
used
,
Levit.
20.9
,
Every
one
that
curseth
his
father
or
his
mother
;
Now
observe
,
cursing
of
the
father
or
mother
,
it
is
directly
opposed
to
the
5th
.
Commandement
,
which
saith
,
Thou
shalt
honour
thy
Father
and
thy
mother
,
thou
shalt
looke
upon
thy
father
and
thy
mother
,
as
upon
persons
of
weight
and
honour
,
whom
thou
art
bound
to
reverence
and
esteeme
;
so
that
to
curse
the
father
or
mother
,
is
to
account
them
vile
and
contemptible
.
The
same
word
expresses
,
that
villanous
act
of
Shimei
,
2
Sam.
16.15
.
who
came
forth
,
and
cursed
David
still
as
he
came
.
That
act
was
alike
opposite
both
to
the
rule
and
word
of
the
5th
.
Commandement
,
which
saith
,
honour
thy
father
,
&c.
taking-in
the
civill
father
as
well
as
the
naturall
:
Shimeis
cursing
David
,
lightly
esteemed
David
,
he
did
not
looke
upon
him
,
in
or
according
to
the
weightinesse
and
honour
of
his
Kingly
person
,
or
of
his
Kingly
office
,
a
King
is
a
weighty
person
,
a
Crowne
is
a
weighty
thing
,
Shimei
despised
and
so
cursed
both
.
Sometime
the
word
is
translated
directly
to
despise
:
I
will
give
you
two
texts
for
that
,
Gen.
16.4
.
When
Hagar
saw
she
had
conceived
,
her
Mistresse
was
despised
in
her
eyes
,
(
it
is
the
same
word
with
that
used
here
for
cursing
,
)
the
meaning
is
,
she
did
lightly
esteeme
her
Mistresse
;
Thus
she
thought
,
now
shall
I
have
the
honour
of
raising
Abrahams
family
;
now
I
am
at
least
as
good
a
woman
as
my
mistresse
,
thus
she
despised
Sarah
.
Againe
,
1
Sam.
2.30
.
where
the
Lord
saith
concerning
Elies
sonnes
,
Them
that
honour
me
I
will
honour
,
and
they
that
despise
me
,
shall
be
lightly
esteemed
.
I
will
make
little
account
of
them
that
make
little
account
of
me
,
and
woe
be
to
those
(
though
all
the
world
honour
them
)
whom
God
despiseth
:
That
man
looses
more
then
honour
,
whom
God
doth
not
honour
:
And
they
who
deny
God
his
honour
,
deny
him
all
good
,
and
offer
him
all
evill
;
such
a
dispising
of
God
,
is
a
cursing
of
God
.
Further
,
To
curse
(
if
we
consider
it
in
the
nature
of
the
thing
,
and
not
strictly
in
the
literall
sense
of
the
word
)
is
to
wish
evill
to
a
thing
or
person
;
This
also
is
the
meaning
of
the
curse
in
this
place
;
for
when
Iob
explaines
this
curse
in
the
parts
of
it
,
he
doth
(
as
it
were
)
with
wonderfull
art
and
skill
,
gather
together
whatsoever
may
be
thought
the
evill
of
a
day
,
or
the
evill
of
a
night
,
and
calls
it
up
,
to
seize
upon
them
.
A
curse
,
or
to
curse
,
virtually
containes
in
it
all
evill
;
As
a
blessing
,
or
to
blesse
,
containes
in
it
virtually
all
good
.
Every
mercy
we
enjoy
,
is
a
blessing
specificated
;
And
so
any
evill
that
falls
upon
man
,
(
as
Sword
,
Famine
,
Pestilence
,
&c.
)
is
a
curse
specificated
;
Howsoever
possibly
those
things
which
are
in
their
nature
evill
,
and
in
their
matter
a
curse
,
may
be
qualified
(
in
reference
unto
some
persons
)
into
a
blessing
.
But
take
a
curse
properly
,
and
it
containeth
all
evill
,
and
only
evill
in
it
.
Therefore
as
when
God
had
given
the
world
an
esse
,
a
being
,
that
he
might
give
it
,
a
bene
esse
,
a
well
being
,
he
adds
to
the
work
of
Creation
,
the
word
of
benediction
,
And
God
blessed
them
,
and
said
unto
them
,
be
fruitfull
,
&c.
Gen.
1.22
,
28.
So
afterward
when
man
had
sinned
,
and
the
Lord
intended
to
leave
the
world
groaning
under
part
of
those
evills
which
sin
had
brought
upon
it
,
he
wraps
up
all
in
the
word
of
a
curse
,
Cursed
be
the
ground
for
thy
sake
,
&c.
Gen.
3.17
.
So
then
when
Job
curseth
his
day
,
he
wisheth
all
the
evill
to
it
,
that
a
day
is
capable
of
.
And
Job
opened
his
mouth
and
cursed
his
day
.
But
,
what
was
this
day
that
Job
was
so
angry
with
it
?
and
that
his
passion
doth
so
burne
against
it
?
The
Text
speakes
indefinitely
,
Job
cursed
his
day
.
Some
understand
it
of
the
day
of
his
present
suffering
,
he
cursed
the
day
on
which
such
troubles
befell
him
:
And
we
find
sometimes
in
Scripture
,
that
a
day
put
thus
alone
,
is
an
evill
or
a
troublesome
day
;
As
in
the
12th
.
verse
of
the
Prophecie
of
Obadiah
,
the
Lord
rebukes
the
children
of
Edom
thus
,
Thou
shouldest
not
have
looked
on
the
day
of
thy
brother
,
that
is
,
the
day
of
thy
brother
Jacobs
sufferings
,
the
day
wherein
I
had
him
under
my
rod
and
afflicted
him
.
So
the
day
of
the
Lord
,
is
the
day
of
the
Lords
anger
,
when
he
powres
wrath
and
trouble
upon
the
earth
.
Isa.
2.12
.
The
day
of
the
Lord
of
hostes
shall
be
upon
every
one
that
is
proud
and
lofty
,
and
upon
every
one
that
is
lifted
up
,
and
he
shall
be
brought
low
.
The
day
of
the
Lord
,
or
the
day
of
a
man
undetermin'd
,
often
signifies
an
evill
day
.
But
here
we
may
rather
understand
it
for
that
day
which
was
as
the
occasion
,
or
for
the
occasionall
day
of
all
Jobs
troubles
,
and
that
was
his
birth-day
;
If
his
birth-day
had
beene
prevented
,
all
his
troublesome
dayes
had
beene
prevented
,
therefore
he
falls
out
with
that
,
as
himselfe
explaines
it
,
verse
3.
Let
the
day
perish
(
saith
he
there
)
wherein
I
was
borne
,
and
the
night
in
which
it
was
said
,
there
is
a
man-child
conceived
.
It
is
usuall
to
call
a
mans
birth-day
his
day
,
so
the
Scripture
is
conceived
to
speake
,
Hos.
7.5
.
In
the
day
of
our
King
,
the
Princes
have
made
him
sicke
with
bottles
of
wine
;
That
is
,
on
his
birth-day
,
which
among
Princes
is
commonly
solemniz'd
with
feasting
:
As
we
reade
of
Pharaoh
and
of
Herod
.
So
then
,
the
day
is
his
birth-day
,
the
day
of
his
nativity
:
which
some
take
precisely
,
for
the
day
upon
which
he
was
borne
;
and
others
more
largely
,
for
the
annuall
returne
of
that
day
;
as
if
he
had
laid
in
a
curse
for
a
day
,
whensoever
or
how
often
soever
it
should
returne
in
the
yeares
of
his
life
.
A
little
further
to
cleare
the
sense
of
this
curse
,
let
us
consider
the
whole
matter
as
we
have
considered
the
words
.
There
are
two
or
three
questions
,
which
being
debated
and
resolved
,
will
give
light
to
this
context
.
Job
you
see
takes
upon
him
to
curse
,
First
,
it
may
be
questioned
whether
a
curse
be
in
the
power
of
man
or
no
?
Can
a
man
curse
persons
or
things
?
Surely
blessings
and
cursings
are
both
in
the
hand
of
God
;
whether
we
respect
persons
or
things
.
There
is
a
ministeriall
curse
,
and
a
ministeriall
blessing
in
the
power
of
man
:
but
it
is
not
in
the
power
of
any
man
,
magisterially
to
make
any
thing
or
person
blessed
,
or
to
make
any
thing
or
person
accursed
.
It
was
a
great
brag
which
Balack
made
of
Balaam
,
(
Numb
.
22.6
)
I
wot
(
saith
he
)
that
he
whom
thou
blessest
is
blessed
,
and
he
whom
thou
cursest
is
cursed
.
He
thought
he
had
the
curse
in
his
command
,
he
could
curse
whom
he
pleased
,
and
what
he
pleased
,
and
when
he
pleased
,
but
he
was
deceived
;
he
reckon'd
beyond
his
strength
,
and
beyond
the
strength
of
a
creature
.
What
the
Apostle
speakes
in
another
case
concerning
the
ministery
of
the
word
,
Paul
may
plant
,
and
Apollos
may
water
,
but
it
is
God
that
giveth
the
increase
,
is
as
true
in
this
;
one
man
may
plant
a
curse
,
and
another
man
may
water
it
with
a
hearty
wish
that
it
may
grow
,
but
it
is
God
only
that
giveth
the
increase
of
evill
,
de
gubern
.
and
the
decrease
of
good
.
Curses
are
not
in
the
power
of
any
creature
,
if
they
were
,
we
should
have
a
miserable
world
quickly
.
How
many
should
we
see
daily
blasted
with
the
breath
of
malicious
execrations
?
Some
mens
mouthes
are
full
of
cursing
,
Psal.
10.7
.
They
love
cursing
,
they
cloath
themselves
with
cursing
as
with
a
garment
,
Psal.
109.17
,
18.
Cursing
(
as
one
of
the
Ancients
complained
in
his
time
)
is
now
made
the
common
weapon
of
anger
,
and
wrath
wishes
that
evill
,
which
(
because
of
weaknesse
)
it
cannot
worke
.
If
cursing
could
have
done
it
,
we
had
not
been
a
people
at
this
day
.
How
often
hath
Balack
(
out
of
feare
or
envy
at
our
prosperity
)
sent
to
Balaam
(
I
meane
the
false
prophet
that
dwels
on
the
seven
hils
)
come
curse
Israel
,
come
defie
England
;
how
often
hath
that
Balaam
curs'd
our
Israel
?
We
have
heard
of
his
Anniversary
Anathemaes
,
wherein
this
Church
and
state
have
been
struck
with
the
thunder
and
lightning
of
his
Papal
curse
.
But
the
curse
causelesse
(
saith
Solomon
)
shall
not
come
.
And
we
may
say
to
England
as
Moses
did
to
Israel
concerning
Balaams
curse
,
Deut.
23.5
.
Neverthelesse
the
Lord
thy
God
would
not
hearken
unto
Balaam
:
But
the
Lord
thy
God
turned
the
curse
into
a
blessing
unto
thee
,
because
the
Lord
thy
God
loved
thee
.
And
what
David
prai'd
about
Shimei's
curse
,
we
have
seene
come
to
passe
:
The
Lord
hath
requited
us
good
for
his
cursing
,
2
Sam.
16.12
.
We
have
far
greater
cause
to
feare
the
blessing
of
Rome
,
then
the
curse
of
Rome
:
But
to
returne
.
The
result
of
all
is
this
;
When
God
pronounceth
a
curse
,
he
makes
it
to
be
a
curse
;
man
at
the
worst
,
can
but
wish
a
curse
and
pronounce
it
.
Man
is
but
the
minister
,
God
is
the
Master
of
the
curse
,
God
can
inflict
it
,
man
can
but
think
or
wish
it
.
Another
thing
here
questionable
is
,
Whether
it
be
lawfull
to
curse
the
creature
?
Job
curseth
his
day
;
The
rule
of
the
Apostle
is
,
Rom.
12.4
.
Blesse
and
curse
not
.
In
some
cases
,
to
curse
is
Gods
command
and
our
duty
,
and
then
we
are
Gods
ministers
for
wrath
against
the
wicked
.
Many
times
man
(
though
forbidden
)
curses
,
then
it
is
his
sin
,
and
he
is
Satans
minister
for
evill
against
his
brother
.
There
are
some
cases
wherein
we
may
curse
.
When
the
Patriark
Jacob
was
upon
his
death
bed
,
and
bed
of
blessing
,
he
yet
pronounced
a
curse
upon
the
rage
and
anger
of
his
two
sonnes
Simeon
and
Levi
,
Gen.
49.7
.
Cursed
be
their
anger
for
it
was
fierce
,
and
their
wrath
for
it
was
cruell
.
I
will
divide
them
in
Jacob
,
and
scatter
them
in
Israel
.
We
may
curse
the
plots
and
counsels
of
wicked
men
,
enemies
of
Christ
and
of
his
people
:
we
may
curse
the
persons
of
wicked
men
,
as
implacable
enemies
of
Christ
,
and
of
his
people
;
So
David
more
then
once
in
the
Booke
of
Psalmes
,
yet
it
is
to
be
considered
,
that
some
of
those
Psalmes
are
Prophecies
of
a
curse
,
not
pronunciations
of
a
curse
.
And
in
all
lawfull
cursings
we
must
observe
these
two
rules
.
First
,
To
aime
the
curse
at
the
destruction
of
the
sin
,
not
of
the
sinner
.
Secondly
,
Where
the
sinner
appeares
incorrigible
,
yet
to
desire
the
clearing
up
of
Gods
Justice
in
punishing
,
not
the
punishment
it selfe
.
To
curse
any
thing
or
person
passionately
,
is
infirmity
:
To
curse
any
thing
or
person
maliciously
,
is
grosse
impiety
.
There
is
a
third
doubt
,
the
resolving
of
which
will
further
cleare
the
Scripture
to
us
,
that
is
,
Whether
a
day
,
be
an
object
capable
of
a
curse
or
no
?
It
is
a
question
moved
by
the
Schoole-men
,
to
redeeme
the
time
,
because
the
dayes
are
evill
,
Ephes.
5.15
.
Times
are
called
evill
,
in
regard
both
of
troublesome
evils
and
sinfull
evils
;
From
evill
men
and
evill
manners
,
dayes
are
denominated
evill
,
yet
dayes
in
themselves
are
not
evill
morally
,
and
so
not
lyable
to
a
curse
,
which
is
a
penall
evill
.
Further
,
Those
creatures
which
have
life
in
them
,
and
have
no
reason
in
them
,
are
on
the
same
ground
incapable
of
a
curse
,
whereas
it
is
said
,
that
God
cursed
the
ground
,
and
cursed
the
serpent
,
Gen.
3.14
,
17.
neither
the
ground
nor
the
serpent
were
cursed
in
themselves
,
or
for
their
own
sakes
.
The
serpent
an
unreasonable
creature
,
had
not
the
knowledge
of
God
,
and
the
earth
a
senslesse
creature
could
not
feele
the
power
of
God
;
therefore
the
curse
upon
those
creatures
,
was
only
in
order
to
,
and
as
a
punishment
of
the
sin
of
man
;
The
Text
is
expresse
,
Gen.
3.17
.
Cursed
be
the
earth
for
thy
sake
;
The
earth
there
comprehends
all
the
creatures
living
on
the
face
of
the
earth
,
besides
man
:
These
are
cursed
for
mans
sake
,
As
those
creatures
at
the
first
received
not
a
being
or
a
blessing
for
themselves
,
but
for
mans
good
,
so
they
receive
not
any
evill
or
curse
but
for
mans
punishment
:
So
we
are
to
understand
those
places
in
Deut.
28.
Cursed
be
thy
basket
and
thy
store
,
&c.
God
threatens
a
curse
on
these
creatures
,
the
fruits
of
the
earth
,
&c.
in
order
to
mans
disobedience
:
But
it
shall
come
to
passe
,
if
thou
wilt
not
hearken
to
the
voice
of
the
Lord
thy
God
,
to
observe
to
doe
all
his
Commandements
,
&c.
that
all
these
curses
shall
came
upon
thee
,
and
overtake
thee
,
ver.
15.
Observe
,
That
the
curse
is
threatned
to
come
on
them
,
to
overtake
them
;
When
the
basket
was
curs'd
,
when
the
increase
of
the
kine
and
the
flocks
of
the
sheepe
were
cursed
,
man
was
cursed
:
For
we
may
say
in
the
letter
,
as
David
did
in
a
figure
,
when
the
Angell
of
the
Lord
smote
his
people
with
the
pestilence
,
(
2
Sam.
24.
)
Alas
what
have
these
sheepe
done
?
that
they
should
be
smitten
with
a
curse
.
As
in
pulling
downe
the
house
of
a
Traitor
,
the
revenge
is
not
taken
against
the
materials
of
the
house
,
but
against
the
Master
of
the
house
.
So
then
for
the
resolution
of
this
point
,
take
it
thus
,
No
creature
below
man
,
is
or
can
be
accursed
by
God
or
man
properly
,
terminately
,
or
ultimately
:
That
is
,
in
it selfe
or
for
it selfe
,
or
from
it selfe
,
but
only
improperly
and
relatively
,
namely
with
respect
to
what
man
should
doe
,
hath
done
,
or
suffered
.
First
,
in
reference
to
what
man
should
doe
;
so
Christ
cursed
the
fig-tree
,
to
teach
man
either
the
duty
of
fruitfulnesse
to
the
glory
of
God
,
or
of
faith
in
the
power
of
God
.
Secondly
,
in
reference
to
what
man
hath
done
,
the
sin
of
man
,
thus
God
cursed
the
serpent
and
the
ground
:
The
serpent
was
cursed
both
for
admonition
to
man
,
and
for
a
punishment
on
man
;
God
to
admonish
man
,
how
much
he
hated
sin
,
punishes
an
irrationall
instrument
of
sin
,
and
by
that
enmity
planted
in
the
serpent
as
a
curse
,
punishes
mans
too
much
familiarity
with
the
serpent
.
And
as
the
enmity
of
the
serpent
was
mans
scourge
,
so
also
was
the
barrennesse
of
the
earth
:
That
barrennesse
in
bringing
forth
good
fruit
,
that
fertility
in
bringing
forth
bryars
and
thornes
,
were
both
as
rods
for
the
back
of
man
.
Thirdly
,
the
irrationall
or
sencelesse
creatures
are
cursed
in
reference
to
that
,
which
man
suffers
.
Thus
David
cursed
the
mountaines
of
Gilboa
,
2
Sam.
1.21
.
because
there
Saul
and
his
beloved
Jonathan
were
slaine
by
the
sword
of
the
Philistines
,
because
there
the
shield
of
the
mighty
was
vilely
cast
away
,
the
sword
of
Saul
,
as
if
he
had
not
been
anointed
with
oyle
.
In
this
sense
,
(
as
David
cursed
a
place
,
)
so
Job
curses
a
time
,
his
day
,
the
day
which
either
gave
occa●ion
to
his
sufferings
,
or
the
day
in
which
he
actually
suffered
such
a
world
of
evills
.
Thus
also
Jeremie
curses
his
day
with
a
vehement
curse
,
Jer.
20.14
.
Cursed
be
the
day
wherein
I
was
borne
,
let
not
the
day
wherein
my
mother
bare
me
be
blessed
:
And
not
only
so
,
but
he
curses
the
man
who
first
reported
his
birth
,
verse
15
,
16.
Cursed
be
the
man
who
brought
tidings
to
my
father
,
saying
,
a
man-child
is
borne
unto
thee
,
making
him
very
glad
.
And
let
that
man
be
as
the
Cities
which
the
Lord
overthrew
and
repented
not
:
ubio
,
supra
.
and
let
him
heare
the
cry
in
the
morning
,
and
the
shooting
at
noone-tide
,
&c.
And
why
so
bitter
a
curse
?
was
it
against
the
day
for
it selfe
,
or
against
the
man
himselfe
,
Jeremie
shewes
it
was
not
,
verse
18.
Wherefore
came
I
out
of
the
wombe
to
see
labour
and
sorrow
,
that
my
dayes
should
be
consumed
with
shame
?
To
curse
any
thing
under
the
notion
of
a
creature
,
or
as
it
is
the
worke
of
God
,
is
to
blaspheme
God
;
to
curse
any
unreasonable
or
insensible
creature
in
themselves
,
or
to
take
revenge
on
them
,
is
to
be
if
not
sencelesse
,
yet
(
I
am
sure
in
that
act
)
unreasonable
.
So
farre
of
this
cursing
his
day
in
generall
.
It
followes
,
Verse
2.
And
Job
spake
and
said
.
This
verse
is
only
a
transition
into
the
matter
of
the
next
,
it
is
as
if
the
holy
Ghost
had
said
,
Job
cursed
his
day
:
and
would
you
know
how
he
cursed
it
?
Job
spake
and
said
,
thus
,
&c.
Only
note
,
that
the
word
which
we
translate
spake
,
is
in
the
originrall
answered
;
and
so
often
in
Scripture
,
he
is
said
to
answer
who
begins
to
speake
.
Job
answered
and
said
.
We
shewed
you
before
,
that
his
day
in
generall
was
the
object
of
this
curse
,
now
he
curses
it
in
the
parts
of
it
,
the
day
and
the
night
.
Let
the
day
perish
,
&c.
At
which
words
the
stile
alters
,
that
which
you
reade
forward
to
the
sixt
verse
of
the
42
Chapter
,
is
sacred
Poetry
,
Job
breathes
out
his
passion
in
verse
,
and
in
verse
receives
his
answer
.
It
is
questioned
,
whether
Job
at
that
time
opened
his
mouth
,
and
vented
his
sorrowes
in
verse
,
or
whether
it
were
after
contrived
so
by
the
pen-man
of
this
booke
.
As
I
see
no
profit
in
moving
this
question
,
so
I
think
there
is
no
possibility
of
resolving
it
:
And
therefore
I
leave
it
as
I
found
it
,
a
quere
still
.
Only
this
is
observeable
;
that
writing
in
verse
is
most
sutable
,
where
the
matter
written
is
deepely
steep't
in
,
and
chiefely
wrought
out
of
our
affections
.
Hence
we
find
,
That
those
parts
of
Scripture
which
set
forth
strongest
affections
,
are
composed
in
verse
:
As
those
holy
flames
of
spirituall
love
betweene
Christ
and
his
Spouse
in
the
Canticles
of
Solomon
:
The
triumphant
joy
of
Deborah
,
after
deliverance
from
Sisera's
Army
:
Of
Moses
and
Miriam
,
after
the
destruction
of
Pharaoh
:
The
afflicting
sorrowes
of
Hezekiah
in
his
sicknesse
:
And
the
Lamentations
of
Jeremie
,
for
the
captivity
of
the
Jewes
:
The
booke
of
Psalmes
,
is
as
it
were
a
throng
of
all
affections
,
Love
,
joy
,
sorrow
,
feare
,
hope
,
anger
,
zeale
,
every
passion
acting
a
part
,
and
wound
up
in
highest
straines
by
the
Spirit
of
God
,
breathing
Poeticall
eloquence
into
that
heavenly
Prophet
.
So
this
Booke
of
Job
,
whose
subject
is
sorrow
,
hath
a
composure
answerable
to
the
matter
.
Passion
hath
most
scope
in
verse
,
and
is
freest
when
tyed
up
in
numbers
.
The
words
follow
;
Let
the
day
perish
.
What
this
day
was
,
we
shewed
you
before
;
It
was
the
day
of
his
nativity
,
the
day
(
saith
he
)
wherein
I
was
borne
.
How
should
this
day
perish
?
To
perish
,
signifies
first
,
not
to
be
.
A
thing
is
said
to
perish
,
when
it
is
annihilated
,
when
it
returnes
to
nothing
:
As
the
Psalmist
speakes
,
Man
being
in
honour
and
understandeth
not
,
is
compared
to
the
beasts
that
perish
.
The
perishing
of
a
beast
,
is
the
non-entity
of
a
beast
,
when
a
beast
dieth
,
it
perisheth
,
it
is
not
;
A
beast
is
no
more
,
but
vanisheth
quite
,
and
is
gone
for
ever
.
Then
,
such
mens
likenesse
to
a
beast
,
is
not
in
perishing
,
but
in
the
want
of
true
understanding
:
He
doth
not
say
,
man
perisheth
like
a
beast
,
but
he
is
like
a
beast
,
that
perisheth
.
A
wicked
man
how
honourable
soever
,
is
a
bruitish
man
,
ver.
10.
For
he
knowes
nothing
spiritually
,
and
what
he
knowes
naturally
,
in
that
like
a
bruit
beast
he
corrupts
himselfe
,
as
the
Apostle
Jude
speakes
,
ver.
10.
of
his
Epistle
.
But
betweene
the
perishing
of
a
foolish
man
and
a
beast
,
there
is
a
vast
difference
;
A
beasts
perishing
is
a
not-being
,
A
foolish
mans
perishing
is
a
miserable
being
.
For
secondly
,
To
perish
,
signifies
often
a
miserable
being
,
as
in
Joh.
3.16
.
God
so
loved
the
world
,
that
he
gave
his
only
begotten
s●n
,
that
whosoever
beleeveth
,
should
not
perish
,
&c.
Not
perish
,
the
meaning
of
it
is
not
,
that
all
unbeleevers
shall
loose
their
very
beings
,
become
a
nothing
,
and
with
their
existence
part
from
their
essence
.
Some
wicked
beastly
men
would
be
glad
of
this
,
that
they
might
live
here
wickedly
,
and
afterward
die
like
beasts
,
in
that
sense
eternally
:
If
this
were
the
perishing
that
is
threatned
unbeleevers
,
many
of
them
would
be
ready
to
say
out
of
love
and
liking
to
their
lusts
,
as
Esther
did
out
of
love
and
zeale
to
the
cause
of
God
,
If
we
perish
we
perish
,
If
this
be
to
perish
,
let
us
perish
.
But
that
perishing
is
of
another
nature
;
They
that
beleeve
not
shall
perish
,
that
is
,
they
shall
live
and
perish
,
they
shall
be
,
and
be
miserable
for
ever
,
the
wrath
of
a
displeased
God
,
and
the
sting
of
a
polluted
conscience
,
shall
torment
them
to
all
eternity
.
Thirdly
,
To
perish
,
is
to
be
empaired
or
loose
former
dignity
and
respect
.
So
let
the
day
perish
,
may
be
taken
in
this
sense
,
let
not
that
day
be
solemnized
,
let
it
not
be
remembred
with
wonted
joy
and
gladnesse
.
A
day
which
hath
usually
bin
solemnized
,
may
be
said
to
perish
,
when
that
solemnity
is
layed
downe
,
and
utterly
disus'd
.
In
ancient
times
(
and
the
custome
in
some
places
remaines
to
this
day
)
Great
men
and
Princes
kept
the
memory
of
their
birth-dayes
with
feasting
and
triumph
.
Thus
we
reade
,
Gen.
40.20
.
And
it
came
to
passe
the
third
day
,
which
was
Pharaohs
birth-day
,
that
he
made
a
feast
unto
all
his
servants
,
And
Mat.
14.6
.
we
reade
,
that
when
Herods
birth-day
was
kept
,
the
daughter
of
Herodias
danced
before
them
.
It
is
generally
conceived
,
that
Job
did
solemnize
his
birth-day
;
and
so
many
interpreters
take
those
feasts
spoken
of
in
the
first
Chapter
,
to
have
been
,
the
birth-day
feasts
of
Jobs
Children
.
Origen
in
his
fragments
upon
Matthew
,
affirmes
,
that
the
Scripture
gives
no
testimony
of
any
one
good
man
celebrating
his
birth-day
:
The
truth
is
,
while
we
reflect
upon
our
birth-sin
,
we
have
little
cause
to
rejoyce
in
our
birth-day
:
The
new-borne
infant
seemes
to
forbid
this
solemnity
,
and
by
his
teares
weepes
and
speakes
downe
this
joy
.
The
birth-day
of
nature
should
be
mourned
over
every
day
,
much
more
upon
the
day
of
our
birth
.
The
birth-day
of
Grace
is
our
joy
and
our
glory
,
and
is
worthy
to
be
rejoyced
in
,
not
only
in
this
day
of
grace
,
but
in
that
of
glory
,
and
so
it
shall
.
Eternity
which
is
the
day
of
glory
,
is
one
continued
triumph
for
our
birth-day
in
grace
.
Notwithstanding
this
,
I
see
no
cogent
reason
,
why
a
godly
man
may
not
celebrate
and
rejoyce
in
his
naturall
birth-day
;
so
he
rejoyce
in
God
,
who
tooke
him
out
of
his
mothers
wombe
,
and
hath
preserved
him
ever
since
he
was
borne
.
So
then
,
we
taking
Jobs
day
for
his
birth-day
,
he
saying
,
let
that
day
perish
,
meanes
,
let
it
be
no
more
solemnized
,
let
there
be
no
more
joy
,
no
feasts
upon
that
day
.
Or
fourthly
,
Let
that
day
perish
,
may
be
thus
understood
,
let
not
that
be
reckoned
upon
,
let
it
be
lost
,
let
it
not
be
counted
in
the
Calender
of
the
yeare
.
A
day
whereof
no
use
is
made
,
is
called
in
Scripture
,
a
lost
day
,
a
fallen
or
perished
day
.
In
the
sixt
of
Numbers
,
the
number
of
dayes
is
prescribed
for
the
separation
of
the
Nazarites
,
thus
and
thus
it
shall
be
,
and
so
many
dayes
:
Now
,
if
the
Nazarite
had
cantinued
many
dayes
,
according
to
the
Law
of
his
separation
,
yet
if
he
were
polluted
with
a
dead
body
before
the
full
number
was
accomplisht
,
then
he
must
begin
againe
,
for
(
saith
Moses
,
)
the
dayes
that
were
before
shall
be
lost
,
because
his
separation
was
defiled
,
ver.
12.
In
the
Hebrew
it
is
,
all
the
other
dayes
shall
fall
,
he
must
not
reckon
upon
those
:
So
here
Job
saith
,
let
the
day
perish
,
that
is
,
let
it
not
be
numbred
or
reckon'd
,
let
it
be
as
a
day
lost
or
fallen
:
So
then
the
summe
of
all
is
this
;
let
the
joy
and
solemnity
of
my
birth-day
be
laid
aside
,
let
it
never
be
celebrated
more
in
the
returne
of
the
yeare
.
I
could
wish
that
day
had
never
beene
,
but
seeing
that
is
impossible
▪
it
having
been
already
,
yet
let
it
be
as
if
it
had
never
been
,
let
it
be
put
out
of
all
accounts
,
let
it
be
taken
off
from
all
records
;
and
not
only
not
remembred
with
mirth
and
feasting
,
but
not
be
remembred
at
all
.
And
the
night
wherein
it
was
said
,
a
man
child
is
conceived
.
So
we
translate
:
The
elegancy
of
the
Hebrew
speakes
thus
,
The
night
which
said
,
a
man-child
is
conceived
;
as
if
the
night
had
been
the
messenger
,
and
had
brought
word
of
his
conception
.
Let
the
day
perish
wherein
I
was
borne
,
and
the
night
in
which
it
was
said
a
man-child
is
brought
forth
;
And
the
Originall
word
will
beare
it
,
being
used
(
as
learned
Mercer
observes
)
for
production
as
well
as
conception
,
So
1
Chron.
4.17
.
And
she
bare
Miriam
and
Shammai
,
&c.
She
bare
,
is
the
word
in
this
text
of
Job
:
We
may
take
it
either
way
;
the
sense
is
cleare
according
to
our
translation
,
that
Job
sends
this
curse
beyond
his
birth-day
,
even
to
the
night
wherein
he
was
conceived
;
Or
if
we
referre
it
no
further
back
then
to
his
birth
:
It
is
as
if
he
had
said
,
whether
I
were
borne
by
night
or
by
day
,
let
the
time
of
my
birth
be
accursed
;
if
it
were
upon
the
day
time
,
let
that
day
perish
wherein
I
was
borne
;
Was
I
borne
in
the
night
?
let
that
night
perish
wherein
it
was
said
a
man-child
is
brought
forth
;
This
distribution
notes
a
resolvednesse
to
curse
it
;
and
least
he
should
misse
the
time
of
the
day
,
he
curses
both
the
divisions
of
time
,
in
every
day
.
As
Benhadad
in
his
charge
for
the
taking
of
of
those
young-men
,
that
came
out
of
Samaria
,
to
shew
how
fully
he
was
resolved
to
have
them
taken
,
saith
,
Whether
they
be
come
out
for
peace
,
take
them
alive
,
or
whether
they
be
come
out
for
warre
,
take
them
alive
,
1
King
.
20.18
.
as
if
he
had
said
,
I
'le
have
them
taken
whatsoever
comes
on
't
,
or
for
whatsoever
they
come
,
they
shall
not
escape
.
Or
as
Herod
,
who
,
that
he
might
be
sure
to
slay
Christ
in
his
infancy
,
commands
all
infants
to
be
slaine
:
So
Job
,
that
the
curse
might
not
misse
the
time
of
his
birth-day
,
curses
all
the
time
of
that
day
,
the
day
,
and
the
night
.
For
though
a
man
be
borne
in
the
night
,
yet
that
is
not
called
his
birth-night
,
but
his
birth-day
:
And
to
be
borne
,
is
to
come
into
the
light
,
though
the
birth-time
be
the
darkest
of
the
night
.
Hence
the
Heathen
called
their
Juno
,
whose
helpe
they
invoked
in
time
of
womens
travell
(
Deam
lucinam
)
the
goddesse
bringing
into
light
.
So
much
for
the
opening
of
this
curse
,
both
in
the
generall
and
in
the
parts
of
it
,
respecting
the
object
day
and
night
.
In
the
next
words
hee
cuts
out
or
proportions
a
speciall
curse
,
as
the
portion
of
each
part
;
The
day
hath
a
share
,
and
the
night
hath
a
share
,
each
by
it selfe
.
Before
I
open
this
box
of
curses
any
further
,
I
shall
observe
somewhat
from
the
discovery
thus
farre
made
.
And
first
I
must
answer
a
doubt
arising
upon
the
whole
matter
;
for
it
may
be
questioned
upon
this
you
have
already
heard
,
though
we
carry
on
his
complaint
no
further
,
How
Job
can
be
set
up
with
so
much
admiration
for
a
mirrour
of
patience
,
who
makes
such
bitter
complainings
,
and
breakes
out
into
such
distemper'd
passion
,
cursing
his
day
?
May
he
not
rather
be
an
example
of
impatience
?
an
unimitable
patterne
of
an
unquiet
and
uncomposed
spirit
?
Are
these
the
words
of
patience
and
sobriety
?
Is
this
the
language
of
submission
and
humility
.
Cursed
be
my
day
?
He
seemeth
to
be
so
farre
from
patience
,
that
he
wants
prudence
,
so
farre
from
grace
,
that
he
wants
reason
it selfe
and
good
nature
;
his
speeches
report
him
mad
or
distracted
,
breaking
the
bounds
of
modesty
and
moderation
,
striking
that
which
had
not
hurt
him
,
and
striking
that
which
he
could
not
hurt
,
his
birth-day
.
In
this
Job
appeares
much
like
that
proud
Emperour
Zerxes
,
of
whom
the
Historian
reports
,
Was
the
Lord
displeased
against
the
rivers
?
was
his
wrath
against
the
sea
?
Should
the
Lord
set
his
anger
against
irrationall
creatures
?
Doubtlesse
he
doth
not
.
Therefore
enquire
further
into
the
matter
,
So
did
Iob
fall
out
with
his
day
?
was
he
angry
with
his
day
?
This
is
yet
further
to
be
enquired
into
and
answered
.
There
are
some
who
on
the
one
hand
prosecute
the
impatience
of
Iob
with
much
impatience
,
and
are
over
passionate
against
Iobs
passion
.
Most
of
the
Iewish
writers
tax
him
at
the
least
as
bordering
upon
blasphemy
,
if
not
blaspheming
.
Nay
they
censure
him
as
one
taking
heed
to
,
and
much
depending
upon
Astrologicall
observations
,
as
if
mans
fate
or
fortune
were
guided
by
the
constellations
of
Heaven
,
by
the
sight
and
aspect
of
the
Planets
in
the
day
of
his
nativity
,
as
if
Iob
had
observed
some
malignant
conjunction
of
the
Starres
upon
that
day
:
As
if
like
the
superstitious
Heathen
,
he
divided
dayes
into
lucky
and
unlucky
,
good
dayes
and
bad
dayes
:
as
if
he
had
denied
the
providence
of
God
,
at
least
the
particular
providence
of
God
in
guiding
individuall
persons
or
passages
of
our
lives
here
below
.
There
are
others
who
carry
the
matter
as
farre
on
the
other
hand
,
altogether
excusing
,
and
which
is
more
,
commending
,
yea
applauding
Iob
in
this
act
of
cursing
his
day
:
they
make
this
curse
an
argument
of
his
holinesse
,
and
these
expostulations
as
a
part
of
his
patience
;
contending
first
,
that
these
did
only
expresse
(
which
he
ought
)
the
suffering
of
his
sensitive
part
,
as
a
man
,
and
so
were
opposite
to
stoicall
Apathy
,
not
to
christian
patience
,
to
a
stone
,
not
to
a
man
.
Secondly
,
That
he
spake
all
this
,
not
only
according
to
the
law
of
sense
,
but
with
exact
judgement
,
and
according
to
the
law
of
soundest
reason
;
And
which
is
farre
more
,
that
he
spake
all
this
,
not
out
of
impotent
anger
against
his
day
,
but
out
of
perfect
love
unto
his
God
:
That
he
spake
this
curse
,
not
in
his
owne
,
but
in
the
behalfe
of
God
,
pleading
for
the
providence
of
God
againct
the
surmises
of
men
:
For
(
say
some
)
he
feared
least
his
friends
seeing
him
(
whom
they
ever
tooke
for
a
godly
man
)
thus
afflicted
should
accuse
the
providence
of
God
.
As
if
he
had
said
,
I
would
I
had
never
been
borne
,
or
it
had
been
better
for
me
not
to
have
been
borne
,
rather
then
I
should
be
an
occasion
for
any
to
take
up
hard
thoughts
against
God
,
or
that
his
Name
through
my
sufferings
should
suffer
.
So
that
the
love
of
God
,
not
wearinesse
under
,
or
unwillingnesse
to
be
under
the
crosse
,
constrained
him
thus
to
speake
:
And
if
he
was
besides
himselfe
,
(
as
the
Apostles
word
is
)
It
was
to
God
,
2
Cor.
5.13
.
I
doe
not
say
,
but
that
Iob
loved
God
,
and
loved
him
exceedingly
all
this
while
,
but
whether
we
should
so
farre
acquit
Iob
,
I
much
doubt
,
especially
seeing
Iob
himselfe
saith
,
Chap.
42.
I
have
spoken
,
and
I
will
speake
no
more
:
If
Iob
had
spoken
so
much
,
from
the
love
of
God
,
and
to
the
honour
of
God
in
this
curse
,
having
spoken
once
,
he
ought
to
have
spoken
againe
and
againe
:
And
had
it
been
so
,
surely
Job
might
have
spared
his
repentance
,
as
to
this
point
,
and
needed
not
have
said
,
Now
I
abhorre
my selfe
,
and
repent
in
dust
and
ashes
;
If
Iob
had
spoken
all
this
according
to
exact
reason
and
the
exactnesse
of
holinesse
,
he
had
no
reason
to
repent
,
especially
to
repent
in
dust
and
ashes
,
for
what
he
had
thus
spoken
:
No
man
needs
abhorre
himselfe
for
that
,
wherein
he
both
intentionally
and
actually
honours
God
.
We
must
therefore
state
it
in
the
middle
way
,
that
Job
is
neither
rigidly
to
be
taxed
of
blasphemie
or
prophanenesse
,
nor
totally
to
be
excused
,
especially
not
flatteringly
commended
for
this
high
complaint
.
I
conceive
it
must
be
granted
,
that
Job
discovered
much
frailty
and
infirmity
,
some
passion
and
distemper
in
this
complaint
and
curse
;
yet
notwithstanding
we
must
assert
him
for
a
patient
man
,
yea
for
a
mirrour
of
patience
;
and
there
are
five
things
considerable
for
the
clearing
and
proofe
of
this
assertion
.
As
first
,
consider
the
greatnesse
of
his
suffering
,
his
wound
was
very
deepe
and
deadly
,
his
burden
was
very
heavy
,
only
not
intollerable
:
The
sufferings
of
Christ
,
being
exceeding
great
,
caused
him
to
complaine
,
that
his
soule
was
exceeding
sorrowfull
even
unto
death
,
Mat.
27.38
.
Yet
in
this
complaint
,
there
was
not
the
least
imaginable
touch
of
impatience
.
When
he
hung
upon
the
crosse
,
he
cried
out
,
My
God
my
God
why
hast
thou
forsaken
me
,
verse
46.
yet
in
this
cry
,
no
impatience
.
To
cry
out
for
every
light
touch
,
argues
indeed
a
vaine
and
an
impatient
spirit
:
But
he
that
sometimes
fetches
a
groane
under
a
weight
of
sorrow
,
is
yet
untoucht
either
in
his
wisedome
or
in
his
patience
.
In
such
a
case
to
cry
out
,
is
a
discovery
of
humane
frailty
,
but
not
of
sinfull
frailty
:
grace
doth
not
take
away
sence
,
it
heightens
nature
,
but
it
doth
not
abolish
it
.
Consider
how
much
Job
endured
,
and
then
you
will
find
little
impatience
,
though
he
complained
much
.
Secondly
,
Consider
the
multiplicity
of
his
troubles
:
They
were
great
and
many
;
many
little
afflictions
meeting
together
,
make
a
great
one
,
how
great
then
is
that
which
is
composed
of
many
great
ones
?
Many
pebble
stones
will
make
a
heavy
burden
,
how
then
is
he
burdened
,
who
hath
(
if
such
a
thing
may
be
supposed
)
many
mil-stones
upon
his
back
?
Jobs
afflictions
came
upon
him
as
an
Army
,
and
encompast
him
round
about
.
He
had
many
particular
afflictions
,
any
one
of
which
might
make
a
very
patient
man
complaine
,
then
Job
who
bare
them
all
,
was
not
impatient
,
though
he
complained
.
Thirdly
,
Consider
the
long
continuance
of
these
great
and
many
troubles
,
they
continued
long
upon
him
,
some
say
they
continued
divers
yeares
upon
him
.
We
use
to
say
,
a
light
burden
is
heavy
,
if
the
journey
be
long
;
a
man
may
beare
any
thing
for
a
brunt
,
or
for
a
spurt
,
but
to
have
a
sad
load
continued
upon
the
shoulders
all
the
day
,
pinches
soare
.
Jobs
load
lay
upon
him
day
and
night
,
day
after
day
,
yea
moneth
after
moneth
,
chap.
7.3
.
I
am
made
(
saith
he
)
to
possesse
moneths
of
vanity
:
yea
as
some
have
calculated
them
,
his
troubles
continued
yeare
after
yeare
for
seven
yeare
.
Though
a
man
make
some
,
yea
great
complainings
,
under
many
great
,
long
lasting
afflictions
,
an
easie
apologie
may
acquit
him
of
impatience
.
Fourthly
,
Consider
this
,
that
his
complainings
and
acts
of
impatience
were
but
a
few
,
but
his
submissions
and
acts
of
meeknesse
under
the
hand
of
God
,
were
very
many
.
Now
we
know
,
that
one
or
a
few
acts
,
though
evill
,
doe
not
denominate
a
person
,
especially
when
they
are
ballanced
by
many
acts
of
good
in
the
same
person
,
and
about
the
same
thing
.
How
often
doth
Job
in
this
Booke
,
breath
forth
patience
,
humility
,
faith
,
love
,
and
stedfast
trust
in
God
,
whatsoever
he
should
doe
with
him
:
these
ballance
his
complainings
,
yea
indeed
they
over-ballance
them
,
so
much
,
for
the
setling
of
our
judgements
,
about
Jobs
patience
,
that
they
leave
not
so
much
as
an
opinion
of
the
contrary
.
Fifthly
,
Take
this
into
consideration
,
that
though
he
did
complaine
,
and
complaine
bitterly
,
yet
he
recovered
out
of
these
complainings
;
he
was
not
overcome
by
impatience
,
though
some
impatient
speeches
came
from
him
:
he
recalls
what
he
had
spoken
,
and
repents
for
what
he
had
done
.
See
how
he
submitteth
himself
,
(
Cap.
42.
)
how
low
he
lies
before
God
,
even
in
the
dust
,
and
saith
,
I
will
speake
no
more
.
If
I
have
been
impatient
,
I
will
use
no
more
impatient
speeches
;
If
I
have
been
impatient
,
I
repent
of
it
,
I
repent
of
it
in
dust
and
ashes
:
To
repent
of
impatience
,
takes
away
the
imputation
of
impatience
;
and
to
say
I
will
doe
evill
no
more
,
gaines
(
through
the
mercy
of
God
in
Christ
)
an
acceptance
of
us
,
as
if
we
had
done
no
evill
;
A
man
is
a
conquerour
,
though
in
the
battell
he
suffers
many
foiles
,
and
receiveth
many
wounds
,
and
looseth
much
blood
;
though
for
a
great
while
in
the
day
a
man
be
worsted
,
yea
though
a
whole
Army
be
worsted
,
yet
if
in
the
evening
,
in
the
close
of
the
day
,
he
and
they
keep
the
field
and
foile
the
enemy
,
the
day
is
wonne
,
and
victory
goes
on
this
side
.
Job
was
in
a
great
battell
,
in
a
sore
fight
of
afflictions
,
though
it
be
granted
that
he
received
some
wounds
,
and
had
some
foyles
,
and
sometimes
lookes
as
if
he
had
been
beaten
,
and
speakes
as
if
he
had
been
overcome
,
yet
in
the
close
,
in
the
evening
,
in
the
making
up
of
all
,
he
went
away
a
conquerour
:
the
conclusion
was
victory
and
glory
,
Iob
had
the
victory
,
and
God
had
the
glory
:
Therefore
as
the
Apostle
Iames
,
Chap.
5.11
.
when
he
speakes
of
enduring
with
joy
,
referres
us
to
the
end
of
Iobs
day
of
trouble
,
to
the
end
which
the
Lord
made
,
yee
have
heard
(
saith
he
)
of
the
patience
of
Job
,
and
have
seene
the
end
of
the
Lord
.
So
looke
to
the
end
of
Iob
,
to
the
end
(
which
through
the
strength
of
the
Lord
)
Job
made
,
and
there
you
shall
see
patience
having
a
perfect
worke
,
or
the
perfect
worke
of
patience
.
Looke
not
alone
upon
all
the
actings
of
Iob
,
when
he
was
in
the
height
and
heate
of
the
battell
;
looke
to
the
onset
,
he
was
so
very
patient
in
the
beginning
,
though
vehemently
stirred
,
that
Satan
had
not
a
word
to
say
;
looke
to
the
end
,
and
you
cannot
say
,
but
Iob
was
a
patient
man
,
full
of
patience
,
a
mirrour
of
patience
,
if
not
a
miracle
of
patience
;
a
man
whose
face
shined
with
the
glory
of
that
grace
above
all
the
children
of
men
.
So
much
for
that
Question
,
I
shall
now
adde
two
or
three
points
of
Observation
.
The
first
thing
then
that
we
may
observe
from
hence
is
this
,
If
we
compare
Iob
in
the
two
former
Chapters
,
with
Iob
in
the
third
,
we
shall
find
that
the
case
is
altered
with
him
,
he
scarce
speakes
like
the
same
man
.
Hence
observe
in
the
generall
,
That
the
holiest
person
in
this
life
,
doth
not
alwayes
keepe
in
the
same
frame
of
holinesse
.
There
is
a
great
deale
of
difference
betweene
what
he
spake
in
the
former
chapters
,
when
he
heard
of
and
felt
these
things
first
,
and
what
he
speakes
now
.
The
Lord
gave
,
and
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
.
Shall
we
receive
good
at
the
hand
of
God
,
and
shall
we
not
receive
evill
?
This
was
the
language
we
lately
heard
,
but
now
cursing
:
certainely
his
spirit
had
been
in
a
more
holy
frame
,
more
sedate
and
quiet
then
now
it
was
.
At
the
best
in
this
life
we
are
but
imperfect
,
yet
at
some
time
we
are
more
imperfect
then
we
are
at
an
other
:
Faith
is
never
very
strong
,
yet
at
some
time
faith
is
weaker
then
at
an
other
:
Our
love
to
Christ
is
never
very
hot
,
but
yet
at
some
time
it
is
colder
then
at
another
,
we
cannot
keepe
it
in
the
same
degrees
of
heate
.
A
man
at
one
time
can
both
doe
and
suffer
,
and
a
while
after
he
can
neither
doe
nor
suffer
as
he
could
at
that
time
,
he
is
out
of
frame
,
and
bungles
in
both
.
Take
the
life
of
a
Christian
all
together
,
it
is
a
progresse
,
it
is
a
continuall
growing
,
yet
take
his
life
apart
,
consider
him
in
every
circumstance
and
stage
of
his
life
,
then
there
are
many
stops
and
stands
in
his
life
,
yea
many
declinings
:
As
it
is
with
a
child
,
Take
a
child
,
and
his
life
from
his
birth
to
his
full
age
is
in
a
growing
condition
,
yet
consider
him
at
some
particular
time
,
and
the
child
may
abate
,
the
child
may
not
only
not
be
stronger
,
but
much
weaker
then
he
was
a
yeare
or
a
moneth
before
.
So
it
is
with
us
from
the
first
houre
of
our
spirituall
life
,
till
we
attaine
full
stature
of
it
in
Christ
;
Onely
this
is
our
comfort
,
that
in
Heaven
our
soules
shall
be
set
up
in
such
a
frame
of
holinesse
,
as
shall
never
be
moved
nor
abated
in
the
least
degree
;
Looke
in
what
frame
the
hand
of
God
sets
us
up
in
that
day
,
we
shall
continue
so
to
all
eternity
,
and
that
will
be
the
highest
and
most
exquisite
frame
both
of
holinesse
and
of
delight
.
But
now
wee
are
up
and
downe
,
one
day
patient
,
and
another
day
impatient
,
now
beleeving
,
and
another
day
distrusting
,
now
the
heart
melts
and
is
very
tender
,
anon
it
is
very
hard
and
relentlesse
.
How
meeke
a
man
was
Moses
,
not
such
a
man
for
meekenesse
upon
the
face
of
the
whole
earth
,
and
yet
at
one
time
passionate
,
and
at
another
so
angry
,
that
he
spake
unadvisedly
with
his
lips
.
How
full
of
faith
was
Peter
at
one
time
,
how
resolv'd
to
stick
close
to
Christ
,
yet
shortly
after
,
how
full
of
feare
,
and
for
feare
denying
Christ
.
We
who
receive
good
gifts
and
perfect
guifts
,
are
subject
to
turnes
and
variations
,
every
good
and
perfect
guift
comes
,
is
without
variablenesse
or
shadow
of
turning
.
Secondly
observe
,
That
great
sufferings
may
fill
the
mouthes
of
holiest
persons
with
great
complainings
.
Job
was
not
only
afflicted
,
but
afflicted
greatly
;
Job
did
not
only
complaine
,
but
he
complained
greatly
:
You
see
what
complainings
David
made
in
his
great
troubles
,
Psal.
77.2
.
In
the
day
of
my
trouble
I
sought
the
Lord
,
my
sore
ran
in
the
night
and
ceased
not
,
my
soule
refused
to
be
comforted
.
So
Heman
,
Psal.
88.3
.
My
soule
is
full
of
troubles
,
and
my
life
draweth
nigh
unto
the
grave
,
and
verse
15.
I
am
afflicted
and
ready
to
dye
from
my
youth
up
,
while
I
suffer
thy
terrours
I
am
distracted
.
Hezekiah
under
the
greatnesse
of
his
affliction
,
(
Isa.
38.14
.
)
saith
,
Like
a
Crane
or
Swallow
so
did
I
chatter
,
I
did
mourne
as
a
Dove
,
&c.
Jeremie
,
a
holy
Prophet
,
speakes
,
if
not
out-speakes
Job
in
his
complaint
,
Chap.
20.14
.
Cursed
be
the
day
wherein
I
was
borne
,
let
not
the
day
wherein
my
mother
bare
me
be
blessed
;
Cursed
be
the
man
who
brought
tydings
to
my
father
,
saying
,
a
man-child
is
borne
unto
thee
;
He
doth
not
only
curse
his
birth-day
,
but
the
messenger
of
his
birth
:
And
he
curses
both
with
a
word
of
deeper
detestation
then
Job
imployed
to
ease
or
empty
his
troubled
spirit
by
,
Jobs
word
signified
but
his
disesteeme
,
and
himselfe
regardlesse
of
his
day
,
but
Jeremie
imployes
that
very
word
,
through
which
God
powred
out
his
wrath
and
everlasting
displeasure
upon
the
serpent
and
the
Devill
,
Gen.
The
Lord
(
saith
the
same
Prophet
,
Chap
,
8.14
.
)
hath
put
us
to
silence
,
and
given
us
waters
of
gall
to
drinke
,
because
we
have
sinned
against
the
Lord
.
When
we
remember
our
own
sinnes
,
we
have
reason
to
be
silent
,
though
the
Lord
feed
us
with
waters
of
gall
,
bitter
waters
.
And
if
we
be
silent
and
open
not
our
mouthes
,
because
we
have
sinned
,
he
beares
with
our
cry
,
as
we
are
pained
:
He
knowes
whereof
we
are
made
,
and
remembers
that
we
are
but
dust
.
A
little
thing
troubles
our
flesh
,
therefore
it
is
no
wonder
,
if
flesh
and
blood
cry
out
in
great
troubles
,
though
they
be
subdued
by
grace
unto
the
spirit
.
And
if
God
(
in
this
case
)
beare
with
us
,
we
ought
also
to
beare
with
one
another
,
and
not
be
scandaliz'd
or
take
offence
,
when
we
see
good
men
mourning
and
lamenting
under
the
evills
which
they
endure
.
He
that
understands
man
,
will
compassionate
the
sorrowes
,
not
question
the
sincerity
of
a
complaining
,
groaning
brother
.
Thirdly
,
Job
complaineth
bitterly
,
and
he
curseth
;
but
what
doth
he
curse
?
He
curseth
his
day
.
Observe
from
thence
.
That
Satan
with
his
utmost
power
and
policie
,
with
his
strongest
temptations
and
assaults
,
can
never
fully
attaine
his
ends
upon
the
children
of
God
.
What
was
it
that
the
Devill
undertooke
for
?
was
it
not
to
make
Job
curse
his
God
?
and
yet
when
he
had
done
his
worst
,
and
spent
his
malice
upon
him
,
he
could
but
make
Job
curse
his
day
;
This
was
farre
short
of
what
Satan
hoped
:
Doubtlesse
when
the
Devell
heard
the
word
,
cursed
,
come
out
of
Jobs
mouth
,
he
then
began
to
prick
up
his
eares
and
triumph
,
surely
now
the
day
is
mine
,
now
he
will
curse
his
God
;
but
at
the
fall
of
that
word
cursed
be
the
day
,
Satans
hope
falls
,
and
downe
goes
he
.
That
word
day
,
was
darkenesse
to
the
Devill
,
and
as
the
shadow
of
death
;
he
failes
of
his
end
,
and
is
confounded
,
he
goes
away
ashamed
and
hath
not
a
word
more
to
say
,
but
leaves
his
friends
to
say
the
rest
.
The
gates
of
Hell
shall
never
prevaile
against
those
who
are
founded
on
free
grace
,
and
the
rock
Jesus
Christ
.
Fourthly
observe
,
That
God
doth
graciously
forget
,
and
passe
by
the
distempered
speeches
and
bitter
complainings
of
his
servants
,
under
great
afflictions
.
Job
spake
this
curse
,
but
when
God
comes
to
question
with
Job
,
we
doe
not
heare
a
word
or
title
of
this
curse
charg'd
upon
him
:
God
takes
notice
that
hee
had
spoken
of
him
the
thing
that
is
right
,
Chap.
42.7
.
God
commends
him
for
what
he
had
spoken
well
,
but
Job
doth
not
heare
a
word
of
what
he
had
spoken
ill
:
When
the
iniquity
of
his
speeches
was
sought
for
,
there
was
none
,
and
his
failings
,
they
could
not
be
found
,
for
God
had
pardoned
them
,
as
the
Prophet
speakes
of
Israel
and
Judah
,
Chap.
42.20
.
Our
Lord
Christ
saith
,
that
of
every
idle
word
you
shall
give
an
account
at
the
day
of
judgement
,
and
by
your
words
you
shall
be
justified
,
and
by
your
words
you
shall
be
condemned
,
Math.
12.36
,
37.
We
had
neede
looke
to
our
words
,
God
writeth
what
we
speake
,
and
keepeth
a
booke
of
all
we
say
.
You
will
say
,
How
then
were
Jobs
distempered
complainings
forgotten
,
and
all
taken
for
well
spoken
,
that
he
had
spoken
?
I
answer
,
First
,
None
of
Jobs
were
idle
words
,
though
there
was
errour
in
his
words
.
Secondly
,
His
right
words
were
more
then
his
erring
words
.
Thirdly
,
His
heart
was
upright
when
his
tongue
slipt
.
Fourthly
,
He
repented
of
those
slips
and
errours
.
And
lastly
,
God
forgiving
,
blotted
them
out
of
his
booke
for
ever
.
Further
(
in
a
sense
)
we
may
say
,
that
God
makes
allowance
to
his
people
for
such
failings
:
not
an
allowance
of
connivence
and
dispensation
,
God
doth
not
dispense
with
any
to
doe
the
least
evill
,
or
expresse
the
least
impatience
in
their
speeches
;
but
he
makes
an
allowance
of
favour
and
compassion
,
considering
their
weakenesse
and
the
strength
of
temptation
,
he
abates
proportionably
,
when
in
such
a
condition
they
speake
impatiently
;
though
their
actions
and
speeches
want
some
graines
of
that
weight
which
they
ought
to
have
,
yet
weighing
them
in
the
scale
of
favour
with
his
gracious
allowance
,
they
go
for
currant
,
and
passe
in
account
with
God
,
as
good
and
full
pay
of
that
duty
he
expects
from
us
,
and
we
owe
unto
his
Majesty
.
JOB
3.4
,
5
,
6
,
7
,
&c.
Let
that
day
be
darkenesse
,
let
not
God
regard
it
from
above
,
neither
let
the
light
shine
upon
it
.
Let
darkenesse
and
the
shadow
of
death
staine
it
,
let
a
cloud
dwell
upon
it
,
let
the
blacknesse
of
the
day
terrifie
it
.
As
for
that
night
,
let
darkenesse
seize
upon
it
,
let
it
not
be
joyned
unto
the
dayes
of
the
yeere
,
let
it
not
come
into
the
number
of
the
moneths
.
Loe
,
let
that
night
be
solitary
,
let
no
joyfull
voice
come
therein
.
WE
have
already
given
the
Analysis
and
parts
of
this
Chapter
:
The
subject
of
it
is
Jobs
curse
upon
his
day
.
The
first
section
of
it
in
the
nine
first
verses
,
containes
the
matter
and
the
method
of
that
curse
.
And
he
curseth
his
day
,
First
,
In
generall
(
ver.
1.
)
After
this
,
Job
opened
his
mouth
,
and
curseth
his
day
.
Secondly
,
He
curseth
it
in
both
the
parts
of
it
,
(
ver.
3.
)
Let
the
day
perish
in
which
I
was
borne
,
and
the
night
in
which
it
was
said
,
there
is
a
man-child
conceived
.
In
these
six
verses
which
remaine
,
appertaining
to
the
first
Section
,
he
affixes
a
particular
curse
to
each
part
of
his
day
;
taking
a
day
,
for
a
naturall
day
,
and
then
dividing
it
into
day
and
night
,
he
gives
a
speciall
curse
to
each
of
these
parts
;
A
curse
upon
the
day
,
and
a
curse
upon
the
night
.
The
curse
powred
out
upon
the
day
,
lies
in
the
fourth
and
fift
verses
of
this
Chapter
,
Let
that
day
be
darknesse
,
let
not
God
regard
it
from
above
,
neither
let
the
light
shine
upon
it
;
let
darkenesse
and
the
shadow
of
death
staine
it
,
let
a
cloud
dwell
upon
it
,
let
the
blacknesse
of
the
day
terrifie
it
.
Here
are
six
distinct
branches
of
shis
curse
.
First
,
Let
the
day
be
darkenesse
.
Let
the
day
.
Here
we
are
to
take
day
,
not
for
a
naturall
day
,
but
for
the
day
as
it
is
the
continent
of
light
,
the
whole
space
of
time
from
the
rising
to
the
setting
of
the
Sun
.
Now
saith
he
,
Let
the
day
be
darkenesse
.
Be
darkenesse
.
There
is
a
great
aggravation
of
misery
in
that
,
as
Christ
speakes
,
Mat.
6.23
.
If
the
light
that
is
in
thee
be
darkenesse
,
how
great
is
that
darkenesse
?
While
Job
wisheth
that
his
very
day
,
which
is
light
,
should
be
darkenesse
,
how
great
a
darkenesse
doth
he
wish
unto
it
;
And
if
the
day
be
darkenesse
,
how
darke
must
the
night
of
that
day
be
?
Then
againe
,
Let
the
day
be
darkenesse
,
he
doth
not
say
,
let
the
day
be
mistie
,
or
cloudy
,
or
duskie
,
or
darke
,
he
doth
not
wish
it
like
that
day
described
,
Zech.
14.6
.
It
shall
come
to
passe
in
that
day
,
that
the
light
shall
not
be
cleare
nor
darke
;
but
he
saith
,
Let
it
be
darkenesse
.
Both
in
Scripture
and
common
language
,
Abstracts
are
emphatically
significant
,
and
carry
more
then
an
ordinary
sense
in
them
;
When
David
saith
,
Psal.
27.1
.
The
Lord
is
my
light
,
there
is
more
in
it
then
if
he
had
only
said
,
the
Lord
doth
enlighten
me
:
So
to
set
forth
the
wofull
condition
of
those
who
are
unregenerate
or
in
the
state
of
nature
,
the
Apostle
tells
them
,
Ephes.
5.8
.
Ye
were
sometimes
darkenesse
,
not
only
in
the
darke
,
but
darkenesse
:
So
here
to
expresse
how
great
a
curse
he
wishes
upon
his
day
,
Job
saith
,
Let
the
day
be
darkenesse
it selfe
.
Now
darkenesse
may
be
taken
two
wayes
:
Either
-
Properly
,
or
-
Improperly
.
Proper
darkenesse
is
nothing
else
but
a
privation
of
light
,
it
is
no
positive
creature
,
it
hath
no
cause
in
nature
,
but
is
the
consequent
of
the
Sunnes
absence
;
When
Job
wishes
,
let
that
day
be
darkenesse
,
we
may
understand
it
of
this
darkenesse
,
as
if
he
had
said
,
whensoever
that
day
commeth
about
,
in
the
recourse
and
revolution
of
the
yeare
,
let
it
be
darkenesse
,
or
a
very
darke
and
gloomy
day
.
This
had
bin
a
great
evill
upon
his
day
.
This
kind
of
darkenesse
was
one
of
the
10
plagues
with
which
God
smote
Egypt
.
And
yet
there
is
darkenesse
,
which
is
a
greatet
evill
then
this
,
I
meane
darkenesse
improperly
taken
:
and
so
frequently
in
Scripture
any
sorrowfull
,
troublesome
,
sad
condition
,
is
express'd
by
darkenesse
.
A
condition
of
darkenesse
is
a
sad
condition
,
a
darke
day
is
as
much
,
as
a
sad
day
;
So
then
,
Let
that
day
be
darkenesse
,
that
is
,
let
it
for
ever
be
accounted
a
sad
and
sorrowfull
day
.
Thus
the
Prophet
Joel
,
Chap.
2.2
.
calls
a
day
of
great
trouble
,
a
day
of
darkenesse
and
gloominesse
,
a
day
of
clouds
and
of
thicke
darkenesse
.
When
Solomon
,
Eccles.
12.2
.
would
shew
by
way
of
Antithesis
,
the
sad
and
evill
condition
of
old
age
comparatively
to
youth
,
he
unfolds
it
by
darkenesse
;
remember
now
thy
creatour
in
the
dayes
of
thy
youth
,
make
haste
,
serve
God
betime
;
But
what
needs
such
haste
?
I
tell
thee
why
,
as
times
change
,
so
thy
estate
will
change
:
Evill
dayes
will
come
,
I
therefore
counsell
thee
to
doe
it
,
while
the
evill
dayes
come
not
,
nor
the
yeares
draw
nigh
,
when
thou
shalt
say
,
I
have
no
pleasure
in
them
:
while
the
Sunne
,
or
the
light
,
or
the
Moone
,
or
the
Starres
be
not
darkened
;
A
day
without
pleasure
,
is
a
day
without
the
Sunne
,
take
away
the
joy
of
a
day
,
and
you
take
away
the
light
of
a
day
.
Young-men
have
the
Sunne
,
and
the
Moone
,
and
the
Starres
,
all
kind
of
light
and
comfortable
influences
upon
them
;
but
these
will
be
darkened
and
ecclipsed
when
old-age
cometh
,
that
will
put
out
or
at
least
obscure
your
light
,
your
day
will
be
gone
,
and
your
night
will
have
neither
Moone
nor
Starre
in
it
,
therefore
worke
while
you
have
light
,
that
is
,
while
you
have
health
and
strength
of
body
,
while
you
have
freedome
and
activity
of
spirits
,
fit
for
that
great
service
,
remember
,
that
is
,
know
and
serve
your
Creatour
.
So
in
the
Text
,
we
may
take
darkenesse
improperly
,
as
darkenesse
notes
an
uncomfortable
estate
,
and
it
is
used
in
Scripture
to
note
a
two-fold
uncomfortable
estate
.
First
,
An
estate
of
sinne
;
Secondly
,
An
estate
of
misery
.
This
latter
darkenesse
is
the
daughter
of
the
former
.
The
Prophet
Isay
,
Chap.
9.2
.
speakes
of
the
people
that
sate
in
darkenesse
:
which
is
repeated
,
Mat.
4.16
.
that
is
,
in
the
darkenesse
of
ignorance
,
of
sin
and
guilt
;
They
had
naturall
light
enough
,
and
they
had
civill
light
enough
,
aboundance
of
outward
comforts
:
they
had
health
,
and
strength
,
and
riches
,
and
peace
,
and
plenty
,
but
they
had
not
a
Christ
to
take
away
their
sins
,
and
cleanse
their
consciences
,
and
therefore
they
were
a
people
that
sate
in
darkenesse
.
Jobs
curse
intends
not
this
darkenesse
of
sin
,
but
that
other
improper
darkenesse
,
the
darkenesse
of
sorrow
,
the
darkenesse
of
penall
evill
;
As
if
he
had
said
,
let
sorrow
and
sadnesse
over-shadow
,
let
mourning
and
teares
overwhelme
,
let
calamity
and
trouble
for
ever
possesse
the
day
upon
which
I
was
borne
.
Let
not
God
regard
it
from
above
.
Here
is
a
second
part
of
the
curse
,
and
a
more
grievous
curse
then
the
former
.
Let
not
God
.
]
We
may
observe
here
the
Name
whereby
God
is
expressed
,
it
is
Eloah
.
The
learned
Hebricians
observe
ten
severall
Names
of
God
in
Scripture
,
three
of
which
note
his
Being
.
Jehovah
,
Jah
,
Ehejeh
,
Three
his
Power
.
El
,
Eloah
,
Elohim
.
Three
his
Governement
.
Adonai
,
Shaddai
,
Jehovah
Tsebaoth
.
One
his
Excellency
,
or
Super-excellency
.
Gnelion
.
The
Name
Eloah
here
used
,
is
derived
from
El
,
which
signifieth
Mighty
,
and
so
by
that
addition
to
the
word
,
there
is
an
addition
made
to
the
sense
,
Eloah
is
Most
Mighty
,
or
Almighty
.
This
word
in
the
singular
number
is
very
rare
;
the
Name
Elohim
,
which
is
the
plurall
,
is
very
frequent
in
holy
Scripture
:
Christ
upon
the
crosse
cryes
out
to
God
by
this
Name
in
the
singular
number
,
Eloi
,
Eloi
,
my
God
,
my
God
,
as
calling
for
the
Almighty
power
of
God
,
to
support
and
carry
him
through
his
sufferings
.
David
useth
it
in
the
18th
.
Psalm
,
ver.
31.
Who
is
a
God
save
the
Lord
.
Who
is
Eloah
save
Jehovah
,
that
is
,
who
is
a
mighty
strong
God
,
save
the
Lord
Jehovah
,
so
the
next
words
explaine
it
,
Who
is
a
rocke
save
our
God
.
So
Job
being
about
to
impleade
and
accuse
his
day
,
calls
to
the
mighty
God
,
(
as
it
were
)
to
judge
this
day
to
his
everlasting
neglect
.
Let
not
God
regard
it
from
above
.
Regard
it
from
above
.
(
Eloah
,
)
a
powerfull
or
mighty
Judge
.
Let
not
God
regard
it
,
is
,
let
not
God
take
any
account
of
it
,
or
enquire
after
it
,
let
it
passe
as
not
worth
the
looking
after
.
Secondly
,
The
word
signifies
to
have
a
care
of
a
thing
,
to
have
a
thing
or
person
in
account
as
well
as
to
call
unto
account
:
to
take
care
and
be
watchfull
over
another
for
good
,
is
our
regarding
of
it
.
In
this
sense
the
word
is
used
,
Deut.
11.12
.
where
Moses
speaking
concerning
the
Land
of
Canaan
,
saith
,
It
is
a
Land
which
the
Lord
thy
God
careth
for
,
(
Careth
for
)
is
the
same
word
with
this
,
and
this
Text
may
well
be
expounded
by
that
which
followes
as
the
meaning
of
it
,
The
eyes
of
the
Lord
thy
God
are
alwayes
upon
it
,
from
the
beginning
of
the
yeare
even
unto
the
end
of
the
yeare
.
So
that
to
have
regard
to
a
thing
,
to
a
day
,
or
to
a
person
,
is
to
make
account
of
these
,
to
take
care
for
these
for
their
good
,
as
a
part
of
ones
charge
or
duty
,
or
as
an
act
of
grace
and
bounty
.
When
Job
saith
,
Let
not
God
regard
it
,
this
may
be
the
sense
,
let
not
God
take
any
care
for
it
,
or
make
any
account
of
it
;
let
not
his
eyes
be
upon
it
to
doe
it
any
good
,
or
to
doe
any
extraordinary
good
upon
it
:
let
it
not
be
honoured
by
God
with
any
speciall
worke
of
providence
,
which
might
make
it
recorded
and
remembred
with
honour
among
men
.
He
that
regardeth
a
day
,
regardeth
it
unto
the
Lord
;
The
Apostle
treats
in
that
Chapter
about
the
observation
of
dayes
:
finding
that
many
beleevers
could
not
be
taken
off
from
solemnizing
those
feasts
,
which
were
of
Gods
owne
founding
and
instituting
among
the
Jewes
,
he
advises
that
they
should
not
be
judged
or
hardly
censured
,
for
going
according
to
their
conscience
,
for
he
that
out
of
conscience
and
according
to
his
light
regards
,
that
is
,
doth
solemnize
or
observe
a
day
,
he
regards
it
to
the
Lord
,
that
is
,
to
the
honour
of
God
,
and
with
a
sincere
desire
to
please
him
.
But
the
thing
I
aime
at
in
alledging
this
Text
,
is
to
give
light
to
the
point
in
hand
,
what
it
is
to
regard
a
day
.
The
Apostle
is
plaine
,
that
Mans
regarding
of
a
day
,
is
to
have
a
day
in
speciall
account
,
as
those
dayes
were
,
which
God
instituted
among
the
Iewes
for
speciall
ends
,
commanding
them
to
observe
them
,
and
promising
a
blessing
in
their
observation
.
Proportionably
Gods
regarding
of
a
day
,
is
the
speciall
esteeme
he
hath
,
or
care
he
takes
of
it
,
and
the
speciall
blessing
he
powreth
downe
upon
it
.
Some
practicall
truths
are
hence
observeable
,
First
,
Consider
these
two
parts
of
the
curse
,
as
they
are
placed
in
succession
one
after
another
,
or
in
conjuction
one
with
another
,
Let
the
day
be
darkenesse
,
and
let
not
God
regard
it
from
above
.
This
may
teach
us
,
That
there
is
no
day
so
darke
,
or
condition
so
troublesome
,
but
if
God
regard
and
take
notice
of
it
,
man
may
take
comfort
and
rejoyce
in
it
.
Though
the
day
be
darkenesse
,
Gods
eye
will
make
it
light
;
his
regarding
is
a
blessing
,
we
never
loose
all
,
till
God
leaves
us
.
If
in
the
houre
and
power
of
darkenesse
,
(
as
Christ
calls
the
time
of
his
passion
)
God
doe
but
lift
up
the
light
of
his
countenance
upon
us
,
we
shall
be
saved
.
Jobs
wish
of
darkenesse
,
had
done
his
day
no
great
hurt
,
unlesse
he
had
taken
the
eye
of
God
off
from
it
also
.
All
the
light
that
is
in
the
world
,
the
light
of
Sunne
,
Moone
and
Starres
,
is
but
darkenesse
to
us
,
if
God
hide
his
face
;
but
let
Sunne
,
Moone
and
Starres
hide
their
faces
,
let
all
creatures
withdraw
their
comfort
,
if
God
regard
us
we
are
well
:
Therefore
Iob
puts
the
sting
of
the
curse
in
Gods
not
regarding
and
withdrawing
from
his
day
.
Secondly
,
When
he
wishes
that
God
would
not
regard
his
day
,
he
desires
God
to
lay
aside
or
suspend
his
continuall
worke
.
Observe
then
,
That
God
doth
observe
and
take
particular
notice
of
every
day
.
As
all
persons
shall
be
accountable
to
him
for
their
actions
,
so
also
for
their
time
:
God
will
inquire
after
every
inch
of
time
,
after
every
moment
of
our
lives
.
Many
men
regard
not
a
day
,
they
value
not
their
pretious
time
,
they
know
not
how
to
spend
or
be
rid
of
it
,
how
to
weare
it
out
and
passe
it
away
:
But
God
observes
and
regards
every
moment
.
The
Apostle
calls
to
redeeming
of
time
,
Ephes.
5.16
.
And
he
subjoynes
a
motive
,
Because
the
dayes
are
evill
.
We
may
give
in
this
of
Iob
for
a
motive
:
God
regards
time
,
therefore
let
us
redeeme
time
.
If
a
day
be
within
Gods
regarding
,
surely
it
may
command
ours
.
Thirdly
,
Let
not
God
regard
it
.
We
may
observe
,
That
the
blessing
and
comfort
of
every
day
,
depends
upon
the
care
and
respect
of
God
to
it
.
The
eyes
of
all
things
looke
up
unto
God
.
Why
doe
all
things
looke
up
unto
God
.
It
is
that
God
may
looke
downe
upon
them
:
If
God
looke
downe
upon
the
creature
,
then
the
creature
revives
and
is
refreshed
;
there
are
influences
from
the
eye
and
sight
of
God
,
which
are
able
to
quicken
the
deadest
times
,
and
make
glad
the
saddest
hearts
:
As
we
pray
for
and
humbly
expect
every
day
our
daily
bread
from
God
,
so
every
day
doth
(
as
it
were
)
expect
a
daily
blessing
from
God
,
which
is
his
regarding
of
our
dayes
.
It
is
the
greatest
evill
that
can
befall
the
creature
,
when
God
regards
it
not
;
all
the
blessings
of
the
creature
are
bound
up
(
like
Jacobs
life
in
the
life
of
Benjamin
)
in
that
respect
which
God
beareth
to
them
,
and
in
the
care
which
he
hath
of
them
.
The
Apostle
Paul
▪
disputing
with
the
Philosophers
of
Athens
,
shewes
the
state
of
that
time
,
which
they
accounted
such
a
golden-age
,
(
Acts
17.30
.
)
The
time
of
that
ignorance
God
winked
at
,
God
did
over-looke
that
time
;
And
there
are
some
translations
which
expresse
it
in
the
very
terme
of
the
Text
,
The
time
of
that
ignorance
God
regarded
not
;
For
we
are
not
to
thinke
,
there
ever
were
any
times
,
which
God
winked
at
in
the
matter
of
his
Justice
,
so
as
not
to
call
them
to
an
account
:
I
grant
that
times
of
ignorance
are
comparatively
winked
at
in
respect
of
Justice
,
God
will
not
proceed
so
severely
with
them
as
with
knowing
times
:
but
God
never
winketh
at
any
person
,
or
at
any
times
how
ignorant
soever
,
so
as
to
let
them
goe
unpunished
,
and
never
call
them
to
an
account
.
Such
connivence
God
hates
,
as
being
inconsistent
both
with
his
providence
and
his
justice
.
The
Apostle
is
direct
,
They
who
sinne
without
law
(
that
is
,
without
the
knowledge
of
the
law
written
)
shall
perish
without
law
,
namely
,
the
written
law
,
only
according
to
the
sentence
of
that
law
,
which
the
finger
of
nature
hath
written
in
their
hearts
,
Rom.
2.12
.
Ignorance
shall
not
be
so
winked
at
,
as
to
be
altogether
excused
.
How
then
did
God
winke
?
There
is
a
two-fold
winking
.
1.
Of
disrespect
.
2.
Of
dispensation
.
Gods
winking
is
his
direspecting
.
He
winked
at
those
times
,
that
is
,
he
lightly
passed
them
by
,
his
eye
was
not
upon
them
for
good
,
he
regarded
them
not
,
in
such
a
manner
as
to
provide
for
them
and
send
amongst
them
that
great
blessing
,
which
now
(
saith
Paul
)
he
sends
you
by
my
hands
,
the
knowledge
of
Jesus
Christ
.
When
the
blessed
Virgin
heard
by
that
message
of
the
Angell
,
that
she
should
be
mother
to
the
Saviour
of
the
world
,
she
blesseth
God
in
this
phrase
,
Thou
hast
regarded
the
low
estate
of
thine
handmaid
;
When
God
in
a
way
of
favour
doth
but
looke
towards
us
,
our
lowest
estate
is
raised
up
,
Thou
hast
regarded
the
low
estate
of
thine
handmaid
;
it
is
but
a
looke
of
gracious
regard
from
God
,
and
all
is
well
with
man
.
On
the
other
side
,
if
God
take
off
his
eye
,
winke
and
disregard
,
all
is
blasted
,
yea
accursed
,
our
high
estate
falls
,
our
comforts
are
sowred
and
turned
into
a
lumpe
of
sorrow
.
We
may
say
of
all
outward
excellencies
as
Haman
did
,
Esth
.
5.13
.
of
all
his
honour
,
and
greatnesse
and
favour
at
Court
,
All
this
I
have
,
but
all
this
availeth
me
nothing
,
so
long
as
I
see
Mordecai
the
Jew
sitting
at
the
Kings
gate
;
All
his
comforts
were
clouded
,
all
the
light
of
his
high
estate
was
ecclipsed
,
because
there
was
a
new
Starre
,
Mordecai
,
shining
still
at
the
Kings
gate
;
Much
more
may
we
sit
downe
,
and
casting
up
all
that
we
have
and
are
,
make
the
foote
of
our
account
nothing
,
without
the
favour
of
God
;
what
doe
riches
,
what
doth
credit
,
what
doth
beauty
or
parts
availe
us
if
God
regard
not
?
all
is
nothing
at
all
without
God
.
What
are
times
,
what
are
dayes
,
what
is
your
condition
if
God
withdraw
himselfe
?
this
aggravates
the
curse
,
this
is
mournefull
,
when
God
regardeth
not
.
Job
goes
on
to
a
third
branch
of
the
curse
.
Let
not
God
regard
it
,
neither
let
the
light
shine
upon
it
.
That
which
before
he
spake
against
his
day
,
by
wishing
it
darkenesse
,
he
speakes
over
againe
and
more
in
other
words
,
by
wishing
light
might
be
denied
and
with-held
from
it
;
To
have
no
light
,
is
not
a
bare
repetition
or
an
explication
of
what
it
is
to
be
in
darkenesse
,
but
it
is
an
addition
to
,
or
an
aggravation
of
it
:
So
the
Prophet
,
Isa.
50.10
.
by
him
that
walkes
in
darkenesse
and
hath
no
light
,
sets
out
the
saddest
condition
of
an
afflicted
soule
.
No
light
is
not
only
darkenesse
,
but
pure
darkenesse
;
As
when
the
Apostle
John
,
would
advance
the
glory
of
God
,
he
saith
,
God
is
light
,
and
in
him
there
is
no
darkenesse
at
all
,
(
1
Ep.
c.
1.
)
God
is
pure
light
,
so
darkenesse
without
light
is
pure
darkenesse
.
Let
not
the
light
.
]
As
darkenesse
,
so
light
may
be
taken
either
properly
for
naturall
light
,
that
which
God
first
created
:
light
was
the
first
perfect
visible
creature
,
light
was
the
first
dayes
worke
,
and
by
the
worke
of
the
fourth
was
gathered
into
those
heavenly
vessels
,
the
Sunne
,
Moone
and
Starres
,
and
there
put
,
that
it
might
be
dispensed
and
carried
about
the
world
,
especially
by
that
chariot
of
the
Sunne
.
Let
this
light
,
this
naturall
light
be
with-held
,
let
it
not
shine
(
saith
Job
)
upon
that
day
.
The
withdrawing
of
naturall
light
is
a
great
affliction
to
the
world
:
Light
is
the
most
incorporeall
of
all
corporall
things
;
the
spiritualnesse
of
it
shewes
the
goodnesse
of
it
:
light
is
the
beauty
,
and
discovers
all
the
beauty
of
the
world
.
As
a
goodly
adorn'd
furnish't
roome
without
a
window
or
a
candle
,
such
is
the
world
without
light
.
Light
is
not
only
the
light
,
but
the
life
of
the
world
,
it
quickens
and
comforts
the
motions
of
nature
;
it
is
the
instrument
by
which
all
the
influences
of
Heaven
are
communicated
to
the
earth
,
which
being
stopt
,
the
course
of
nature
stops
:
this
caused
a
great
Philosopher
to
cry
out
(
when
at
the
passion
of
Christ
the
light
of
the
Sunne
was
totally
ecclipsed
)
Either
the
God
of
nature
suffers
,
or
the
whole
frame
of
nature
dissolves
.
Was
it
not
then
a
dreadfull
curse
,
when
Job
wishes
the
light
(
taking
it
for
naturall
light
)
might
not
shine
upon
his
day
?
But
further
,
take
it
improperly
,
then
,
let
not
the
light
shine
upon
it
,
hath
this
voice
in
it
,
Let
there
be
no
comfort
,
no
joy
,
no
good
thing
in
the
compasse
of
that
day
.
Light
in
Scripture
expresses
all
good
;
as
darkenesse
all
evill
;
That
great
blessing
which
was
promised
unto
the
Church
in
the
great
restauration
of
it
,
is
shadowed
by
light
,
and
by
an
increasing
light
,
in
Isa.
30.26
.
Moreover
the
light
of
the
Moone
shall
be
as
the
light
of
the
Sunne
,
and
the
light
of
the
Sunne
shall
be
seven-fold
,
as
the
light
of
seven
dayes
,
in
the
day
that
the
Lord
bindeth
up
the
breach
of
his
people
,
and
healeth
the
stroke
of
their
wound
.
We
are
not
to
conceive
,
that
there
shall
be
such
an
increase
of
the
naturall
light
of
the
Moone
or
of
the
Sun
,
but
there
shall
be
an
increase
of
the
comfort
of
the
people
of
God
,
which
shall
be
as
if
the
Moone
and
the
Sun
had
in
one
day
the
light
of
seven
dayes
,
as
if
the
Moone
had
got
the
light
of
the
Sun
,
and
the
Sun
had
got
a
seven-fold
light
more
then
it
had
before
.
And
he
who
is
the
chiefe
,
the
choisest
and
most
transcendent
blessing
of
all
,
the
joy
of
all
our
hearts
,
Jesus
Christ
,
is
called
light
,
he
came
as
light
into
the
world
,
he
is
the
light
of
the
world
,
the
Sonne
of
righteousnesse
.
The
creator
of
all
good
things
,
found
nothing
so
good
to
shew
his
own
goodnesse
by
,
as
light
.
Christ
is
light
,
God
is
light
,
and
in
him
there
is
no
darkenesse
at
all
.
If
then
we
take
Jobs
speech
metaphorically
or
improperly
,
Let
not
the
light
shine
upon
that
day
,
it
amounts
to
a
higher
losse
then
the
former
.
Truly
(
saith
Solomon
)
light
is
sweet
,
and
it
is
a
pleasant
thing
to
behold
the
Sunne
;
and
we
may
say
truly
,
all
sweetnesse
is
light
,
and
every
pleasant
thing
is
as
the
Sun
:
Though
the
Sun
shine
upon
us
,
yet
if
comfort
be
removed
from
us
,
we
are
in
darknesse
.
Such
a
condition
the
Prophet
speakes
of
,
(
Isa.
50.10
.
)
Who
is
among
you
that
feareth
the
Lord
,
and
obeyeth
the
voice
of
his
servant
,
that
walketh
in
darkenesse
and
hath
no
light
.
No
light
,
is
no
comfort
,
none
for
the
outward
man
,
none
for
the
inner
man
,
both
being
benighted
,
both
deserted
.
Hence
observe
,
That
it
is
a
greater
judgement
to
have
good
things
removed
from
us
,
then
to
have
evill
inflicted
on
us
.
He
speakes
more
against
the
day
,
when
he
saith
,
let
not
the
light
shine
upon
it
,
then
when
he
saith
,
let
it
be
darkenesse
.
The
punishment
of
losse
is
greater
then
the
punishment
of
sense
.
He
that
is
deprived
of
all
good
,
is
by
that
act
invested
with
all
evills
.
The
most
wofull
condition
of
ungodly
men
in
this
life
,
is
exprest
by
the
punishment
of
losse
,
There
is
no
peace
,
saith
my
God
,
to
the
wicked
,
Isa.
57.21
.
That
they
have
trouble
is
not
so
bad
,
as
that
they
have
no
peace
.
And
the
worst
part
of
that
everlasting
woe
which
ungodly
men
shall
suffer
is
a
punishment
of
losse
:
The
heate
of
the
fire
shall
not
trouble
them
so
much
,
as
the
want
of
light
:
God
hath
fully
resolv'd
that
their
day
shall
be
darknesse
,
that
himselfe
will
never
regard
it
from
above
,
nor
let
the
least
beame
of
the
light
of
his
countenance
shine
upon
it
;
Hence
the
condition
of
the
damned
is
called
outer
darknesse
,
(
Mat.
22.13
.
)
By
outer
darknesse
,
Christ
meanes
darknesse
without
any
ray
of
light
:
Outer
darknesse
is
their
portion
who
are
without
,
Rev.
22.15
.
As
the
greatest
blessing
we
receive
by
Christ
is
positive
,
Joh.
3.16
.
God
so
loved
the
world
,
that
he
gave
his
only
begotten
sonne
,
that
whosoever
beleeveth
on
him
,
should
not
perish
,
(
here
is
the
removing
of
evill
)
but
have
everlasting
life
,
here
is
the
bringing
in
of
good
:
And
this
is
the
better
part
of
the
blessing
.
So
on
the
other
side
,
to
have
all
good
,
light
and
life
removed
,
is
the
most
bitter
part
of
the
curse
.
Let
darknesse
and
the
shadow
of
death
staine
it
.
Darknesse
and
the
shadow
of
death
.
]
These
words
are
the
fourth
branch
of
the
curse
upon
his
day
,
he
repeates
the
former
curse
,
but
with
new
additions
;
He
had
said
before
,
let
this
day
be
darknesse
,
now
he
saith
,
let
darknesse
and
the
shadow
of
death
staine
it
.
The
shadow
of
death
.
]
The
word
considered
in
the
composition
of
it
,
may
be
translated
image
of
death
.
And
because
the
shadow
of
a
body
gives
us
the
image
of
a
body
,
(
as
in
the
shadow
of
a
man
,
you
have
the
image
and
proportion
of
a
man
;
in
the
shadow
of
a
Tree
,
you
have
the
image
and
representation
of
a
Tree
)
because
(
I
say
)
the
shadow
gives
the
image
of
a
body
,
therefore
the
Hebrewes
by
a
Metonymie
,
call
an
image
a
shadow
:
So
that
the
shadow
of
death
,
is
such
darknesse
as
is
like
death
,
the
very
image
of
death
:
He
was
not
contented
in
generall
to
say
,
let
darkenesse
staine
it
,
but
if
any
would
know
what
kind
or
degree
of
darknesse
he
intends
,
these
words
expound
his
meaning
to
be
,
the
worst
darknesse
that
can
be
:
Any
darknesse
is
evill
,
but
darknesse
and
the
shadow
of
death
is
the
utmost
of
evils
.
David
put
the
worst
of
his
case
,
and
the
best
of
his
faith
,
when
he
said
Psal.
23.4
.
Though
I
walke
in
the
valley
of
the
shadow
of
death
,
I
will
feare
no
evill
,
that
is
,
in
the
greatest
evill
,
I
will
feare
no
evill
.
The
estate
of
those
men
who
lived
beyond
the
line
of
the
Gospell
,
(
and
that
is
a
very
dolefull
place
to
live
in
)
though
a
paradise
for
outward
pleasure
,
is
thus
described
by
the
Prophet
,
Isa.
9.2
.
The
people
that
walked
in
darknesse
have
seene
a
great
light
(
Jesus
Christ
,
)
they
that
dwell
in
the
land
of
the
shadow
of
death
,
upon
them
hath
the
light
shined
.
Againe
,
The
shadow
of
a
thing
in
Scripture
,
notes
the
power
of
a
thing
,
and
to
be
under
the
shadow
of
a
thing
,
is
to
be
under
the
power
of
a
thing
.
The
bramble
(
Judg.
9.15
.
)
said
unto
the
trees
,
if
in
truth
yee
anoint
me
King
over
you
,
then
come
and
put
your
trust
in
my
shadow
:
that
is
,
trust
to
that
helpe
which
I
am
able
to
afford
you
.
So
likewise
,
to
be
under
the
shadow
of
the
Almighty
,
under
the
shadow
of
his
wings
,
is
,
to
be
under
the
power
of
the
Almighty
,
for
safety
and
protection
▪
Thus
we
may
conceive
it
here
,
to
be
under
the
shadow
of
death
,
is
to
be
so
under
the
power
or
reach
of
death
,
that
death
may
take
a
man
and
seize
upon
him
when
it
pleaseth
.
Though
I
walke
in
the
valley
of
the
shadow
of
death
,
that
is
,
though
I
be
so
neere
death
,
that
it
seemes
to
others
death
may
catch
me
every
moment
,
though
I
be
under
so
many
apparances
and
probabilities
of
exreame
danger
,
that
there
appeares
an
impossibility
(
in
sence
)
to
escape
death
,
yet
I
will
not
feare
.
Thirdly
,
To
be
under
the
shadow
of
death
,
is
to
be
under
the
influences
of
death
;
the
influences
of
death
are
those
feares
and
doubtings
,
divisions
and
vexations
of
spirit
,
those
distractions
and
distempers
of
mind
which
fall
upon
man
,
in
times
of
imminent
and
unavoidable
danger
.
Let
the
shadow
of
death
staine
it
,
that
is
,
let
it
be
filled
with
those
feares
,
and
cryes
,
and
confusions
,
which
usually
accompany
or
prepare
the
way
for
death
.
Fourthly
,
Let
darknesse
and
the
shadow
of
death
staine
it
,
that
is
,
such
darknesse
as
dwells
with
death
,
such
darkenesse
as
fills
the
house
of
death
,
the
grave
:
The
grave
is
a
darke
house
.
We
use
to
say
of
that
which
we
would
have
forgotten
,
let
it
be
buried
in
darknesse
.
There
is
no
worke
in
the
grave
,
and
therefore
there
needs
no
light
in
the
grave
,
neither
indeed
can
there
be
.
Lastly
thus
,
Darknesse
and
the
shadow
of
death
,
that
is
,
deadly
darknesse
,
thick
stifling
darknesse
,
such
as
is
in
deepe
pits
and
mines
under
the
earth
,
where
vapours
and
noysome
dampes
doe
many
times
strike
men
with
death
.
We
may
here
take
notice
,
how
Job
heapes
up
words
,
words
very
like
in
sound
,
and
all
alike
in
sense
,
or
concurring
to
make
up
one
sense
:
Such
amplifications
in
Scripture
,
are
vehement
asseverations
:
As
Joh.
1.20
.
It
is
said
of
the
Baptist
,
He
confessed
and
denied
not
,
but
confessed
,
I
am
not
the
Christ
;
And
those
phrases
,
Thou
shalt
dye
and
not
live
,
I
shall
not
dye
but
live
;
Thou
shalt
be
below
and
not
above
.
So
Job
of
his
day
,
Let
it
be
darkenesse
,
let
not
the
light
shine
upon
it
,
let
darknesse
and
the
shadow
of
death
staine
it
.
(
staine
,
)
signifies
properly
to
redeeme
a
thing
,
either
by
price
or
by
power
,
to
redeeme
a
thing
by
paying
for
it
,
or
to
redeeme
a
thing
by
rescuing
of
it
;
Hence
among
the
Jewes
,
he
that
was
to
redeeme
his
deceased
brothers
land
,
and
marry
the
widdow
,
was
called
Goel
,
from
this
word
,
as
we
may
reade
in
the
fourth
of
Ruth
.
So
the
avenger
of
blood
was
called
Goel
,
Numb
.
35.12
.
because
he
likewise
did
redeeme
the
blood
of
his
brother
,
fetch
it
back
againe
as
it
were
by
a
price
in
the
execution
of
justice
.
The
learned
Junius
with
some
others
,
translates
according
that
sense
of
the
Originall
word
,
O
that
darknesse
and
the
shadow
of
death
had
redeemed
that
day
,
or
fetched
back
that
day
,
(
he
referres
it
to
the
day
past
upon
which
he
was
borne
)
and
so
takes
it
for
an
allusion
to
the
first
state
of
things
;
we
know
at
the
first
,
darknesse
had
dominion
over
all
,
over
all
that
Chaos
or
rude
matter
which
God
made
at
first
;
Darknesse
(
saith
Moses
)
was
upon
the
face
of
the
deepe
,
Gen.
1.2
.
Then
God
gave
a
command
to
light
,
saying
let
there
be
light
,
ver.
3.
presently
light
went
forth
and
rescued
the
creature
from
under
the
power
of
darknesse
.
Now
,
saith
Job
here
,
Oh
that
darknesse
and
the
shadow
of
death
had
redeemed
that
day
,
or
fetched
againe
that
day
out
of
the
hands
of
light
!
Oh
that
darknesse
had
recovered
that
which
in
the
beginning
was
under
its
power
!
that
so
my
day
being
wrapt
up
in
darknesse
,
might
be
without
forme
and
voide
.
But
the
word
is
frequently
translated
(
and
well
here
)
to
pollute
or
to
staine
a
thing
,
as
Mal.
1.7
.
Yee
offer
polluted
bread
upon
mine
altar
,
and
ye
say
,
wherein
have
we
polluted
thee
?
And
that
of
lamenting
Jeremie
,
They
have
polluted
themselves
with
blood
,
so
that
men
could
not
touch
their
garments
,
Lam.
4.14
.
So
darknesse
is
said
to
staine
or
pollute
the
day
,
as
filthinesse
or
blood
staines
and
pollutes
,
de
resurrect
carnis
.
discoulours
and
defiles
the
beauty
of
a
garment
:
Darknesse
obscures
and
blindes
the
beauty
of
the
most
glorious
creatures
:
naturall
darknesse
doth
it
.
Suppose
you
should
come
into
a
roome
furnished
with
the
most
exquisite
and
costly
ornaments
,
hung
with
the
most
curious
and
lively
pictures
;
if
there
be
no
light
there
,
the
beauty
of
all
is
lost
to
us
,
darknesse
staines
it
,
you
may
have
as
good
a
sight
in
a
dungeon
as
there
.
Againe
,
take
it
for
Metaphoricall
or
improper
darknesse
,
that
also
staines
the
beauty
of
the
creature
;
if
you
have
never
so
great
a
stock
and
estate
of
riches
,
or
honour
,
&c.
let
but
sorrow
and
trouble
,
warre
and
divisions
arise
,
the
beauty
of
all
is
stained
.
What
is
honour
then
,
but
higher
unhappinesse
?
And
what
are
riches
then
,
but
golden
tho●●●s
?
What
is
liberty
then
,
but
freer
misery
?
And
what
is
strength
then
,
but
stronger
paine
,
and
an
ability
to
beare
a
heavier
burden
of
affliction
?
The
glory
and
beauty
of
the
creature
is
gone
in
darke
times
;
when
such
a
day
comes
as
Joel
speakes
of
,
a
day
of
blacknesse
and
gloominesse
,
wher
's
your
bravery
,
what
becomes
of
your
finenesse
?
But
that
which
staines
the
creature
most
,
is
mysticall
darknesse
,
the
darknesse
of
ignorance
and
of
sin
:
the
darknesse
of
guilt
and
of
Gods
displeasure
:
O
how
is
the
beauty
of
the
soule
(
which
is
farre
more
glorious
then
all
visible
creatures
)
how
is
the
beauty
of
that
stained
,
when
it
lyes
under
any
of
these
darknesses
!
Hence
therefore
,
we
see
what
a
blessing
light
is
,
and
how
we
are
bound
to
blesse
God
for
light
,
for
naturall
light
,
for
the
outward
light
of
a
comfortable
condition
,
but
especially
for
the
light
of
his
countenance
,
which
is
better
then
life
;
for
the
light
of
knowledge
,
for
the
light
of
grace
,
how
should
we
for
ever
blesse
the
Father
of
lights
?
Let
a
cloud
dwell
upon
it
.
]
This
is
the
fifth
branch
of
the
curse
.
A
cloud
(
as
naturalists
teach
)
is
a
thick
vapour
raised
up
by
the
heate
of
the
Sun
to
the
middle
region
of
the
ayre
,
and
there-by
the
cold
condensed
becomes
so
thick
,
that
it
stopps
and
intercepteth
the
light
;
Cloudes
and
darknesse
goe
together
,
as
in
the
97th
.
Psalme
,
ver.
2.
if
there
be
clouds
,
there
is
darknesse
,
Clouds
and
darknesse
are
round
about
him
.
So
that
to
say
,
let
a
cloud
dwell
upon
it
,
is
but
a
further
exemplifying
of
the
same
thing
;
before
it
was
,
let
darkness
be
upon
it
,
now
,
let
a
cloud
dwell
upon
it
.
Dwelling
,
notes
the
continuance
and
consistency
of
darknesse
,
he
doth
not
say
,
let
a
cloud
passe
over
it
,
(
for
clouds
properly
are
unfixed
,
clouds
move
continually
,
and
are
carried
on
the
wings
of
the
wind
;
)
But
Job
would
have
his
cloud
a
fixed
cloud
,
a
cloud
so
black
and
so
strong
,
as
might
not
be
dissolved
,
but
cause
a
continued
ecclipse
upon
the
day
.
A
cloud
,
and
the
dwelling
of
a
cloud
,
imports
sometime
the
care
and
protection
of
God
over
his
people
,
Exod.
40.38
.
We
reade
of
a
cloud
that
was
continually
over
the
Tabernacle
,
a
cloud
was
over
it
by
day
,
and
a
pillar
of
fire
by
night
.
In
the
fire
there
was
direction
,
in
the
cloud
protection
,
and
mercy
in
both
.
So
Isa
,
4.5
.
God
promiseth
to
create
upon
every
dwelling
place
of
mount
Zion
,
and
upon
her
assemblies
a
cloud
.
Which
is
expounded
in
the
close
of
the
verse
:
For
upon
all
his
glory
(
his
Church
and
Saints
)
there
shall
be
a
defence
.
But
here
the
cloud
,
and
the
dwelling
of
it
,
notes
continued
darknesse
:
As
if
Job
should
have
said
,
If
the
light
doe
shine
upon
that
day
,
I
wish
that
a
curtaine
might
be
drawn
perpetually
between
the
world
and
the
Sun
,
let
a
cloud
dwell
before
the
face
of
the
Sun
,
which
may
muffle
it
and
intercept
those
beames
which
would
enlighten
and
refresh
the
earth
.
Clouds
are
refreshings
,
yet
clouds
you
see
may
prove
afflictions
:
As
a
cloud
is
a
protection
at
one
time
,
so
it
may
be
an
affliction
at
another
:
As
a
cloud
shadowes
us
from
the
heate
,
it
is
a
blessing
;
but
as
a
cloud
ecclipses
the
light
,
so
it
is
a
curse
;
The
same
creature
may
be
employed
both
for
a
curse
,
and
for
a
blessing
.
Yet
further
Job
would
not
only
have
it
a
dwelling
cloud
,
but
a
condensed
cloud
.
Some
clouds
are
so
thinne
,
that
the
Sun
appeares
,
and
light
shines
thorough
them
;
Job
desires
this
may
be
thick
enough
,
not
only
to
cause
darknesse
,
but
to
cause
blacknesse
:
Which
is
the
last
branch
of
his
curse
upon
his
day
.
Let
the
blacknesse
of
the
day
terrifie
it
.
Jobs
heart
was
so
full
of
passion
,
that
his
sorrowes
could
not
come
out
at
once
,
he
takes
time
and
breath
.
Now
saith
he
,
let
the
blacknesse
of
the
day
terrifie
it
.
Blacknesse
,
is
more
then
darkenesse
,
therefore
we
find
blacknesse
an
addition
to
darknesse
,
in
the
Epistle
of
Jude
,
ver.
13.
where
giving
divers
elegant
characters
of
wicked
men
,
whom
he
calls
spots
in
their
feasts
of
charity
,
clouds
without
water
,
trees
without
fruit
,
raging
waves
of
the
sea
,
foaming
out
their
own
shame
,
wandring
Starres
:
And
what
is
the
portion
of
men
thus
qualified
,
but
Hell
,
wrath
and
vengeance
?
So
he
tells
us
in
the
next
words
,
To
whom
is
reserved
the
blacknesse
of
darknesse
for
ever
.
Darknesse
,
and
the
blacknesse
of
darknesse
,
is
the
portion
of
those
that
shall
for
ever
lie
under
the
wrath
of
God
;
blacknesse
of
darknesse
is
the
beauty
of
Hell
,
that
fire
will
besoote
the
damned
to
all
eternity
:
Then
the
blacknesse
of
darknesse
,
is
the
darkest
darknesse
that
can
be
imagined
;
blacknesse
of
darknesse
was
Egypts
plague
;
that
was
darknesse
and
thick
darknesse
,
darknesse
to
be
felt
,
Exo.
10.21
.
so
darke
,
that
no
man
could
see
another
,
neither
arose
any
from
his
place
for
three
dayes
,
ver.
23.
this
was
blacknesse
of
darknesse
;
the
picture
of
Hell
,
that
chamber
of
darknesse
.
The
word
in
the
Hebrew
,
signifieth
heate
and
blacknesse
:
The
reason
is
given
,
black
Priests
,
and
they
were
called
so
,
either
from
the
black
vests
or
garments
which
they
commonly
wore
,
or
from
the
heate
and
fire
of
their
furious
zeale
,
either
in
the
defence
or
exercise
of
their
superstitious
worship
;
or
from
the
smoaky
incense
which
they
offered
,
fit
enough
to
black
themselves
,
but
no
way
pleasing
unto
God
.
Let
the
blacknesse
of
the
day
terrifie
it
.
]
Terrifie
what
?
Terrifie
the
day
.
The
day
is
not
capable
of
feares
,
or
of
afrightments
;
but
the
meaning
is
this
,
let
the
blacknesse
of
the
day
make
it
a
terrible
day
;
or
let
it
be
a
terrible
day
by
reason
of
the
blacknesse
of
it
;
As
we
use
to
say
,
such
a
day
was
a
terrible
day
,
it
was
a
black
day
.
Changes
in
the
course
of
nature
are
full
of
terrour
.
That
which
is
proper
and
naturall
to
the
day
is
light
,
therefore
to
see
the
day
covered
with
blacknesse
,
Vox
composita
à
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Amaritudines
&
particula
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sic
,
sicut
.
must
needs
affright
us
:
when
we
looke
for
light
,
as
they
in
the
Prophet
,
and
behold
darknesse
,
that
troubles
;
but
when
we
looke
for
light
,
and
behold
blacknesse
,
that
terrifies
.
The
vulgar
Latine
translation
reades
it
thus
,
Let
(
as
it
were
)
the
bitternesses
of
the
day
terrifie
it
;
The
bitternesses
of
the
day
,
are
those
sad
accidents
and
troubles
which
fall
out
upon
that
day
.
To
which
sence
the
Chaldee
Paraphrase
thus
expounds
it
;
let
such
bitternesses
of
the
day
afflict
it
,
as
the
Prophet
Jeremie
was
afflicted
with
,
for
the
destruction
of
the
Temple
,
or
as
Jonas
when
he
was
cast
into
the
sea
.
Hard
bondage
made
the
lives
of
the
Israelites
bitter
,
Exod.
1.14
.
And
when
the
Lord
threatens
to
turne
their
feasts
into
mourning
,
and
their
songs
into
lamentation
,
he
concludes
thus
,
and
I
will
make
it
as
the
mourning
of
an
only
sonne
,
and
the
end
thereof
as
a
bitter
day
,
Amos
8
10.
Hence
afflictions
are
called
,
gall
and
wormewood
,
bitter
things
.
And
the
Chaldeans
whom
God
made
so
great
a
scourge
to
his
own
people
,
are
called
a
bitter
Nation
,
Hab.
1.6
.
We
have
opened
these
words
which
concerne
the
curse
upon
Jobs
day
.
Now
followes
his
curse
upon
the
night
.
Verse
6.
As
for
the
night
let
darknesse
seize
upon
it
,
let
it
not
be
joyned
to
the
dayes
of
the
yeare
,
let
it
not
come
into
the
number
of
the
months
.
Verse
7.
Loe
let
that
night
be
solitary
,
let
no
joyfull
voice
come
therein
.
He
goeth
on
in
his
former
passionate
Rhetorick
,
to
loade
the
night
with
as
many
evills
(
if
not
more
)
as
he
had
done
the
day
.
As
for
that
night
,
let
darknesse
seize
upon
it
.
We
have
heard
of
darknesse
before
,
darknesse
upon
the
day
.
What
doth
Job
meane
here
to
call
for
darkenesse
upon
the
night
?
The
night
is
it selfe
full
of
darknesse
,
yea
darknesse
is
proper
to
the
night
.
Is
it
any
curse
to
say
,
let
wormewood
be
bitter
,
or
to
say
,
let
leade
be
heavy
?
the
naturall
property
of
a
thing
cannot
be
the
punishment
of
a
thing
.
How
is
it
then
that
Job
saith
,
Let
that
night
be
darknesse
,
or
Let
darknesse
seize
upon
it
?
Though
it
be
true
,
that
darknesse
is
proper
to
the
night
,
yet
there
are
degrees
of
darknesse
,
and
every
darknesse
is
not
proper
to
the
night
.
The
word
here
used
for
darknesse
,
is
observed
by
Grammarians
,
to
signifie
an
extraordinary
thick
darknesse
,
That
there
is
no
estate
so
ill
,
but
it
is
possible
it
may
be
worse
.
The
night
is
darke
,
yet
you
may
super-adde
darknesse
to
it
:
and
though
the
condition
of
any
person
or
people
be
as
the
night
,
darke
,
yet
the
darknesse
may
increase
more
and
more
to
a
perfect
night
.
You
know
what
God
saith
concerning
the
people
of
the
Jewes
,
when
he
threatned
them
with
troubles
,
I
will
punish
you
yet
seven
times
more
for
your
sinnes
.
God
can
make
such
a
night
,
as
that
the
former
night
shall
seeme
a
day
to
it
;
God
can
adde
darknesse
to
the
darknesse
of
the
night
:
God
can
adde
bitternesse
to
the
bitternesse
of
womewood
,
and
make
leade
more
heavy
then
leade
:
There
is
no
man
on
earth
in
so
sad
a
condition
,
but
he
may
be
in
a
worse
.
Art
thou
poore
?
God
can
send
thee
such
poverty
,
as
that
thy
former
poverty
was
riches
compared
with
this
.
Art
thou
weake
and
sick
?
God
can
adde
more
sicknesse
,
and
make
thee
so
weake
,
that
thy
former
sicknesse
may
be
accounted
health
,
and
thy
weaknesse
strength
compared
with
this
.
In
this
sense
darknesse
seizeth
upon
the
night
.
He
wishes
a
second
evill
upon
that
night
.
Let
it
not
be
joyned
to
the
dayes
of
the
yeare
.
Some
reade
it
thus
,
Let
it
not
be
computed
in
the
dayes
of
the
yeare
.
Let
it
not
be
in
the
dayes
of
the
yeare
.
This
is
another
evill
he
calls
down
upon
the
night
.
The
glory
of
the
night
consisteth
in
its
conjunction
to
the
day
;
hence
light
and
darknesse
put
together
,
come
both
under
the
denomination
and
notion
of
day
;
Night
is
called
day
,
as
being
a
part
of
the
naturall
day
:
Now
that
which
is
the
chiefe
priviledge
of
the
night
,
this
curse
strikes
at
:
Job
would
have
it
rent
and
disjoynted
from
the
day
,
Let
it
not
be
joyned
to
the
dayes
of
the
yeare
.
Disunion
and
division
is
a
great
curse
,
when
the
night
is
not
joyned
to
the
day
,
it
is
the
curse
of
the
night
.
The
Rabbins
have
a
conceit
,
why
after
the
worke
of
the
second
day
was
finished
,
(
God
beholding
what
he
had
done
)
did
not
adde
any
approbation
to
it
;
when
he
made
the
light
,
which
was
the
first
dayes
worke
,
he
approves
it
,
God
saw
the
light
,
and
said
it
was
good
,
but
to
the
work
of
the
second
day
,
God
subjoyned
no
approbation
,
by
saying
it
was
good
;
The
reason
(
I
say
)
which
many
of
the
Rabbins
give
of
it
,
was
this
,
because
then
was
the
first
disunion
,
that
made
the
first
second
,
that
ever
was
,
all
before
was
one
(
sub
unissimo
Deo
)
under
the
one-most
God
;
I
shall
leave
this
phancie
to
the
Rabbins
.
But
there
is
somewhat
in
the
notion
it selfe
,
namely
,
that
division
and
disunion
are
the
evills
of
the
creature
.
The
night
hath
glory
by
union
with
the
day
;
the
weakest
things
,
and
the
obscurest
things
,
havean
honour
by
being
joyned
with
the
stronger
&
more
excellent
.
And
as
these
naturall
disunions
are
the
affliction
of
naturall
things
;
so
civill
disunions
and
civill
divisions
are
much
more
the
affliction
of
people
and
Nations
.
Christ
assures
us
that
the
strongest
Kingdome
divided
cannot
stand
,
Mark
.
3.24
.
Weake
things
are
strong
by
union
,
and
that
not
only
by
union
with
the
strong
,
but
by
union
among
themselves
.
Weake
things
united
are
strengthened
,
joyne
weake
with
weake
and
they
are
strong
.
And
things
obscure
,
united
,
are
honourable
,
especially
if
united
with
that
which
is
honourable
;
The
glory
of
the
wife
is
in
the
band
of
union
with
her
husband
,
she
shines
with
the
rayes
of
her
husbands
honour
:
whatsoever
naturall
or
civill
excellency
is
in
him
,
reflects
upon
her
;
The
woman
is
the
glory
of
the
man
,
(
as
the
Apostle
speakes
,
1
Cor.
11.7
.
)
in
regard
of
subjection
:
It
is
mans
glory
,
that
God
hath
given
him
superiority
over
so
excellent
a
creature
.
But
in
another
sense
,
the
man
is
the
glory
of
the
woman
,
she
communicates
with
him
in
all
his
dignity
how
great
soever
.
Thus
also
the
day
is
the
glory
of
the
night
:
The
night
shines
by
her
marriage
with
the
day
.
Job
sues
out
a
divorce
betweene
them
,
Let
it
it
not
be
joyned
to
the
dayes
of
the
yeare
.
And
let
it
not
come
into
the
number
of
the
moneths
.
Antiquissima
suit
in
mensibus
Lunaribus
noctium
&
Lunationum
observatio
,
quod
&
ipsum
mensis
nomen
testatur
,
quod
apud
Graecos
a
Luna
dicitur
,
nam
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
mensis
est
,
&
vero
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Luna
,
Pined
▪
in
loc.
Summa
h●●
vult
,
deleatur
è
Calendario
,
Dru.
The
Originall
may
be
translated
,
in
the
number
of
the
Moones
:
The
same
word
among
the
Hebrewes
,
signifieth
the
Moone
and
a
moneth
:
as
likewise
among
the
Grecians
:
And
the
reason
is
,
because
their
moneths
were
counted
by
their
Moones
,
and
the
Moone
is
renewed
every
moneth
.
Every
Lunation
made
a
Moneth
,
and
thirteene
Lunations
made
a
yeare
,
their
moneth
consisting
of
28
dayes
,
which
is
a
Lunary
moneth
;
So
that
when
Job
saith
,
Let
it
not
come
into
the
number
of
the
moneths
,
he
would
take
away
one
speciall
benefit
of
the
night
;
And
it
is
as
if
he
had
said
,
let
that
night
be
uselesse
,
and
stand
for
nothing
in
the
Calender
of
the
yeare
.
To
every
thing
there
is
a
season
,
and
a
time
to
every
purpose
under
the
Heaven
,
saith
the
Preacher
,
(
Eccles.
3.1
.
)
So
every
season
hath
something
to
doe
,
and
there
is
a
purpose
for
every
time
under
Heaven
.
A
purpose
for
summer
,
and
a
purpose
for
the
winter
,
a
purpose
for
the
day
,
and
a
purpose
for
the
night
.
And
for
any
of
these
to
be
disappointed
of
their
purpose
,
is
(
so
farre
as
they
are
capeable
of
affliction
)
their
affliction
.
We
may
observe
hence
,
That
it
is
a
great
curse
upon
any
creature
,
to
be
made
an
uselesse
creature
,
to
stand
for
nothing
.
This
is
to
loose
the
end
of
its
being
,
and
therefore
it
must
needs
loose
the
happinesse
of
its
being
.
Every
thing
was
(
by
the
Law
of
its
creation
)
ordained
for
some
use
,
and
therefore
cannot
but
be
unhappy
when
it
is
made
uselesse
.
And
if
it
be
the
glory
of
inanimate
creatures
when
God
will
use
them
,
or
when
men
make
use
of
them
for
God
;
how
unglorious
then
is
the
condition
of
those
men
,
who
are
,
as
(
God
speakes
of
that
King
,
Jer.
22.28
.
)
Like
a
despised
broken
Idol
,
which
hath
no
honour
,
and
is
of
no
use
,
who
are
as
vessels
wherein
there
is
no
pleasure
,
vessels
laid
by
the
walls
,
(
as
we
speake
)
laid
aside
,
as
unfit
or
unworthy
to
be
lookt
after
,
and
employed
in
any
publike
service
.
Loe
,
let
that
night
be
solitary
,
let
no
joyfull
sound
come
therein
.
This
solitarinesse
of
the
night
may
have
respect
to
the
former
words
:
He
would
not
have
it
joyned
to
the
dayes
of
the
yeare
,
he
would
not
have
it
come
in
the
number
of
moneths
.
What
then
?
then
it
must
needs
be
like
a
solitary
widdow
,
all
alone
,
Let
that
night
be
solitary
.
Or
secondly
,
his
meaning
may
be
this
,
Let
there
be
no
meetings
that
night
.
The
night
is
not
solitary
in
it selfe
,
but
then
the
night
is
called
solitary
,
when
the
society
of
friends
is
stopt
and
interrupted
.
It
was
the
custome
of
those
times
,
and
it
is
a
custome
continued
in
many
places
to
these
times
,
Woe
be
to
him
that
is
alone
(
saith
Solomon
)
two
are
better
then
one
,
and
especially
in
times
of
trouble
.
As
our
comforts
are
multiplied
upon
them
that
are
neere
us
,
so
our
sorrowes
are
allayed
and
eased
by
them
.
There
is
a
solitarinesse
which
is
the
sweetest
part
of
our
lives
,
when
we
retire
a
while
from
the
world
,
from
the
throng
of
men
and
businesse
,
that
we
may
be
more
intimate
with
Christ
,
and
take
our
fill
in
communion
with
him
.
To
goe
alone
,
that
we
may
meete
with
God
,
is
Heaven
upon
earth
;
but
to
be
so
left
alone
and
scattered
,
that
we
cannot
meet
with
man
,
is
(
if
not
a
hell
yet
)
one
of
the
greatest
afflictions
upon
the
earth
:
Such
solitary
times
are
sad
times
.
Let
no
joyfull
voice
come
therein
.
]
As
if
he
should
say
,
If
men
will
meet
that
night
,
and
converse
together
,
let
them
meet
only
to
mourne
together
,
and
let
their
conversation
be
made
up
with
mutuall
sorrowes
;
let
them
only
tell
each
other
the
sad
stories
of
their
afflictions
.
Thus
let
them
meet
to
lament
together
,
but
let
none
meet
to
rejoyce
together
,
let
there
be
no
meeting
with
any
joyfull
voice
that
night
.
He
alludes
againe
to
the
custome
of
those
times
,
which
were
wont
to
have
as
meetings
in
the
night
,
so
to
rejoyce
in
those
meetings
;
They
feasted
with
songs
and
musick
,
a
joyfull
voice
was
in
their
meetings
,
Musick
is
sweetest
in
the
night
:
The
stillnesse
of
the
night
gives
advantage
to
the
voice
.
The
Romane
History
tells
us
,
that
their
greatest
feasts
,
their
most
luxurious
banquetings
and
curious
musick
was
in
the
night
.
The
Apostle
alludes
to
that
custome
when
he
saith
,
They
that
are
drunken
,
are
drunken
in
the
night
,
(
1
Thes.
5.6
.
)
Workes
of
darknesse
seeke
times
of
darknesse
.
He
that
doth
evill
hateth
the
light
,
Joh.
3.21
.
principally
the
light
of
knowledge
,
and
withall
the
light
of
sense
.
There
are
two
opinions
about
this
joyfull
voice
,
which
I
shall
but
name
and
passe
on
.
First
,
The
Chaldee
Paraphrast
will
have
this
joyfull
voice
to
be
the
voice
of
the
Cock
,
Let
not
the
Cock
crow
that
night
,
the
crowing
of
the
Cock
is
a
comfortable
voice
in
the
night
;
The
Cock
is
a
naturall
clock
,
and
by
his
crowing
tells
us
the
houres
of
the
night
:
As
if
Job
had
said
,
Monstravolant
,
dirae
strident
in
nocte
volucres
,
Nocturnaeque
gemunt
striges
,
&
seralia
bub●
Damn●
ca●ens●
Statius
,
l.
3.
instead
of
the
chearefull
voice
of
the
Cock
,
let
that
night
be
filled
with
the
dolefull
voice
of
the
Owle
,
or
of
the
Shreech-owle
.
A
second
opinion
saith
,
this
joyfull
voice
which
Job
puts
from
and
denies
his
night
,
was
the
voice
of
the
Starres
,
spoken
of
as
they
would
have
us
conceive
,
Chap.
38.7
.
When
the
morning
Starres
sang
together
,
and
all
the
sonnes
of
God
shouted
for
joy
.
But
to
leave
these
as
fancies
,
rather
then
expositions
:
The
interpretation
given
is
cleare
and
sutable
to
the
method
of
the
curse
:
Job
would
have
no
meeting
on
that
night
,
or
if
any
were
,
he
forbids
their
joy
,
Let
no
joyfull
voice
be
heard
therein
.
It
is
a
great
evill
upon
any
time
,
when
the
voice
of
joy
is
taken
away
from
it
:
it
is
a
great
evill
upon
times
,
when
joyfull
meetings
can
no
more
be
observed
;
when
if
any
do
meete
,
they
meete
and
sigh
together
,
they
meete
and
lament
together
,
they
meete
and
bemoane
each
others
losses
and
calamities
.
The
Prophet
Amos
speakes
of
a
time
when
the
songs
of
the
Temple
shall
be
howlings
,
(
Chap.
8.
v.
3.
)
And
ver.
10.
I
will
turne
your
feasts
into
mourning
,
and
your
songs
into
lamentation
.
It
is
very
sad
,
when
the
songs
of
our
private
houses
are
changed
into
howlings
:
but
much
more
when
the
songs
of
the
Temple
.
Both
these
are
pronounced
against
Babylon
,
as
a
part
of
that
dreadfull
curse
which
God
will
powre
out
upon
it
,
when
his
wrath
comes
to
the
utmost
,
Rev.
18.22
.
The
voice
of
harpers
and
musitians
,
and
of
pipers
and
trumpeters
,
shall
be
heard
no
more
at
all
in
thee
,
and
the
sound
of
the
mil-stone
shall
be
heard
no
more
at
all
in
thee
,
and
the
voice
of
the
bridegroome
and
of
the
bride
shall
be
heard
no
more
at
all
in
thee
,
That
is
,
O
Babylon
,
there
shall
be
no
joyfull
voice
any
more
at
all
in
thee
:
Not
the
voice
of
musick
,
no
not
the
voice
of
a
mil-stone
.
We
have
great
cause
to
feare
that
the
joyfull
voice
may
suddainely
be
taken
away
,
not
only
from
our
nights
,
but
also
from
our
dayes
;
not
only
from
our
houses
,
but
also
from
our
Temples
;
For
the
voice
of
sin
hath
bin
heard
from
both
.
Darknesse
hath
begun
to
seize
upon
our
light
;
the
seed
of
division
is
not
only
sowne
,
but
sprung
up
among
us
;
our
troubles
increase
,
yea
our
joyfull
voice
is
already
changed
into
the
sound
of
the
trumpet
,
and
the
Alarum
of
War
,
into
the
neighings
of
Horses
,
and
the
confused
noise
of
bloody
battels
,
Isa.
9.5
.
And
which
may
afflict
our
hearts
more
,
we
heare
the
mournefull
voice
of
the
Widdow
crying
out
,
My
Husband
my
Husband
,
We
heare
the
mournefull
voice
of
the
Orphan
,
crying
out
my
Father
,
my
Father
.
Husband
and
Father
slaine
by
the
sword
,
while
they
went
out
to
helpe
the
Lord
against
the
mighty
.
It
is
time
for
us
to
sit
solitary
and
alone
,
to
mourne
every
family
apart
,
and
our
wives
apart
,
(
Zach.
12.12
.
)
to
lift
up
our
voice
in
prayer
night
and
day
,
least
the
joyfull
voice
be
utterly
taken
away
,
and
for
ever
silenced
amongst
us
:
Least
it
be
said
of
us
as
of
Jerusalem
,
(
Lam.
1.1
.
)
How
doth
the
City
sit
solitary
that
was
full
of
people
?
How
is
she
become
as
a
widdow
?
she
that
was
great
among
the
Nations
,
and
Princes
among
the
Provinces
,
how
is
she
become
tributary
?
As
that
Heathen
said
of
the
time
past
,
I
had
perished
,
if
I
had
not
perished
:
So
we
may
say
of
the
time
to
come
;
We
shall
mourne
,
if
we
doe
not
mourne
,
we
shall
be
solitary
,
if
we
sit
not
alone
.
Our
nights
of
sinfull
joy
in
chambering
and
wontonnesse
,
have
bereft
us
,
and
will
bereave
us
more
of
refreshing
joyes
.
And
instead
of
the
voice
of
friend
and
brother
,
you
may
heare
only
the
voice
of
the
enemy
,
and
avenger
:
and
that
is
no
joyfull
voice
.
When
Jacob
was
enformed
of
the
approach
of
Esau
his
bloody
brother
,
he
put
all
things
in
order
,
and
presently
the
Text
saith
,
Jacob
was
left
alone
,
Gen.
32.24
.
What
,
deserted
?
did
his
company
run
from
him
?
No
,
it
was
an
elected
solitarinesse
,
not
a
necessitated
solitarinesse
,
he
desired
to
be
alone
;
and
he
staid
alone
that
he
might
not
be
alone
;
He
staid
alone
that
he
might
get
God
neerer
in
communion
with
him
and
his
,
that
his
family
might
not
be
scattered
from
him
,
and
his
house
left
desolate
.
So
,
if
we
would
be
voluntarily
alone
,
from
the
world
to
be
with
God
,
wrastling
out
nights
in
prayer
as
Jacob
did
,
we
might
(
as
he
did
)
prevent
solitary
nights
,
and
prevaile
with
God
by
the
voice
of
prayer
,
in
the
mediation
of
Jesus
Christ
,
and
the
powerfull
cry
of
his
blood
,
to
continue
unto
us
the
voice
of
joy
.
JOB
3.8
,
9.
Let
them
curse
it
that
curse
the
day
,
who
are
ready
to
raise
up
their
mourning
.
Let
the
Starres
of
the
twi-light
thereof
be
darke
,
let
it
looke
for
light
but
have
none
,
neither
let
it
see
the
dawning
of
the
day
.
IN
the
former
verses
,
Job
himselfe
curseth
the
night
,
in
this
he
inviteth
others
to
curse
it
;
that
his
sorrow
might
appeare
not
only
serious
but
solemne
,
he
calleth
for
those
who
made
mourning
their
profession
,
and
to
weepe
for
and
with
others
,
their
trade
:
such
as
used
to
rise
early
,
and
awaken
their
companions
to
come
away
and
joyn
in
prepared
and
studied
lamentation
.
This
I
take
to
be
the
summe
and
sense
of
these
words
,
which
yet
in
the
letter
are
very
full
of
difficulty
,
and
have
divided
interpreters
exceedingly
.
I
shall
briefely
touch
the
most
of
those
senses
given
,
and
then
more
fully
present
you
with
what
I
apprehend
as
sutable
to
this
Text
,
and
consonant
unto
truth
.
First
,
Take
a
briefe
of
the
divers
readings
of
this
verse
,
Let
them
curse
it
that
curse
the
day
,
who
are
ready
to
raise
up
their
mourning
:
So
we
in
our
Bibles
.
The
Vulgar
and
the
Septuagint
reade
it
thus
.
Let
them
curse
it
that
curse
the
day
,
who
are
ready
to
raise
up
Leviathan
.
Another
renders
the
latter
clause
,
Who
are
ready
to
raise
up
the
Dragon
.
Theodot
.
Mr.
Broughtons
translation
runs
thus
,
May
they
curse
it
who
doe
curse
the
day
,
who
will
hunt
Leviathan
.
Junius
and
Tremelius
,
have
a
translation
different
from
all
these
,
I
would
they
had
cursed
thee
that
inlighten
the
day
,
who
are
ready
to
stirre
up
Leviathan
,
or
the
Whale
.
That
which
all
other
Interpreters
I
have
met
with
,
call
cursing
of
the
day
,
they
call
inlightning
the
day
.
You
see
there
is
much
variety
about
the
rendring
of
these
words
out
of
the
Hebrew
.
And
there
is
as
much
diversity
of
opinion
grounded
thereupon
.
First
,
Some
apprehend
that
Job
in
this
verse
,
alludes
to
the
custome
of
a
certaine
people
in
Ethiopia
called
the
Atlantes
,
frequently
mentioned
in
divers
histories
,
Hi
solem
transcendentem
execrantur
,
eique
praeterea
ominia
convitia
ingerunt
quod
torridus
ipsos
&
regionem
perdat
,
Herod
.
l.
4.
ad
finem
.
Atlantes
diris
solis
ortum
excipiunt
,
Solin
.
c.
4
Polybist
.
Atlantes
&
s●lem
Orientem
&
Occidentem
dira
imprecatione
con●uentur
,
Plin.
l.
5.
c.
8.
Pined
in
loc.
who
living
under
the
torrid
Zone
,
in
an
extreame
hot
climate
,
used
to
curse
the
Sunne
when
it
arose
,
because
it
scorched
them
with
vehement
heate
:
This
made
them
in
love
with
the
night
,
and
hate
the
day
.
And
so
the
sense
is
made
out
thus
,
Let
them
curse
this
night
,
who
use
to
curse
the
Sun-rising
every
day
,
whose
paine
hightning
and
imbittering
their
spirits
,
caused
them
to
powre
out
the
most
bitter
and
revengefull
execrations
.
But
I
will
lay
this
by
,
though
some
set
much
store
by
it
,
as
a
speciall
treasure
of
invention
;
For
I
much
question
,
not
only
whether
this
custome
of
cursing
the
day
amongst
that
people
,
was
known
unto
Job
,
but
whether
he
ever
heard
of
such
a
people
being
so
remote
and
distant
from
him
.
Secondly
,
I
shall
a
little
open
the
meaning
of
that
Translation
given
by
Junius
,
Let
them
curse
it
who
inlighten
the
day
,
who
are
ready
to
raise
up
Leviathan
or
the
Whale
.
By
those
who
inlighten
the
day
,
he
saith
the
Starres
are
to
be
understood
,
Let
those
curse
thee
who
inlighten
the
day
,
that
is
,
let
the
Starres
curse
thee
;
And
who
are
ready
to
raise
up
Leviathan
,
that
is
,
let
the
windes
be
against
thee
,
let
the
winds
curse
thee
,
or
be
a
curse
unto
thee
.
The
reason
he
gives
,
is
because
Starres
are
(
Illustratores
Diei
)
the
inlightners
of
the
day
;
And
to
salve
it
,
we
must
not
(
saith
he
)
take
the
day
strictly
for
a
day
artificiall
,
for
then
the
Starres
are
of
no
use
,
but
for
that
part
of
the
day
naturall
which
is
darke
,
namely
the
night
;
the
Starres
are
the
inlightners
of
the
day
,
namely
of
the
darke
part
of
the
day
,
the
night
;
And
so
Job
calls
here
to
the
very
Starres
,
that
they
should
oppose
and
trouble
that
night
.
We
reade
in
that
notable
history
,
Jug
.
5.20
.
That
the
Starres
in
their
courses
did
fight
against
Sisera
,
such
expressions
there
are
,
making
as
it
were
the
Heavens
angry
,
and
the
Starres
to
oppose
the
designes
of
men
.
The
host
of
Heaven
is
under
the
command
of
the
Lord
of
Hosts
,
when
he
calls
them
forth
to
the
help
of
his
people
.
Thus
he
conceives
Job
inviting
the
Starres
to
take
part
with
him
in
this
quarrell
against
his
night
;
Let
the
Starres
curse
the
day
,
those
inlightners
of
the
day
.
Then
,
he
understands
by
them
that
stir
up
Leviathan
,
the
winds
;
those
words
(
who
stirre
up
Leviathan
,
)
are
(
saith
he
)
a
pariphrasis
or
description
of
the
winds
.
The
reason
which
he
gives
is
,
because
when
great
winds
arise
and
blow
strongly
,
that
mighty
fish
the
Whale
or
Leviathan
lying
at
the
bottome
of
the
sea
,
by
the
motion
of
the
waters
is
roused
and
stirred
up
,
and
so
mounts
to
the
superficies
or
top
of
the
water
,
or
appeares
above
it
.
Thus
the
windes
raise
up
Leviathan
.
His
sense
from
both
,
is
,
that
Job
sets
the
Starres
and
the
windes
against
this
night
,
and
bids
them
combine
to
make
it
troublesome
and
tempestuous
.
This
opinion
for
the
reverence
of
the
Authors
name
,
deserveth
to
be
looked
upon
with
respect
,
but
I
should
not
,
(
neither
doe
I
)
apprehend
that
to
be
the
meaning
of
Job
in
this
place
.
Thirdly
,
The
difficulty
is
resolved
by
making
these
words
an
allusion
to
Fisher-men
,
as
if
Job
here
did
but
describe
the
condition
of
those
,
or
shew
what
by
accident
doth
befall
those
whose
trade
and
art
it
is
to
catch
Leviathan
or
the
Whale
.
These
take
the
word
Leviathan
in
the
proper
sense
,
for
that
mighty
fish
described
in
the
41th
.
of
this
Booke
of
Job
,
Canst
thou
draw
out
Leviathan
with
an
hooke
?
or
his
tongue
with
a
coard
which
thou
lettesh
downe
?
&c.
Leviathan
is
derived
from
Lavah
,
which
signifieth
joyned
or
coupled
together
;
whence
(
to
note
it
by
the
way
)
the
word
Levi
,
Levi
,
For
now
,
saith
she
,
will
my
husband
be
joyned
unto
me
,
because
I
have
borne
him
three
sons
,
Gen.
29.34
.
The
same
reason
is
given
,
why
that
dreadfull
fish
is
called
Leviathan
.
His
description
cleares
this
,
Job
41.15
.
His
scales
are
his
pride
,
shut
up
together
as
with
a
close
seale
,
one
is
so
neere
to
another
that
no
aire
can
come
betweene
them
,
they
are
joyned
one
to
another
,
they
sticke
together
that
they
cannot
be
sundred
.
He
hath
his
name
Leviathan
,
in
loc.
from
the
close
joyning
or
compactednesse
of
the
scales
,
that
cover
or
harnesse
him
like
an
impenetrable
armour
of
proofe
.
Now
taking
the
word
thus
properly
for
the
fish
Leviathan
,
Job
is
conceived
to
allude
to
the
custome
of
those
who
hunt
for
the
Whale
:
who
observing
the
night
to
be
most
advantagious
for
that
worke
,
are
troubled
at
the
approach
of
light
,
and
therefore
the
Fisher-men
as
soone
as
ever
they
saw
day
begin
to
breake
,
cursed
the
day
,
as
an
enemy
to
their
successe
in
pursuing
and
killing
the
Whale
.
That
Fishing
is
a
businesse
of
the
night
,
is
evident
from
that
speech
of
Peter
to
our
Saviour
Christ
,
(
Luk.
5.5
.
)
Master
we
have
fi●hed
all
night
and
have
taken
nothing
.
According
to
which
allusion
,
the
meaning
of
Job
must
be
:
As
if
he
had
said
,
I
will
not
strive
any
longer
for
words
to
expresse
my
passion
against
this
night
,
let
it
be
blasted
with
the
curse
of
those
who
are
most
skillfull
in
the
dialect
or
language
of
execrations
;
even
with
such
a
curse
as
those
sea-hunters
the
fishermen
use
to
powre
forth
upon
the
day
,
when
it
breakes
too
soone
for
their
profit
,
so
that
they
are
hindred
in
catching
of
Leviathan
or
the
Whale
.
There
is
a
Proverbe
amongst
us
,
If
you
sweare
or
curse
,
you
will
catch
no
fish
;
And
it
seemes
these
were
wont
to
sweare
and
curse
when
they
could
not
catch
.
And
hence
it
was
a
Proverbe
in
other
Countries
,
Piscatore
aut
nauta
maledidicentior
.
when
they
would
set
out
an
enormious
swearer
,
or
one
given
to
prophane
cursing
,
they
said
,
He
sweareth
,
or
he
curseth
like
a
fisherman
:
A
generation
of
men
whom
that
age
had
branded
on
the
tongue
,
whose
mouthes
were
full
of
cursings
,
and
their
ordinary
discourse
,
as
much
oathes
as
words
.
But
against
this
exposition
experience
is
objected
,
that
the
usuall
time
of
fishing
for
the
Whale
,
is
in
the
day
,
not
in
the
night
.
If
it
be
so
,
then
the
ground
of
this
opinion
is
quite
overthrowne
.
That
some
kind
of
fishing
is
a
night-worke
,
the
words
and
practise
of
Peter
before
mentioned
,
are
proofe
enough
:
Whether
Whale-fishing
were
exercised
in
the
night
,
I
shall
not
much
contend
to
prove
,
seeing
I
approve
but
little
of
that
interpretation
which
is
bottom'd
and
built
upon
it
.
Besides
,
I
find
others
,
who
sticking
to
this
translation
,
(
the
stirring
of
Leviathan
)
doe
yet
wave
and
passe
by
this
conceit
of
night-fishing
:
And
they
say
that
the
curse
here
,
is
not
to
be
referred
to
their
rage
against
the
light
,
because
it
brings
the
day
;
but
to
the
day
,
And
when
it
is
objected
against
this
opinion
;
Why
doth
Job
mention
Leviathan
or
the
Whale
,
if
that
be
his
meaning
to
allude
unto
the
sinfull
passion
of
disappointed
fishermen
;
for
vaine
men
in
that
imployment
,
are
as
apt
to
curse
and
be
passionate
when
they
misse
of
their
intendments
in
labouring
to
catch
any
kind
of
fish
?
To
this
answer
may
be
given
in
two
things
.
First
,
This
businesse
of
fishing
for
the
Whale
,
is
a
businesse
of
great
charge
and
greater
danger
,
and
because
greatest
losses
raise
greatest
passions
,
and
the
higher
our
disappointments
are
,
the
higher
is
our
language
:
therefore
Job
who
intended
here
the
highest
and
greatest
curse
,
wishes
it
paralel
with
that
,
which
the
greatest
cursers
belch
forth
,
when
(
as
they
pretend
)
they
have
greatest
occasion
,
yea
(
as
they
call
reason
)
reason
to
curse
:
And
who
should
these
be
but
ignorant
or
idolatrous
fishermen
,
and
they
at
such
a
pinch
,
when
they
have
lost
the
hope
of
their
greatest
gaine
.
As
if
Job
had
said
,
let
as
bigge
a
curse
fall
upon
that
night
,
as
ever
fell
from
the
mouthes
of
those
prophane
fishers
,
not
only
when
they
have
bin
successelesse
in
fishing
for
a
Herring
or
a
Sprat
,
but
when
after
all
their
paines
,
and
cost
they
cannot
take
Leviathan
.
Micahs
mother
cursed
,
when
the
eleven
hundred
shekels
of
silver
were
stollen
from
her
,
Judg.
17.1
,
2.
To
loose
what
we
hope
for
,
vexes
corrupt
nature
as
much
as
the
losse
of
what
we
have
.
They
who
have
not
treasure
in
Heaven
,
and
to
whom
godlinesse
is
not
more
the
earthly
gaine
,
cannot
but
be
enraged
,
when
the
hope
of
their
gaine
is
gone
upon
the
earth
.
Secondly
,
We
may
say
,
he
nameth
the
Leviathan
by
a
Senechdoche
,
one
principall
for
all
,
or
for
any
;
the
chiefest
of
a
kind
is
put
for
all
of
a
kind
:
And
then
it
is
appliable
to
those
sea-hunters
,
whatsoever
game
they
pursue
.
I
shall
touch
one
way
more
of
illustrating
the
opinion
of
those
who
take
Leviathan
in
this
Text
for
the
Whale
.
We
may
conceive
it
thus
,
that
Iob
doth
not
here
allude
to
fishing
for
the
Whale
,
and
so
to
that
successelesse
fishing
which
provokes
to
cursing
.
But
take
it
in
the
generall
;
The
Whale
(
we
know
)
is
a
very
formidable
monster
to
Sea-men
and
Marriners
,
the
whole
Ship
with
the
lading
of
it
,
and
all
their
lives
being
endangered
if
a
Whale
strike
it
.
So
we
may
understand
that
of
Iob
,
speaking
of
Leviathan
,
Chap.
41.25
.
When
he
raiseth
up
himselfe
,
the
mighty
are
afraid
.
Now
the
Whale
being
so
formidable
and
dangerous
to
Sea-men
;
they
perceiving
the
Whale
neere
them
,
or
themselves
at
unawares
ready
to
stir
up
or
raise
the
Whale
,
are
exceedingly
afraid
;
And
as
great
feare
in
some
sets
them
a
praying
,
and
causeth
strong
prayers
,
so
feare
in
others
sets
them
a
cursing
,
and
causeth
strong
curses
.
Prophane
marriners
,
seeing
themselves
in
such
imminent
danger
by
the
approach
of
the
Whale
,
presently
curse
the
day
that
ever
they
loosed
Anchor
or
set
saile
from
the
Harbour
,
the
day
that
ever
they
fell
within
the
reach
of
this
sea-monster
,
now
ready
to
sinke
their
vessell
,
and
overwhelme
them
all
.
Such
a
curse
Job
wishes
upon
that
night
,
the
night
of
his
conception
,
as
men
of
this
ranke
,
conceive
and
bring
forth
in
the
day
of
their
most
pressing
feares
,
when
anguish
and
sorrow
take
hold
of
them
,
as
travaile
upon
a
woman
with
child
,
and
they
cannot
escape
.
Thus
I
have
given
you
the
summe
of
those
apprehensions
which
are
offered
for
the
making
up
of
this
Exposition
;
namely
,
That
the
word
is
here
to
be
taken
for
that
mighty
fish
Leviathan
;
And
that
,
either
in
respect
of
those
who
make
it
their
businesse
and
goe
out
purposely
to
catch
Leviathan
,
or
of
those
who
unawares
are
ready
to
be
catcht
by
Leviathan
:
The
former
disappointed
of
their
hopes
,
and
the
latter
surprized
with
feares
,
making
a
curse
their
refuge
,
and
easing
themselves
by
execrations
.
There
is
a
fourth
opinion
which
giveth
the
sense
of
these
words
quite
another
way
,
though
it
retaines
the
same
translation
.
For
passing
by
the
allusion
to
fishing
or
customes
of
fishermen
,
they
make
these
words
as
a
character
or
description
of
the
extreamest
and
vilest
of
wicked
men
;
as
if
Job
saying
,
Let
them
curse
thee
that
curse
the
day
,
who
are
ready
to
stirre
up
Leviathan
,
had
said
,
let
the
worst
or
most
wicked
among
the
children
of
men
curse
this
night
;
And
we
know
,
that
the
worst
of
men
are
most
for
cursing
,
they
curse
deepest
;
as
the
best
of
men
are
most
for
prayer
,
and
they
pray
highest
and
holiest
.
So
then
,
Jobs
mind
being
to
lay
the
sorest
curse
upon
this
night
,
thinks
or
finds
his
own
spirit
too
straight
,
his
owne
heart
not
large
enough
to
doe
it
;
therefore
he
doth
(
as
it
were
)
call
in
aide
from
those
Masters
of
cursing
,
Let
the
most
expert
,
the
most
skill'd
in
cursing
,
such
as
are
verst
in
oathes
and
blasphemies
,
the
very
dregs
and
scum
of
men
,
let
them
powre
out
the
dreggs
,
the
worst
,
the
bitterest
of
their
curses
upon
that
night
.
But
how
shall
we
make
out
this
notion
,
that
the
vilest
of
men
are
here
described
?
That
we
must
consider
and
open
further
,
to
shew
the
substance
and
dependance
of
this
opinion
.
The
worst
and
wickeddest
of
men
are
conceived
to
be
here
meant
in
two
expressions
.
First
,
By
them
who
are
said
to
curse
the
day
,
Let
them
curse
it
who
curse
the
day
.
Secondly
,
In
those
words
,
Who
are
ready
to
raise
up
Leviathan
.
Both
these
are
supposed
as
descriptive
circumlocutions
of
the
most
wicked
and
vilest
men
.
How
so
?
First
,
They
that
curse
the
day
.
That
which
a
man
hates
,
he
is
forward
enough
to
curse
:
Wicked
men
love
darknesse
,
and
they
hate
the
light
,
therefore
they
curse
the
light
.
Light
is
of
two
sorts
,
either
naturall
,
that
of
the
Sunne
,
or
metaphoricall
,
that
of
knowledge
.
Take
light
either
way
;
take
light
properly
,
for
the
naturall
light
:
or
take
light
improperly
,
for
the
light
or
the
day
of
knowledge
,
wicked
men
and
especially
the
worst
of
wicked
men
will
be
found
cursers
of
the
day
.
First
,
They
are
so
exprest
in
this
booke
of
Job
,
respecting
the
naturall
day
,
chap.
24.
where
having
described
many
acts
of
violence
committed
by
cruell
oppressors
,
who
know
not
God
,
ver.
1.
he
concludes
,
ver.
13.
They
are
of
those
that
rebell
against
the
light
,
they
know
not
the
wayes
thereof
,
nor
abide
in
the
pathes
thereof
;
And
ver.
16.
In
the
darke
they
dig
thorough
houses
which
they
had
marked
for
themselves
in
the
day
time
,
they
know
not
the
light
,
for
the
morning
is
to
them
even
as
the
shadow
of
death
:
If
one
know
them
,
they
are
in
the
terrours
of
the
shadow
of
death
.
Men
to
whom
the
morning
is
a
terrour
and
light
as
the
shadow
of
death
,
cannot
but
curse
the
day
,
whose
approach
hinders
them
in
their
night-workes
,
in
their
black
designes
and
purposes
.
Secondly
,
Other
Scriptures
discover
more
deadly
hatred
in
wicked
men
against
the
light
of
knowledge
,
they
rebell
more
against
the
day
of
grace
,
then
against
the
day
of
nature
,
or
the
naturall
day
:
The
former
hinders
only
the
outward
practise
of
sinne
,
but
this
opposes
the
inward
principles
of
sinne
.
We
see
what
cold
entertainement
,
yea
what
war
this
light
found
in
the
world
,
and
why
,
(
Joh.
3.19
,
20.
)
Light
is
come
into
the
world
,
(
that
is
,
Christ
and
the
knowledge
of
his
wayes
)
and
men
(
not
men
in
generall
,
but
ungodly
men
)
loved
darknesse
rather
then
light
;
Why
?
Because
their
deeds
were
evill
,
(
evill
deeds
,
and
evill
doers
seeke
covert
in
this
darknesse
)
for
every
one
that
doth
evill
hateth
the
light
,
neither
cometh
to
the
light
,
least
his
deeds
should
be
reproved
.
They
are
ignorant
willingly
,
that
they
may
sinne
more
freely
:
For
though
they
are
resolved
to
sin
in
and
against
the
light
of
knowledge
,
yet
they
had
rather
sin
in
and
with
the
darknesse
of
ignorance
;
no
man
can
sin
with
so
much
ease
and
delight
in
this
light
,
as
he
can
in
darknesse
.
A
man
that
hath
light
in
his
understanding
,
can
hardly
sinne
without
smart
upon
his
conscience
:
Hence
they
who
love
sin
hate
knowledge
.
On
this
ground
it
is
as
cleare
as
the
day
,
that
wicked
men
are
(
Lucifugae
)
such
as
avoide
,
shun
and
hate
the
day
,
no
marvell
then
if
they
curse
the
day
;
And
to
be
angry
with
or
curse
the
day
,
is
an
evidence
(
as
cleere
as
the
day
)
of
a
wicked
man
.
He
that
desires
not
to
know
the
truth
,
hath
no
desire
to
practise
it
;
And
he
who
hates
the
knowledge
of
the
truth
,
hates
the
practise
of
it
;
yea
he
therefore
hates
knowledge
,
because
he
hates
practice
:
This
is
wickednesse
at
the
height
.
To
commit
a
sin
against
light
,
is
not
so
great
an
argument
of
an
evill
heart
,
as
to
be
troubled
at
the
light
which
rebukes
or
would
prevent
the
committing
of
that
sin
.
Thus
we
see
in
what
sense
,
by
those
who
curse
the
day
,
we
may
understand
the
worst
of
wicked
men
.
But
for
the
second
part
,
[
Who
are
ready
to
raise
up
Leviathan
.
]
How
is
this
a
description
of
wicked
men
?
To
make
out
this
,
we
must
expound
Leviathan
,
not
properly
for
the
Whale
,
but
improperly
and
mystically
for
the
Devill
,
that
great
Leviathan
:
Under
which
name
,
he
with
all
spirituall
wickednesses
,
the
opposers
of
Christ
and
of
his
Church
are
comprehended
by
the
Prophet
(
Isa.
27.1
.
)
In
that
day
the
Lord
with
his
sore
,
great
and
strong
sword
shall
punish
Leviathan
,
the
piercing
serpent
,
even
Leviathan
the
crooked
serpent
,
and
he
shall
slay
the
Dragon
in
the
sea
.
Now
they
that
raise
up
this
misticall
Leviathan
the
Devill
,
are
surely
the
vilest
men
.
But
who
doe
thus
?
or
how
can
this
be
done
?
They
are
said
to
raise
up
Leviathan
,
who
seeke
occasions
of
sinning
,
such
as
doe
not
stay
till
Satan
tempts
them
,
but
they
(
as
it
were
)
tempt
Satan
.
They
are
so
hasty
,
so
forward
to
doe
evill
,
that
they
think
the
Devill
comes
not
fast
enough
,
and
therefore
they
doe
even
goe
out
to
meete
,
provoke
and
raise
up
the
Devill
,
they
invite
temptation
:
open
house
,
and
open
heart
for
him
,
ready
to
entertaine
and
welcome
him
when
he
comes
,
but
they
goe
forth
to
solicit
his
company
and
his
coming
.
This
is
to
stirre
up
Leviathan
.
So
that
the
whole
sense
according
to
this
exposition
may
be
given
to
you
thus
,
as
if
Iob
had
said
,
Let
this
night
be
cursed
with
a
grievous
curse
,
even
with
as
black
and
foule
a
curse
as
can
be
moulded
and
fashioned
in
the
hearts
,
or
spit
out
of
the
mouthes
of
the
vilest
miscreants
,
even
of
such
as
are
so
set
upon
sin
,
that
they
hate
the
light
and
curse
the
day
which
either
the
Sun
makes
in
the
aire
,
or
which
knowledge
makes
in
their
hearts
,
lest
that
should
stop
and
hinder
them
in
the
acting
of
sin
;
yea
let
such
a
curse
be
upon
it
,
is
they
use
to
vomit
out
,
who
are
so
set
upon
mischiefe
,
and
engaged
to
their
lusts
,
that
they
pray
in
aide
from
the
Devill
,
to
assist
and
quicken
them
in
their
wickednesse
;
that
so
their
naturall
corruptions
being
oyled
and
smoothed
with
his
temptations
,
their
motions
to
sin
,
(
and
indeed
to
Hell
)
may
be
swifter
and
more
violent
.
These
are
they
that
give
diligence
to
make
their
damnation
sure
:
These
are
they
from
whom
the
kingdome
of
Hell
suffers
violence
,
and
these
violent
ones
(
rather
then
not
have
it
)
will
take
it
by
force
.
Surely
their
damnation
sleepes
not
,
who
(
least
they
should
not
sin
enough
)
awaken
the
Devill
to
shew
them
sinning
opportunities
.
To
such
as
these
(
according
to
the
interpretation
now
suggested
)
Iob
commits
his
night
to
cursing
,
Let
them
curse
it
who
curse
the
day
,
&c.
Now
though
there
be
a
truth
in
the
things
which
are
asserted
in
this
opinion
,
taken
abstractedly
;
though
it
be
a
truth
that
wicked
men
are
such
as
curse
the
day
of
ayre-light
,
and
the
day
of
knowledge-light
;
though
they
are
often
so
madde
to
be
sinning
,
that
they
provoke
and
tempt
the
Devill
,
yet
I
will
not
give
this
for
the
sense
and
meaning
of
the
words
,
rather
you
may
take
it
and
make
use
of
it
as
an
Allegory
upon
,
then
an
Exposition
of
the
Text.
The
last
opinion
with
which
I
shall
conclude
the
opening
of
the
words
,
is
this
:
That
Iob
in
this
verse
,
doth
allude
to
the
custome
of
his
own
Countrey
,
and
of
other
Easterne
Countries
,
who
had
certaine
persons
amongst
them
,
both
men
and
women
,
whom
,
upon
solemne
occasions
either
of
joy
or
sorrow
,
they
were
wont
to
hire
or
call
in
for
reward
,
to
come
and
helpe
them
out
either
in
rejoycing
or
in
mourning
.
We
find
mention
of
such
in
Scripture
divers
times
,
who
were
thus
called
and
invited
or
hired
to
mourne
and
lament
,
in
times
of
sad
and
sorrowfull
accidents
,
whether
personall
or
publick
.
These
had
(
Lachrimas
venales
)
teares
to
sell
,
or
sale-teares
,
making
both
a
profession
and
a
profit
of
mourning
.
in
cap
9.
Ierem.
Such
the
Prophet
speakes
of
,
Ier.
9.17
,
18.
Thus
saith
the
Lord
,
Consider
ye
,
and
call
for
the
mourning
women
,
(
he
speakes
of
them
as
of
a
society
or
sister-hood
well
knowne
,
and
as
well
custom'd
)
and
cunning
women
,
that
they
may
come
,
(
that
is
,
women
cunning
in
mourning
,
)
And
let
them
make
hast
and
take
up
a
wailing
for
us
,
that
our
eyes
may
runne
downe
with
teares
,
and
our
eye-lidds
gush
out
with
waters
,
for
a
voice
of
wailing
is
heard
out
of
Zion
,
How
are
we
spoiled
?
And
ver.
20.
Teach
your
daughters
wailing
,
and
every
one
her
neighbour
lamentation
;
(
you
see
it
was
an
art
taught
amongst
them
,
)
for
death
is
come
up
into
our
windowes
,
&c.
In
2
Chron.
35.25
.
We
have
a
record
to
the
same
effect
,
concerning
the
lamentation
for
Josiah
.
And
Jeremiah
lamented
for
Josiah
,
and
all
the
singing-men
and
singing
women
spake
of
Josiah
in
their
lamentations
to
this
day
.
So
that
there
were
both
men
and
women
prepared
and
usually
called
forth
to
lament
such
occasions
of
sorrow
.
Againe
,
Amos
5.16
.
Therefore
the
Lord
,
the
God
of
Hosts
,
the
Lord
saith
thus
,
wailing
shall
be
in
all
streets
,
and
they
shall
say
in
all
the
high-wayes
,
Alas
,
Alas
!
And
they
shall
call
the
husbandman
to
mourning
,
and
such
as
are
skillfull
of
lamentation
to
wailing
.
Observe
here
different
mourners
,
they
shall
call
the
husbandman
to
mourning
and
such
as
are
skillfull
of
lamentation
to
wailing
.
You
see
he
speakes
of
two
sorts
of
persons
,
they
shall
call
the
husbandman
to
mourning
;
Husbandmen
are
such
as
mourne
when
they
mourne
,
when
they
mourne
,
they
mourne
indeed
,
they
mourne
down-right
;
but
besides
these
who
mourned
(
Ex
animo
)
really
,
there
was
another
sort
who
did
but
personate
sorrow
,
and
act
a
part
in
griefe
;
So
saith
the
Prophet
,
Call
in
some
who
are
skilfull
of
lamentation
,
men
or
women
who
have
studied
the
point
,
and
know
how
to
move
a
passion
,
and
to
heighten
an
affection
beyond
that
which
the
plaine
husbandman
can
doe
;
Let
the
husbandman
mourne
,
but
besides
that
,
let
there
be
art
and
solemnity
in
the
mourning
,
call
in
those
that
are
skilfull
of
lamentation
.
There
was
a
kind
of
profession
,
trade
or
art
of
mourning
;
Which
is
further
evidenced
,
(
2
Sam.
14.2
.
)
Joab
sent
to
Tekoah
to
fetch
thence
a
wise
woman
,
(
which
is
interpreted
in
the
words
following
,
to
be
a
woman
skilfull
in
lamentation
,
)
and
said
unto
her
,
I
pray
thee
faine
thy selfe
to
be
a
mourner
;
Thou
art
a
cunning
woman
,
thou
knowest
how
to
act
the
part
and
postures
of
a
mourner
to
the
life
,
Goe
to
David
and
faine
thy selfe
to
be
a
mourner
,
and
as
a
woman
that
had
a
long
time
mourned
for
the
dead
.
And
it
is
observed
to
this
day
in
many
places
,
(
and
as
I
have
been
informed
frequently
in
Ireland
)
that
not
only
friends
and
neighbours
are
called
to
lament
at
the
funerall
of
their
friends
and
neighbours
,
but
many
others
no
way
related
,
scarce
ever
known
to
the
person
deceased
,
who
come
professedly
to
straine
for
teares
,
and
make
lamentable
out-cryes
over
the
dead
.
To
such
a
custome
or
profession
Job
here
alluding
,
saith
,
Let
them
curse
it
who
curse
the
day
.
If
it
be
objected
,
that
this
Text
speakes
of
such
as
curse
the
day
,
and
not
of
such
as
mourne
upon
or
bemoane
the
day
.
That
is
easily
removed
,
because
upon
those
dayes
of
mourning
,
they
were
wont
to
mixe
execrations
with
their
lamentations
,
and
curses
with
their
teares
:
crying
out
,
oh
the
day
!
alas
for
the
day
,
oh
that
ever
such
a
day
came
!
In
the
30th
.
of
Ezekiel
,
v.
2.
The
Lord
saith
,
Sonne
of
man
,
prophecy
and
say
,
thus
saith
the
Lord
God
,
howle
ye
,
woe
worth
the
day
.
These
did
curse
the
day
:
and
such
were
hired
in
that
sense
to
curse
the
day
.
As
Balaam
(
who
loved
the
wages
of
unrighteousnesse
)
was
hired
to
curse
the
people
of
God
,
Numb
.
22.
So
then
the
cursing
here
meant
,
was
a
dolefull
wish
,
that
the
day
had
not
beene
,
or
that
such
things
had
not
hapned
upon
that
day
:
And
so
these
words
,
Let
them
curse
it
who
curse
the
day
,
who
are
ready
to
raise
up
their
mourning
,
are
only
a
circumlocution
describing
those
mercinary
cursers
or
mourners
:
As
if
Job
had
in
more
words
said
thus
.
Let
this
night
be
cursed
in
as
high
a
straine
,
and
mourned
over
with
as
enlarged
sorrowes
,
as
the
art
and
invention
of
those
,
whose
trade
is
cursing
,
and
who
have
teares
at
command
,
ever
did
or
can
put
forth
,
when
hired
on
purpose
to
mourne
over
the
saddest
spectacles
and
most
calamitous
events
.
Now
this
being
taken
for
a
ground-worke
,
that
in
those
times
and
Countries
,
men
and
women
were
hired
to
mourne
,
and
that
an
art
of
mourning
was
then
profest
;
the
difficulties
that
are
in
the
Text
opposing
this
,
are
further
to
be
examined
:
For
here
still
it
seemeth
doubtfull
,
how
this
word
Leviathan
can
fall
in
with
such
an
interpretation
,
or
be
applied
to
those
hired
and
professed
mourners
.
Towards
the
clearing
of
which
,
I
shall
a
little
open
three
words
.
The
first
is
(
Gnatidim
)
who
are
ready
:
Hester
,
The
copy
of
the
writing
for
a
commandement
to
be
given
in
every
Province
,
was
published
unto
all
people
,
that
they
should
be
ready
against
that
day
,
chap.
3.14
.
and
againe
,
chap.
8.13
.
So
that
in
Job
,
to
be
ready
to
raise
up
the
mourning
,
notes
more
then
an
immediate
going
about
a
thing
;
As
we
say
,
I
am
ready
to
doe
a
thing
,
that
is
,
I
will
or
must
doe
it
presently
:
For
it
notes
also
a
studied
readinesse
or
preparednesse
to
doe
a
thing
.
The
second
word
is
(
Gnour
)
to
raise
up
,
which
is
properly
to
raise
from
sleepe
,
Awake
why
sleepest
thou
O
Lord
?
Arise
cast
us
not
off
for
ever
.
(
Leviathan
)
which
hath
two
other
significations
both
appliable
to
this
interpretation
.
First
,
Divers
of
the
Rabbins
translate
it
by
the
Hebrew
word
(
Ebel
,
)
which
signifies
mourning
or
sorrow
;
and
with
the
pronoune
affixed
,
Their
sorrow
or
their
mourning
.
And
this
is
asserted
by
the
learned
Mercer
,
for
the
plainest
meaning
of
the
word
,
and
so
found
in
the
writings
of
the
Hebrew
Doctors
,
which
also
directly
answers
our
translation
,
who
are
ready
to
raise
up
their
mourning
.
Secondly
,
The
word
(
Leviathan
)
is
derived
(
according
to
the
opinion
of
others
)
from
Lavah
,
i.
e.
joyned
or
associated
.
Hence
Leviath
,
i.
e.
society
or
fellowship
:
to
which
the
same
pronoune
being
affixed
,
the
word
Leviathan
is
made
up
,
and
according
to
that
extraction
and
composition
,
is
rendred
(
socictatem
suam
)
their
society
or
their
company
.
And
the
word
in
this
derivation
and
construction
of
it
,
falls
in
with
the
sense
of
the
former
interpretation
,
who
are
ready
to
raise
and
stirre
up
their
company
,
namely
to
goe
fourth
and
mourne
,
or
their
company
of
mourners
.
And
the
reason
is
two-fold
,
why
they
are
or
may
be
said
to
raise
up
their
company
of
mourners
.
First
,
Because
those
solemne
mourners
were
usually
a
great
many
,
they
were
a
company
,
a
Chorus
or
a
Quire
,
making
a
dolefull
lamentation
;
and
so
when
they
were
to
mourne
,
they
called
together
or
raised
up
their
company
of
mourners
.
And
the
word
[
raised
]
is
proper
for
a
second
reason
,
Awake
psaltery
and
harpe
,
I
my selfe
will
awake
early
;
The
Hebrew
is
very
emphaticall
in
that
place
,
word
for
word
thus
,
I
my
selfe
will
awaken
the
morning
;
as
if
he
should
say
,
Praeficae
dicehantur
apud
veteres
,
quae
adhiberi
solerunt
uneri
,
mercede
conductae
,
ut
&
flerent
&
fortia
sacta
laudarent
.
Nonius
Marcel
.
Quae
praeficeretur
aneillis
quem
,
admodum
lamētarentur
praefica
est
dicta
,
Varro
.
l.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Joseph
.
l.
3.
de
Bel.
Iud.
c.
15.
the
morning
shall
not
awaken
mee
,
but
I
will
awaken
the
morning
,
the
morning
shall
not
find
me
sleeping
,
but
I
will
be
up
first
and
call
up
the
morning
.
So
those
mourners
used
to
awake
early
in
the
morning
,
or
rather
to
awaken
the
morning
;
and
they
had
one
woman
whom
they
called
(
Praefica
)
the
leader
,
the
first
or
the
chiefe
of
the
quire
and
company
of
mourners
(
plangendi
Magistra
)
whose
office
it
was
to
call
up
and
bring
on
the
rest
.
It
appeares
in
the
Gospell
of
Matthew
,
that
the
Jewes
(
in
those
times
)
used
to
call
in
musick
to
their
mournings
:
For
when
Christ
came
to
the
Rulers
house
whose
daughter
was
dead
,
the
Text
saith
,
He
saw
the
minstrels
and
the
people
making
a
noise
,
(
Mat.
9.23
.
)
And
Josephus
relating
the
story
of
his
owne
supposed
death
,
shewes
how
all
the
City
of
Jerusalem
continued
a
mourning
for
him
thirty
dayes
.
And
he
adds
,
directly
to
this
point
,
That
many
musicians
were
hired
,
for
reward
,
to
leade
those
songs
,
or
direct
the
solemnity
of
those
lamentations
.
This
exposition
(
upon
the
supposition
of
alluding
to
that
custome
in
mourning
,
and
the
allowance
of
those
significations
of
the
word
Leviathan
)
hath
a
cleare
and
a
faire
sense
,
respecting
the
series
of
the
Text
:
Job
having
so
farre
powred
out
a
curse
upon
and
lamented
his
night
,
he
(
as
it
were
)
calls
for
those
to
finish
and
conclude
it
,
who
traded
in
such
kind
of
curses
,
and
who
were
skill'd
in
lamentations
.
There
is
an
objection
against
this
,
taken
from
the
Grammaticall
regimen
or
construction
of
the
Originall
.
The
Hebrew
word
(
[
*
](A35389-e91480-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mos
est
Scripturae
ut
saepe
cum
agitur
de
actionibus
cantandi
,
lugendi
&
etiam
ardētèr
amandi
rem
aliquam
nominibus
masculis
verba
saemini●●
goneris
jungantur
,
vel
assixis
saemineis
mascalina
nomina
afficiantur
,
ut
excellentia
illius
actionis
indicetur
,
quia
mulieres
in
hujusmodi
actionibus
excellunt
,
Boldu●
,
in
loc.
who
are
ready
)
is
of
the
Masculine
gender
,
and
the
Pronoune
relating
to
it
,
(
Leviathan
)
their
mourning
,
is
of
the
Feminine
gender
,
so
that
here
seemes
to
be
a
fault
in
Grammar
,
if
we
expound
it
thus
,
their
mourning
,
or
their
company
of
mourners
.
To
this
we
may
give
a
double
answer
.
First
,
That
such
changes
of
one
Gender
for
another
,
are
frequently
observed
in
Scripture
by
the
learned
in
the
Originalls
.
Secondly
,
The
relative
word
is
conjectured
to
be
put
in
the
Feminine
gender
,
because
women
were
most
usually
called
forth
to
that
worke
of
mourning
.
And
it
is
further
observeable
,
that
where
the
Scripture
speakes
of
those
actions
of
mourning
or
rejoycing
,
or
loving
,
which
are
workes
of
affection
,
it
useth
to
ascribe
them
to
women
rather
then
to
men
,
because
they
are
quicker
in
affection
,
and
faile
:
of
affection
then
men
,
and
so
more
ready
to
act
or
expresse
such
joyes
or
sorrowes
then
men
are
.
For
the
close
of
this
point
,
I
shall
adde
the
apprehension
of
a
learned
Expositor
,
Let
them
curse
it
who
curse
the
day
,
who
are
ready
to
raise
up
Leviathan
,
that
is
,
Let
those
mourners
,
who
sing
that
most
passionate
song
of
mourning
,
which
begins
with
or
is
entitled
Leviathan
.
It
is
ordinary
among
us
,
to
call
for
a
song
,
or
to
call
a
song
by
the
generall
subject
matter
of
it
,
or
by
the
first
word
of
it
.
And
so
,
many
bookes
of
Scripture
have
their
names
in
the
Hebrew
from
the
first
word
,
as
the
booke
of
Genesis
,
is
called
Beresith
,
or
In
the
beginning
.
And
Exodus
,
Veele
semoth
,
(
that
is
,
)
And
these
are
the
names
:
because
both
begin
with
those
words
in
the
Hebrew
.
So
the
song
which
was
the
forme
of
those
Lamentations
,
might
be
called
Leviathan
,
because
(
saith
this
Authour
)
it
began
with
that
word
;
and
he
alledgeth
a
proverbiall
tradition
for
it
out
of
Mariana
,
which
he
had
received
from
a
Jew
,
that
it
was
forbidden
upon
the
Feast-day
to
raise
up
Leviathan
;
That
is
,
they
might
not
take
up
that
execratory
song
which
beginneth
with
Leviathan
.
I
only
present
this
opinion
,
because
it
suites
with
and
illustrates
the
former
notion
of
solemne
mourning
.
Thus
I
have
with
as
much
speed
and
clearnesse
as
I
could
,
given
you
the
meaning
of
these
words
.
That
which
favours
their
sense
most
,
who
keepe
to
the
word
Leviathan
,
is
,
that
this
booke
speakes
afterward
of
Leviathan
,
to
shew
the
power
of
the
creator
,
in
that
powerfull
creature
.
And
I
find
the
very
same
phrase
of
raysing
or
stirring
up
Leviathan
,
used
in
that
place
,
chap.
41.
ver.
10.
None
is
so
fierce
that
dare
stirre
(
or
raise
)
him
up
.
The
Hebrew
word
which
there
we
translate
,
stirre
,
in
this
third
chapter
is
translated
,
raise
Leviathan
.
Yet
I
rather
encline
to
the
latter
exposition
respecting
mourning
,
both
because
it
hath
the
authority
of
our
English
Bible
to
countenance
it
,
our
Translators
putting
mourning
in
the
Text
and
Leviathan
in
the
margin
;
As
also
,
because
it
carries
a
clearer
correspondence
and
agreement
,
both
with
Antecedents
and
consequents
,
both
with
the
matter
and
with
the
frame
of
Jobs
complaint
and
curse
in
this
chapter
.
Taking
the
words
in
this
sense
,
that
Job
calls
to
have
his
night
cursed
in
such
a
solemne
manner
,
as
those
hired
mourners
used
to
lament
and
bewaile
the
dayes
of
humane
calamities
,
we
may
observe
,
First
,
That
hope
of
profit
will
turne
some
spirits
into
any
posture
.
Lamenting
and
mourning
is
an
unpleasant
worke
,
but
profit
and
reward
sweetens
and
makes
it
pleasant
.
Some
men
will
be
in
any
action
so
they
may
get
by
it
,
they
will
mourne
for
hire
,
and
curse
for
hire
;
So
did
Balaam
.
Balaam
was
sent
for
to
curse
the
people
of
God
,
Numb
.
22.
He
made
many
delayes
,
and
seemingly
conscientious
scruples
,
yet
at
last
he
go●s
about
the
worke
,
as
black
and
bad
as
it
was
.
But
what
overcame
him
,
and
answered
all
his
doubts
about
the
undertaking
of
such
a
worke
?
The
Text
in
Peter
resolves
us
,
he
loved
the
wages
of
unrighteousnesse
.
He
that
loves
wages
,
will
quickly
love
any
work
,
which
brings
in
wages
.
Upon
the
stage
you
might
have
any
passion
for
your
money
:
Joy
and
sorrow
,
love
and
hatred
,
all
acted
and
personated
(
beyond
the
personall
temper
or
occasions
of
the
men
)
meerely
for
reward
;
And
(
which
is
the
highest
argument
of
a
mercenary
spirit
)
some
act
holinesse
for
hire
,
and
are
godly
for
outward
gaine
.
Secondly
,
In
that
Job
calls
others
to
mourne
over
and
condole
that
night
.
Observe
,
That
some
troubles
exceed
our
own
sorrowes
;
And
we
may
want
the
eyes
and
tongues
of
others
to
expresse
them
by
.
My
heart
(
saith
Job
)
is
not
large
enough
,
and
I
have
not
art
enough
to
act
,
much
lesse
to
aggravate
my
own
afflictions
;
let
them
doe
it
whose
profession
and
practise
it
is
,
to
curse
the
day
.
Sometimes
the
mercies
which
we
receive
,
and
the
joy
that
the
soule
conceives
,
is
more
then
we
can
expresse
or
be
thankfull
enough
for
:
and
then
we
send
to
others
,
both
private
Christians
and
whole
Congregations
,
desiring
them
to
help
us
,
to
lend
us
their
hearts
and
their
tongues
,
their
affections
and
their
voices
in
that
Angelicall
worke
,
the
praises
of
our
God
.
Let
them
blesse
God
who
blesse
the
day
,
(
who
are
vers'd
in
dayes
and
duties
of
thanks-giving
)
who
are
ready
to
raise
up
their
rejoycings
.
David
saith
,
Come
and
heare
all
ye
that
feare
God
,
and
I
will
declare
what
he
hath
done
for
my
soule
,
Psal.
66.16
.
He
had
not
told
them
what
God
had
done
for
his
soule
,
but
to
gaine
the
help
of
their
soules
in
praising
God
,
for
what
he
had
done
.
Sometime
also
a
Christian
is
so
engaged
in
prayer
for
the
obtaining
of
a
mercy
,
and
finds
his
heart
so
much
below
his
suite
,
that
he
calls
out
to
all
those
,
who
have
any
holy
skill
in
praying
,
pray
for
me
,
pray
with
me
,
the
businesse
is
too
bigge
for
me
alone
.
How
earnestly
doth
Paul
begge
prayers
,
Now
I
beseech
you
bretheren
,
for
the
Lord
Jesus
Christs
sake
,
and
for
the
love
of
the
Spirit
,
that
ye
strive
together
with
me
in
prayers
to
God
for
me
;
that
I
may
be
delivered
,
&c.
Rom.
15.30
.
As
it
is
thus
in
praying
and
rejoycing
,
so
it
may
be
in
mourning
and
in
sorrowing
;
And
troubles
are
very
deepe
when
they
exceed
our
own
sorrowes
,
as
mercies
are
very
great
when
they
are
beyond
our
own
praises
:
Wee
in
this
Nation
have
cause
to
feare
such
troubles
,
even
such
,
as
may
cause
us
to
invite
the
hearts
and
spirits
,
the
bowels
and
compassions
of
all
the
Christians
in
the
world
to
come
and
lament
over
us
:
we
may
be
forced
to
send
not
only
for
the
Husbandman
,
those
plaine-hearted
mourners
,
but
for
those
also
who
are
skillfull
in
lamentations
;
such
as
Jeremie
,
to
set
a
song
in
the
highest
straines
of
lamentation
,
for
the
bewailing
of
our
troubles
,
And
say
,
let
such
lament
our
day
as
lamented
Jerusalem
,
let
such
lament
it
,
as
have
lately
lamented
Germany
,
such
as
now
lament
the
ruines
and
desolations
of
Ireland
.
Verse
9.
Let
the
Starres
of
the
twi-light
thereof
be
darke
,
let
it
looke
for
light
,
but
have
none
,
neither
let
it
see
the
dawning
of
the
day
.
This
is
the
last
part
of
the
curse
which
Job
passeth
upon
his
night
:
Let
the
Starres
of
the
twi-light
thereof
be
darke
.
Some
comforts
of
the
night
are
naturall
,
others
are
accidentall
.
Job
in
the
former
verses
wishes
away
the
accidentall
comforts
;
The
meeting
of
friends
,
and
the
voice
of
musick
:
In
this
verse
,
he
removes
the
naturall
comforts
of
the
night
,
which
are
two
.
First
,
The
present
light
of
the
Starres
.
Secondly
,
The
expected
light
of
the
Sunne
.
The
first
comfort
of
the
night
is
,
that
though
it
be
darke
by
the
absence
of
the
Sunne
,
yet
there
is
some
light
by
the
presence
and
shining
of
the
Starres
:
And
it
is
a
greater
comfort
in
the
night
,
to
remember
,
that
though
now
I
have
no
light
but
from
a
glimmering
Starre
,
yet
shortly
the
light
of
the
glorious
Sunne
will
shine
upon
me
.
But
in
how
darke
a
condition
is
the
night
,
when
the
Sunne
is
gone
and
the
Starres
too
;
when
the
Starres
are
clouded
from
shining
,
and
the
Sunne
stayed
from
rising
.
This
Job
wishes
as
the
state
of
that
night
,
Let
the
Starres
thereof
be
darke
,
yea
let
it
have
no
hope
to
see
the
Sun
,
that
is
,
let
it
be
an
everlasting
night
.
Let
the
Starres
of
the
twi-light
thereof
be
darke
.
]
By
twilight
,
we
are
to
understand
the
beginning
of
the
night
,
or
the
evening
when
the
Starres
first
appeare
;
When
Job
would
have
these
Starres
of
the
twi-light
to
be
darke
,
Heat
once
takes
away
a
three-fold
benefit
from
the
night
.
First
,
These
Starres
are
a
great
ornament
to
the
night
;
What
a
glorious
spectacle
is
it
,
to
see
the
canopie
of
Heaven
bespangled
with
the
Starres
,
as
a
garment
set
with
Studs
or
Oes
of
Gold
?
Secondly
,
The
Starres
are
a
great
delight
and
comfort
in
the
night
.
Thirdly
,
The
Starres
are
for
direction
,
and
as
guides
in
the
night
.
Hence
Sea-men
and
Travellers
mourne
when
they
cannot
see
the
Starres
.
The
Starres
are
the
Marriners
guide
in
the
night
:
While
his
hand
is
upon
the
helme
,
his
eye
is
toward
Heaven
,
and
in
the
Heavens
his
eye
is
upon
the
site
and
motion
of
the
Starres
.
The
woefull
condition
of
those
Sea-men
in
the
storme
is
thus
exprest
,
Acts
27.20
.
Now
when
for
many
dayes
neither
Sunne
nor
Starre
had
appeared
.
When
Sea-men
feele
a
storme
in
the
night
,
and
cannot
see
a
Star
in
the
night
,
their
case
is
almost
desperate
:
Though
the
light
of
a
Star
be
little
,
yet
the
benefit
is
very
great
.
Let
it
looke
for
light
,
but
have
none
.
]
The
Hebrew
is
,
Let
it
looke
for
light
,
and
none
,
which
is
an
usuall
Illeipsis
,
we
supply
the
word
(
have
;
)
Let
it
looke
for
light
and
have
none
.
Let
it
looke
for
light
.
]
He
putteth
that
in
to
aggravate
the
sorrow
of
that
night
.
I
would
have
this
night
expect
the
light
,
let
it
waite
and
looke
for
it
earnestly
,
but
let
it
have
none
;
let
it
be
full
of
hopes
,
but
empty
of
enjoyments
.
Let
that
night
know
no
succession
of
a
day
;
whereas
usually
the
Sun
goes
and
returnes
,
it
sets
and
rises
,
now
let
it
goe
and
not
returne
,
let
it
set
and
never
rise
againe
.
Neither
let
it
see
the
dawning
of
the
day
.
He
doth
not
only
wish
away
,
full
,
cleare
and
perfect
light
,
but
the
dawning
of
the
day
,
which
is
imperfect
light
,
let
not
so
much
as
the
beginning
or
first
moment
of
a
morning
succeed
that
night
.
Let
it
not
see
the
eye-lids
of
the
morning
:
It
is
a
very
elegant
expression
,
noting
the
first
breakings
of
light
,
when
the
Sun
peepes
above
the
Horizon
,
which
Poets
call
the
Raies
of
light
,
streames
of
light
,
or
the
wings
of
the
morning
;
As
our
Lord
Christ
the
Sunne
of
righteousnesse
,
is
said
to
rise
with
healing
in
his
wings
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Primus
albicantis
aurorae
splendor
,
quem
alij
poetae
radios
capillos
,
pennas
aurorae
dicunt
.
Sunt
palpebrae
aurorae
radij
qui
sub
aurorā
emicare
solent
.
Mercer
.
(
Mal.
4.2
.
)
So
the
eye-lids
of
the
morning
,
alluding
to
the
Sun
which
is
the
eye
of
Heaven
,
and
when
the
day
dawneth
,
the
eye-lids
of
Heaven
open
,
the
Sun
awakens
and
looks
out
:
Even
as
when
a
man
awakes
first
,
his
eye-lids
open
;
These
rayes
of
the
Sun
are
compared
to
eye-lids
,
because
like
the
eye-lids
they
twincle
or
move
continually
,
darting
themselves
forth
into
the
ayre
and
upon
the
earth
.
In
that
Job
forbids
the
Star-light
,
and
would
take
away
the
hope
of
Sun-light
from
that
night
;
Observe
first
,
That
in
sad
times
small
comforts
may
passe
for
great
mercies
.
In
the
day
time
,
no
man
lookes
after
the
Starres
:
Star-light
is
not
valued
,
while
Sun-light
is
enjoyed
:
but
in
the
night
a
Star
is
a
welcome
sight
.
He
that
is
full
(
saith
Solomon
)
despiseth
the
honey-combe
,
but
to
the
hungry
soule
every
bitter
thing
is
sweet
.
When
a
man
is
hungry
and
wants
,
a
little
is
pleasant
to
him
;
as
our
proverbe
hath
it
,
Halfe
a
loafe
is
better
then
none
.
A
great
Emperour
once
dranke
puddle-water
with
more
delight
(
he
professed
)
then
ever
he
had
done
the
most
delicious
wines
.
Sad
times
and
hardship
make
that
pleasant
and
very
acceptable
,
which
in
plenty
we
slight
and
passe
by
.
Hence
it
followes
,
That
the
removing
of
small
comforts
in
sad
times
,
are
great
afflictions
:
If
Starres
(
which
have
but
little
light
)
be
taken
from
the
night
,
a
great
affliction
is
added
to
the
night
.
Some
can
loose
more
then
another
mans
all
,
and
yet
feele
it
not
,
yet
thinke
they
have
lost
nothing
.
We
are
not
troubled
at
the
losse
of
small
things
when
we
enjoy
greater
;
But
when
all
wee
have
are
small
,
then
any
thing
we
loose
is
great
.
As
in
Nathans
Parable
,
(
2
Sam.
12.
)
when
the
poore
man
having
lost
but
one
Lambe
had
lost
all
,
he
complaines
greatly
.
Secondly
,
Job
saith
,
Let
it
looke
for
light
but
have
none
,
There
is
much
in
that
:
He
doth
not
say
,
Let
this
night
have
no
light
,
but
,
let
it
looke
for
light
and
have
none
.
From
this
we
may
observe
,
That
the
want
of
that
afflicteth
us
most
,
which
wee
expect
most
.
If
the
night
(
that
is
man
in
the
night
)
did
not
expect
and
looke
for
light
,
it
would
not
be
much
troubled
with
the
absence
of
light
.
To
loose
our
expectation
,
is
more
then
the
losse
of
the
thing
expected
.
It
is
said
of
Siseras
mother
(
Judg.
5.28
.
)
when
her
sonne
was
upon
that
expedition
against
the
people
of
God
,
that
shee
looked
out
at
a
window
,
and
cryed
through
the
lattesse
,
why
is
his
chariot
so
long
in
coming
?
why
tarry
the
wheeles
of
his
chariot
?
She
looked
for
a
victorious
successe
and
rich
spoiles
,
for
her
wise
Ladies
answered
her
,
yea
she
returned
answer
to
her selfe
;
Have
they
not
sped
,
have
they
not
divided
the
prey
?
to
every
man
a
damsell
or
two
,
to
Sisera
a
prey
of
divers
colours
,
&c.
This
cut
her
to
the
heart
,
that
she
looked
for
great
booty
,
and
reckoned
upon
a
victory
,
when
Sisera
was
fast
nailed
through
the
temples
,
never
to
returne
.
That
man
is
greatly
burdened
,
from
whom
others
expect
much
,
but
he
who
expects
much
,
is
in
danger
to
be
more
burdened
.
Therefore
David
prayes
,
Psal.
119.116
.
Let
me
not
be
ashamed
of
my
hope
.
As
shame
arises
from
doing
a
thing
against
knowne
light
and
common
principles
,
so
also
from
loosing
or
suffering
a
thing
against
known
hope
and
common
expectation
.
It
is
noted
as
an
aggravation
of
that
peoples
affliction
in
the
Prophet
,
Wee
looked
for
peace
and
behold
no
good
came
,
and
for
a
time
of
health
,
and
behold
trouble
,
Jer.
8.15
.
For
a
people
to
be
in
expectation
of
some
great
mercy
,
doubles
the
sorrow
of
their
miscarriage
:
Now
in
these
times
,
wee
being
in
our
night
of
trouble
,
and
(
as
it
were
)
looking
when
day
will
breake
,
when
our
peace
will
returne
,
when
truth
will
prevaile
and
be
setled
,
when
errour
and
the
abettors
of
it
shall
be
overthrowne
.
How
would
it
augment
our
sorrowes
,
if
we
looking
for
these
mercies
should
not
have
them
?
As
it
is
a
greater
affliction
to
be
miserable
when
we
have
been
happy
,
so
when
we
have
long
hoped
to
be
happy
.
God
expresses
himselfe
as
much
troubled
,
when
he
looses
his
expectation
from
us
:
It
provokes
the
Spirit
of
God
to
anger
against
us
,
when
he
looks
for
the
fruits
of
his
care
and
love
in
our
obedience
and
findeth
none
,
(
Isa.
5.
)
God
looked
that
his
vineyard
should
have
brought
forth
grapes
,
and
it
brought
forth
wild
grapes
.
He
looked
for
judgement
,
and
behold
oppression
,
for
righteousnesse
and
behold
a
cry
:
This
disapoointment
provoked
the
Lord
to
lay
his
vineyard
wast
.
So
in
the
Gospell
,
when
Christ
cometh
to
the
fig-tree
three
yeares
,
seeking
or
looking
for
fruit
and
findeth
none
.
What
then
?
Cut
it
downe
saith
Christ
,
he
is
very
angry
thus
missing
his
expectation
.
Now
,
as
it
provokes
the
anger
of
God
to
come
looking
upon
man
,
his
creature
for
duty
and
finds
none
;
so
it
doth
likewise
exceedingly
grieve
the
spirit
of
man
,
when
he
lookes
to
God
for
mercy
and
findes
none
;
And
how
just
is
it
that
God
should
crosse
our
expectation
,
when
we
so
often
crosse
his
.
No
mervaile
if
we
looke
for
light
and
behold
darknesse
,
for
peace
and
behold
trouble
,
for
successe
and
behold
disappointments
:
Whenas
God
lookes
among
us
for
repentance
and
behold
presumption
,
for
faith
and
behold
unbeliefe
,
for
patience
and
behold
complaining
,
for
reformation
and
behold
backsliding
,
for
fruit
and
behold
barrennesse
or
but
leaves
.
Fourthly
,
He
saith
,
Let
it
not
see
the
dawning
of
the
day
,
that
is
,
let
it
be
quite
out
of
hope
ever
to
receive
any
light
,
therefore
let
it
not
see
so
much
as
a
glimpse
of
light
.
It
is
the
strongest
deniall
of
the
whole
,
to
deny
the
least
or
the
first
part
:
As
when
the
Apostle
would
have
us
abstaine
from
all
evill
,
he
exhorts
to
abstaine
from
the
appearance
of
evill
,
(
1
Thes.
5.
)
So
here
when
Job
would
put
his
night
quite
out
of
hope
to
see
a
day
,
he
saith
,
Let
it
not
see
(
so
much
as
)
the
dawning
(
that
is
,
the
least
appearance
)
of
the
day
.
And
this
as
it
is
the
last
,
so
the
heaviest
sentence
upon
his
night
.
Observe
then
,
That
A
hopelesse
condition
is
the
worst
condition
of
all
other
.
Let
a
night
be
never
so
darke
,
never
so
tempestuous
,
yet
the
hope
of
a
morning
is
a
mercy
and
a
light
.
A
man
will
beare
any
heavinesse
,
when
he
can
say
as
David
,
Heavinesse
may
endure
for
a
night
,
but
joy
cometh
in
the
morning
.
Solomon
tells
us
,
that
the
hope
deferr'd
makes
the
heart
sicke
,
Prov.
13.12
.
How
sicke
then
are
they
who
are
hopelesse
,
or
who
have
quite
lost
their
hope
?
Everlastingnesse
is
the
head
of
the
arrow
,
the
sting
and
poison
of
all
miseries
;
it
is
indeed
the
sting
of
Hell
:
that
Hell
is
such
a
night
as
never
shall
see
the
dawning
of
the
day
,
hath
more
torment
and
paine
in
it
then
all
the
paines
in
Hell
.
As
the
punishment
of
losse
in
Hell
pinches
more
then
the
punishment
of
sense
,
so
in
the
losse
this
pinches
most
that
the
losse
is
irrecoverable
:
They
are
deprived
of
the
glory
of
God
,
and
shall
never
see
the
least
ray
of
it
for
ever
.
They
are
in
darknesse
,
and
they
have
no
hope
of
light
at
all
for
ever
.
As
that
which
makes
Heaven
so
full
of
joy
,
is
,
that
Heaven
is
above
all
feare
,
so
that
which
makes
Hell
so
full
of
terrour
,
is
,
that
Hell
is
below
all
hope
:
Heaven
is
a
day
which
shall
never
see
any
approaches
of
the
night
,
and
Hell
is
a
night
that
shall
never
see
any
dawnings
of
the
day
.
So
,
proportionably
in
any
affliction
of
this
life
to
be
hopelesse
of
deliverance
,
to
say
it
shall
never
end
,
I
am
in
such
a
night
as
shall
have
no
day
,
no
not
the
dawning
of
a
day
,
this
is
the
utmost
evill
,
the
extremity
of
affliction
.
So
much
concerning
the
curse
it selfe
which
Job
powred
out
with
so
much
passion
,
both
against
the
day
of
his
birth
and
the
night
of
his
conception
.
We
shall
now
here
see
the
reason
of
this
passion
in
the
words
which
follow
.
JOB
3.10
,
11
,
12
,
13.
Verse
10.
Because
it
shut
not
up
the
doores
of
my
mothers
wombe
,
nor
hid
sorrow
from
mine
eyes
.
Why
died
I
not
from
the
wombe
?
why
did
I
not
give
up
the
ghost
when
I
came
out
of
the
belly
?
Why
did
the
knees
prevent
me
?
or
why
the
brests
,
that
I
should
sucke
?
For
now
should
I
have
lien
still
,
and
been
quiet
,
I
should
have
slept
;
then
had
I
been
at
rest
.
WE
are
now
come
to
the
second
generall
part
of
this
Chapter
.
You
may
remember
,
the
whole
was
divided
into
three
Sections
.
The
first
shewed
us
the
curse
which
Job
powred
out
upon
his
day
.
The
second
,
the
cause
or
ground
of
that
curse
.
And
the
third
,
a
vehement
expostulation
about
the
continuance
of
his
life
and
the
lengthning
of
his
dayes
.
We
have
heard
the
curse
opened
already
in
the
nine
former
verses
:
Now
followeth
the
cause
of
the
curse
.
Iob
gives
an
account
or
reason
of
his
passion
:
If
any
should
check
him
with
,
why
doest
thou
thus
breath
out
complaints
against
the
day
of
thy
birth
?
why
doest
thou
write
such
bitter
things
against
the
night
of
thy
conception
?
He
answereth
as
David
did
his
bretheren
in
another
case
,
1
Sam.
17.
Why
,
what
have
I
done
or
spoken
,
Is
there
not
a
cause
?
Or
as
Ionah
when
God
reproves
him
about
his
passion
for
the
withered
gourd
,
Doest
thou
well
to
be
angry
?
Ionah
replyes
,
Yes
,
I
doe
well
to
be
angry
even
unto
death
,
chap.
49.
So
saith
Iob
here
to
any
that
should
rebuke
him
,
with
,
doe
you
well
to
be
thus
angry
with
your
day
?
Yes
,
I
doe
well
to
be
angry
with
my
day
,
and
I
shew
you
why
,
because
it
shut
not
up
the
doores
of
my
mothers
wombe
,
&c.
The
reason
or
the
argument
stands
thus
.
There
is
cause
I
should
curse
that
day
and
that
night
,
which
not
hindering
my
conception
or
my
birth
,
brought
me
forth
upon
the
stage
of
the
world
,
to
act
a
part
in
all
these
sorrowes
:
But
the
day
and
the
night
did
not
hinder
my
conception
or
my
birth
,
therefore
I
have
cause
,
I
have
reason
enough
to
breake
out
in
such
complaints
and
curse
them
.
I
doe
it
,
because
these
shut
not
up
the
doores
of
my
mothers
wombe
.
This
is
the
argument
or
reason
by
which
he
defends
his
passion
:
and
this
argument
will
be
found
to
have
more
passion
in
it
then
reason
,
if
we
examine
it
to
the
bottome
.
For
he
complaines
of
that
as
the
cause
,
which
was
not
the
cause
of
his
troubles
:
what
did
the
night
or
the
day
,
that
he
thus
chargeth
them
?
They
had
no
efficiency
in
bringing
those
evills
upon
him
,
circumstances
are
not
causes
;
Effects
are
produced
in
time
,
but
time
doth
not
produce
effects
.
Only
this
we
may
say
to
helpe
it
,
he
doth
not
curse
the
day
,
as
if
it
could
have
shut
the
doores
of
his
mothers
wombe
,
but
because
on
that
day
those
doores
were
not
shut
.
But
leaving
the
reason
of
his
speech
,
we
will
consider
the
sense
of
it
.
The
Hebrew
word
for
word
is
thus
rendred
,
Because
it
shut
not
up
the
doores
of
my
belly
.
Chaldee
Paraphrast
renders
thus
by
way
of
explanation
,
Because
it
did
not
shut
up
the
doores
of
my
lips
;
the
mouth
(
saith
he
)
being
(
as
it
were
)
the
doore
or
the
in-let
to
the
belly
or
stomack
,
every
thing
goeth
in
by
that
doore
;
and
so
he
carries
the
sense
thus
,
let
that
night
be
cursed
because
it
did
not
stop
my
breath
,
and
so
make
an
end
of
mee
;
The
Septuagint
hath
it
thus
,
because
it
shut
not
up
[
the
doores
of
my
Mothers
belly
,
]
which
answers
our
translation
,
the
doores
of
my
mothers
wombe
.
Mr.
Broughton
to
the
same
sense
,
because
it
shut
not
up
the
doore
of
the
belly
that
did
beare
me
,
that
is
,
my
mothers
belly
.
I
shall
in
silence
passe
over
that
secret
or
mystery
in
nature
,
which
may
be
the
ground
of
this
expression
.
There
are
two
secrets
in
Divinity
,
which
are
the
grounds
of
it
,
and
of
them
I
shall
speake
.
The
first
is
this
,
When
God
layes
that
affliction
of
barrennesse
upon
the
woman
,
he
according
to
the
phrase
of
Scripture
,
is
said
to
shut
up
the
wombe
;
And
when
he
sendeth
the
blessing
of
fruitfulnesse
,
he
is
said
to
open
the
wombe
.
We
have
both
,
Gen.
20.18
.
When
Abimelech
had
taken
Sarah
Abrahams
wife
,
the
Lord
fast
closed
up
all
the
wombes
of
the
house
of
Abimelech
.
The
meaning
of
it
is
this
,
he
made
all
the
women
barren
,
or
withheld
the
blessing
of
conception
;
The
Jewish
Expositors
render
the
meaning
in
the
very
words
of
this
Text
,
that
the
Lord
had
shut
up
all
the
doores
of
the
wombes
of
the
house
of
Abimelech
.
And
so
likewise
for
fruitfulnesse
,
God
is
said
to
open
the
wombe
,
as
Gen.
29.31
.
And
when
the
Lord
saw
that
Leah
was
hated
,
he
opened
her
wombe
,
but
Rachel
was
barren
.
Then
,
to
shut
the
doores
of
the
wombe
,
notes
the
power
of
God
in
denying
,
and
to
open
those
doores
,
the
blessing
of
God
in
giving
conception
and
making
fruitfull
.
Secondly
,
It
may
referre
to
the
birth
:
for
,
there
must
be
an
opening
of
those
doores
and
that
by
an
Almighty
power
,
for
production
as
well
as
for
conception
;
And
therefore
David
,
(
Psal.
22.9
.
)
ascribes
it
to
the
Lord
,
Lord
thou
art
he
who
tookest
me
out
of
my
mothers
wombe
.
It
was
not
the
Midwife
did
it
,
It
was
not
the
womens
helpe
that
stood
about
his
mother
,
but
Lord
thou
didest
it
;
The
hand
of
God
only
is
able
to
open
that
doore
and
let
man
into
the
world
;
Unlesse
he
(
as
we
may
so
speake
)
turne
the
key
,
the
poore
infant
must
for
ever
lye
in
prison
,
and
make
his
mothers
wombe
his
grave
.
In
either
or
both
these
respects
Job
here
speakes
against
the
night
,
because
it
shut
not
up
the
doores
of
his
mothers
wombe
,
to
stop
his
conception
,
or
stay
him
in
the
birth
:
For
then
,
either
he
had
not
been
,
or
he
had
not
been
brought
forth
as
the
subject
of
all
those
calamities
.
Hence
observe
,
first
That
fruitfulnesse
or
conception
is
the
especiall
worke
and
blessing
of
God
:
God
carries
the
key
of
the
wombe
in
his
own
hand
.
From
him
we
receive
life
and
breath
,
(
Acts
17.25
.
)
yea
in
his
booke
are
all
our
members
written
,
which
in
continuance
were
fashioned
,
when
as
yet
there
was
none
of
them
:
Wee
are
fearefully
and
wonderfully
made
,
Our
substance
is
not
hid
from
God
,
when
we
are
made
in
secret
,
and
curiously
wrought
in
the
lowest
parts
of
the
earth
.
As
the
holy
Ghost
admirably
and
most
elegantly
describes
the
conception
and
formation
of
man
in
the
wombe
,
Psal.
139.14
,
15
,
16.
There
are
foure
keyes
of
nature
,
all
kept
in
the
hand
of
God
.
First
,
The
key
of
the
Raine
.
The
clouds
cannot
open
themselves
,
the
flood-gates
of
Heaven
cannot
be
unlocked
,
nor
those
sluces
opened
to
let
downe
a
drop
of
raine
,
untill
God
turne
the
key
,
Deut.
28.12
.
The
Lord
shall
open
unto
thee
his
good
treasure
,
the
Heaven
to
give
the
raine
unto
thy
land
in
his
season
.
Secondly
,
The
key
of
Nutrition
,
or
of
Foode
,
Psal.
145.16
.
Thou
openest
thine
hand
and
satisfiest
the
desire
of
every
living
thing
.
The
strength
of
the
creature
is
shut
up
in
the
hand
of
God
,
and
untill
he
unlock
his
hand
,
the
creatures
cannot
strengthen
or
nourish
us
,
though
we
have
our
houses
and
our
hands
full
of
them
.
Thirdly
,
The
key
of
the
Grave
,
Eze.
37.13
.
I
will
open
your
graves
and
cause
you
to
come
out
of
your
graves
.
We
are
so
fast
lockt
up
in
death
,
that
all
the
power
in
the
world
is
not
able
to
release
us
,
till
God
speake
the
word
and
turne
the
key
of
the
graves-doore
.
That
place
in
Ezekiel
is
meant
(
I
know
)
of
a
civill
death
:
But
it
is
as
true
of
naturall
death
,
And
the
argument
is
stronger
for
it
;
If
when
a
Nation
(
as
the
nation
of
the
Jewes
then
did
)
lyes
in
the
grave
of
bondage
and
captivity
,
no
man
can
unlock
that
doore
without
the
key
of
Gods
speciall
providence
;
much
lesse
can
any
hand
or
power
but
his
,
open
the
doore
and
bring
us
out
of
the
grave
of
our
corporall
dissolution
.
There
is
this
fourth
key
belonging
to
the
doore
spoken
of
in
the
Text
,
the
doore
of
the
wombe
:
Which
was
shadowed
in
that
ceremoniall
law
among
the
Jewes
,
of
giving
their
first-borne
unto
God
,
as
a
thankefull
acknowledgement
,
that
the
beginning
of
all
propagation
and
increase
was
from
him
.
Further
observe
,
That
our
birth
and
production
is
the
speciall
worke
of
God
.
Thou
art
he
that
tookest
me
out
of
my
mothers
wombe
(
saith
David
,
)
And
he
apprehended
the
power
of
God
so
great
in
his
naturall
birth
,
that
he
from
thence
takes
an
argument
to
strengthen
his
faith
,
that
God
could
doe
any
other
thing
for
him
,
how
hard
soever
.
He
knew
he
could
never
be
in
such
straights
,
but
the
power
of
God
could
deliver
him
,
when
he
once
remembred
that
it
was
God
who
tooke
him
out
of
his
mothers
womb
:
For
in
the
words
immediately
fore-going
,
he
bringeth
in
his
enemies
laughing
at
,
yea
reproaching
him
and
saying
;
He
trusted
in
God
that
he
would
deliver
him
,
let
him
deliver
him
seeing
he
delighted
in
him
;
They
jeere
him
with
his
God
,
let
him
deliver
him
.
David
answers
,
What
doe
ye
think
God
cannot
deliver
me
.
Lord
(
saith
he
)
thou
art
he
that
tookest
me
out
of
my
mothers
wombe
.
Can
I
ever
be
in
such
straights
as
I
was
then
,
can
I
ever
be
in
a
more
helplesse
condition
?
Can
I
ever
be
in
more
need
of
an
Almighty
helpe
,
then
when
I
was
strugling
to
get
into
the
world
?
There
is
more
of
the
power
of
God
put
forth
in
bringing
a
poore
infant
into
the
world
,
then
in
bringing
him
out
of
any
trouble
or
straight
he
can
fall
into
,
in
his
travels
through
the
world
;
And
hence
the
great
deliverances
of
a
people
from
danger
,
and
their
reformations
from
errour
are
called
a
birth
,
as
King
Hezekiah
speakes
in
his
message
to
Isaiah
,
2
King
.
19.4
.
The
children
are
come
to
the
birth
and
there
is
no
strength
to
bring
forth
.
As
if
he
had
said
,
great
things
are
now
attempted
,
but
nothing
can
be
perfected
;
great
troubles
are
discovered
,
but
we
cannot
be
delivered
by
any
humane
power
or
policy
;
Therefore
lift
up
a
prayer
for
the
remnant
that
is
left
.
Every
new
deliverance
and
reformation
of
a
Church
is
a
new-birth
of
that
Church
.
Who
hath
heard
such
a
thing
?
who
hath
seene
such
things
?
shall
the
earth
be
made
to
bring
forth
in
one
day
?
or
shall
a
Nation
be
borne
at
once
?
for
assoone
as
Zion
travailed
,
shee
brought
forth
her
children
.
That
is
,
Sions
mercies
were
speedily
and
suddainely
obtained
.
She
uses
to
have
long
travaile
and
many
throes
,
but
now
the
mighty
power
of
God
opened
the
doore
of
the
wombe
,
a
doore
of
hope
,
and
Sion
was
easily
delivered
of
a
man-child
,
A
glorious
mercy
,
Isai
,
66.8
.
You
see
how
the
holy
Ghost
paralels
the
working
of
great
things
for
the
Church
,
to
the
travaile
of
a
woman
;
whose
infant
sticks
in
the
birth
,
if
God
suspend
his
helpe
,
but
if
he
open
the
doore
by
a
hand
of
gracious
providence
,
she
brings
forth
,
Even
before
she
travailes
,
(
as
the
same
Prophet
speakes
,
)
and
before
she
is
in
paine
she
is
delivered
.
I
have
adventured
to
lengthen
out
this
notion
somewhat
further
then
that
hint
in
the
Text
doth
well
beare
,
only
because
we
being
a
people
now
in
strong
travaile
,
and
wanting
strength
to
bring
forth
,
may
be
directed
to
consider
whose
hand
holds
the
key
which
opens
the
wombe
of
Nations
as
well
as
persons
,
and
at
the
turning
of
whose
hand
,
we
shall
quickly
be
delivered
;
and
being
delivered
,
we
shall
quickly
forget
all
our
paines
and
pangs
,
for
joy
that
a
man-child
,
such
a
masculine
blessing
is
borne
into
the
world
.
But
the
Text
goes
on
still
in
teares
.
As
followes
,
Nor
hid
sorrow
from
mine
eyes
.
Because
it
hid
not
sorrow
from
mine
eyes
.
]
By
the
hiding
of
sorrow
from
his
eyes
,
he
noteth
only
thus
much
,
that
he
should
have
been
delivered
from
the
sense
and
experience
of
sorrow
.
He
had
mist
those
evills
which
he
met
with
,
since
his
coming
into
the
world
,
if
those
doores
being
shut
,
had
shut
him
out
of
the
world
.
When
sorrow
is
hid
from
our
eyes
,
then
all
evill
is
removed
,
as
in
that
speech
,
(
Isai
.
65.16
.
)
Because
the
former
troubles
are
forgotten
,
because
they
are
hidden
from
mine
eyes
,
that
is
,
as
if
he
had
said
,
we
feare
no
trouble
,
no
danger
,
no
evill
hangs
over
out
heads
,
now
the
former
evills
are
forgotten
,
they
are
hidden
from
mine
eyes
,
As
we
use
to
say
of
great
dangers
,
that
they
are
imminent
dangers
,
they
hang
over
our
heads
,
or
hang
before
our
eyes
,
because
they
lye
so
neere
and
are
in
such
a
readinesse
to
oppresse
and
fall
upon
us
.
Now
when
Job
subjoyneth
sorrow
to
his
birth
,
as
if
assoone
as
ever
the
doores
were
open
for
him
to
step
into
the
world
,
the
first
object
he
met
with
was
trouble
,
and
he
was
saluted
by
sorrow
as
soone
as
ever
he
saw
the
light
.
Observe
,
That
man
is
borne
to
sorrow
.
He
sees
sorrow
the
first
thing
he
sees
.
Sorrow
is
his
first
acquaintance
.
The
connection
is
very
close
,
Because
it
shut
not
up
the
doores
of
the
wombe
,
nor
hid
sorrow
from
mine
eyes
.
Eliphaz
tells
us
,
(
chap.
5.7
.
)
That
man
is
borne
unto
trouble
,
as
the
sparkes
flie
upward
.
He
is
born
to
it
,
the
expression
implies
that
trouble
&
sorrow
take
hold
of
us
,
or
we
enter
upon
and
take
hold
of
trouble
,
assoone
as
ever
we
enter
upon
the
world
,
we
are
borne
to
them
,
trouble
and
sorrow
are
a
mans
inheritance
;
as
an
heyre
is
borne
to
his
land
or
estate
.
Man
hath
a
right
to
those
troubles
,
they
are
his
birth-right
,
and
all
his
birth-right
by
nature
;
and
assoone
as
ever
he
is
borne
,
he
takes
possession
of
sorrow
,
or
sorrow
possesses
him
.
Many
a
man
is
borne
to
riches
and
a
great
estate
,
but
he
stayeth
a
great
while
for
the
possession
of
them
;
man
is
borne
to
trouble
,
and
he
enters
upon
that
assoone
as
ever
he
enters
the
world
;
sorrow
is
not
his
inheritance
in
reversion
,
but
in
possession
;
Even
as
the
sparkes
flie
upward
,
that
explaines
it
to
be
so
,
as
the
sonnes
of
the
Coale
,
(
so
the
Hebrew
)
that
is
,
sparkes
assoone
as
ever
they
are
borne
out
of
the
coale
flie
upward
,
and
are
presently
ascending
;
so
is
man
tending
unto
trouble
.
Few
and
evill
have
the
dayes
of
the
yeeres
of
my
life
beene
,
saith
Jacob
,
(
Gen.
47.9
.
)
How
few
soever
they
have
been
,
they
have
been
evill
:
if
his
life
had
been
but
one
day
,
that
had
been
an
evill
day
.
If
his
life
had
not
been
lengthened
to
the
least
number
of
days
,
yet
his
evills
had
multiplied
to
a
number
:
in
few
houres
we
have
many
sorrowes
.
Some
make
the
infants
teares
a
presage
of
these
sorrowes
,
as
if
he
wept
to
thinke
upon
what
a
shore
of
trouble
he
is
landed
:
Or
rather
into
what
a
Sea
of
stormes
he
is
lanching
,
when
he
comes
into
the
world
;
such
stormes
as
he
shall
never
be
fully
quit
of
,
till
he
is
harboured
in
his
grave
.
Wherefore
as
the
Angell
said
unto
the
woman
,
Luk.
24.5
.
Why
seeke
yee
the
living
among
the
dead
?
So
I
may
say
to
you
,
why
seeke
ye
peace
in
a
land
of
trouble
,
and
joy
in
a
land
of
sorrow
?
These
are
reserved
for
us
in
our
countrey
which
is
above
,
expect
them
not
here
,
for
this
is
not
your
rest
.
Secondly
,
We
may
note
from
this
expression
,
Nor
hid
sorrow
from
mine
eyes
.
That
the
sight
of
the
eye
wounds
the
heart
.
He
doth
not
say
,
and
hid
trouble
from
my
soule
,
or
trouble
from
my
spirit
,
but
hid
sorrow
from
mine
eyes
.
It
is
a
proverbiall
speech
among
us
,
What
the
eye
sees
not
,
the
heart
grieves
not
.
And
when
the
Lord
would
shew
how
he
was
moved
with
the
sufferings
and
knew
the
sorrowes
of
his
people
in
Egypt
,
he
doubles
it
upon
this
sense
,
I
have
seene
,
I
have
seene
,
or
I
have
surely
seene
the
affliction
of
my
people
,
Exod.
3.7
.
Your
sorrowes
are
not
hid
from
mine
eyes
.
Mine
eye
affects
my
heart
,
saith
the
Prophet
Jeremie
,
Lam.
3.51
.
That
is
,
mine
eye
afflicts
my
heart
.
While
Jeremie
went
about
the
City
,
and
saw
so
many
wofull
spectacles
in
the
ruine
and
captivity
of
his
people
,
that
sight
smote
him
to
the
heart
.
It
is
said
,
that
when
Christ
came
to
Jerusalem
and
beheld
the
City
,
he
wept
over
it
,
Luk.
19.41
.
And
for
the
sorrow
of
repentance
,
the
sight
of
the
eye
hath
a
great
influence
upon
the
heart
,
They
shall
looke
on
me
whom
they
have
pierced
,
and
they
shall
mourne
,
&c.
Zach.
12.10
.
As
the
eye
doth
affect
,
or
rather
infect
the
heart
with
sin
,
from
sin-occasioning
objects
;
a
sin
that
is
in
the
eye
will
be
presently
at
the
heart
,
which
caused
Job
to
say
,
(
Chap.
31.1
.
)
I
made
a
covenant
with
mine
eyes
,
why
then
should
I
thinke
upon
a
maide
?
He
meaneth
,
sinfully
to
lust
after
her
;
as
if
he
had
said
,
there
is
a
quick
,
a
speedy
passage
from
the
eye
to
the
heart
,
though
in
the
fabrick
of
the
body
there
seemes
a
great
distance
betweene
them
:
Therefore
I
have
made
a
covenant
with
my
eyes
to
avoide
occasions
of
sin
,
least
mine
eyes
should
pollute
my
heart
with
motions
unto
sin
.
And
as
it
is
in
pleasure-provoking
objects
,
that
which
is
a
pleasure
to
the
eye
,
will
presently
be
a
pleasure
to
the
heart
,
a
refreshing
to
our
spirits
:
And
that
pleasure
which
shall
last
for
evermore
in
Heaven
,
is
from
a
vision
that
shall
last
for
ever
.
Joy
shall
for
ever
be
before
the
eye
,
and
therefore
joy
shall
for
ever
fill
the
heart
.
The
joy
of
Heaven
consists
in
vision
,
in
seeing
God
as
he
is
,
(
1
Joh.
3.2
.
)
or
in
seeing
face
to
face
,
(
1
Cor.
13.12
.
)
which
is
the
vision
beatificall
.
So
likewise
there
is
an
afflicting
vision
.
The
eye
affects
the
heart
with
sorrow-occasioning
objects
,
if
sorrow
be
in
the
eye
,
it
will
not
stay
long
from
the
heart
.
Hence
when
Sarah-Abrahams
wife
was
dead
,
Abraham
thus
bespeakes
the
people
among
whom
he
dwelt
,
If
it
be
your
mind
that
I
should
bury
my
dead
out
of
my
sight
,
&c.
(
Gen.
23.8
.
)
It
did
afflict
the
heart
of
Abraham
with
sorrow
,
to
see
the
body
of
his
deceased
wife
,
or
the
coffin
wherein
she
lay
,
whom
he
had
so
entirely
loved
,
therefore
bury
her
out
of
my
sight
.
It
is
very
observable
,
that
when
Joseph
would
doe
somewhat
purposely
to
afflict
and
touch
the
heart
of
his
bretheren
with
more
remorse
for
their
former
unkindnesse
unto
him
,
the
history
saith
,
(
Gen.
42.24
)
that
hee
tooke
from
them
Simeon
,
and
bound
him
before
their
eyes
;
He
heard
them
in
their
private
conference
,
whisper
one
to
another
,
We
are
verily
guilty
concerning
our
brother
,
in
that
we
saw
the
anguish
of
his
soule
,
when
he
besought
us
,
and
we
would
not
heare
,
therefore
is
this
distresse
come
upon
us
.
When
Joseph
perceived
their
consciences
began
thus
to
worke
,
he
resolves
to
give
them
a
pill
at
their
eyes
,
(
even
a
dolefull
spectacle
,
yet
the
lively
picture
of
their
dealing
with
him
)
to
make
their
consciences
worke
faster
,
with
godly
sorrow
:
He
tooke
from
them
Simeon
,
and
bound
him
before
their
eyes
.
And
Judah
when
he
pleadeth
afterward
,
chap.
44.
for
the
carrying
back
of
Benjamin
,
you
know
what
a
patheticall
oration
he
makes
;
O
,
saith
he
,
doe
not
detaine
Benjamin
,
for
when
I
come
to
thy
servant
my
father
,
and
the
lad
be
not
with
us
,
(
seeing
that
his
life
is
bound
up
in
the
lads
life
)
It
shall
come
to
passe
,
that
when
he
seeth
that
the
lad
is
not
with
us
,
he
will
dye
,
ver.
30
,
31.
That
very
sight
will
kill
my
father
:
and
for
me
to
see
my
father
dye
,
will
be
death
to
me
also
;
For
so
he
concludes
,
ver.
34.
How
shall
I
goe
to
my
father
and
the
lad
be
not
with
me
,
lest
peradventure
I
see
the
evill
that
shall
come
upon
my
father
.
Oh
(
saith
he
)
let
me
carry
him
back
,
my
father
will
die
if
he
see
not
the
lad
,
and
so
shall
I
,
if
I
see
the
evill
that
shall
come
upon
my
father
;
he
knew
that
sight
would
be
as
a
sword
to
his
heart
and
as
a
dagger
in
his
bowels
.
The
Lord
threatens
his
people
thus
in
case
of
disobedience
,
Deut.
28.31
.
Thine
Oxe
shall
be
slaine
before
thine
eyes
,
thine
Asse
shall
be
violently
taken
away
from
before
thy
face
.
Thy
sonnes
and
thy
daughters
shall
be
given
to
another
people
,
&c.
So
that
thou
shalt
be
mad
for
the
sight
of
thine
eyes
which
thou
shalt
see
,
ver.
34.
and
ver.
67.
he
shewes
what
convulsions
and
divisions
of
spirit
,
the
visions
of
the
eye
would
bring
upon
them
.
In
the
morning
thou
shalt
say
,
would
God
it
were
Even
,
and
at
Even
thou
shalt
say
would
God
it
were
morning
,
for
the
feare
of
thine
heart
wherewith
thou
shalt
feare
,
and
for
the
sight
of
thine
eyes
which
thou
shalt
see
.
The
feare
of
the
heart
and
the
sight
of
the
eye
are
neerely
joyned
.
The
sight
of
the
eye
caused
the
feare
of
the
heart
,
and
both
were
as
concauses
of
those
distracting
thoughts
and
wishes
of
hastening
the
morning
to
the
evening
,
and
againe
suddenly
reducing
back
the
evening
to
the
morning
.
Unlesse
sorrow
be
hid
from
the
eyes
,
it
can
hardly
be
kept
from
the
heart
.
It
is
an
usuall
custome
if
a
man
be
but
let
blood
,
to
bid
him
turne
away
his
head
if
he
be
faint-hearted
,
for
the
sight
of
his
blood
will
make
his
heart
faint
;
And
so
from
more
gastly
spectacles
,
men
commonly
turne
away
their
faces
,
&c.
Which
is
to
hide
sorrow
from
their
eyes
.
It
followes
,
Why
died
I
not
from
the
wombe
?
why
did
not
I
give
up
the
ghost
when
I
came
out
of
the
belly
?
why
did
the
knees
prevent
me
,
&c.
These
two
verses
containe
a
further
aggravation
of
the
former
reason
by
three
other
steps
.
Before
he
spake
against
his
conception
and
his
birth
,
now
,
Why
died
I
not
from
the
wombe
?
As
if
he
had
said
,
though
I
were
conceived
,
and
secondly
though
I
were
borne
,
yet
why
did
not
I
make
my
cradle
,
my
grave
,
or
my
first
swadling
cloathes
,
my
winding
sheet
;
though
I
were
borne
,
yet
why
did
not
I
die
so
soone
as
ever
I
was
borne
?
why
died
I
not
from
the
wombe
?
why
gave
I
not
up
the
ghost
when
I
came
out
of
the
belly
?
Having
received
the
discourtesie
of
a
birth
,
death
would
have
been
a
favour
:
It
had
been
best
for
me
,
not
to
have
been
borne
,
and
next
best
to
have
died
quickly
or
assoon
as
I
was
borne
;
that
's
the
meaning
in
generall
of
the
11
,
and
12th
,
verses
.
But
I
shall
a
little
examine
and
enlighten
the
particular
expressions
.
Why
did
not
I
give
up
the
ghost
?
]
The
Hebrew
is
but
one
word
,
which
costs
us
five
in
English
,
I
give
up
the
ghost
,
the
word
signifieth
,
that
last
act
of
those
who
are
in
the
agonie
of
death
;
In
the
Greeke
and
Latine
that
act
is
exprest
by
one
word
,
that
Christ
gave
up
the
ghost
.
The
word
is
conceived
to
note
a
willing
cheerefull
resignation
of
our selves
in
death
,
a
dying
without
much
reluctance
or
resistance
,
a
being
active
in
death
rather
then
passive
,
we
call
it
well
a
giving
up
the
ghost
.
Some
apply
it
only
to
the
death
of
the
godly
,
(
as
Gen.
25.8
.
of
Abraham
,
&c.
)
whose
lives
are
not
violently
snatcht
from
them
,
but
willingly
surrendred
.
When
a
godly
man
dyes
a
violent
death
,
he
doth
not
dye
violently
:
Whereas
a
wicked
man
dies
violently
,
when
he
dies
naturally
:
and
though
sometimes
(
being
weary
of
his
life
,
or
despairing
of
reliefe
)
he
drives
out
his
ghost
,
yet
in
a
strict
sense
he
never
gives
up
the
ghost
.
It
is
said
to
the
wicked
rich
man
in
the
Gospell
,
(
Luk.
12.20
.
)
Thou
foole
,
this
night
shall
thy
soule
be
required
of
thee
,
demanded
indeed
,
but
O
how
unwillingly
doth
the
rich
man
pay
this
naturall
debt
,
who
is
so
able
to
pay
all
civill
debts
.
Yet
it
must
be
confest
that
we
find
the
word
often
used
promiscuously
,
applied
as
well
to
the
death
of
the
wicked
as
of
the
godly
;
To
Ismael
,
(
Gen.
25.8
.
)
as
well
as
Abraham
,
to
Annanias
and
Saphira
,
Acts
5.10
.
Yea
it
is
applied
to
the
death
of
any
or
all
living
things
,
Gen.
7.21
.
And
all
flesh
died
that
moved
upon
the
earth
,
both
of
fowle
,
and
of
cattell
;
and
of
beasts
,
and
of
every
creeping
thing
that
creepeth
upon
the
earth
,
and
every
man
.
Then
againe
,
If
I
had
not
so
much
favour
to
die
assoone
as
ever
I
came
from
the
wombe
,
or
to
die
in
the
very
birth
;
yet
,
Why
did
the
knees
prevent
me
?
or
the
breasts
that
I
should
sucke
?
Here
are
two
steps
aggravating
the
cause
of
his
curse
against
his
day
.
If
I
had
not
been
borne
dead
saith
Job
,
or
died
naturally
assoone
as
I
was
borne
,
yet
why
was
I
not
left
to
perish
?
I
should
have
died
quickly
,
if
they
had
let
me
alone
,
though
I
were
born
alive
into
the
world
;
that
is
the
meaning
of
those
words
,
Why
did
the
knees
prevent
me
?
why
was
there
any
care
taken
of
me
?
why
did
the
Midwife
and
the
Assistant
women
take
me
upon
their
knees
?
why
did
they
wash
me
,
swathe
me
and
bind
me
up
?
If
they
had
not
been
so
kind
,
it
had
been
a
kindnesse
unto
me
,
if
they
had
spared
their
labour
,
they
had
done
me
a
favour
;
If
they
had
omitted
their
care
,
how
many
cares
had
I
escaped
?
Why
did
the
knees
prevent
me
?
or
(
which
is
a
further
step
and
the
fift
step
by
which
this
speech
ascends
)
why
the
brests
that
I
should
suck
?
As
if
he
had
said
,
If
they
would
needs
be
so
favourable
as
to
take
me
up
upon
the
knee
,
to
wash
me
,
to
binde
me
up
and
cloath
me
,
yet
why
was
the
brest
presented
to
me
?
why
was
I
layed
to
the
brest
?
If
they
had
kept
me
from
sucking
the
brest
,
I
should
have
suckt
but
little
breath
;
I
had
died
quickly
.
So
that
in
these
words
there
are
five
gradations
by
which
Job
aggravateth
the
cause
of
this
curse
against
his
day
.
First
,
Because
he
was
conceived
.
Secondly
,
Because
the
doore
was
opened
for
him
to
be
borne
.
Thirdly
,
Because
being
borne
,
he
did
not
presently
give
up
the
ghost
,
or
die
assoone
as
he
came
into
the
world
.
Fourthly
,
Because
there
was
so
much
care
taken
for
him
,
as
to
take
him
upon
the
knee
,
and
bind
him
up
.
Fifthly
,
Because
there
was
a
brest
provided
,
and
papps
for
him
to
sucke
:
If
any
of
these
latter
acts
had
been
neglected
,
Job
had
died
,
and
so
escaped
all
these
ensuing
troubles
of
his
life
,
sorrow
had
been
hidden
from
his
eyes
.
And
it
is
observed
(
especially
in
these
latter
acts
of
this
gradation
)
that
Job
alludes
to
the
custome
of
those
times
,
wherein
unnaturall
women
left
their
children
upon
the
cold
earth
,
naked
and
helplesse
,
assoone
as
they
were
borne
:
or
casting
them
out
,
expose
them
to
misery
,
or
the
casuall
nursery
of
nature
lent
them
by
beasts
,
more
mercifull
then
those
beastly
mothers
,
who
would
not
afford
them
knees
to
prevent
,
nor
brests
to
give
them
suck
.
As
in
that
place
,
Ezek.
16.4
,
5.
the
wofull
condition
of
such
an
infant
is
exprest
,
to
shadow
out
the
sinfully
polluted
and
woefuly
helplesse
estate
of
that
people
,
and
of
all
people
by
nature
,
till
the
Lord
prevents
them
by
the
knees
of
free
grace
,
and
suckles
them
with
the
brests
of
his
consolation
.
Thy
father
was
an
Amorite
,
and
thy
mother
an
Hittite
,
(
of
a
barbarous
people
,
and
what
then
?
)
In
the
day
thou
wast
borne
,
thy
navell
was
not
cut
,
neither
wast
thou
washed
in
water
,
thou
wast
not
salted
at
all
nor
swadled
at
all
,
none
eye
pittied
thee
to
doe
any
of
these
unto
thee
,
but
thou
wast
cast
out
in
the
open
field
,
to
the
loathing
of
thy
person
in
the
day
that
thou
wast
borne
.
to
the
loathing
of
their
persons
.
Levana
dea
pro
levandis
è
terra
insantib●s
,
August
.
de
Civit
.
Dei
.
l.
4.
c
▪
11.
Thebanorum
lex
de
non
exponendis
infantibus
,
Apud
Aelian
.
de
Var.
Hist.
l.
11.
The
Heathen
Romanes
had
a
speciall
goddesse
or
deity
,
whose
name
imported
her
care
and
office
,
that
children
when
they
were
borne
,
should
be
taken
up
from
the
earth
and
set
upon
the
knee
.
And
for
the
preventing
of
this
unnaturall
cruelty
,
(
very
frequent
as
it
seemes
amongst
them
)
the
Thebanes
made
an
expresse
law
,
that
infants
should
not
be
neglected
or
cast
out
when
they
were
borne
,
though
the
parents
thought
they
would
be
a
burden
to
them
by
reason
of
the
charge
,
or
no
delight
to
them
by
reason
of
their
deformity
.
Now
saith
Job
,
I
could
wish
,
I
had
had
such
a
father
or
such
a
mother
,
or
such
friends
,
who
forgetting
naturall
affection
,
would
have
cast
me
out
when
I
came
first
into
the
world
;
Why
did
the
knees
prevent
me
?
From
hence
also
we
may
observe
,
first
,
That
an
infant
,
assoone
as
he
liveth
,
hath
in
him
the
seeds
of
death
:
So
Job
speakes
of
himselfe
,
Why
died
I
not
from
the
wombe
?
why
did
I
not
give
up
the
ghost
when
I
came
out
of
my
mothers
belly
?
Or
why
was
I
not
stifled
in
the
wombe
?
why
was
ever
that
doore
opened
to
let
me
into
the
world
?
I
could
have
died
as
soone
as
I
lived
.
Not
only
is
man
acting
sin
,
but
nature
infected
with
sin
,
the
subject
of
,
and
subjected
to
the
power
of
death
:
So
the
Apostle
teacheth
us
,
(
Rom.
5.14
.
)
Death
reigned
from
Adam
to
Moses
,
even
over
them
that
had
not
sinned
after
the
similitude
of
Adams
transgression
;
And
who
were
those
?
Even
little
infants
,
they
had
life
,
yet
death
reigned
over
them
,
they
were
under
the
dominion
of
death
,
and
subject
to
that
king
of
terrour
.
Sin
is
the
seed
of
death
,
and
the
principle
of
corruption
.
God
doth
infants
no
wrong
when
they
die
,
their
death
is
of
themselves
,
for
they
have
the
seed
of
death
in
them
;
We
may
affirme
in
one
sense
,
that
when
infants
die
,
they
have
no
losse
;
and
we
are
sure
(
in
every
sense
)
when
they
die
,
they
have
no
wrong
;
All
death
(
except
death
to
sin
)
is
the
wages
of
sin
,
and
therefore
can
be
no
injury
to
the
sinner
.
Secondly
,
We
may
observe
concerning
man
in
his
birth
,
what
a
helplesse
creature
man
is
.
If
I
(
saith
Job
)
had
been
left
a
little
,
I
had
bin
gone
quickly
,
there
had
been
an
end
of
me
:
I
could
not
have
helped
my selfe
,
if
the
knees
had
not
prevented
me
,
if
the
brests
had
not
given
me
suck
,
if
I
had
been
destitute
of
these
succours
,
then
presently
I
should
have
been
free
among
the
dead
,
I
should
have
been
quiet
and
gone
into
silence
.
Thirdly
,
Observe
,
That
every
step
of
life
stands
in
need
of
a
step
of
mercy
.
When
the
infant
is
conceived
,
there
must
be
an
act
of
mercy
to
quicken
it
,
an
act
of
mercy
to
nourish
it
in
the
wombe
;
an
act
of
mercy
for
the
birth
,
an
act
of
mercy
being
borne
to
take
it
upon
the
knee
,
an
act
of
mercy
to
binde
it
up
,
an
act
of
mercy
to
give
it
suck
.
The
beginning
of
our
lives
,
and
the
progresse
of
our
lives
,
our
generation
and
our
preservation
call
for
acts
of
mercy
,
or
else
(
poore
creatures
as
we
are
,
)
we
quickly
perish
and
returne
unto
our
dust
.
We
owe
our
lives
to
God
at
first
,
and
we
owe
them
every
moment
;
if
he
did
not
renew
mercy
every
moment
,
we
could
not
continue
life
one
moment
:
As
it
is
with
our
spirituall
life
,
so
it
is
with
our
naturall
,
Our
lives
are
hid
with
Christ
in
God
,
Col.
3.3
.
Of
and
from
our selves
we
cannot
subsist
,
either
in
grace
or
nature
.
It
followes
,
For
now
should
I
have
lien
still
,
and
been
quiet
,
I
should
have
slept
;
then
had
I
been
at
rest
.
These
words
are
an
inlargement
of
the
former
reason
,
taken
from
a
description
of
the
state
and
condition
of
the
dead
;
For
now
(
saith
Job
)
I
should
have
lien
still
,
If
you
should
aske
me
a
reason
of
my
former
reason
,
why
I
was
so
angry
with
that
day
or
night
wherein
I
was
conceived
and
borne
,
wherein
I
had
that
(
to
me
unacceptable
)
mercy
to
be
preserved
and
kept
alive
?
This
I
subjoyne
for
the
reason
of
it
,
If
none
of
those
unwelcome
favours
or
naturall
rights
had
been
done
me
,
then
,
I
had
lien
still
,
I
had
been
quiet
,
I
should
have
slept
,
I
had
been
at
rest
,
Either
I
should
have
been
as
one
that
never
was
,
or
I
should
have
been
at
rest
and
quiet
.
The
argument
lyes
thus
;
Rest
and
quiet
are
desireable
things
,
but
death
,
in
the
omission
of
those
succours
,
would
have
given
me
rest
,
therefore
I
desire
those
succours
had
been
omitted
.
This
conclusion
is
in
the
11th
,
and
12th
,
verses
,
which
we
heard
before
.
The
assumption
is
in
this
13th
,
verse
,
which
he
further
confirmes
in
the
6
verses
following
,
by
an
argument
which
we
may
thus
forme
.
I
will
prove
,
saith
he
,
that
in
death
I
should
have
rest
and
been
quiet
,
and
lien
still
,
for
all
conditions
and
sorts
of
men
are
quiet
and
lie
still
in
death
.
There
(
or
in
that
estate
)
where
all
degrees
and
sorts
of
persons
are
at
rest
,
there
sure
I
should
have
found
rest
;
but
in
death
all
sorts
and
degrees
of
persons
have
found
rest
,
therefore
I
should
have
found
rest
too
.
Now
that
all
sorts
of
people
lie
still
and
are
at
rest
in
death
,
he
proves
by
an
elegant
enumeration
of
the
severall
sorts
and
conditions
of
men
.
He
makes
an
argument
by
way
of
induction
of
all
or
most
of
the
rankes
of
men
.
First
,
He
shewes
it
in
Kings
and
Counsellours
of
the
earth
,
these
men
that
make
such
a
bussell
in
the
world
,
when
once
they
are
dead
,
they
are
quiet
enough
.
And
then
he
shews
it
in
Rich-men
and
Princes
,
who
load
themselves
with
thick
clay
,
who
toile
and
moile
all
their
days
to
heape
up
and
amasse
much
wealth
;
when
these
come
to
the
grave
,
ther
's
an
end
of
all
their
labours
,
then
they
must
give
over
all
their
pursuite
of
riches
.
Fourthly
,
He
shewes
it
in
children
,
either
abortives
,
borne
before
natures
time
,
or
borne
in
full
perfection
of
nature
.
ver.
16.
Lastly
,
He
shewes
it
in
oppressors
and
the
oppressed
;
in
prisoners
and
those
that
imprison
them
;
in
the
small
and
in
the
great
,
in
the
servants
and
in
their
Masters
;
Thus
making
an
innumeration
of
all
these
,
from
thence
he
infers
;
That
if
all
these
are
quiet
,
when
they
are
in
the
grave
,
then
surely
his
condition
had
been
so
too
;
I
should
have
been
quiet
and
lien
still
,
then
I
should
have
slept
and
been
at
rest
.
We
must
here
take
notice
,
that
Job
speaking
of
the
state
of
death
,
speakes
only
in
reference
to
an
outward
condition
,
and
our
resting
from
outward
calamities
and
troubles
;
he
doth
not
handle
the
point
at
all
concerning
mans
eternall
estate
;
For
,
death
is
not
rest
to
all
sorts
of
men
in
that
sense
:
Kings
and
Counsellours
,
and
rich
men
,
&c.
may
rest
from
the
troubles
of
this
world
,
and
goe
to
a
world
of
everlasting
troubles
.
Such
a
totall
rest
is
the
sole
priviledge
of
the
Saints
.
Thus
only
blessed
are
the
dead
which
die
in
the
Lord
,
from
henceforth
,
yea
saith
the
Spirit
,
that
they
may
rest
from
their
labours
,
and
their
workes
follow
them
,
Rev.
14.13
.
When
the
Saints
die
,
they
rest
from
their
labours
,
and
their
works
follow
them
(
through
free-grace
)
in
glorious
rewards
.
When
the
wicked
die
,
they
rest
from
their
labours
,
but
their
workes
follow
them
(
through
divine
Justice
)
in
everlasting
punishments
.
And
Job
resting
assured
of
his
own
eternall
rest
,
Further
,
We
may
observe
4
words
used
by
Job
to
expresse
the
same
thing
.
First
,
I
should
have
lien
still
.
And
been
quiet
,
there
is
a
second
.
I
would
have
slept
,
there
is
a
third
,
and
fourthly
,
Then
I
had
been
at
rest
.
I
should
have
lien
still
.
]
The
word
signifies
to
lie
down
in
any
kind
,
and
it
signifies
to
sleepe
,
Gen.
19.4
.
Before
they
lay
downe
,
that
is
,
before
they
went
to
bed
:
It
is
applied
likewise
to
the
sleepe
of
death
,
2
Sam.
7.12
.
Isa.
43.17
.
They
shall
lye
downe
,
they
shall
not
rise
,
(
that
is
,
they
shall
die
,
so
the
next
words
expound
it
)
They
are
extinct
,
they
are
quenched
as
towe
.
And
been
quiet
.
]
The
word
signifieth
also
to
be
silent
,
then
had
I
lien
still
and
been
silent
,
and
you
know
,
death
and
the
grave
are
called
silence
;
I
had
been
like
those
that
goe
downe
into
silence
(
saith
the
Psalmist
,
Ps.
115.17
.
)
that
is
,
like
those
that
go
down
into
the
grave
.
And
Hezekiah
in
his
mourning
describes
that
silence
,
Isa.
38.18
.
The
grave
cannot
praise
thee
,
death
cannot
celebrate
thee
.
I
should
have
slept
.
]
Sleepe
is
the
image
of
death
,
and
death
is
more
then
the
image
of
sleepe
;
sleepe
is
a
short
death
,
and
death
is
a
long
sleepe
.
Many
of
them
that
sleepe
in
the
dust
of
the
earth
shall
awake
,
some
to
everlasting
life
,
and
some
to
everlasting
contempt
,
Dan.
12.2
.
Our
friend
Lazarus
sleepeth
,
(
saith
Christ
to
his
Disciples
,
J●h
.
11.11
.
)
but
I
goe
that
I
may
awake
him
out
of
sleepe
.
In
the
14th
,
verse
,
Jesus
said
unto
them
plainely
,
Lazarus
is
dead
.
Then
had
I
beene
at
rest
.
]
We
usually
say
when
a
man
goes
to
sleepe
,
he
goes
to
rest
:
Yet
rest
is
more
then
sleepe
,
for
sometimes
a
man
sleepes
when
he
doth
not
rest
,
his
very
sleepe
being
troubled
,
and
he
troubled
in
his
sleepe
:
But
when
rest
is
joyned
with
sleepe
it
is
perfect
sleepe
.
The
word
here
used
,
signifies
a
very
quiet
,
setled
and
peaceable
condition
:
Hence
Noah
had
his
name
,
And
he
called
his
name
Noah
,
saying
,
this
sonne
shall
comfort
us
,
concerning
our
worke
and
toile
of
our
hands
,
because
of
the
ground
which
the
Lord
hath
cursed
,
Gen.
5.29
.
He
was
rest
and
comfort
to
the
old
world
,
by
preaching
righteousnesse
,
even
the
righteousnesse
which
is
by
faith
,
which
alone
gives
rest
unto
the
soule
,
and
is
able
to
refresh
us
in
the
midst
of
all
those
toyles
and
labours
which
that
first
curse
brought
upon
the
world
,
both
new
and
old
.
Such
rest
and
sweet
repose
had
I
found
(
saith
Job
)
from
all
my
toile
in
the
house
of
death
and
bed
of
the
grave
.
Having
thus
,
foure
words
concurring
in
the
same
sense
,
we
may
here
not
unprofitably
take
notice
of
that
elegant
multiplication
of
words
in
the
holy
Scriptures
.
There
,
store
is
no
soare
,
and
variety
is
no
superfluity
,
yea
there
Tautologie
is
no
superfluity
:
It
is
the
usuall
rhetorick
of
the
Holy
Ghost
,
to
speake
the
same
thing
in
divers
words
,
yea
sometime
in
the
same
words
;
We
find
such
a
congeries
or
heaping
up
of
words
used
for
the
most
part
in
some
heate
of
passion
,
or
vehemency
of
spirit
;
As
first
,
when
God
would
expresse
a
great
deale
of
anger
and
wrath
against
a
people
,
he
speakes
thus
,
(
Isa.
14.22
,
23.
)
I
will
rise
up
against
them
,
saith
the
Lord
of
hostes
,
and
cut
off
from
Babylon
the
name
and
remnant
,
and
sonne
and
nephew
,
I
will
also
make
it
a
possession
for
the
Bittern
and
pooles
of
water
,
and
I
will
sweepe
it
with
the
besome
of
destruction
.
Here
are
a
multitude
of
words
,
and
all
tending
to
the
same
purpose
,
setting
forth
the
fiercenesse
of
Gods
anger
,
and
the
resolvednesse
of
his
judgement
for
the
ruining
of
Babylon
.
The
towring
confused
pride
of
the
King
of
Babylon
,
is
presented
to
us
in
such
a
heape
of
words
,
(
Isa.
14.13
,
14.
)
heare
the
pure
language
of
pride
from
that
Kings
heart
;
Thou
hast
said
in
thine
heart
,
I
will
ascend
into
Heaven
,
I
will
exalt
my
throne
above
the
Starres
of
God
,
I
will
sit
also
upon
the
mount
of
the
Congregation
,
I
will
ascend
above
the
heights
of
the
clouds
,
I
will
be
like
the
most
High
.
The
manifold
apostacies
and
backslidings
of
Judah
,
are
described
in
many
words
by
the
Prophet
Zephanie
,
chap.
1.6
.
And
them
that
are
turned
bank
from
the
Lord
,
and
those
that
have
not
sought
the
Lord
,
nor
enquired
for
him
;
(
Chap.
3.2
.
)
She
obeyed
not
the
voice
,
she
received
not
correction
,
she
trusted
not
in
the
Lord
,
she
drew
not
neere
to
her
God
.
When
our
Lord
Christ
would
shew
the
extreame
ignorance
and
darknesse
of
his
Disciples
,
in
those
great
Articles
of
his
sufferings
,
death
and
resurrection
,
having
taken
the
twelve
unto
him
,
and
discoursed
of
those
points
,
he
concludes
,
Luk.
18.31
,
34.
And
they
understood
none
of
these
things
,
and
this
saying
was
hid
from
them
,
neither
knew
they
the
things
that
were
spoken
.
As
if
Christ
had
said
,
their
ignorance
in
these
mysteries
was
so
great
,
that
they
had
not
the
least
glimpse
or
glimmerings
of
light
about
them
.
So
here
,
I
should
have
lien
still
,
and
been
quiet
,
I
should
have
slept
,
and
been
at
rest
,
and
all
to
note
the
interrupted-quiet
and
tranquility
of
the
grave
.
As
if
he
had
said
;
Had
I
died
then
,
not
only
had
not
these
stormes
been
upon
me
,
nor
these
waves
gone
over
me
,
but
the
least
breath
of
wind
had
never
blowne
upon
me
.
Hence
we
may
observe
,
First
,
That
in
regard
of
all
outward
troubles
,
death
is
the
rest
of
man
.
Blessed
are
the
dead
that
die
in
the
Lord
,
for
they
rest
from
their
labours
And
they
who
die
out
of
the
Lord
,
rest
from
all
that
labour
they
have
had
in
this
world
.
There
is
no
worke
,
nor
device
,
nor
knowledge
,
nor
wisedome
in
the
grave
whither
thou
goest
,
Eccles.
9.10
.
This
life
is
a
day
of
working
,
and
death
is
a
night
of
resting
.
The
Sunne
ariseth
,
man
goeth
forth
to
his
labour
untill
the
evening
,
Psal.
104.23
.
When
the
Sunne
of
our
life
ariseth
,
we
goe
forth
to
our
labour
,
untill
the
evening
of
death
.
This
life
is
a
continued
motion
,
death
is
a
continued
rest
.
This
life
is
but
noise
and
tumult
,
death
is
silence
.
Our
life
is
a
stormy
passage
,
a
tempestuous
sea-voyage
,
death
bringeth
us
to
the
harbour
.
There
is
a
foure-fold
rest
which
we
obtaine
in
death
.
First
,
A
rest
from
labour
and
travaile
,
no
working
there
.
Secondly
,
There
is
a
rest
from
trouble
and
oppression
,
no
warres
,
no
bloody
battels
there
.
Thirdly
,
There
is
a
rest
from
passion
,
no
sorrow
,
no
griefe
shall
afflict
us
there
.
In
the
grave
there
is
a
fourth
rest
better
then
all
these
,
a
rest
from
sin
,
a
rest
from
the
drudgerie
of
Satan
,
a
rest
from
the
winnowings
and
buffetings
of
Satan
;
a
rest
from
the
law
of
our
members
,
warring
against
the
law
of
our
minds
.
When
Saul
went
to
the
witch
of
Endor
for
advise
with
Samuel
,
that
Samuel
,
or
the
Devill
in
the
appearance
of
Samuel
,
speakes
as
one
disturb'd
being
raised
from
the
grave
;
Why
,
(
saith
he
,
)
hast
thou
disquieted
me
to
bring
me
up
,
1
Sam.
28.15
.
I
was
at
rest
,
why
diddest
thou
call
me
up
to
a
land
of
trouble
?
It
is
the
observation
of
an
ancient
Father
,
and
the
resolution
of
an
ancient
Councell
,
concerning
Christs
weeping
over
Lazarus
,
Joh.
11.
non
dormientem
sed
potius
resurgentem
,
Hieron
.
Ep.
ad
Tyrasiam
super
mortem
filiae
.
That
not
his
death
,
but
his
rising
drew
those
teares
.
When
Christ
came
to
the
grave
where
Lazarus
lay
,
the
Text
saith
that
Jesus
wept
.
Why
did
Christ
weepe
saith
Jerome
,
in
comforting
a
mother
that
had
lost
her
daughter
?
It
is
cleare
that
Christ
wept
over
Lazarus
that
was
dead
,
but
he
did
not
weepe
thy
teares
;
Christ
did
not
weepe
because
Lazarus
was
dead
,
but
he
wept
rather
because
Lazarus
was
to
be
raised
up
againe
;
he
wept
to
thinke
that
his
friend
Lazarus
should
be
brought
back
into
so
troublesome
a
world
.
And
it
was
the
resolution
of
the
third
Toletane
Councell
,
that
Christ
did
not
weepe
over
Lazarus
because
he
was
dead
,
Againe
,
from
that
particular
expression
,
in
that
he
saith
,
I
should
have
slept
,
We
may
observe
,
That
as
death
it
is
the
rest
of
the
whole
man
,
so
death
it
is
the
sleepe
of
the
body
.
So
you
find
it
often
in
the
Scripture
;
Our
friend
Lazarus
sleepeth
,
saith
Christ
,
when
he
was
dead
;
Joh.
11.
And
the
Apostle
,
1
Thes.
4.13
.
I
would
not
have
you
ignorant
concerning
those
which
sleepe
,
that
is
,
concerning
those
who
are
dead
.
Lighten
mine
eyes
(
saith
David
)
l●st
I
sleepe
the
sleepe
of
death
,
or
as
the
Hebrew
,
Lest
I
sleepe
death
,
Psal.
13.3
.
And
hence
the
grave
is
called
a
bed
,
Isa.
57.2
.
The
righteous
are
taken
away
,
&c.
they
shall
enter
in
to
peace
,
they
shall
rest
in
their
beds
.
When
a
righteous
man
dies
or
is
taken
away
,
he
is
but
gone
to
bed
.
Therefore
we
call
those
places
where
the
dead
are
laid
up
and
buried
,
sleeping
places
.
Both
the
Greek
and
Latine
words
meete
in
the
same
signification
.
Some
of
the
Ancients
were
of
opinion
that
this
sleepe
tooke
hold
of
and
seaz'd
upon
all
man
,
namely
upon
his
soule
as
well
as
upon
his
body
;
Asserting
that
the
soule
is
in
a
sleepe
or
slumber
,
that
is
,
that
the
soule
from
the
time
of
its
disunion
from
the
body
untill
the
resurrection
,
lyes
still
without
any
motion
or
operation
.
I
giant
that
many
operations
of
the
soule
doe
cease
when
it
parteth
from
the
body
.
There
are
some
acts
of
the
soule
which
are
organicall
,
and
there
are
other
acts
that
are
inorganicall
or
immateriall
:
The
organicall
acts
,
that
is
,
whatsoever
the
soule
acts
by
the
members
of
the
body
,
those
acts
I
say
must
needs
cease
;
but
the
soule
can
act
of
it selfe
without
the
assistance
of
the
body
;
as
we
may
collect
by
many
experiments
while
our
bodies
and
soules
are
joyned
together
.
How
often
doe
we
find
our
soules
at
worke
,
when
our
bodies
lie
still
and
doe
nothing
;
when
sleepe
binds
up
all
our
sences
,
and
shuts
up
the
windowes
of
the
body
so
close
,
that
we
can
neither
heare
nor
see
:
yet
then
the
soule
frames
to
it selfe
and
beholds
a
thousand
various
shapes
,
and
heares
all
sorts
of
sounds
and
voices
,
then
the
soule
sees
,
and
the
soule
heares
,
the
soule
deviseth
,
and
the
soule
discourseth
,
the
soule
greeves
,
and
the
soule
rejoyceth
,
the
soule
hopes
,
and
the
soule
feares
,
the
soule
electeth
,
and
the
soule
refuseth
:
All
this
the
soule
doth
in
dreames
and
visions
of
the
night
,
when
deepe
sleepe
falls
upon
man
.
So
also
in
extasies
and
ravishments
,
the
body
is
as
it
were
laid
by
,
as
uselesse
and
uninstrumentall
to
the
soule
.
I
knew
a
man
in
Christ
about
fourteene
yeares
agoe
,
(
so
the
Apostle
Paul
saith
,
)
whether
in
the
body
,
I
cannot
tell
,
or
out
of
the
body
,
I
cannot
tell
,
God
knoweth
,
2
Cor.
12.2
.
As
if
he
had
said
,
I
was
lost
as
to
my
body
,
I
could
not
tell
what
I
was
,
I
did
not
feele
my selfe
;
yet
he
had
mighty
operations
in
his
soule
,
his
spirit
wrought
strangely
,
and
then
tooke
in
such
revelations
of
God
and
from
God
,
as
his
bodily
organs
could
never
fashion
into
words
,
or
represent
by
speech
:
He
heard
[
*
](A35389-e96950-b)
*
Quae
sando
explicari
a
quequam
homine
non
possunt
.
Beza
.
unspeakeable
words
,
which
it
is
not
[
a
](A35389-e96970-b)
a
Quae
nulla
vine
Sanctorum
quidem
possit
explicari
,
nempe
quia
divinum
est
numen
Sic
explicat
Clemens
Alex.
Strom
5.
Beza
.
lawfull
(
or
possible
)
for
man
to
utter
.
The
soule
hath
an
eare
to
heare
such
words
as
the
body
cannot
find
a
tongue
to
expresse
.
So
the
Apostle
John
in
his
divine
ravishments
,
I
was
in
the
Spirit
upon
the
Lords
day
.
As
for
his
body
,
that
was
,
as
to
that
businesse
laid
by
and
suspended
as
uselesse
in
that
day
;
and
his
spirit
called
up
to
that
angelicall
worke
,
the
receiving
of
visions
and
revelations
from
on
high
.
And
among
other
things
which
John
saw
,
he
saw
under
the
Altar
the
soules
of
them
that
had
beene
slaine
,
for
the
word
of
God
and
for
the
testimony
which
they
held
;
These
soules
were
not
asleepe
though
their
bodies
were
,
for
they
cried
with
a
loud
voice
saying
,
How
long
,
O
Lord
Holy
and
true
,
doest
thou
not
judge
and
avenge
our
blood
,
&c.
Rev.
6.9
,
10.
From
all
these
texts
and
experiences
we
may
conclude
,
that
the
soule
wakes
while
the
body
sleepes
that
sleepe
of
death
.
And
the
death
of
the
body
is
called
a
sleepe
.
First
,
Because
as
sleepe
,
so
death
brings
the
body
to
rest
,
as
was
observed
in
the
former
point
.
Secondly
,
Naturall
sleepe
is
not
perpetuall
,
we
sleepe
and
wake
againe
;
so
though
the
body
lye
in
the
grave
,
yet
death
is
but
a
sleepe
,
the
man
shall
awake
and
rise
againe
.
Thirdly
,
As
a
body
asleepe
can
easily
be
awaked
and
called
up
by
the
power
of
man
;
so
the
body
when
it
is
dead
,
can
with
infinitely
more
ease
be
raised
by
the
power
of
God
;
It
is
but
a
call
from
Heaven
and
we
awaken
out
of
the
dust
.
God
can
beyound
all
comparison
more
easily
awaken
us
from
that
dead
sleepe
of
death
,
then
we
can
awaken
one
another
from
the
lightest
slumber
.
There
are
two
questions
which
I
shall
propound
and
endeavour
to
resolve
upon
the
whole
matter
of
this
context
.
First
,
We
find
Job
complaining
,
because
things
were
not
otherwise
ordered
about
him
,
he
is
troubled
,
because
he
was
borne
,
or
because
he
was
not
cast
away
in
the
birth
;
for
then
it
had
been
better
with
him
,
he
had
beene
asleepe
and
quiet
;
he
was
troubled
things
were
with
him
as
they
were
.
Hence
it
may
be
questioned
,
Whether
it
be
lawfull
for
us
to
wish
or
to
desire
,
that
had
not
come
to
passe
,
which
we
see
come
to
passe
?
And
are
we
not
bound
to
rest
satisfied
with
the
present
and
fore-past
dispensations
of
God
,
and
so
be
content
with
the
things
that
are
,
or
with
things
as
they
are
?
For
this
,
I
say
in
generall
,
such
wishes
or
desires
are
not
sinfull
.
It
is
not
absolutely
sinfull
,
to
wish
that
not
to
be
,
which
is
;
Nay
some
things
which
are
,
ought
to
be
wished
they
had
not
bin
,
and
it
is
a
sin
not
to
wish
,
they
had
not
been
.
As
those
things
that
are
displeasing
to
God
,
provocations
to
the
eyes
of
his
glory
;
things
that
are
dishonourable
to
God
,
we
ought
to
wish
that
such
things
had
never
been
.
God
himselfe
wisheth
in
that
manner
,
Psal.
81.13
.
O
that
my
people
had
hearkned
unto
me
,
and
Israel
had
walked
in
my
wayes
!
They
did
not
walke
in
his
wayes
,
he
wisheth
they
had
,
he
desireth
they
had
been
better
,
more
holy
and
more
obedient
then
they
were
.
To
wish
that
a
thing
had
not
been
,
out
of
a
tendernesse
that
God
should
be
offended
by
sin
,
is
not
only
lawfull
,
but
very
commendable
.
But
to
wish
things
otherwise
then
they
are
,
as
murmuring
against
and
misliking
Gods
administration
,
or
out
of
a
tendernesse
,
because
we
suffer
,
is
not
only
sinfull
but
abominable
;
When
our
wills
rise
up
against
the
will
of
God
,
when
we
cannot
be
contented
to
be
what
God
will
have
us
to
be
,
and
to
suffer
what
God
would
have
us
suffer
,
when
we
who
should
learne
to
be
content
in
every
estate
,
are
angry
with
our
estates
,
and
on
that
ground
wish
,
O
that
this
had
never
been
,
O
that
I
had
never
seene
this
day
,
because
it
hath
so
much
trouble
in
it
;
this
wish
hath
I
know
not
how
much
evill
in
it
.
So
likewise
when
man
shall
(
as
it
were
)
take
upon
him
to
direct
the
Almighty
and
only
wise
God
in
governing
the
world
,
secretly
surmizing
,
or
openly
complaining
,
that
things
might
be
dispenced
and
manag'd
with
more
wisedome
,
justice
and
moderation
;
such
boldnesse
is
plaine
blasphemie
.
Some
are
ready
to
say
in
their
hearts
about
the
Lord
Christs
governing
the
world
,
as
Absalom
did
concerning
his
father
Davids
government
of
Israel
;
Things
are
carried
,
as
if
there
were
none
deputed
to
heare
or
redresse
the
wrongs
of
men
.
O
that
I
were
made
Judge
of
the
world
,
that
every
man
which
hath
any
suite
or
cause
might
come
to
me
,
and
I
would
doe
him
justice
:
First
thus
,
If
we
,
while
we
are
debating
,
adore
his
secret
Justice
and
usearcheable
wisedome
,
in
that
which
we
neither
see
nor
are
able
to
understand
.
Thus
while
the
Prophet
Jeremie
tooke
liberty
to
pleade
with
God
about
the
administrations
of
the
world
,
he
humbly
praemises
,
Righteous
art
thou
O
Lord
when
I
pleade
with
thee
,
yet
let
me
talke
with
thee
of
thy
judgements
,
Illud
semper
retinere
debemu●
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
esse
Deum
.
why
doth
the
way
of
the
wicked
prosper
?
we
may
aske
God
the
question
,
and
pleade
with
him
about
his
judgements
,
but
we
must
not
have
the
least
jealousie
or
suspition
of
his
righteousnesse
or
of
his
judgements
.
Secondly
,
We
may
sit
downe
and
bewaile
the
state
of
things
,
or
our
private
estates
;
In
that
sense
we
may
wish
things
not
to
be
that
are
,
so
as
to
bewaile
that
such
things
are
,
and
this
is
it
which
Job
especially
doth
in
this
Chapter
,
he
sits
downe
bewailing
his
condition
;
And
so
may
we
while
we
keepe
within
our
bounds
,
and
duely
regulate
our
lamentings
.
The
bounds
and
rules
may
be
such
as
these
.
First
,
Deale
not
too
much
with
the
creature
,
either
in
complaining
of
the
creature
,
or
in
complaining
to
the
creature
.
Let
second
causes
passe
,
or
looke
upon
them
but
in
the
second
place
:
powre
your
complaints
into
the
bosome
of
God
.
Secondly
,
Consider
from
whence
your
bewailings
move
;
take
heed
they
spring
not
from
delicacie
of
spirit
,
or
an
unwillingnesse
to
lie
under
the
crosse
,
because
it
spoiles
your
faire
shew
in
the
flesh
:
I
rejoyce
in
my
sufferings
,
Col.
1.24
.
(
Joy
is
a
degree
beyond
love
)
when
he
said
,
I
take
pleasure
in
reproaches
,
in
necessities
,
in
persecutions
,
in
distresses
for
Christs
sake
,
2
Cor.
12.10
.
(
Pleasure
is
a
degree
beyond
joy
.
)
But
especially
when
he
said
,
I
glory
in
tribulations
,
Rom.
5.3
.
And
God
forbid
that
I
should
glory
(
in
any
thing
else
)
save
in
the
crosse
of
our
Lord
Jesus
Christ
,
Gal.
6.14
.
To
glory
in
a
thing
is
more
then
to
take
pleasure
in
it
.
Againe
,
Take
heed
your
complaints
and
bewailings
doe
not
arise
out
of
distrust
and
unbeliefe
;
such
complainings
are
provocations
.
It
was
called
the
provocation
,
when
the
people
of
Israel
made
such
distrusting
complaints
,
Psal.
95.8
.
Harden
not
your
hearts
as
in
the
provocation
in
the
day
of
temptation
in
the
wildernesse
.
And
that
the
provocation
lay
in
their
unbeleefe
,
the
Apostle
is
expresse
,
Heb
,
3.
where
quoting
this
text
of
the
Psalme
,
he
concludes
his
whole
discourse
thus
,
ver.
19.
So
we
see
they
could
not
enter
in
because
of
unbeliefe
.
If
we
mixe
faith
with
our
teares
,
and
while
we
bemoane
our
condition
,
yet
beleeve
,
that
God
is
good
and
good
to
us
,
that
God
is
alsufficient
,
and
alsufficient
to
deliver
us
;
we
may
wish
that
the
things
that
are
,
were
not
,
and
that
God
who
changes
not
,
would
make
a
change
in
our
estate
,
For
the
close
of
this
point
,
I
shall
lay
downe
these
three
Conclusions
,
First
,
A
man
may
desire
that
,
which
God
wills
not
,
and
not
sinne
in
that
desire
:
As
the
deliverance
of
a
people
whom
God
will
destroy
.
Secondly
,
A
man
may
sin
in
desiring
that
which
God
wills
:
When
it
is
the
will
of
God
that
the
father
shall
die
;
the
child
sins
in
desiring
it
.
Thirdly
,
A
man
may
without
sin
desire
that
not
to
be
,
which
God
wills
;
or
which
is
the
same
,
that
not
to
be
which
is
;
such
desires
being
qualified
according
to
the
cautions
before
given
.
There
is
a
second
question
arising
upon
a
part
of
this
complaint
:
For
Job
complaines
not
only
of
his
troubles
,
but
of
his
life
:
And
seemes
to
have
been
angry
with
his
very
being
;
while
he
wishes
he
had
never
been
conceived
,
or
that
his
mother
had
been
denied
the
blessing
of
conception
.
The
question
then
is
,
Whether
an
evill
or
a
troublesome
being
be
worse
then
no
being
?
Or
whether
it
be
better
not
to
be
then
to
be
miserable
.
I
answer
,
There
is
a
two-fold
miserable
being
,
one
Temporall
,
the
other
Eternall
.
An
eternall
miserable
being
is
eternally
worse
then
a
not
being
.
But
a
temporall
miserable
being
,
at
the
worst
,
is
better
then
a
not
being
.
And
the
reason
is
,
because
our
being
is
farre
more
excellent
then
the
outward
comforts
of
our
being
,
these
being
only
accidentall
to
our
being
;
and
therefore
it
necessarily
followes
,
that
it
is
better
to
be
without
outward
comforts
,
then
to
be
without
a
being
.
Againe
,
Life
is
better
then
all
outward
things
,
(
Satan
spake
truly
in
the
former
chapter
,
All
that
a
man
hath
will
he
give
for
his
life
.
)
That
which
a
man
parts
with
rather
then
his
life
,
is
below
his
life
.
If
then
life
be
better
then
riches
,
or
health
,
or
pleasures
,
then
much
more
is
our
being
better
then
all
these
.
As
a
man
may
hold
his
life
when
all
his
estate
and
comforts
are
gone
,
so
he
doth
hold
his
being
when
his
life
is
gone
;
Life
is
brittle
ware
at
the
best
,
but
mans
being
is
of
an
everlasting
make
.
I
know
there
are
some
who
dispute
and
conclude
,
that
a
being
,
even
an
eternally
miserable
being
is
better
then
no
being
:
And
I
grant
it
is
so
in
a
metaphysicall
or
a
philosophicall
notion
,
but
in
a
theologicall
notion
it
is
not
.
A
Philosopher
(
keeping
within
the
spheare
of
nature
)
can
see
no
misery
so
miserable
,
or
evill
so
bad
,
as
not
to
be
.
It
had
beene
good
for
that
man
,
if
he
had
not
been
borne
;
because
that
accursed
act
joyned
with
his
impenitence
and
unbeleefe
,
subjected
him
to
everlasting
misery
,
to
wrath
for
evermore
;
It
had
been
good
he
had
never
been
borne
,
rather
then
to
fall
into
such
a
sin
,
and
from
that
to
fall
into
Hell
.
Not
to
be
borne
,
is
in
this
place
,
as
much
as
not
to
be
.
And
it
had
been
good
for
him
not
to
have
beene
borne
,
is
as
much
as
to
say
,
it
had
been
better
for
him
not
to
have
beene
borne
.
It
had
been
better
for
him
not
to
have
been
,
then
to
have
committed
such
a
sin
,
to
lie
under
such
wrath
,
and
to
loose
such
happinesse
for
ever
.
Though
a
state
of
damnation
(
considered
abstractedly
)
be
better
then
no
state
at
all
,
that
is
,
then
a
not
being
,
yet
,
in
the
concrete
,
it
is
not
better
to
be
damned
then
not
to
be
:
In
it selfe
,
eternall
misery
is
better
then
a
non-entity
,
but
a
man
eternally
miserable
,
is
worse
then
a
non-ens
.
And
without
doubt
it
will
be
the
eternall
desire
of
the
damned
(
and
that
desire
is
both
a
part
and
an
encrease
of
their
misery
)
that
they
never
had
been
,
or
now
might
cease
to
be
,
rather
then
continue
to
be
miserable
.
Now
to
shut
up
and
resolve
the
question
,
as
to
the
ground
of
it
,
Jobs
complaint
in
this
Text
,
I
say
,
Job
was
only
in
the
present
feeling
of
temporall
troubles
,
and
he
was
beyond
the
feare
of
eternall
:
Therefore
number
this
among
his
failings
,
that
he
wisht
he
had
never
been
conceived
,
because
he
was
thus
afflicted
.
JOB
3.
Ver.
14
,
15
,
16
,
17
,
18.
Verse
14.
With
Kings
and
Counsellours
of
the
earth
,
which
build
desolate
places
for
themselves
.
Or
with
Princes
that
had
gold
,
who
filled
their
houses
with
silver
.
Or
as
an
hidden
untimely
birth
,
I
had
not
been
,
as
infants
which
never
saw
light
.
There
the
wicked
cease
from
troubling
,
and
there
the
weary
be
at
rest
.
There
the
prisoners
rest
together
,
they
heare
not
the
voice
of
the
oppressour
,
&c.
FRom
the
10th
.
verse
of
this
Chapter
to
the
end
of
the
19th
,
we
have
shewed
you
,
that
Job
layeth
downe
the
cause
of
his
former
bitternesse
and
complainings
against
his
day
.
At
the
10th
.
verse
he
is
angry
because
it
hindred
not
his
conception
and
his
birth
;
And
at
the
13th
.
he
giveth
a
further
cause
of
that
cause
,
For
then
(
saith
he
)
I
should
have
been
at
rest
.
Now
being
about
to
prove
that
in
death
he
should
have
found
rest
,
he
doth
it
by
an
induction
of
particulars
,
As
if
he
had
thus
said
.
Where
all
sorts
of
persons
,
even
they
who
have
been
hardest
wrought
,
and
most
troubled
in
the
world
,
find
rest
;
there
surely
I
should
have
found
rest
also
,
But
in
death
,
persons
that
have
been
hardest
wrought
and
most
troubled
in
the
world
find
rest
;
therefore
there
I
should
have
found
rest
too
.
Now
for
the
proving
of
this
assumption
,
that
in
death
all
sorts
of
persons
find
rest
,
even
those
who
have
been
most
travail'd
,
tired
and
worne
out
in
the
world
:
To
prove
this
(
I
say
)
he
gives
instance
in
divers
,
almost
all
rankes
,
degrees
and
conditions
of
men
.
First
,
In
those
who
are
great
,
rich
and
wise
,
in
Kings
and
Counsellours
of
the
earth
,
which
build
desolate
places
for
themselves
.
And
in
Princes
who
had
gold
,
who
filled
their
houses
with
treasure
,
&c.
With
Kings
and
Counsellors
of
the
earth
.
With
Kings
.
]
The
word
here
used
,
properly
noteth
such
as
rule
by
Law
,
such
as
are
opposed
to
Tyrants
,
With
Kings
and
Counsellours
of
the
earth
.
Great
Princes
have
their
Councells
,
and
it
is
a
happy
conjunction
when
good
Kings
and
good
Counsellours
meet
together
.
Yea
many
times
bad
men
are
good
Kings
,
when
they
are
attended
with
good
Counsellours
:
Whereas
evill
Counsellours
often
make
a
good
man
a
bad
King
,
and
by
their
poisonous
whispers
and
instillations
at
the
eare
,
corrupt
the
hearts
,
and
taint
the
spirits
of
the
best
Princes
.
In
the
multitude
of
Counsellours
(
saith
Solomon
,
Prov
15.21
.
)
there
is
safety
.
The
safety
of
Kings
,
and
the
safety
of
Kingdomes
,
doth
consist
in
following
this
multitude
.
Where
there
are
good
Counsellours
,
and
a
multitude
of
them
,
we
may
expect
good
,
and
much
good
,
a
multitude
of
blessings
upon
a
Nation
.
Now
when
Job
had
named
these
eminent
persons
,
Kings
and
Counsellours
,
he
addeth
somewhat
further
by
way
of
their
description
,
he
giveth
as
it
were
a
character
of
them
from
their
studies
and
imployments
,
With
Kings
and
Counsellours
of
the
earth
,
which
build
desolate
places
for
themselves
.
It
may
seeme
very
doubtfull
what
is
here
meant
by
these
desolate
places
,
and
the
building
of
them
.
dry
up
,
because
dry
places
are
desolate
places
,
as
a
desolate
wildernesse
for
the
drinesse
of
it
,
being
unfit
to
sustaine
man
or
beast
.
Hence
the
name
of
the
Mount
Horeb
,
Exod.
3.1
.
called
so
from
drinesse
,
because
there
was
no
water
,
Deut.
8.15
.
The
same
word
also
signifies
,
a
sword
;
because
the
sword
(
as
we
see
by
woefull
experience
)
makes
places
desolate
.
But
what
Job
should
meane
by
this
,
That
Kings
and
Counsellours
of
the
earth
,
build
solitary
places
for
themselves
,
is
questionable
.
First
,
Some
take
it
for
an
expression
of
vast
and
mighty
buildings
,
Pallaces
and
houses
of
such
largenesse
and
content
,
that
when
great
Princes
and
Kings
have
their
full
retinue
and
families
in
them
,
they
can
scarce
be
seen
:
But
I
see
no
reason
at
all
for
that
sense
,
and
therefore
I
passe
it
;
a
little
touch
will
make
that
opinion
desolate
.
Others
by
these
desolate
places
,
conceive
that
Job
meaneth
Forrests
and
Parkes
,
places
of
pleasure
,
which
Kings
and
great
men
use
to
build
and
make
up
for
delight
and
recreation
.
Or
thirdly
,
That
by
desolate
places
,
are
meant
houses
built
in
desolate
or
solitary
places
,
in
Woods
and
Forrests
.
Princes
and
great
men
wil
have
their
houses
farre
remote
from
Townes
and
places
of
resort
,
that
they
may
be
free
from
suitors
,
and
retire
when
they
please
from
the
throng
of
the
multitude
;
It
is
said
concerning
Solomon
,
1
King
.
7.2
.
that
after
he
had
built
the
Temple
and
his
own
house
for
his
Kingly
residence
,
he
built
a
house
in
the
Forrest
of
Lebanon
;
But
this
may
be
called
a
building
in
,
rather
then
a
building
of
desolate
places
.
Fourthly
,
Rather
,
I
conceive
that
Kings
and
Counsellours
of
the
earth
may
be
said
to
build
desolate
places
,
when
finding
places
desolate
and
ruined
,
Or
lastly
,
Which
doth
best
suite
with
the
subject
of
Jobs
discourse
or
curse
in
this
Chapter
;
He
speaking
so
much
of
death
,
by
the
desolate
places
,
we
may
understand
,
Tombes
and
Sepulchers
,
places
of
buriall
:
which
Kings
and
Counsellours
build
to
or
for
themselves
:
And
so
taken
,
the
sence
may
be
given
thus
,
as
if
Job
had
said
,
if
I
had
died
,
I
should
have
lien
in
the
grave
with
as
much
ease
and
quiet
,
as
those
great
Princes
and
Kings
of
the
earth
,
who
build
themselves
stately
monuments
to
lie
in
;
It
would
have
been
as
well
with
me
as
with
any
of
them
,
though
interr'd
under
stately
tombes
.
We
know
it
was
an
ordinary
thing
for
Kings
and
great
men
(
especially
in
ancient
times
)
to
prepare
for
themselves
costly
monuments
while
they
lived
,
as
houses
for
their
bodies
being
dead
:
Which
grew
to
such
excessive
charge
among
the
Romanes
,
Nostrae
quidem
legis
interpretes
,
quo
capite
jubent
sumptus
&
luxus
removere
a
Deorum
manium
●ure
,
Intelligunt
imprimis
sepulchrorum
munificentiam
esse
minuendam
,
Cicero
.
Major
apud
Egyptios
sepulchrorum
quam
donorum
cura
.
that
they
were
forced
to
make
a
Law
to
restraine
it
.
The
Egyptians
bestowed
more
care
and
cost
in
building
their
tombes
then
their
houses
.
Even
Abraham
,
(
Gen.
23.16
.
)
bought
him
a
burying
place
before
he
built
himselfe
a
house
,
though
while
he
lived
,
he
dwelt
in
a
moveable
tent
,
yet
he
would
be
as
sure
as
he
could
of
a
certaine
grave
.
And
good
Joseph
of
Arimathea
had
made
himselfe
a
sepulcher
in
a
rock
,
Math.
27.60
.
And
it
is
said
of
Absolom
,
2
Sam.
18.18
.
That
in
his
life
time
he
had
taken
and
reared
up
a
pillar
,
(
that
is
,
he
had
artificially
raised
a
great
pile
of
goodly
stones
)
in
the
Kings
dale
,
For
he
said
,
I
have
no
sonne
to
keepe
my
name
in
remembrance
;
And
he
called
the
pillar
after
his
own
name
.
Now
as
this
pillar
was
to
keepe
his
name
,
so
he
intended
it
likewise
to
keepe
his
body
when
he
should
die
;
For
it
being
related
in
the
verse
before
,
how
as
soone
as
he
was
slaine
,
they
made
no
more
adoe
with
him
,
but
cast
him
into
a
great
pit
in
the
wood
,
and
layed
a
very
great
heape
of
stones
upon
him
;
The
holy
Ghost
to
shew
us
the
vanity
of
man
in
preparing
for
a
dead
body
,
while
he
neglects
an
immortall
soule
,
and
how
God
disappoints
the
vaine
conceits
of
men
in
supposing
to
perpetuate
their
own
name
and
greatnesse
;
The
holy
Ghost
(
I
say
)
to
shew
this
,
presently
subjoynes
in
the
sacred
story
,
Now
Absolom
in
his
life
time
,
&c.
As
if
he
had
said
,
Doe
ye
observe
how
this
ambitious
Prince
was
buried
,
even
tumbled
into
a
pit
with
a
rude
heape
of
stones
cast
upon
him
.
This
man
had
prepared
himselfe
another
kind
of
monument
,
even
a
sumptuous
pillar
,
&c.
Inane
monumētum
quod
vocatur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Jun.
in
loc.
So
that
under
or
by
that
pillar
,
he
had
archt
a
curious
vault
for
himselfe
to
be
buried
in
,
called
Absaloms
place
,
namely
his
burying
place
.
And
the
word
which
we
have
here
for
desolate
places
,
is
in
Scripture
clearely
applied
to
the
grave
,
or
a
place
of
buriall
.
We
have
it
in
,
Ezek.
26.20
.
where
the
Prophet
foreshewing
the
destruction
of
Tyre
,
speakes
from
the
Lord
,
thus
,
When
I
shall
bring
thee
downe
with
them
that
descend
into
the
pit
,
and
shall
set
thee
in
the
low
parts
of
the
earth
,
in
places
desolate
of
old
.
There
are
three
words
in
that
verse
,
and
they
are
all
Synonima's
,
words
of
the
same
signification
;
First
,
The
pit
.
Secondly
,
The
low
parts
of
the
earth
.
Thirdly
,
The
desolate
places
;
and
all
these
are
but
severall
expressions
for
the
grave
,
or
for
a
place
to
bury
in
,
It
is
no
more
but
this
,
When
I
shall
bring
thee
downe
,
even
with
those
that
lie
buried
in
the
grave
.
So
that
the
word
which
we
translate
desolate
places
,
being
also
in
other
places
used
for
the
grave
or
a
place
of
buriall
,
we
may
very
well
expound
it
so
here
,
that
desolate
places
are
the
graves
or
sepulchers
of
Kings
,
and
Princes
,
and
Counsellours
of
the
earth
;
which
we
may
doe
especially
,
because
Job
treats
in
this
place
about
death
,
and
the
state
of
the
dead
.
Now
Tombes
and
Monuments
may
be
called
desolate
places
in
two
respects
.
First
,
Because
when
the
body
is
layed
in
there
,
all
company
and
all
friends
leave
it
;
you
shall
have
a
mighty
traine
following
their
friend
to
the
grave
,
but
there
they
leave
him
.
Kings
and
Counsellours
have
stately
Funerals
,
but
when
their
subjects
or
friends
,
favourites
or
flatterers
have
brought
them
to
the
tombe
and
opened
the
doore
of
the
grave
,
they
goe
no
further
,
they
will
not
goe
in
with
them
,
and
dwell
with
their
bodies
in
the
dust
of
death
,
as
much
as
they
honour'd
or
ador'd
them
when
they
lived
:
so
that
,
they
are
in
desolate
places
.
Secondly
,
Graves
may
be
called
desolate
places
,
because
Tombes
and
Sepulchres
were
in
desolate
places
,
they
were
made
in
some
high
Mountaine
or
caved
Valley
,
in
some
place
remote
from
the
company
and
habitations
of
the
living
;
for
in
former
times
they
did
not
bury
in
Cities
or
in
Townes
,
but
in
places
where
few
came
,
till
they
were
carried
,
and
therefore
properly
called
desolate
places
.
twelve
Tables
did
prohibit
both
the
buriall
and
the
burning
of
the
dead
within
the
City
.
So
then
it
is
cleare
,
that
anciently
Tombes
and
Monuments
were
erected
in
desolate
places
,
and
that
great
cost
was
bestowed
in
building
and
beautifying
of
them
;
both
which
favour
and
illustrate
the
exposition
given
.
It
followes
in
the
Text
;
Or
with
Princes
that
had
gold
,
who
fill
their
houses
with
treasure
.
the
chiefe
,
the
head
,
the
first
;
Some
Criticks
conceive
that
our
English
word
[
Sir
]
comes
from
it
,
it
is
very
neere
in
sound
,
and
so
is
the
French
word
[
Mounsier
]
to
this
Originall
for
a
Prince
or
Chiefe
.
Job
describeth
Princes
thus
,
they
are
such
as
had
gold
,
noting
both
what
the
study
and
indeavours
of
Princes
are
,
namely
,
to
lay
up
gold
;
and
likewise
what
is
requisite
for
them
.
Gold
is
of
great
use
in
a
high
estate
;
Treasures
are
necessary
for
Princes
.
Princes
that
had
gold
.
Therefore
Solomon
that
wise
Prince
saith
of
himselfe
,
Eccles
,
2.8
.
And
he
putteth
it
among
his
Princely
workes
,
I
gathered
me
also
silver
and
gold
,
and
the
peculiar
treasure
of
Kings
:
When
the
Wise-men
came
to
Christ
,
the
first
thing
they
offered
him
was
gold
,
and
they
did
wisely
,
for
he
was
a
Prince
:
gold
being
the
chiefe
,
and
as
it
were
the
prince
of
Mettals
,
is
a
very
proper
offering
for
Princes
.
And
howsoever
wisedome
and
goodnesse
,
justice
and
clemency
are
farre
more
necessary
requisites
in
Princes
then
gold
,
yet
there
is
such
a
necessary
conjunction
of
these
two
,
that
we
find
him
in
the
Prophet
(
Isa.
3.7
.
)
refusing
the
governement
because
he
was
poore
.
Be
thou
our
Ruler
(
say
they
vers.
6.
)
and
let
this
ruine
be
under
thine
hand
,
that
is
,
be
thou
our
Prince
and
take
charge
of
us
;
Not
I
saith
he
,
I
will
not
be
an
healer
,
for
in
mine
house
is
neither
bread
nor
cloathing
,
make
me
not
a
Ruler
of
the
people
;
As
if
he
had
said
,
I
am
but
a
poore
man
,
a
man
of
a
weake
estate
,
Princes
must
have
treasure
and
great
estates
to
beare
up
the
dignity
of
their
places
;
As
covetousnesse
,
so
poverty
is
very
unbecoming
in
a
Prince
.
The
Romane
story
tells
us
,
that
when
two
great
Consulls
stood
in
competition
for
a
great
employment
in
the
affaires
of
that
Common-wealth
,
One
of
the
Senators
being
as'kt
upon
which
of
the
two
he
would
bestow
his
vote
,
Answered
,
upon
neither
:
And
gives
this
reason
,
One
hath
nothing
,
and
the
other
can
never
have
enough
;
One
was
so
poore
that
he
had
nothing
to
support
him
,
and
the
other
was
so
covetous
that
nothing
would
satisfie
him
.
Therefore
,
as
before
Job
joyned
Counsellours
with
Kings
,
so
here
he
joyneth
gold
with
Princes
;
The
next
expedient
for
Princes
to
counsell
and
wisedome
,
are
gold
and
treasures
.
We
find
indeed
,
that
God
gives
it
in
charge
to
the
Kings
of
Israel
,
concerning
their
gathering
of
treasures
,
that
they
should
not
be
excessive
,
(
Deut:
17.17
.
)
Neither
shall
he
greatly
multiply
to
himselfe
silver
and
gold
,
He
doth
not
say
,
your
Prince
or
your
King
shall
not
multiply
silver
or
gold
,
but
he
shall
not
greatly
multiply
silver
or
gold
,
that
is
,
he
shall
not
set
his
heart
upon
them
,
or
thinke
he
never
hath
enough
,
he
shall
not
greatly
doe
it
,
Argentum
quod
ab
omnibus
ap●petitur
.
but
let
him
be
carefull
to
doe
it
proportionably
to
his
occasions
either
of
peace
or
warre
.
Further
,
It
is
added
,
Who
fill
their
houses
with
treasure
.
The
word
which
we
here
translate
treasure
,
is
ordinarily
translated
silver
,
The
root
from
which
it
springs
,
signifieth
to
desire
,
and
the
reason
is
,
because
treasure
,
silver
or
gold
,
are
such
desireable
things
,
or
things
upon
which
the
desires
of
most
men
are
set
:
therefore
the
Hebrewes
give
silver
a
name
proper
to
its
own
nature
,
or
rather
to
the
nature
of
men
,
whose
desires
are
enflamed
after
it
.
With
this
desireable
thing
,
Princes
fill
their
houses
.
What
are
these
houses
?
A
house
is
a
place
wherein
man
liveth
,
or
inhabiteth
while
he
liveth
:
this
is
the
ordinary
acception
of
the
word
;
and
so
it
may
be
taken
here
,
for
the
ordinary
dwelling
houses
or
Pallaces
of
Princes
;
And
then
it
is
an
heightning
of
the
sense
,
They
had
gold
,
yea
,
they
had
so
much
,
as
they
filled
their
houses
with
it
.
Then
againe
,
(
That
we
may
keepe
in
this
clause
to
the
exposition
given
in
the
last
,
of
the
desolate
places
,
)
we
may
understand
by
the
houses
that
these
Princes
filled
with
treasure
,
the
graves
,
the
Tombes
wherein
they
were
buried
;
And
it
is
the
language
of
Scripture
,
to
call
the
grave
a
house
,
mans
house
.
Two
Texts
I
will
give
you
for
it
,
one
out
of
this
booke
,
Job
30.23
.
where
Job
speaking
of
the
grave
,
calleth
it
the
house
appointed
for
all
living
;
And
Eccles.
12.5
.
where
Solomon
calls
it
our
long
home
,
Man
dieth
,
and
goeth
to
his
long
home
;
the
word
in
the
Originall
is
,
he
goeth
to
the
house
of
his
age
,
or
to
the
house
of
age
.
God
is
called
the
rock
of
ages
,
because
he
is
an
everlasting
strength
,
Isa.
26.4
.
The
grave
is
called
an
house
of
age
,
because
it
is
a
very
lasting
house
,
an
abiding
house
,
a
house
where
man
must
abide
till
God
sound
him
up
by
the
voice
of
a
Trumpet
to
the
resurrection
;
So
then
the
grave
is
likewise
called
an
house
,
the
house
of
all
living
,
because
thither
every
one
that
is
living
is
travailing
,
man
travailes
to
the
grave
as
to
his
house
;
And
a
long-home
,
in
opposition
to
our
short
home
,
our
uncertaine
abode
in
those
houses
wherein
we
dwell
upon
the
earth
.
Princes
(
saith
Job
)
that
had
gold
,
and
this
is
one
use
they
make
of
it
,
they
fill
their
houses
,
that
is
,
their
graves
or
their
tombes
with
this
treasure
.
In
those
times
(
it
seemes
)
they
did
not
only
bestow
great
cost
upon
their
Tombes
and
places
of
buriall
,
but
they
put
great
store
of
treasure
into
the
Tombes
with
them
.
According
to
this
interpretation
,
the
meaning
of
Job
may
be
thus
represented
,
If
I
had
died
before
,
and
had
been
buried
poorely
and
obscurely
,
yet
I
should
have
done
as
well
as
Kings
and
Counsellours
,
who
with
vast
expence
of
treasure
build
stately
Tombes
for
themselves
,
yea
as
well
as
Princes
that
put
their
treasure
into
their
Tombes
with
them
.
That
it
was
a
custome
to
put
in
much
treasure
into
Tombes
,
is
observed
by
Josephus
in
his
13th
.
book
of
Antiquities
and
15th
.
Antiq.
c.
15.
&
l.
16.
c.
11.
chapter
,
shewing
how
Hircanus
opened
Davids
Sepulcher
,
and
tooke
out
three
thousand
Talents
;
And
in
his
16th
.
booke
,
chap.
11.
he
notes
,
that
afterward
Herod
opened
the
Sepulchre
of
David
,
and
thought
to
have
found
a
great
deale
of
treasure
there
,
but
found
only
some
precious
garments
,
&c.
And
the
story
is
famous
out
of
Herodotus
concerning
Semiramis
,
Whatsoever
King
shall
succeed
here
and
wants
money
,
let
him
open
this
Tombe
and
he
shall
have
enough
to
serve
his
turne
;
Which
Darius
in
after-ages
being
in
streights
for
want
of
treasure
attempting
to
doe
,
in
stead
of
money
found
only
this
reproofe
written
and
laid
up
there
.
Vnlesse
thou
hadst
been
extreamely
covetous
and
greedy
of
filthy
lucre
,
thou
wouldest
not
have
opened
the
graves
of
the
dead
to
seeke
for
money
.
The
Lord
,
threatens
by
the
Prophet
Jeremie
,
that
the
Chaldeans
shall
bring
out
the
bones
of
the
King
of
Judah
,
and
the
bones
of
his
Princes
,
and
the
bones
of
the
Priests
,
and
the
bones
of
the
Prophets
,
&c.
out
of
their
graves
,
chap.
8.1
.
It
is
conceived
that
the
reason
why
the
Chaldeans
digg'd
up
and
raked
in
the
graves
of
the
Jewes
,
was
not
so
much
from
cruelty
as
from
covetousnesse
:
They
having
heard
that
the
Jewes
used
to
put
rich
ornaments
upon
the
dead
,
or
riches
into
their
graves
with
them
.
Or
this
might
be
as
a
just
punishment
of
that
grredinesse
after
gaine
,
so
eminent
in
the
Jewes
,
that
the
Prophet
in
the
very
Chapter
where
this
is
threatned
,
chargeth
them
thus
,
ver.
10.
Every
one
from
the
least
to
the
greatest
,
is
given
to
covetousnesse
.
Thus
it
is
cleare
,
that
there
was
a
custome
to
put
riches
and
treasure
into
the
grave
with
the
dead
,
to
which
Job
might
allude
in
this
place
,
So
much
for
the
opening
of
the
words
from
the
sense
given
.
Observe
,
first
,
That
neither
power
,
nor
wisedome
,
nor
riches
,
are
any
priviledge
at
all
against
the
stroake
of
death
.
Here
are
Kings
,
men
that
have
great
power
;
Counsellours
,
men
full
of
wisedome
;
Princes
that
have
riches
,
so
much
gold
that
they
can
stuffe
their
graves
with
it
,
yet
these
cannot
defend
themselves
against
death
:
Death
will
not
obey
the
authority
of
Kings
,
nor
doth
it
feare
their
frownes
;
the
subtilty
or
policy
of
Counsellours
is
not
able
to
defeate
it
,
there
is
no
eloquence
,
no
Rhetorick
can
perswade
death
to
depart
;
all
the
gold
and
riches
in
the
world
cannot
bribe
death
or
stay
its
hand
;
I
(
saith
Job
)
should
have
found
Kings
and
Counsellours
,
and
rich
men
,
even
all
these
in
the
grave
,
and
we
should
have
rested
together
.
Riches
availe
not
in
the
day
of
wrath
,
(
Prov.
11.4
.
)
but
righteousnesse
delivereth
from
death
.
Righteousnesse
delivereth
from
death
,
why
,
shall
not
righteous
men
die
?
Surely
Job
might
have
said
,
with
righteous
men
,
with
holy
men
should
I
have
rested
,
with
Abraham
,
with
Isaac
and
with
Jacob
,
these
are
in
the
grave
,
death
seaz'd
on
them
as
well
as
other
Princes
,
and
Kings
and
Counsellours
;
How
then
doth
Solomon
say
,
that
righteousnesse
delivereth
from
death
?
Death
is
there
either
to
be
understood
of
some
dangerous
judgement
,
for
,
saith
he
,
riches
availe
not
in
a
day
of
wrath
;
that
is
,
in
a
day
of
publike
calamity
,
but
righteousnesse
delivereth
from
death
;
that
is
,
from
those
troubles
and
dangers
;
God
hath
respect
to
a
righteous
person
,
and
hideth
him
from
that
death
.
Or
righteousnesse
doth
deliver
from
death
,
that
is
,
from
the
evill
of
death
,
from
the
sting
of
death
,
from
the
bitternesse
of
death
;
the
bitternesse
and
evill
of
death
is
past
to
a
righteous
man
.
But
riches
they
availe
not
at
all
,
they
cannot
at
all
,
as
not
deliver
from
death
,
so
not
mitigate
the
paine
,
or
pull
out
the
sting
,
or
sweeten
the
bitternesse
of
death
;
yea
rather
riches
encrease
all
these
:
That
is
a
truth
,
O
death
how
bitter
is
thy
remembrance
to
a
man
that
is
at
ease
in
his
possession
.
Men
may
put
their
riches
with
them
into
the
grave
,
but
riches
cannot
keepe
them
a
moment
out
of
the
grave
.
This
thought
,
How
bitter
!
Secondly
,
When
Job
speakes
of
Kings
,
and
Counsellours
and
Princes
,
these
great
men
of
the
world
,
he
sheweth
us
what
their
study
and
businesse
for
the
most
part
is
in
the
world
,
it
is
about
worldly
things
;
They
build
desolate
places
,
they
have
gold
,
they
fill
their
houses
with
treasure
;
These
are
their
employments
,
the
current
of
their
cares
and
endeavours
runs
out
this
way
.
Hence
observe
,
That
the
thoughts
of
the
greatest
and
wisest
of
the
world
,
are
usually
but
for
and
about
the
world
,
The
poore
receive
the
gospell
,
and
the
rich
receive
the
world
.
As
a
godly
man
is
described
by
his
faith
,
Abraham
beleeved
God
:
By
feare
,
by
uprightnesse
,
by
justice
,
as
Job
in
the
first
chapter
of
this
Booke
,
by
meeknesse
,
as
Moses
,
&c.
by
the
heavenlinesse
of
their
spirits
and
conversations
:
Our
conversation
is
in
Heaven
,
Phil.
3.20
.
So
worldly
men
are
described
by
their
proper
studies
.
Kings
,
Counsellours
and
Princes
,
build
Pallaces
,
gather
riches
,
heape
up
gold
.
They
buy
,
they
sell
,
they
build
,
they
plant
,
they
eate
,
they
drinke
,
as
the
worldly
world
is
pictur'd
,
Luk.
17.27
,
28.
In
the
17th
.
Psalme
,
great
men
are
called
,
the
men
of
the
world
,
as
if
they
were
for
nothing
but
the
world
,
or
all
for
the
world
;
as
if
all
their
provisions
were
laid
in
for
this
world
,
so
it
followes
,
who
have
their
portion
in
this
life
,
ver.
14.
It
is
a
sad
thing
to
have
received
our
portion
,
It
is
said
of
the
rich
man
,
Sonne
,
remember
that
thou
in
thy
life
time
receivedst
thy
good
things
,
thou
hast
had
thy
portion
.
In
Psal.
49.11
.
It
is
said
concerning
such
men
,
that
their
inward
thought
is
,
that
their
houses
shall
continue
for
ever
,
and
their
dwelling
places
to
all
generations
,
and
they
call
their
lands
after
their
own
names
.
Their
inward
thoughts
are
upon
these
things
;
It
is
somewhat
a
strange
kind
of
speaking
,
to
say
,
their
inward
thoughts
,
for
there
are
no
thoughts
but
inward
,
thoughts
are
all
wrought
in
the
secret
shop
of
the
heart
.
But
there
is
an
elegancy
in
it
,
the
Hebrew
is
their
inwards
,
their
internalls
;
Their
inwards
are
,
how
they
may
get
themselves
a
name
and
riches
,
not
only
are
their
thoughts
about
these
things
,
but
the
very
inmost
of
their
thoughts
,
the
most
retired
thoughts
and
recesses
of
the
soule
are
about
these
things
,
these
lie
neerest
to
their
hearts
;
As
the
story
saith
of
Queen
Mary
,
when
she
died
,
she
had
them
open
her
and
they
should
finde
Calice
at
her
heart
,
It
was
a
pitifull
case
,
that
a
rotten
Towne
should
lie
(
where
Christ
ought
)
at
the
heart
of
such
a
Princesse
;
The
heart
is
the
place
where
Christ
and
the
thoughts
of
Heaven
should
lodge
:
All
below
Heaven
should
be
below
our
hearts
.
But
as
a
godly
mans
inward
thoughts
are
for
Heaven
and
the
things
of
Heaven
,
for
grace
and
for
holinesse
;
he
hath
thoughts
upon
the
world
,
but
(
if
I
may
so
speake
)
they
are
his
outward
thoughts
,
not
his
inward
thoughts
:
That
which
lies
neerest
his
heart
,
his
inward
thoughts
are
for
Heaven
:
So
the
inward
thoughts
of
worldly
men
are
for
the
world
;
the
Apostle
might
well
say
,
Not
many
wise
,
nor
many
rich
,
nor
many
noble
are
called
,
the
thoughts
of
wise
Counsellours
,
of
potent
Kings
and
rich
Princes
,
are
legible
in
their
actions
.
Thirdly
,
Having
expounded
these
desolate
places
to
be
Tombes
,
and
these
houses
graves
,
Observe
,
That
some
take
in
their
life
time
more
care
for
their
Sepulchers
,
then
they
doe
for
their
soules
.
Here
are
great
men
,
what
doe
they
?
They
build
desolate
places
,
they
will
be
sure
to
have
stately
monuments
:
And
they
had
gold
,
they
will
be
sure
to
fill
their
graves
with
treasure
,
they
will
be
buried
richly
,
or
they
will
have
their
riches
buried
with
them
;
But
what
care
did
these
take
for
their
poore
soules
in
the
meane
time
,
where
they
should
lie
?
Had
they
taken
order
what
should
become
of
their
soules
?
When
all
things
are
disposed
of
,
this
choice
peece
for
the
most
part
is
left
undisposed
of
,
unprovided
for
;
Some
will
carefully
provide
for
their
children
,
they
will
provide
for
their
families
,
they
will
provide
for
their
dead
bodies
,
for
their
carcasses
,
but
for
their
immortall
soules
there
is
no
provision
made
:
While
their
bodies
are
assured
of
a
resting
place
,
they
may
say
of
and
to
their
departing
soules
(
as
that
trembling
Emperour
bespake
his
)
O
our
poore
fleeting
wandring
soules
,
whether
are
you
going
,
where
is
the
place
of
your
rest
.
As
it
is
said
of
Absolom
in
the
place
before
cited
,
He
in
his
life
time
had
reared
up
a
pillar
(
a
monument
,
or
a
Tombe
)
for
himselfe
in
the
Kings
dale
;
What
a
carefull
Prince
was
this
for
his
body
!
But
how
carelesse
was
this
Prince
for
his
soule
!
He
will
have
a
pillar
to
preserve
his
name
,
and
yet
runs
out
in
rebellion
against
his
owne
father
,
to
the
destruction
of
his
soule
.
The
great
businesse
of
the
Saints
on
earth
,
is
to
get
assurance
of
a
place
for
their
soules
to
lodge
in
when
they
die
:
It
troubles
them
not
much
what
lodging
their
bodies
have
,
if
they
can
put
their
spirits
into
the
hand
of
Christ
:
What
though
their
bodies
be
cast
upon
a
dung-hill
,
or
trodden
upon
,
The
losse
of
a
Funerall
,
or
of
a
Sepulcher
may
easily
be
borne
;
I
am
sure
,
a
Christian
may
:
That
losse
will
never
undoe
any
man
,
especially
not
those
who
beleeve
.
For
in
the
person
of
such
the
Apostle
speaketh
,
2
Cor.
5.2
.
We
know
that
if
our
earthly
house
of
this
Tabernacle
were
dissolved
,
we
have
a
building
of
God
,
an
house
not
made
with
hands
,
eternall
in
the
Heavens
.
All
that
rich
worldlings
,
and
ungodly
great
ones
can
say
when
they
die
,
is
,
We
know
when
the
earthly
house
of
this
Tabernacle
shall
be
dissolved
,
we
have
a
building
of
man
,
a
stately
Tombe
made
with
hands
,
and
with
all
the
skill
of
the
cunning
artificer
:
We
have
seene
it
done
already
,
or
we
have
taken
order
in
our
wills
to
have
it
done
.
The
beleever
erects
his
pillar
in
Heaven
,
and
his
whole
life
is
a
preparation
for
his
house
which
is
above
;
And
often
he
settles
the
businesse
so
,
that
he
can
say
,
I
know
that
when
this
house
of
my
body
is
taken
downe
,
I
have
a
building
,
&c.
And
he
can
say
,
I
know
,
with
farre
greater
assurance
then
any
worldly
man
,
who
hath
sealed
it
in
his
will
,
that
thus
and
thus
his
body
shall
be
entombed
.
It
is
a
sad
thing
to
take
care
for
a
rotting
carkasse
,
and
forget
an
immortall
soule
.
Job
having
thus
paraleld
or
compared
himselfe
in
death
,
with
Kings
,
Counsellours
and
Princes
,
notwithstanding
all
their
pompous
funeralls
and
curious
Tombes
,
passeth
as
it
were
in
the
next
verse
to
the
other
extreame
.
Verse
16.
Or
as
an
hidden
untimely
birth
,
I
had
not
beene
,
as
infants
which
never
saw
light
.
As
if
he
had
said
,
if
any
thinke
that
I
have
strained
too
high
in
making
my selfe
equall
in
death
with
Kings
,
&c.
yet
surely
I
should
have
beene
as
those
,
that
never
knew
themselves
to
be
in
this
world
,
or
as
those
that
the
world
never
knew
to
be
,
that
is
,
As
an
hidden
untimely
birth
,
or
as
infants
which
never
saw
light
.
An
hidden
untimely
birth
.
The
word
[
Nephel
]
in
the
Hebrew
for
an
untimely
birth
,
comes
from
[
Naphal
]
which
signifieth
to
fall
downe
,
or
to
fall
off
,
in
loc.
as
untimely
fruite
falls
off
from
a
Tree
;
which
falling
off
before
it
is
ripe
,
is
unprofitable
and
uselesse
:
When
the
mother
miscarries
,
her
fruit
is
like
the
fruit
of
a
tree
,
shaken
off
and
falling
downe
before
it
be
ripe
,
or
in
the
blooming
.
And
the
same
word
is
used
in
the
Hebrew
,
to
signifie
a
Giant
;
There
were
(
Nephilim
)
Giants
in
the
earth
in
those
dayes
,
Gen.
6.4
.
and
the
reason
why
they
are
so
called
,
is
as
some
apprehend
,
because
they
were
Apostates
,
such
as
fell
off
from
God
,
from
true
worship
and
Religion
:
Or
because
they
did
fall
upon
men
,
as
that
phrase
is
applied
to
cruell
men
,
they
did
fall
upon
the
poore
,
So
the
word
is
used
,
chap.
1.
ver.
15.
of
this
Booke
,
The
Sabeans
fell
upon
Jobs
Oxen
,
&c
,
They
who
fall
from
God
by
impiety
,
will
quickly
fall
upon
men
by
cruelty
.
Or
because
the
dread
and
terrour
of
them
made
men
to
fall
downe
for
feare
before
them
:
It
is
very
observable
,
that
the
same
word
should
signifie
,
an
infant
of
lesse
then
a
span
long
,
and
a
Giant
(
it
may
be
)
of
more
then
six
cubits
and
a
span
,
(
1
Sam.
17.4
.
)
and
both
upon
equall
reason
,
and
with
equall
significancy
.
Further
we
may
take
notice
,
that
the
Hebrewes
expresse
any
dead
body
or
carkasse
by
the
same
word
;
the
dead
body
of
the
oldest
man
is
called
Mappeleth
,
from
the
same
roote
and
reason
too
in
part
,
from
which
they
denominate
,
an
untimely
birth
,
that
never
lived
a
day
.
When
the
old
man
dies
,
he
falls
as
well
as
the
newly
conceived
embryon
;
The
one
falls
off
as
a
blossome
from
the
tree
,
the
other
as
the
fruitfully
ripe
,
which
(
if
you
pull
it
not
off
)
must
fall
off
.
Cadaver
a
cadendo
.
The
Greeke
word
for
a
dead
body
,
and
the
Latine
,
have
the
same
reason
of
their
derivation
,
namely
from
falling
:
So
saith
Job
,
I
had
been
as
one
of
these
untimely
births
,
that
fall
to
the
earth
before
their
time
.
The
Apostle
Paul
saith
concerning
himselfe
(
1
Cor.
15.8
.
)
I
was
as
one
borne
out
of
due
time
,
I
was
an
untimely
birth
:
Some
of
the
naturalists
say
,
de
Histor.
Anima●
.
c.
7.
that
word
signifies
such
abortions
as
are
after
the
seventh
,
and
before
or
at
the
fortieth
day
after
conception
.
Others
,
that
it
signifies
those
who
are
borne
the
eighth
moneth
,
which
usually
as
they
are
untimely
,
so
they
die
.
Now
Paul
calleth
himselfe
an
untimely
birth
,
to
suite
the
humble
thoughts
which
he
had
of
himselfe
,
with
an
humble
expression
of
himselfe
,
which
reason
he
seemes
to
give
in
the
next
words
,
ver.
9.
For
I
am
the
least
of
the
Apostles
,
that
am
not
meete
to
be
called
an
Apostle
,
&c.
Even
as
an
untimely
birth
is
not
fit
to
be
called
a
birth
;
or
,
because
children
that
are
so
borne
,
are
very
imperfect
,
they
are
lesser
,
and
weaker
then
those
of
full
growth
:
So
saith
he
,
I
am
as
a
poore
abortive
,
as
a
child
borne
out
of
due
time
,
I
am
the
least
of
the
Apostles
,
and
I
am
lesse
then
the
least
of
all
Saints
,
Ephes.
3.8
.
I
am
not
come
to
that
stature
and
growth
of
a
timely
birth
.
Secondly
,
He
calleth
himselfe
an
untimely
birth
,
or
one
borne
out
of
due
time
,
probably
for
this
reason
,
because
of
the
suddennesse
or
violence
of
his
conversion
;
For
you
know
every
abortion
or
untimely
birth
,
comes
from
some
suddaine
danger
into
which
the
mother
falleth
;
some
straine
or
violence
causeth
abortion
:
Paul
in
this
sense
was
an
untimely
birth
,
his
conversion
was
a
wonderfull
violent
conversion
;
Christ
came
upon
him
of
a
suddaine
,
whereas
the
other
Apostles
were
a
great
while
a
forming
,
a
shaping
,
a
fitting
to
an
Apostleship
,
but
Paul
was
as
it
were
in
a
moment
conceived
and
borne
,
brought
forth
and
perfected
an
Apostle
,
and
so
from
the
suddennesse
and
violence
of
his
new-birth
,
he
may
call
himselfe
an
unimely
birth
.
But
to
passe
on
from
that
to
the
words
of
Job
,
As
an
hidden
,
untimely
birth
,
I
had
not
been
.
Here
are
two
things
distinct
about
this
birth
.
First
,
It
is
called
an
untimely
birth
.
Secondly
,
a
hidden
birth
.
An
untimely
birth
,
is
called
a
hidden
birth
,
because
it
is
hid
from
the
eyes
of
others
;
Abortives
are
unpleasing
and
undesireable
spectacles
,
therefore
they
are
covered
and
laid
by
;
there
is
no
remembrance
of
their
forme
or
likenesse
,
therefore
Salomon
speaking
of
an
untimely
birth
,
Eccles.
6.4
.
thus
describes
it
,
He
commeth
in
with
vanity
and
departeth
in
darkenesse
,
and
his
name
shall
be
covered
with
darkenesse
.
As
a
hidden
untimely
birth
,
I
had
not
beene
.
An
untimely
birth
is
said
not
to
have
been
.
A
not
being
is
taken
two
wayes
.
First
,
Strictly
for
that
which
never
had
any
life
at
all
,
and
so
some
interpret
this
,
for
there
are
abortions
or
untimely
births
,
before
quickning
or
before
there
is
any
life
.
Secondly
,
Rachel
,
weeping
for
her
children
,
and
would
not
be
comforted
,
because
they
were
not
,
Jer.
31.15
.
that
is
,
because
they
were
dead
.
Josephs
bretheren
pleading
before
unknowne
Joseph
,
tell
him
,
thy
servants
are
twelve
bretheren
,
and
behold
the
youngest
is
this
day
with
his
father
,
and
one
is
not
,
Gen.
42.13
.
that
is
,
one
is
dead
.
So
Jacob
speakes
at
the
30th
.
verse
of
the
same
chapter
,
Joseph
is
not
,
&c.
Hence
that
answer
of
the
Wise-man
to
Alexander
,
who
demanding
of
him
,
whether
the
living
or
the
dead
were
more
in
number
,
said
,
The
living
,
for
the
dead
are
not
.
As
infants
that
never
saw
the
light
.
]
This
clause
may
be
an
exposition
of
the
former
clause
,
shewing
what
Job
meanes
by
an
untimely
birth
,
even
an
infant
,
that
never
saw
the
light
.
Yet
all
infants
that
never
see
the
light
are
not
untimely
births
.
Infants
are
often
still-borne
,
when
their
mothers
have
gone
out
their
time
to
the
last
houre
,
before
the
paines
of
travaile
come
upon
them
.
And
therefore
I
rather
understand
this
as
distinct
from
the
former
.
In
the
one
Job
intending
such
as
are
borne
before
time
,
which
births
,
are
commonly
called
abortions
or
miscarriages
.
And
in
the
other
,
those
who
die
in
the
birth
,
Moreover
,
he
hath
not
seene
the
Sunne
;
And
in
allusion
to
this
,
David
when
he
curseth
the
plots
of
wicked
men
,
that
though
they
have
conceived
mischiefe
,
and
though
they
have
gone
with
it
a
long
time
,
and
are
ready
to
bring
it
forth
,
yet
in
Psal.
58.8
.
saith
he
,
let
them
be
(
that
is
,
let
their
counsels
and
designes
be
)
like
the
untimely
birth
of
a
woman
,
that
they
may
not
see
the
Sunne
,
that
is
,
let
them
be
dashed
and
blasted
,
let
them
never
bring
forth
their
poisonous
brood
to
the
hurt
and
trouble
of
the
world
.
To
these
saith
Job
,
I
am
sure
I
should
have
bin
like
,
if
not
to
Kings
and
Counsellours
,
and
had
beene
as
well
,
and
all
one
to
me
.
In
death
,
untimely
births
and
those
that
goe
downe
to
the
grave
as
a
sheafe
of
corne
that
cometh
in
ripe
,
are
all
one
;
there
is
no
difference
in
the
grave
betweene
the
infant
that
never
saw
the
Sunne
,
and
him
that
hath
lived
to
see
an
hundred
recourses
of
the
Sun
.
The
speech
of
Job
proceedes
to
a
third
sort
,
he
strengthens
his
argument
of
rest
in
death
.
I
should
certainely
have
had
rest
in
death
,
for
in
death
,
even
they
who
have
been
most
vexed
,
who
have
had
least
rest
,
who
have
been
even
restlesse
in
the
world
,
they
have
found
rest
in
death
,
this
he
cleares
by
a
further
induction
,
in
the
17
,
18
,
19
,
verses
.
There
the
wicked
cease
from
troubling
,
and
there
the
weary
be
at
rest
.
There
the
prisoners
rest
together
,
they
heare
not
the
voice
of
the
oppressour
.
The
small
and
great
are
there
,
and
the
servant
is
free
from
his
master
.
When
he
had
spoken
of
the
rest
of
death
,
concerning
those
great
and
mighty
ones
,
and
the
rest
of
death
concerning
untimely
births
and
infants
,
then
he
speakes
of
the
rest
which
poore
oppressed
ones
,
or
which
wicked
oppressours
have
in
death
;
all
these
have
a
rest
in
regard
of
outward
bodily
troubles
,
agitations
and
labours
in
the
grave
,
therefore
certainely
there
I
should
have
been
at
rest
.
There
(
that
is
in
the
grave
)
the
wicked
cease
from
troubling
:
True
rest
and
wickednesse
never
meete
,
rest
and
the
wicked
meete
but
seldome
.
And
it
is
but
halfe
a
rest
,
and
it
is
rest
but
to
halfe
a
wicked
man
,
to
his
bones
in
the
grave
,
and
it
is
rest
to
that
halfe
but
for
a
little
time
,
only
till
the
resurrection
.
First
,
A
sinner
is
called
sometime
[
Cata
]
that
's
the
lowest
expression
,
noting
one
that
doth
misse
a
marke
or
his
way
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Erravit
,
a
sc●po
vel
via
,
●a
potissimum
peccata
significat
quae
vel
errore
vel
per
ignorantiam
vel
infirmitate
carnis
committuntur
,
Moller
in
Psal.
106.
v.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Peccatum
ex
superbia
.
Transgressio
non
simplex
&
qualiscunque
,
sed
maliciosa
ac
temerar●a
,
unde
&
aliquando
rebellio
vocatur
,
Musc.
in
Psal.
5.
v.
10.
he
aimes
at
the
marke
,
yet
misses
it
,
he
would
goe
in
the
right
way
,
yet
mistakes
it
or
is
misled
:
So
every
man
,
the
holiest
men
are
sinners
,
they
often
misse
the
marke
,
the
white
which
God
sets
up
,
though
they
take
their
aime
,
and
level
carefully
at
it
.
Secondly
,
A
sinner
is
called
[
Peshang
]
which
signifieth
a
willingnesse
to
sin
,
and
an
unwillingnesse
to
obey
,
it
signifieth
pride
in
sinning
,
or
a
sinning
from
pride
,
which
is
plaine
rebellion
.
Thirdly
,
The
word
here
used
,
and
in
divers
other
places
,
signifieth
wickednesse
in
the
height
,
and
men
most
active
in
wickednesse
:
So
that
when
Job
saith
,
There
the
wicked
are
at
rest
,
he
meanes
those
who
had
beene
restlesse
in
sin
,
who
could
not
sleepe
till
they
had
done
mischiefe
,
nor
scarce
sleepe
for
doing
mischiefe
:
He
meanes
those
who
had
out-run
others
in
the
sinfull
activity
,
or
rather
turbulency
and
unquietnesse
of
their
spirits
;
such
as
are
without
peace
themselves
,
and
seeke
to
molest
and
disturbe
the
peace
of
others
:
The
Prophet
describes
them
to
be
like
the
troubled
sea
which
cannot
rest
,
(
Isa.
57.20
.
)
The
proper
signification
of
the
word
(
wicked
)
in
the
Hebrew
,
is
the
word
unquiet
,
vexatious
,
or
without
rest
;
1
Sam.
14.47
.
Wheresoever
Saul
turned
himselfe
he
vexed
the
enemy
.
So
Job
.
34.29
.
And
the
reason
of
it
is
given
,
because
men
of
this
height
and
stature
in
sin
,
are
men
of
troubled
,
unquiet
and
restlesse
spirits
.
As
it
notes
a
height
in
holinesse
and
grace
,
to
have
a
kind
of
unquietnesse
upon
the
spirit
till
we
can
doe
good
,
and
compasse
holy
designes
and
purposes
,
when
we
are
not
only
pious
,
but
zealous
;
As
David
resolves
,
Psal.
132.3
,
4.
Surely
I
will
not
come
into
the
Tabernacle
of
my
house
,
nor
goe
up
into
my
bed
,
I
will
not
give
sleepe
to
mine
eyes
,
nor
slumber
to
mine
eye-lids
,
untill
I
find
out
a
place
for
the
Lord
,
&c.
So
unquietnesse
upon
the
spirit
till
it
can
put
sin
into
act
,
and
compasse
an
evill
project
,
notes
a
compleatenesse
in
the
sinner
.
Sin
wakes
and
workes
in
them
to
purpose
,
who
cannot
sleepe
till
they
have
wrought
out
their
sin
;
of
these
it
is
properly
that
Job
speakes
here
,
these
troublers
of
themselves
,
and
troublers
of
Israel
,
these
whom
the
Lord
shall
trouble
this
day
,
or
one
day
:
There
,
sc.
in
the
grave
,
these
wicked
ones
cease
from
troubling
;
there
they
have
a
kind
of
rest
being
dead
,
who
could
not
rest
while
they
lived
;
there
at
least
they
cease
from
raging
.
This
word
(
Ragaz
)
notes
any
vehement
motion
,
either
of
mind
or
body
,
arising
from
feare
,
or
grief
or
anger
,
or
the
concurrence
of
them
all
:
As
when
David
heard
of
the
death
of
Absolom
,
the
Text
saith
,
2
Sam.
18.33
.
The
King
was
much
moved
,
&c.
He
was
as
it
were
for
a
time
enraged
or
distracted
,
much
troubled
,
I
am
sure
,
with
passions
,
or
the
working
of
many
passions
together
.
The
word
,
you
see
,
in
the
Hebrew
,
hath
a
neere
affinity
in
sound
and
sense
with
our
English
word
raging
,
and
we
translate
it
so
,
Psal.
2.
Why
doe
the
heathen
rage
?
It
is
the
same
word
;
So
here
,
the
wicked
cease
from
raging
,
or
from
troubling
;
that
is
,
from
that
madnesse
of
rage
in
troubling
the
poore
,
especially
such
as
feare
God
:
Wicked
men
are
not
only
sinfull
,
but
they
are
mad
in
their
sin
;
As
Paul
speakes
of
himselfe
before
his
conversion
,
I
punished
them
oft
in
every
Synagogue
,
and
compelled
them
to
blaspheme
,
and
being
exceedingly
mad
against
them
,
I
persecuted
them
even
unto
strange
Cities
,
Acts
26.11
.
In
Paul
unconverted
,
see
the
picture
of
a
wicked
mans
spirit
,
he
could
not
cease
from
troubling
,
but
in
death
he
shall
.
And
there
the
weary
are
at
rest
.
The
weary
.
]
Some
by
the
weary
,
understand
those
whom
the
wicked
have
wearied
by
troubling
of
them
;
and
that
is
a
truth
,
that
in
the
grave
,
the
wearied
,
those
that
wicked
men
have
turmoiled
and
vexed
,
There
the
wicked
cease
from
troubling
,
and
there
the
weary
be
at
rest
,
that
is
,
there
those
wicked
men
,
who
weary
and
tire
out
themselves
with
vexing
and
troubling
of
others
,
are
at
rest
;
they
then
cease
from
those
vexatious
undertakings
,
which
have
consumed
their
spirits
and
worne
out
their
bodies
;
And
the
reason
why
I
rather
expound
the
weary
to
be
the
wicked
(
though
the
other
be
a
good
sense
)
is
,
because
Job
afterward
speakes
of
the
rest
of
those
that
are
wearied
,
who
are
passive
under
the
cruelties
and
plottings
of
those
wicked
ones
.
There
the
wicked
cease
from
troubling
,
and
there
the
weary
be
at
rest
.
Hence
observe
,
first
,
That
wicked
men
are
troublers
both
of
themselves
and
others
.
There
the
wicked
cease
from
troubling
,
as
if
the
wicked
did
nothing
in
the
world
but
trouble
the
world
.
As
before
Job
had
given
the
speciall
character
of
great
ones
and
Princes
,
They
get
gold
,
build
Palaces
and
Sepulchers
,
and
fill
them
with
treasure
:
So
when
he
speakes
of
wicked
ones
,
he
saith
,
There
the
wicked
cease
from
troubling
;
As
intimating
,
that
while
they
live
in
the
world
,
they
are
a
perpetuall
trouble
to
the
world
.
The
Prophet
Isaiah
is
expresse
,
(
chap
,
57.20
.
)
The
wicked
are
as
the
troubled
sea
,
that
cannot
rest
;
they
can
doe
any
thing
better
,
then
be
quiet
,
they
have
not
strength
enough
to
sit
still
,
they
cannot
rest
.
King
Ahab
had
this
apprehension
of
Elijah
,
(
1
King
.
18.17
.
)
when
the
kingdome
of
Israel
was
full
of
trouble
,
(
for
God
did
vex
them
with
great
adversity
.
)
Art
not
thou
he
(
saith
Ahab
)
that
troublest
Israel
?
No
saith
Elijah
,
(
who
could
make
up
a
better
judgement
then
Ahab
in
that
point
)
I
am
not
he
that
troubleth
Israel
,
but
it
is
thou
and
thy
fathers
house
.
Ahab
had
sold
himselfe
to
worke
wickednesse
,
and
so
had
stock
enough
to
purchase
trouble
for
Israel
;
wicked
ones
are
the
troublers
of
all
;
they
are
troublers
of
their
own
families
,
troublers
of
the
places
and
Cities
where
they
live
,
the
troublers
of
a
whole
Kingdome
,
troublers
of
the
Churches
of
Christ
,
and
the
troublers
of
their
own
soules
,
they
are
borne
to
trouble
both
active
and
passive
,
they
love
to
trouble
,
and
they
have
what
they
love
:
It
is
the
character
and
the
argument
of
an
extreame
wicked
man
,
to
be
a
troubler
;
Even
as
it
is
a
great
argument
of
great
grace
,
when
you
see
one
a
comforter
of
others
,
or
busie
to
helpe
others
,
to
doe
good
to
others
;
The
tree
is
knowne
by
the
fruites
.
Secondly
,
Taking
the
latter
words
of
this
verse
,
(
There
the
weary
be
at
rest
,
)
for
those
wicked
men
who
are
wearied
by
troubling
others
,
we
may
observe
,
That
wicked
men
by
troubling
others
,
doe
as
much
weary
and
tire
out
themselves
;
And
though
they
find
that
in
troubling
others
they
weary
themselves
,
yet
they
will
not
give
it
over
,
they
will
trouble
still
.
Job
saith
thus
of
a
wicked
man
,
in
the
15th
.
of
this
booke
,
ver.
20.
The
wicked
man
travaileth
with
paine
all
his
dayes
,
not
only
doth
he
put
others
to
paine
,
but
himselfe
is
in
paine
;
and
they
are
frequently
expressed
in
Scripture
as
wearying
themselves
,
sometimes
as
weary
of
themselves
,
so
Jer.
9.5
.
They
weary
themselves
to
commit
iniquity
;
And
thou
art
wearied
in
the
multitude
of
thy
counsels
,
Isa.
47.13
.
Thou
art
wearied
in
the
greatnesse
of
thy
way
,
Isa.
57.10
.
and
that
was
but
a
way
of
troubling
the
Church
;
She
wearieth
her selfe
with
lies
,
Ezek.
24.12
.
The
sins
which
wicked
men
commit
only
in
and
against
themselves
,
weary
them
,
but
they
are
most
wearied
,
when
they
are
persecutors
of
others
:
It
is
observed
of
Antiochus
Epiphanes
,
that
famous
troubler
of
the
Church
,
(
by
him
that
hath
written
the
Itinerary
of
the
Saints
)
that
he
did
undertake
more
troublesome
journeyes
,
and
went
upon
more
hazardous
designes
,
meerely
to
trouble
,
and
vex
,
and
oppose
the
Church
of
the
Jewes
,
then
ever
any
of
his
predecessors
did
about
any
other
conquest
or
noble
enterprise
;
that
he
travail'd
more
miles
to
doe
mischiefe
,
then
(
as
the
Authour
doth
compare
their
journeys
)
any
of
the
Saints
did
to
doe
good
;
and
therefore
he
concludes
the
story
of
him
,
with
this
generall
truth
concerning
persecutors
,
All
such
wicked
men
goe
with
more
trouble
to
eternall
death
,
then
the
Saints
doe
to
eternall
life
;
they
toyle
themselves
more
,
and
suffer
more
to
worke
out
their
own
damnation
,
then
the
godly
doe
in
working
out
their
salvation
:
To
be
wicked
in
the
height
,
is
the
height
of
trouble
.
Solomon
saith
,
that
a
good
man
is
mercifull
to
his
beast
,
but
a
wicked
man
is
unmercifull
to
himselfe
,
he
will
tire
himselfe
more
then
a
good
man
will
tire
his
beast
.
This
is
a
certaine
truth
,
he
that
will
follow
sinne
and
serve
his
own
lusts
,
(
especially
the
lust
of
pride
and
oppression
,
whosoever
serveth
those
lusts
)
serveth
a
hard
master
,
a
master
that
will
make
him
toile
,
and
sweat
,
and
weary
himselfe
while
he
lives
,
and
at
the
last
pay
him
with
death
.
The
worke
of
sin
is
bad
enough
,
but
(
as
to
the
sinner
)
the
wages
of
sinne
is
worse
.
The
last
thing
I
shall
note
from
it
is
this
.
There
the
wicked
cease
from
troubling
.
There
,
where
is
that
?
At
the
grave
,
when
they
come
to
die
,
they
make
an
end
of
their
troubling
,
not
before
:
Observe
then
,
Wicked
men
will
never
cease
troubling
untill
they
cease
to
live
.
In
the
grave
they
cease
troubling
,
there
they
are
at
rest
;
If
they
should
live
an
eternity
in
this
world
,
they
would
trouble
the
world
to
eternity
.
As
a
godly
man
never
gives
over
doing
good
;
he
will
doe
good
as
long
as
he
lives
,
though
he
fetches
many
a
weary
step
,
so
wicked
men
,
never
give
over
doing
evill
,
untill
they
step
into
the
grave
.
And
the
reason
of
it
is
,
because
it
is
their
nature
to
doe
evill
,
and
that
which
men
doe
naturally
,
they
doe
alwayes
;
they
never
give
it
over
,
nothing
but
death
can
suspend
and
stop
nature
.
There
are
indeed
two
cases
wherein
wicked
men
cease
troubling
,
while
they
live
.
One
is
,
when
they
are
desperate
in
their
designes
,
and
see
they
cannot
by
troubling
themselves
,
trouble
others
sufficiently
,
when
they
cannot
have
their
will
nor
compasse
their
ends
fully
;
they
being
in
despaire
of
doing
the
mischiefe
they
would
,
will
doe
no
more
:
So
the
Historian
notes
concerning
Dioclesian
,
Histor.
Par.
2.
the
most
bloody
persecutour
that
ever
the
Church
had
,
at
the
last
he
gave
over
the
Empire
,
and
declined
the
governement
(
not
because
he
was
weary
of
persecuting
,
but
he
was
weary
of
being
disappointed
,
)
Because
he
saw
he
could
not
hatch
that
which
he
had
long
brooded
,
or
bring
forth
those
designes
he
had
contrived
for
the
utter
extirpation
of
the
Christians
:
Being
thus
out
of
hope
to
doe
all
the
mischiefe
he
intended
,
he
puts
himselfe
out
of
power
to
doe
that
mischiefe
,
resignes
the
Empire
.
A
second
case
,
wherein
wicked
men
cease
troubling
,
is
,
when
they
have
fully
attained
their
ends
in
this
life
;
sometimes
they
bring
their
worke
to
such
perfection
,
to
such
a
period
,
that
they
thinke
they
have
attained
all
,
all
their
plots
have
taken
,
all
's
theirs
;
and
when
they
have
fully
done
the
Devils
work
,
then
he
gives
them
a
play
day
,
they
have
some
cessation
:
But
otherwise
except
in
these
two
cases
,
they
never
cease
from
troubling
;
therefore
the
Apostle
Paul
,
Gal.
5.12
.
prayeth
,
that
they
which
trouble
them
,
might
even
be
cut
off
:
As
if
he
had
said
,
they
are
such
a
kind
of
men
,
If
God
kill
mee
,
yet
will
trust
I
in
him
:
and
some
wicked
men
say
(
in
effect
,
if
not
in
the
letter
)
Till
God
kills
us
we
will
sinne
against
him
.
The
Psalmist
askes
the
question
,
Psal.
94.4
,
5.
How
long
shall
the
wicked
?
how
long
shall
the
wicked
triumph
?
How
long
shall
they
utter
and
speake
hard
things
?
and
all
the
workers
of
iniquity
boast
themselves
?
They
breake
in
pieces
thy
people
O
Lord
.
What
answer
shall
we
give
,
what
date
shall
we
put
to
this
,
How
long
?
The
answer
is
given
,
ver.
23.
The
Lord
shall
bring
upon
them
their
own
iniquity
,
and
cut
them
off
in
their
own
wickednesse
:
yea
,
the
Lord
our
God
shall
cut
them
off
.
As
if
he
had
said
,
except
the
Lord
cut
them
off
in
their
wickednesse
they
will
never
leave
off
doing
wickedly
.
The
wicked
(
saith
Hannah
in
her
song
,
1
Sam.
2.9
,
)
shall
be
silent
in
darknesse
,
The
wicked
will
sinne
while
they
have
any
light
to
sin
by
,
therefore
God
puts
out
their
candle
,
and
sends
them
downe
into
darknesse
,
and
there
they
will
be
quiet
,
The
wicked
shall
be
silent
in
darknesse
.
They
will
sinne
against
the
light
of
the
word
,
as
long
as
they
enjoy
the
light
of
the
world
,
and
doe
the
workes
of
spirituall
darkenesse
,
till
they
are
shut
up
in
poenall
darkenesse
.
It
followes
.
There
the
prisoners
rest
together
,
they
heare
not
the
voice
of
the
oppressour
.
Here
is
another
sort
,
The
Prisoners
.
]
The
word
is
,
those
that
are
bound
:
And
these
prisoners
may
be
of
two
sorts
.
First
,
Slaves
and
captives
,
who
are
under
hard
taskmasters
,
such
as
set
them
to
hard
labour
;
Or
men
that
are
in
debt
,
and
put
into
prison
by
cruell
creditors
:
Prisoners
,
in
either
of
these
respects
are
at
rest
,
or
they
rest
together
in
the
grave
;
when
they
have
paid
that
debt
to
nature
,
all
their
other
debts
are
discharged
;
death
is
their
debt
to
nature
,
and
when
they
have
paid
that
debt
,
they
(
saith
Job
)
receive
an
Acquittance
,
(
a
quietus
est
,
)
they
rest
together
,
when
they
have
done
that
worke
,
the
worke
of
dying
,
poore
captives
and
prisoners
have
done
all
,
and
paid
all
.
They
heare
not
the
voice
of
the
oppressour
.
]
The
word
which
we
translate
an
oppressour
,
signifieth
by
violence
to
compell
one
to
worke
or
to
pay
a
debt
;
So
the
Taskemasters
,
Exod.
5.
are
said
to
compell
the
people
with
violence
to
goe
on
about
the
worke
.
The
same
word
signifieth
both
an
Exactor
and
an
Oppressour
;
An
Exactor
of
Debt
,
an
Exactor
of
Tribute
,
an
Exactor
of
Labour
,
in
all
these
wayes
the
word
is
used
;
and
because
those
three
,
(
Tribute
,
Debt
and
Labour
)
are
demanded
many
times
against
right
and
equity
,
often
with
much
violence
and
cruelty
,
therefore
the
word
signifies
also
an
Oppressour
;
Exaction
is
alwayes
within
a
step
of
oppression
,
and
is
often
put
for
the
same
;
and
because
oppressours
use
bitter
words
,
and
hard
speeches
,
wounding
with
their
tongues
as
much
as
with
their
hands
,
therefore
poore
prisoners
dying
are
said
to
be
free
from
the
voice
of
the
oppressour
:
Poore
prisoners
heare
not
the
voice
of
the
oppressour
in
the
grave
;
there
they
are
beyond
the
sound
and
out
of
the
hearing
of
those
vexing
,
railing
taskemasters
,
or
exacting
creditors
.
Hence
observe
,
first
,
That
an
estate
of
bondage
is
a
misereble
restlesse
estate
.
There
the
prisoners
rest
together
;
Captives
and
bondmen
have
little
rest
untill
they
rest
in
the
grave
:
The
language
of
prisoners
is
a
sorrowfull
language
;
their
speech
is
sighs
,
Psal.
79.11
.
Let
the
sighing
of
the
prisoners
come
before
thee
,
and
Psal.
12.5
.
because
of
the
oppression
of
the
poore
,
and
for
the
sighing
of
the
needy
.
It
is
a
restlesse
condition
which
yeelds
nothing
but
sighs
and
groanes
:
Indeed
we
reade
in
the
Acts
,
(
chap.
16.25
.
)
of
prisoners
that
spake
another
language
,
even
the
language
of
joy
;
we
reade
there
of
the
singing
of
the
prisoners
,
Paul
and
Silas
did
not
sigh
but
sing
in
the
night
while
they
were
bound
in
prison
,
but
this
was
extraordinary
;
They
receiving
enlargement
of
heart
,
and
wonderfull
consolation
from
the
holy
Ghost
,
pray
in
prison
and
sing
praise
to
God
:
Christ
sent
the
comforter
that
night
to
them
,
who
made
them
a
feast
in
the
prison
,
and
they
sung
to
it
,
they
made
musick
,
heavenly
musick
,
they
sung
praise
to
God
.
It
was
not
from
the
good
cheare
,
or
any
comfortable
message
which
they
had
from
the
Jaylour
,
or
from
their
oppressours
,
but
Christ
came
and
visited
them
;
any
place
,
or
any
estate
is
comfortable
,
when
Christ
is
present
to
the
soule
:
But
in
it selfe
imprisonment
is
a
sad
condition
.
Therefore
the
Apostle
biddeth
us
,
remember
those
that
are
in
bonds
,
even
as
bound
with
them
,
Heb.
13.3
.
and
Christ
takes
a
prison
visit
as
a
speciall
point
of
service
and
kindnesse
done
unto
him
,
I
was
in
prison
and
ye
visited
me
,
Mat.
25.36
.
I
,
in
my
afflicted
members
was
in
prison
,
and
your
visit
was
an
ease
to
my
affliction
,
and
(
as
it
were
)
a
loosening
of
my
chaines
.
Such
visits
are
now
seasonable
:
now
remember
the
bondage
and
captivity
,
the
hard
usage
and
imprisonment
of
our
bretheren
in
many
parts
of
this
nation
,
Let
the
sighing
of
the
prisoners
come
up
before
you
,
even
the
sighing
of
those
Josephs
whose
feet
are
hurt
in
the
stocks
,
and
the
iron
enters
into
their
soules
,
As
some
translate
that
,
Psal.
105.18
.
When
you
are
at
your
tables
,
and
have
plenty
,
then
remember
the
bread
of
adversity
,
and
the
water
of
affliction
which
the
poore
prisoners
your
bretheren
are
served
with
,
and
must
be
contented
with
every
day
or
starve
in
prison
.
When
you
are
in
your
pleasant
warme
chambers
and
soft
beds
,
thinke
of
the
cold
,
loathsome
dungeons
and
hard
boards
,
in
which
,
and
on
which
many
of
them
lie
.
And
when
you
heare
the
voice
of
love
,
and
such
speaking
,
to
you
,
who
have
the
law
of
kindnesse
in
their
tongues
,
Prov.
31.26
.
then
remember
those
who
heare
the
voice
of
the
oppressour
.
From
which
take
this
second
observation
,
That
the
words
of
oppressours
are
wounding
words
.
The
voice
of
an
oppressour
is
a
terrible
voice
;
And
therefore
Job
puts
this
in
,
as
a
speciall
priviledge
that
the
poore
prisoners
shall
have
in
the
grave
,
They
shall
not
heare
the
voice
of
the
oppressour
;
who
can
rest
where
they
speake
,
or
heare
their
words
and
not
be
troubled
?
therefore
not
to
heare
the
voice
of
the
oppressour
,
is
a
circumlocution
,
he
regardeth
not
the
voice
of
the
oppressour
,
or
of
the
exacter
:
This
is
the
liberty
of
the
wild-Asse
,
which
was
never
in
hand
or
under
burdens
;
whereas
other
Asses
that
are
in
hand
,
and
are
employed
to
beare
and
travaile
,
they
must
be
at
the
voice
of
the
driver
,
they
heare
the
voice
of
their
oppressours
:
And
some
men
are
very
unmercifull
to
their
beasts
;
It
is
greevous
to
the
poore
cattell
to
heare
the
voice
of
such
drivers
;
and
the
groanes
of
those
beasts
will
rise
up
in
judgement
against
their
drivers
:
And
if
so
,
how
then
will
the
groanes
of
the
Saints
rise
up
against
theirs
drivers
.
We
have
lately
heard
of
oppressours
turn'd
drivers
,
they
have
driven
their
poore
bretheren
as
beasts
or
cattell
before
them
;
and
more
cruell
then
any
such
drivers
,
they
have
not
suffered
them
to
drinke
of
the
pudled
water
through
which
they
passed
;
And
yet
more
,
the
words
of
these
drivers
,
as
goades
and
staves
beate
their
eares
,
and
prickt
them
to
the
very
hearts
in
their
passage
.
The
voice
of
these
oppressours
,
is
the
voice
of
scorne
,
the
voice
of
slander
and
reproach
;
and
David
shewes
us
from
his
owne
experience
,
how
reproaches
worke
,
(
Psal.
42.10
.
)
as
with
a
sword
in
my
bones
mine
enemies
reproach
me
;
And
the
Apostle
(
Heb.
11.36
.
)
speakes
of
the
beleeving
,
persecuted
Jewes
,
that
they
had
this
triall
of
cruell
mockings
,
their
oppressours
sharpened
their
tongues
as
well
as
their
swords
against
them
;
the
tongue
wounds
deeper
then
the
sword
,
the
tongue
wounds
the
spirit
,
but
the
sword
cannot
reach
beyond
the
flesh
:
And
God
will
take
as
deepe
,
if
not
a
deeper
revenge
upon
oppressours
for
their
tongue-woundings
,
then
for
their
sword-woundings
:
hard
words
as
well
as
hard
blowes
must
be
accounted
for
.
And
the
Apostle
Jude
assures
us
,
ver.
15
,
That
the
Lord
cometh
to
execute
vengeance
upon
all
,
and
to
convince
all
that
are
ungodly
among
them
,
of
all
their
ungodly
deedes
which
they
have
ungodly
committed
,
and
of
all
their
hard
speeches
which
ungodly
sinners
have
spoken
against
him
.
If
any
shall
say
,
when
did
we
speake
against
the
Lord
?
Christ
will
answer
as
in
the
Gospell
,
(
Matth.
25.
)
In
as
much
as
you
have
spoken
against
any
one
(
and
you
have
spoken
against
many
)
of
the
least
of
these
my
bretheren
,
yee
have
spoken
against
me
.
To
how
many
of
my
bretheren
,
have
you
said
,
many
times
,
Where
is
now
your
God
?
To
how
many
have
you
said
,
as
they
(
Psal.
22.9
.
)
in
that
prophecy
of
Christ
,
You
trusted
on
the
Lord
that
he
would
deliver
you
,
let
him
deliver
you
.
To
how
many
have
you
said
,
Where
are
your
prayers
and
fastings
where
is
your
Parliament
?
Where
are
your
hopes
?
These
are
hard
speeches
.
This
voice
of
the
oppressour
cuts
the
heart
of
the
poore
prisoner
,
he
can
with
more
ease
die
,
then
heare
such
blasphemies
and
reproaches
.
The
wicked
(
Mal.
3.13
.
)
bluster
and
speake
bigge
against
God
himselfe
,
your
words
have
beene
stout
against
me
,
saith
the
Lord
:
If
wicked
men
will
speake
stoutly
against
God
,
the
high
God
,
how
stoutly
will
they
speake
against
a
poore
oppressed
captive
,
that
lies
under
their
feet
?
Seeing
then
it
is
such
a
wound
and
a
terrour
,
to
be
under
the
power
of
insulting
oppressours
,
who
will
not
only
strike
with
the
sword
,
but
strike
with
every
word
:
Let
us
pitty
and
pray
for
our
bretheren
that
are
under
the
hands
,
yea
feet
,
and
which
is
worse
,
under
the
tongues
of
such
drivers
;
pitty
them
,
in
regard
of
the
wants
which
they
feele
,
and
of
the
words
they
heare
every
day
.
And
let
us
betimes
hearken
to
another
voice
,
that
we
may
not
at
last
come
to
heare
this
voice
,
O
that
my
people
had
hearkened
unto
me
(
saith
God
,
Psal.
81.
)
If
we
would
hearken
to
the
voice
of
God
,
we
should
not
heare
the
voice
of
such
men
.
It
is
the
punishment
which
God
layes
upon
a
people
,
(
and
it
is
a
suitable
punishment
)
for
not
hearing
his
voice
,
that
he
gives
them
up
to
heare
this
voice
;
when
a
Nation
will
not
heare
the
voice
of
the
Prophets
,
then
they
must
heare
the
voice
of
oppressours
;
Let
us
hasten
to
heare
the
voice
,
the
sweet
voice
,
the
pleasant
voice
of
our
God
in
his
ministers
of
the
Gospell
,
lest
we
be
given
up
to
heare
the
dreadfull
,
grating
,
cutting
voice
of
such
miscreants
,
who
yet
are
the
ministers
of
Gods
just
displeasure
against
a
disobedient
people
.
If
we
,
like
the
deaf
adder
,
stop
our
eares
at
the
voice
of
the
charmer
,
charme
he
never
so
wisely
,
(
Psal.
58.5
.
)
doubtlesse
the
Lord
will
(
yea
he
hath
done
it
in
part
already
)
send
Serpents
and
Cockatrices
among
us
,
which
will
not
be
charmed
,
and
they
shall
bite
us
,
(
with
bitter
and
sharpe
words
,
)
Jer:
8.17
.
Let
us
therefore
so
heare
the
voice
of
the
word
,
that
we
may
be
delivered
from
this
rod
of
the
voice
(
which
smarts
worse
then
the
voice
of
the
rod
,
)
and
from
the
scourge
of
tongues
.
And
let
us
pray
,
that
God
would
hasten
the
performance
either
of
that
gracious
promise
,
(
Isa.
14.2
.
)
They
shall
take
them
captives
whose
captives
they
were
,
and
they
shall
rule
over
their
oppressours
:
or
of
that
,
(
Isa.
60.17
.
)
that
he
would
make
those
great
and
notable
changes
in
the
Church
,
and
give
us
for
brasse
gold
,
and
for
iron
silver
,
and
for
wood
brasse
,
and
for
stone
iron
:
That
he
would
also
make
our
Officers
peace
,
and
our
Exactors
righteousnesse
;
This
will
be
a
time
of
refreshing
indeed
,
And
as
the
time
of
the
restitution
of
all
things
which
God
hath
spoken
by
the
mouth
of
all
his
holy
Prophets
,
since
the
world
began
,
Acts
3.21
.
namely
when
our
Officers
shall
be
peace
,
and
our
very
Oppressours
righteousnesse
:
When
the
very
troublers
of
a
people
become
their
peace
,
how
great
is
that
peace
?
when
they
,
who
were
the
oppressours
of
a
people
,
are
turned
to
be
,
very
righteousnesse
,
how
great
is
that
righteousnesse
?
And
where
there
is
great
righteousnesse
and
great
peace
,
how
great
is
the
joy
of
that
people
?
Yet
howsoever
the
wise
God
shall
order
these
outward
dispensations
,
yet
His
prisoners
have
freedome
in
,
though
not
from
their
captivity
:
And
they
shall
heare
the
voice
of
his
Spirit
speaking
more
comfort
to
their
hearts
,
then
the
voice
of
their
oppressours
can
speake
terrour
to
their
eares
.
And
their
eares
shall
not
long
be
smitten
with
the
hard
speeches
of
ungodly
men
;
death
,
a
blessed
death
,
will
shortly
lead
them
into
the
house
and
chambers
of
silence
,
where
as
Job
here
speakes
,
they
shall
never
heare
the
voice
of
the
oppressour
any
more
.
Verse
19.
The
small
and
the
great
are
there
,
and
the
servant
is
free
from
his
master
.
The
last
instance
which
Job
gives
of
rest
in
death
,
is
contained
in
this
19th
.
verse
.
In
the
words
before
he
said
,
There
the
prisoners
rest
together
,
they
heare
not
the
voice
of
the
oppressour
,
here
he
adds
,
The
small
and
the
great
are
there
,
and
the
servant
is
free
from
his
master
.
The
small
and
the
great
are
there
.
Small
and
great
.
]
There
is
a
two-fold
quantity
,
in
which
men
may
be
considered
.
There
is
a
naturall
quantity
,
and
there
is
a
civill
quantity
,
and
in
both
quantities
,
small
and
great
are
there
.
First
,
There
is
a
naturall
quantity
,
by
which
men
are
distinguished
into
small
and
great
,
children
and
men
of
full
growth
:
in
the
grave
such
small
and
great
are
mixed
:
little
children
,
children
of
a
span
long
,
mingle
their
dust
with
men
of
highest
stature
.
Againe
,
There
is
a
civill
quantity
,
and
so
the
small
are
the
poore
,
the
low
and
the
meane
,
they
are
small
ones
in
a
civill
account
:
And
civill
greatnesse
,
is
power
,
riches
and
honour
:
the
honourable
they
are
the
great
men
,
and
the
rich
are
great
men
,
in
a
civill
quantity
;
so
the
word
is
used
,
Chap.
1.
ver.
3.
Job
was
the
greatest
of
all
the
men
of
the
East
,
he
was
the
greatest
in
civill
quantity
,
in
regard
of
his
power
,
honour
and
riches
.
The
Prophet
Jeremie
opposes
the
poore
and
the
great
,
(
chap.
5.
ver.
4
,
5.
)
Therefore
I
said
,
surely
these
are
poore
,
&c.
I
will
get
me
unto
the
great
men
,
sc.
the
rich
and
honourable
,
the
Princes
and
the
Magistrates
.
The
small
and
the
great
are
there
.
In
Scripture
,
when
we
find
the
two
extreames
,
(
small
and
great
are
extreames
in
quantity
)
we
are
to
understand
all
the
middle
acts
,
or
things
,
or
persons
,
that
is
,
all
that
lies
between
those
extreames
.
We
reade
such
Scripture
language
concerning
the
actions
of
men
,
Psal.
139.2
.
Thou
knowest
my
down-sitting
and
my
uprising
.
Here
are
two
extreames
,
the
two
termes
of
a
mans
actions
and
of
his
life
,
his
down-sitting
and
his
uprising
,
now
when
it
is
said
,
God
knowes
these
two
,
we
are
to
understand
,
that
God
knoweth
whatsoever
a
man
doth
,
all
his
actions
between
his
down-sitting
and
his
uprising
.
So
in
that
promise
of
a
continuall
blessing
from
God
,
Psal.
121.8
.
The
Lord
shall
preserve
thy
going
out
and
thy
coming
in
.
Here
are
two
extreames
,
between
these
,
we
are
to
include
and
suppose
all
that
a
man
doth
while
he
is
abroad
.
God
shall
preserve
thy
going
out
and
thy
coming
in
,
that
is
,
every
thing
thou
takest
in
hand
(
according
to
his
will
)
from
the
time
thou
goest
forth
or
beginnest
thy
worke
in
the
morning
,
till
thy
coming
home
from
worke
,
or
the
end
of
thy
worke
in
the
evening
;
thus
it
is
cleare
about
things
or
actions
:
It
is
likewise
cleare
about
persons
,
Psal.
49.2
.
when
David
calls
high
and
low
,
rich
and
poore
to
heare
,
he
calls
all
to
heare
;
Give
care
all
ye
inhabitants
of
the
world
,
ver.
1.
So
when
it
is
said
in
this
Text
,
The
small
and
the
great
are
there
,
it
is
not
,
as
if
those
only
were
there
,
or
that
those
of
a
middle
quantity
,
either
in
regard
of
naturall
or
civill
proportion
were
not
there
;
For
death
seizeth
upon
middle
men
,
as
well
as
small
and
great
;
There
are
graves
of
all
imaginable
sizes
and
dimensions
between
small
and
great
,
According
to
that
of
the
Apostle
,
Heb.
9.27
.
It
is
appointed
to
men
once
to
die
,
to
men
indefinitely
,
of
what
sort
,
or
degree
,
or
size
,
or
quantity
,
or
quality
soever
,
It
is
appointed
to
men
;
therefore
small
and
great
are
there
,
and
many
of
all
sorts
are
there
.
small
and
great
are
there
,
but
the
Hebrew
strictly
read
in
the
letter
runs
thus
,
the
small
and
the
great
are
there
the
same
:
Or
as
Mr.
Broughton
renders
it
,
little
and
great
are
there
all
one
.
The
words
taken
thus
,
yeeld
these
two
points
to
our
meditation
.
First
this
,
Death
seizeth
equally
upon
all
sorts
and
degrees
of
men
.
The
small
and
the
great
are
there
,
the
small
cannot
escape
the
hands
or
slip
through
the
fingers
of
death
,
because
they
are
little
;
the
greatest
cannot
rescue
themselves
from
the
power
,
or
breake
out
of
the
hands
of
death
,
because
they
are
bigge
.
That
the
small
are
there
,
should
be
an
admonition
to
young
ones
,
take
heed
of
putting
off
repentance
untill
you
are
great
,
for
the
small
are
in
the
grave
;
That
the
great
are
there
,
should
be
an
admonition
to
the
greatest
and
strongest
,
to
prepare
for
death
,
for
all
your
strength
and
greatnesse
,
your
honours
,
your
swelling
Titles
,
your
vast
riches
,
cannot
oppose
,
much
lesse
prevent
or
overcome
death
.
The
small
and
the
great
are
there
.
Secondly
,
Observe
,
That
death
makes
all
men
equall
,
or
That
all
are
equall
in
death
.
As
death
equally
takes
hold
of
all
men
,
so
death
makes
all
men
equall
;
not
only
are
the
small
and
the
great
there
,
but
there
the
small
and
the
great
are
the
same
:
Death
takes
away
all
distinctions
,
and
the
grave
knowes
no
difference
among
the
sons
of
men
.
While
men
live
,
they
are
at
a
great
distance
one
from
another
.
There
is
and
there
ought
to
be
distinctions
among
men
,
and
men
ought
to
know
their
termes
of
distance
,
and
to
acknowledge
men
in
their
greatnesse
,
power
and
places
.
As
there
is
one
glory
of
the
Sunne
,
and
another
glory
of
the
Moone
,
and
another
glory
of
the
Starres
,
for
one
Starre
differeth
from
another
Starre
in
glory
,
1
Cor.
15.41
.
So
there
is
one
terrestriall
glory
of
Kings
,
and
another
glory
of
Nobles
,
and
another
glory
of
the
Common-people
,
and
these
have
not
the
same
glory
in
common
,
even
among
them
,
one
man
differs
from
another
man
in
this
worldly
glory
;
but
when
death
comes
,
there
is
an
end
of
all
degrees
,
of
all
distinctions
,
There
the
small
and
the
great
are
the
same
.
As
the
Apostle
speakes
of
our
being
in
Christ
,
in
regard
of
the
priviledges
of
the
Gospell
,
Col.
3.11
.
In
Christ
there
is
neither
Jew
nor
Gentile
,
there
is
neither
male
nor
female
,
there
is
neither
bond
nor
free
,
that
is
,
all
have
a
like
and
an
equall
share
in
Christ
,
and
in
the
priviledges
of
the
Gospell
:
the
Gospell
makes
no
distinction
between
poore
and
rich
,
in
regard
of
spirituall
priviledges
and
benefits
;
so
death
takes
away
all
distinctions
in
regard
of
civill
priviledges
,
In
death
there
is
neither
small
nor
great
,
neither
male
nor
female
,
neither
bond
nor
free
;
the
greatest
shall
lie
,
as
low
as
the
smallest
,
and
the
highest
as
low
,
as
the
meanest
,
every
one
there
shall
be
but
as
his
neighbour
,
and
as
his
brother
in
the
flesh
.
There
is
but
one
distinction
that
will
out-live
death
,
and
death
cannot
take
it
away
;
the
distinction
of
holy
and
unholy
,
cleane
and
uncleane
,
beleever
and
an
infidell
,
these
distinctions
remaine
after
death
,
and
shall
remaine
for
ever
;
but
rich
and
poore
,
honourable
and
base
,
high
and
low
,
King
and
subject
,
these
distinctions
shall
be
done
away
,
and
forgotten
as
if
they
had
never
been
:
no
difference
,
no
distinction
(
but
that
which
God
makes
,
and
that
which
grace
makes
)
can
stand
out
against
the
power
and
stroake
of
death
,
There
,
the
small
and
great
are
the
same
.
And
the
servant
is
free
from
his
Master
.
The
servant
.
]
There
are
two
sorts
of
servants
.
There
are
some
who
are
voluntary
servants
,
and
others
who
are
servants
by
constraint
.
There
are
some
who
might
be
free
,
but
they
will
not
,
and
there
are
others
,
who
would
be
free
but
they
cannot
.
Of
the
former
sort
we
reade
a
Law
,
Exod.
21.5
.
where
the
servant
that
loved
his
master
and
refused
his
freedome
saying
,
I
will
not
goe
out
free
,
must
be
brought
before
the
Judges
and
have
his
eare
bored
thorow
with
an
awle
,
in
token
of
his
willingnesse
to
serve
that
Master
for
ever
.
Others
are
servants
by
constraint
,
as
the
people
of
Israel
in
Egypt
,
who
were
made
to
serve
with
rigour
,
Exod.
1.14
.
to
serve
whether
they
would
or
no
,
which
is
servitude
rather
then
service
.
We
may
understand
the
Text
of
both
,
The
servant
,
that
is
,
either
he
that
doth
voluntarily
serve
,
and
willingly
puts
himselfe
under
the
command
of
another
,
or
he
,
which
is
under
the
command
of
another
whether
he
will
or
no
:
to
both
these
death
giveth
freedome
,
whether
their
Masters
will
or
no
,
The
servant
is
free
from
his
Master
.
is
free
]
noteth
that
formall
manumission
or
setting
at
liberty
which
is
used
in
places
or
Corporations
,
where
freedomes
are
either
purchased
by
money
,
or
deserved
by
appointed
service
.
Dominu
,
Elohim
Deus
.
Bagnalim
,
Herus
.
And
the
word
here
translated
,
Master
,
is
plurall
,
Masters
:
it
is
one
of
the
Names
of
God
,
Adonai
,
which
Name
the
Lord
hath
from
government
;
That
very
name
is
given
to
Masters
of
Families
,
because
they
ought
to
governe
and
order
the
affaires
and
businesse
of
the
family
,
with
wisedome
and
justice
,
Every
master
of
a
family
,
is
a
governour
of
the
family
,
he
is
(
as
it
were
)
a
King
in
his
own
family
.
The
servant
is
free
from
his
Master
.
Hence
note
,
first
this
,
Sinne
brought
in
servility
and
the
subjection
of
man
to
man
.
I
ground
it
thus
,
because
Iob
speakes
of
service
as
of
an
estate
of
affliction
,
as
of
an
estate
of
trouble
,
under
which
many
groane
,
and
from
which
they
can
get
no
release
,
till
death
breake
the
bands
,
and
sets
them
free
.
In
the
state
of
innocency
,
there
was
a
dominion
granted
to
man
over
the
beasts
,
but
there
was
no
dominion
granted
to
man
over
man
:
Servus
abjectissimus
.
Before
man
forsooke
the
service
of
God
,
he
needed
none
to
serve
him
;
service
comes
in
by
sinne
,
and
the
increase
of
it
,
by
the
increase
of
sinne
;
As
we
see
,
when
Canaan
was
so
vile
as
to
forget
the
duty
of
a
sonne
,
he
is
set
below
or
in
the
worst
condition
of
a
servant
,
Gen.
9.5
.
Cursed
be
Canaan
,
a
servant
of
servants
shall
he
be
unto
his
bretheren
,
that
is
,
the
lowest
and
most
abject
servant
:
As
God
of
Gods
,
is
the
greatest
God
,
and
Lord
of
Lords
,
is
the
Highest
Lord
,
so
servant
of
servants
,
is
the
lowest
,
the
basest
servant
:
So
then
,
as
civill
subjection
came
at
first
from
sin
,
so
the
increase
of
subjection
,
which
is
to
be
a
servant
of
servants
,
came
from
the
increase
and
progresse
of
sin
.
Observe
secondly
,
A
servant
is
not
in
his
own
dispose
.
Though
he
be
a
voluntary
servant
,
yet
he
must
serve
the
lawfull
will
of
his
master
.
He
may
,
yea
he
ought
,
in
every
ingenuous
service
,
to
serve
willingly
,
but
he
is
not
at
his
own
will
,
to
serve
when
,
or
where
,
or
how
he
will
.
Some
have
thought
they
have
a
freedome
from
service
,
by
the
liberty
of
the
Gospell
,
or
Gospel-priviledge
:
and
that
is
the
reason
why
the
Apostle
,
1
Tim.
6.1
.
gives
that
rule
,
Let
as
many
servants
as
are
under
the
yoke
,
count
their
own
Masters
worthy
of
all
honour
,
&c.
He
speakes
of
beleeving
servants
.
Some
presumed
they
had
such
freedome
by
Christ
,
that
they
might
cast
off
subjection
to
men
;
No
,
saith
the
Apostle
,
as
many
as
are
under
the
yoke
,
that
is
,
while
they
continue
servants
,
they
must
submit
to
their
condition
,
yea
though
their
Masters
be
unbeleevers
,
as
the
next
verse
shewes
,
And
they
that
have
beleeving
Masters
,
let
them
not
despise
them
,
&c.
nothing
takes
away
subjection
but
death
,
for
as
he
that
is
called
in
the
Lord
,
being
a
servant
,
is
the
Lords
free-man
,
1
Cor.
7.22
.
So
he
that
is
the
Lords
free-man
,
being
called
to
it
,
is
and
ought
to
be
mans
servant
;
The
Centurion
in
the
Gospell
shewes
the
servants
duty
,
I
say
unto
one
,
goe
,
and
he
goeth
,
and
to
another
,
come
,
and
he
cometh
,
and
to
my
servant
,
doe
this
,
and
he
doth
it
.
The
servant
is
at
his
Masters
beck
,
not
at
his
own
dispose
,
and
nothing
can
free
him
but
death
,
so
long
as
he
continues
under
the
yoke
,
in
that
relation
.
Hence
observe
thirdly
,
That
death
concludes
the
subjection
of
man
to
man
.
In
the
grave
,
or
there
,
the
servant
is
free
from
his
Master
,
there
is
no
more
service
due
to
man
,
when
once
death
,
that
king
of
terrours
hath
carried
us
into
his
dominions
.
JOB
3.
Ver.
20
,
21
,
22.
Wherefore
is
light
given
to
him
that
is
in
misery
,
and
life
unto
the
bitter
in
soule
?
Which
long
for
death
,
but
it
cometh
not
,
and
dig
for
it
more
then
for
hid
treasures
:
Which
rejoyce
exceedingly
,
and
are
glad
when
they
can
find
the
grave
,
&c.
AT
this
20th
.
verse
,
the
third
and
last
Section
of
the
Chapter
begins
,
Wherefore
is
light
given
to
him
that
is
in
misery
,
and
life
to
the
bitter
in
soule
?
In
the
former
part
of
the
Chapter
,
Job
wished
that
death
had
surprised
him
assoone
as
ever
he
set
his
foot
into
the
world
,
yea
before
he
came
into
the
world
,
that
he
might
have
died
in
the
very
wombe
;
Here
Job
begins
to
expostulate
,
why
he
having
made
so
long
a
journey
,
and
in
his
latter
time
so
troublesome
a
journey
in
the
world
,
why
(
I
say
)
he
is
not
(
at
his
request
)
cut
off
and
taken
away
,
by
the
stroake
of
death
;
Why
is
light
given
to
him
that
is
in
misery
,
and
life
to
the
bitter
in
soule
?
We
may
frame
his
argument
thus
,
out
of
his
words
,
as
they
are
here
couched
;
There
is
no
reason
,
or
if
there
be
,
shew
me
a
reason
why
his
life
should
be
prolonged
,
who
liveth
miserably
and
would
die
willingly
;
But
I
am
the
man
who
live
miserably
and
I
would
die
willingly
;
wherefore
then
?
where
is
the
reason
,
or
shew
me
a
reason
why
my
life
is
prolonged
.
That
is
the
force
of
his
argument
.
The
maine
Proposition
of
the
argument
,
is
contained
in
the
20
,
21
,
22
,
23.
verses
,
namely
,
that
there
is
no
reason
why
a
man
that
liveth
miserably
,
should
be
denied
to
die
,
wherefore
is
light
given
to
a
man
that
is
in
misery
?
He
endeavours
to
prove
the
Assumption
at
the
24th
.
verse
,
where
he
shewes
that
he
lived
in
great
misery
,
which
he
doth
amplifie
in
the
two
last
verses
of
the
Chapter
.
This
may
serve
for
the
summe
and
scope
,
or
intendment
of
this
last
Section
.
To
the
words
themselves
.
Wherefore
is
light
given
to
him
that
is
in
misery
?
Wherefore
.
There
is
a
wherefore
in
Scripture
,
first
of
doubting
,
and
secondly
there
is
a
wherefore
of
mourning
,
and
thirdly
a
wherefore
of
complaining
.
In
this
wherefore
,
in
this
question
,
we
may
include
all
three
.
Job
doubteth
,
and
Job
mourneth
,
and
Job
complaineth
,
Wherefore
is
light
given
to
him
that
is
in
misery
?
Wherefore
is
light
.
Light
.
Some
take
light
here
for
knowledge
,
Wherefore
hath
a
miserable
man
so
much
knowledge
to
see
himselfe
,
and
to
know
himselfe
miserable
?
in
loc.
It
is
some
abatement
to
the
sense
of
misery
,
not
to
know
that
we
are
miserable
;
Wherefore
is
light
given
?
If
I
did
not
understand
the
sadnesse
of
my
condition
it
would
be
lesse
to
me
.
There
is
a
truth
in
that
;
and
it
is
the
thing
that
will
so
much
torment
and
vex
the
damned
to
all
eternity
;
that
while
they
are
in
the
darknesse
of
hellish
misery
,
they
shall
have
so
much
light
in
Hell
,
(
I
meane
the
light
of
knowledge
concerning
their
own
condition
,
whreby
they
shall
fully
and
clearely
discerne
their
unhappinesse
;
)
If
they
were
ignorant
and
did
not
know
how
miserable
they
were
,
their
estate
were
farre
lesse
miserable
.
On
earth
,
the
light
of
the
knowledge
of
Gods
will
encreases
the
sin
of
men
;
in
Hell
,
the
light
of
the
knowledge
of
their
own
woe
,
will
be
an
encrease
of
their
punishment
.
As
Christ
saith
to
the
Jewes
,
Joh.
9.41
.
If
ye
were
blind
,
ye
should
have
no
sin
,
but
now
ye
say
we
see
,
therefore
your
sin
remaineth
.
So
we
may
say
of
those
who
are
seperated
from
Christ
for
ever
;
if
ye
were
blind
,
ye
should
have
no
sorrow
,
but
now
because
in
that
estate
of
utter
darknesse
,
ye
shall
have
both
eyes
and
light
to
see
your
misery
,
therefore
your
sorrow
shall
remaine
.
When
a
wicked
man
goes
to
the
generation
of
his
fathers
,
where
he
shall
never
see
light
,
sc.
of
comfort
,
Psal.
49.19
.
even
then
he
shall
have
light
enough
,
(
and
more
then
he
would
have
)
to
see
his
sorrow
.
And
in
Hell
he
shall
be
as
much
pained
with
,
and
hate
the
light
of
his
own
condition
,
as
upon
earth
he
hated
and
was
pained
with
the
light
of
divine
revelation
,
Joh.
3.20
,
&c.
So
that
the
damned
shall
for
ever
cry
out
,
Wherefore
is
light
given
to
him
that
is
in
misery
?
Yet
I
take
not
this
to
be
the
sense
here
,
Wherefore
is
light
?
by
light
here
,
understand
naturall
light
,
and
then
it
is
no
more
but
this
,
Why
doe
mine
eyes
yet
behold
the
Sunne
?
Wherefore
doth
the
light
shine
upon
me
,
whenas
I
am
under
the
clouds
and
in
the
darknesse
of
this
condition
?
Or
by
light
,
we
may
understand
life
;
and
so
the
sense
is
,
Wherefore
is
life
continued
,
(
which
is
expressed
in
the
next
clause
)
to
him
that
is
in
misery
?
To
be
in
misery
,
is
more
then
to
be
miserable
.
As
to
be
in
the
flesh
,
notes
,
a
meere
carnall
man
,
and
to
be
in
the
spirit
,
And
life
to
the
bitter
in
soule
.
Life
is
the
union
of
soule
and
body
,
when
life
departeth
,
soule
and
body
take
leave
and
part
;
the
Philosopher
defines
life
to
be
the
bond
or
colligation
of
soule
and
body
together
:
Now
(
saith
Job
)
why
is
this
life
,
why
is
this
bond
continued
to
a
man
whose
soule
is
in
bitternesse
?
while
my
life
was
pleasant
,
it
was
pleasant
to
live
;
while
my
soule
was
sweet
,
it
was
sweet
to
have
it
knit
to
my
body
;
but
now
my
soule
is
in
bitternesse
,
or
I
am
bitter
in
soule
,
and
what
sweetnesse
or
pleasure
can
I
find
in
my
body
?
To
be
bitter
in
soule
,
notes
deep
intrinsicall
or
inward
sorrow
;
the
greatest
sorrow
,
makes
the
soule
bitter
:
As
in
Scripture
,
when
we
find
Soule
added
respecting
the
evill
of
an
estate
,
or
the
good
of
an
estate
,
evill
and
good
are
meant
in
the
highest
degree
;
As
when
Christ
saith
,
Mat.
26.38
.
My
soule
is
exceeding
heavy
,
or
exceeding
sorrowfull
even
unto
death
;
that
is
,
I
am
in
the
lowest
deepes
of
sorrow
:
Sorrow
unto
death
,
is
sorrow
within
one
step
or
degree
of
death
.
My
soule
is
sorrowfull
,
there
can
be
no
sorrow
but
in
the
soule
,
the
body
(
take
it
as
a
distinct
from
the
soule
)
is
not
capable
of
sorrow
;
sorrow
is
a
passion
or
an
affection
of
the
soule
,
an
affection
of
the
mind
,
and
therefore
all
sorrow
is
seated
in
the
mind
;
yet
when
our
Lord
Christ
saith
,
My
soule
is
exceeding
sorrowfull
,
It
is
farre
more
then
to
have
said
,
there
is
sorrow
or
exceeding
much
sorrow
in
my
soule
.
So
here
,
this
phrase
,
To
him
that
is
bitter
in
soule
,
or
whose
soule
is
bitter
;
Notes
the
most
bitter
and
grievous
sorrow
.
When
the
Psalmist
would
set
forth
the
great
sorrow
of
Joseph
in
prison
,
Psal.
105.18
.
One
translation
saith
,
that
the
iron
entred
into
his
soule
,
and
the
Hebrew
,
word
for
word
is
this
,
his
soule
came
into
iron
:
We
know
the
soule
is
so
pure
and
spirituall
that
iron
cannot
enter
it
;
We
know
that
only
the
body
can
be
bound
with
chaines
;
The
soule
could
quickly
slip
from
the
most
watchfull
keeper
,
and
breake
out
from
the
strongest
irons
,
were
it
not
to
keepe
company
with
the
body
.
Whereas
then
it
is
said
,
his
soule
came
into
irons
,
it
is
only
to
shew
,
that
Joseph
was
under
very
sore
affliction
,
even
the
sorest
affliction
of
the
body
.
As
on
the
other
side
,
when
Mary
said
,
My
soule
doth
magnifie
the
Lord
,
my
spirit
rejoyceth
in
God
my
Saviour
.
We
know
,
nothing
properly
can
magnifie
the
Lord
,
or
rejoyce
,
but
the
spirit
or
the
soule
;
yet
when
she
saith
,
my
spirit
doth
rejoyce
,
this
notes
a
deepe
,
pure
,
internall
,
spirituall
joy
,
with
which
,
she
was
ravish'd
at
that
time
:
And
as
they
who
rejoyce
in
soule
,
would
even
willingly
be
rid
of
their
bodies
,
they
are
above
the
body
:
So
they
who
are
bitter
in
soule
,
are
desirous
to
be
ridde
of
their
bodies
;
the
body
is
a
burden
when
the
soule
is
bitter
.
This
bitternesse
of
soule
,
caused
those
bitter
complaints
before
,
and
now
this
vehement
expostulation
,
Wherefore
is
light
given
to
him
that
is
in
misery
?
Wherefore
?
We
are
apt
to
thinke
there
is
no
reason
for
that
,
for
which
we
can
see
no
reason
.
Job
was
in
a
darke
condition
,
and
could
not
see
the
reason
,
and
therefore
almost
concludes
there
was
none
.
When
we
are
posed
,
we
thinke
all
the
world
is
posed
too
.
If
we
cannot
interpret
and
expound
the
dealings
of
God
,
we
thinke
none
can
,
nay
,
in
such
cases
,
some
are
ready
to
thinke
(
at
least
to
speake
as
if
they
thought
)
that
God
himselfe
can
scarce
give
a
good
account
of
them
;
This
wherefore
goes
through
the
earth
,
and
reaches
Heaven
.
Tell
me
O
my
friends
,
shew
me
O
my
God
,
Wherefore
is
light
given
to
him
that
is
in
misery
?
Why
Job
,
there
may
be
many
reasons
,
many
answers
given
to
this
,
wherefore
a
man
should
be
in
light
,
though
he
be
in
misery
:
and
why
his
life
should
be
continued
,
though
his
soule
be
in
bitternesse
.
What
if
God
should
appeare
and
tell
thee
,
It
shall
be
thus
▪
and
the
reason
of
it
is
,
because
I
will
have
it
so
;
Is
not
that
therefore
answer
enough
,
to
any
mans
wherefore
?
The
will
of
God
is
reason
enough
for
man
,
and
ought
to
be
the
most
satisfying
reason
;
If
God
say
I
will
have
life
remaine
in
a
man
,
that
is
bitter
in
soule
,
that
man
should
say
,
Lord
it
is
reason
I
should
,
because
it
is
thy
pleasure
,
though
it
be
to
my
own
trouble
.
Yet
it
is
but
seldome
that
God
makes
his
will
his
reason
,
and
answers
by
his
bare
pre●●gative
:
He
hath
often
given
weighty
reasons
to
this
quaerie
.
First
,
The
life
of
nature
is
continued
,
that
the
life
of
grace
may
be
encreased
.
Again
,
Such
live
in
sufferings
,
That
they
may
learne
obedience
by
the
things
which
they
suffer
.
God
teaches
us
by
his
workes
,
as
well
as
by
his
word
,
his
dealings
speake
to
us
:
And
,
It
is
as
great
an
act
of
holinesse
to
submit
our selves
to
the
will
of
God
in
his
workes
,
as
it
is
to
the
will
of
God
in
his
word
:
Another
reason
of
this
wherefore
,
may
be
this
,
God
sets
up
some
as
patternes
to
posterity
,
he
therefore
gives
the
light
of
life
to
some
that
are
in
misery
,
to
shew
that
it
is
no
new
,
nor
strange
thing
for
his
Saints
to
be
darkenesse
:
And
what
if
God
doth
it
to
magnifie
the
strength
of
his
own
power
in
supporting
,
and
the
sweetnesse
of
his
mercy
when
he
delivers
,
such
bitter
soules
.
Further
observe
,
first
,
That
The
best
things
in
this
world
may
come
to
be
burthens
to
us
.
See
here
a
man
,
weary
of
light
and
life
;
light
one
of
the
most
excellent
creatures
that
God
made
,
the
most
excellent
next
to
life
,
yea
life
,
the
best
,
the
most
excellent
thing
in
nature
,
both
these
become
burthensome
;
How
gladly
would
Job
have
bin
rid
of
light
,
how
gladly
rid
of
his
life
?
Consider
then
,
how
burthensome
other
things
(
which
at
the
best
are
burdens
)
may
be
unto
you
,
If
you
heare
a
soule
complaining
of
light
and
life
,
and
why
are
these
given
me
,
when
I
am
in
misery
?
Then
what
comfort
thinke
you
will
honour
give
you
?
or
what
comfort
will
riches
give
you
?
or
what
comfort
will
beauty
give
you
,
in
such
a
condition
,
as
makes
you
weary
of
light
and
life
?
What
comfort
will
sin
give
you
,
what
ease
will
your
lusts
give
you
,
in
such
a
condition
as
makes
you
weary
of
light
and
life
?
I
never
heard
of
any
of
the
Saints
,
that
were
troubled
at
any
time
with
their
grace
,
or
weary
of
the
favour
of
God
.
I
never
heard
any
of
them
say
,
why
is
grace
given
to
one
that
is
in
misery
?
or
the
light
of
Gods
countenance
to
the
bitter
in
soule
?
I
never
heard
any
say
,
wherefore
is
faith
given
to
a
man
that
is
in
misery
,
or
hope
and
patience
to
the
bitter
in
soule
?
grace
was
never
a
burden
to
any
man
,
under
greatest
burdens
,
or
unsavoury
,
to
the
bitterest
soule
;
when
you
are
weary
of
all
other
things
in
the
world
,
these
will
be
your
supports
.
Therefore
labour
after
those
things
,
which
you
shall
never
be
weary
of
;
even
after
those
things
which
will
be
more
pleasant
to
us
,
then
ever
light
was
,
when
light
shall
be
to
others
more
troublesome
,
then
ever
darknesse
was
to
any
;
let
us
labour
after
those
things
which
will
be
more
sweet
to
us
,
then
ever
life
was
,
when
life
shall
be
to
others
,
●ore
bitter
,
then
ever
death
was
to
any
.
Secondly
observe
,
It
is
a
trouble
to
possesse
good
things
when
we
cannot
injoy
them
.
Would
you
know
,
how
Job
spake
here
as
one
weary
of
light
and
life
?
It
was
not
under
the
notion
of
light
and
life
,
as
if
he
had
been
weary
of
these
in
themselves
,
but
it
was
because
he
could
not
enjoy
these
.
Solomon
assures
us
,
(
Prov.
25.20
.
)
that
,
As
hee
that
taketh
away
a
garment
in
cold
weather
,
and
as
vineger
upon
Nitre
,
so
is
he
that
singeth
songs
to
an
heavy
heart
;
Musick
to
one
that
is
in
sorrow
,
doubles
his
sorrow
,
why
?
because
he
cannot
enjoy
the
musick
;
a
heavy
heart
can
worse
intend
musick
,
then
a
heavy
eare
;
only
those
things
which
we
can
injoy
in
the
use
of
them
,
please
in
the
possessing
of
them
:
Of
all
temporalls
,
the
possession
and
enjoyment
may
be
separated
,
but
for
spiritualls
,
the
very
possession
of
them
is
joy
,
therefore
enjoyment
;
their
presence
is
a
pleasure
,
and
therefore
their
presence
shall
ever
please
.
We
may
distinguish
between
their
use
and
their
comfort
,
but
we
can
never
seperate
them
.
One
thing
further
,
When
Job
saith
,
Wherefore
is
light
given
,
and
life
given
?
The
meaning
of
it
is
,
wherefore
is
light
continued
,
and
wherefore
is
life
continued
?
for
he
speakes
of
himselfe
and
others
that
had
light
and
were
alive
,
and
yet
he
saith
,
wherefore
is
light
given
?
&c.
From
this
we
may
learne
,
That
Every
act
of
continuance
of
good
things
to
us
,
is
a
new
act
or
deed
of
gift
to
us
;
Mercy
is
given
,
every
moment
it
is
enjoyed
:
not
only
is
a
new
mercy
,
and
a
renewed
mercy
a
new
gift
,
but
continued
mercy
is
a
gift
and
a
new
gift
;
life
is
a
new
gift
every
houre
of
time
we
live
on
the
earth
;
and
glory
will
be
a
new
gift
,
every
minute
of
eternity
,
we
shall
live
in
Heaven
.
Which
long
for
death
and
it
cometh
not
,
and
dig
for
it
more
then
for
hid
treasures
.
This
21.
verse
doth
further
explicate
who
are
the
bitter
in
soule
,
even
such
as
long
for
death
;
when
a
soule
(
from
naturall
principles
)
finds
a
sweetnesse
in
death
,
that
soule
is
in
bitternesse
;
Our
affliction
and
our
misery
is
indeed
worme-wood
and
gall
,
as
the
Church
complaines
,
(
Lam.
2.19
.
)
when
death
is
as
honey
,
and
long'd
for
as
the
honey-combe
.
There
is
bitternesse
in
the
death
of
the
body
,
and
yet
some
are
so
bitter
in
soule
,
that
they
account
the
very
bitternesse
of
death
,
sweetnesse
;
They
say
not
as
Agag
,
(
1
Sam.
15.32
.
)
Surely
the
bitternesse
of
death
is
past
,
but
O
that
the
sweetnesse
of
death
would
come
.
To
be
rid
of
sin
makes
us
long
for
death
spiritually
,
to
be
rid
of
paine
makes
us
desire
death
naturally
;
therefore
he
saith
,
the
bitter
in
soule
long
for
death
.
The
word
which
we
translate
[
by
longing
]
signifieth
a
very
vehement
desire
,
as
you
know
in
our
tongue
,
to
long
for
a
thing
,
is
the
highest
and
hottest
acting
of
desire
,
after
a
thing
.
It
signifieth
properly
to
gape
or
to
breathe
:
Hence
(
by
a
Trope
)
it
signifieth
strong
desire
;
because
they
who
desire
a
thing
much
,
are
said
to
gape
or
breath
after
it
:
just
as
an
hungry
man
gapes
after
meate
,
wheresoever
he
sees
it
,
and
his
mind
runnes
upon
it
,
when
he
cannot
see
it
,
that
is
the
force
of
the
word
.
Hence
also
the
word
is
used
in
Scripture
,
to
note
the
strong
actings
of
faith
,
and
vehement
expectations
of
hope
in
God
,
when
the
soule
is
raised
up
mightily
to
beleeve
the
word
of
promise
,
then
it
longs
after
and
opens
its
mouth
wide
(
as
it
were
)
to
receive
the
thing
promised
.
As
in
Isa.
8.17
.
I
will
waite
upon
the
Lord
,
who
hides
his
face
from
the
house
of
Jacob
,
and
I
will
looke
for
him
.
The
Prophet
Hosea
applies
the
word
to
robbers
and
theeves
,
who
stand
watching
and
longing
for
the
traveller
,
and
looking
at
every
turning
,
chap.
6.9
.
As
troopes
of
robbers
waite
for
a
man
.
Yet
further
to
cleare
this
,
we
may
take
notice
,
that
in
the
Hebrew
there
are
two
words
which
come
from
this
roote
,
Palatum
,
quod
ci●o
inh●et
.
whereof
the
one
signifieth
the
Palate
of
the
mouth
;
because
the
palate
is
the
part
affected
with
the
tast
of
such
meates
,
as
we
long
for
;
Hence
we
say
,
the
mouth
waters
after
such
or
such
a
pleasing
dish
.
The
other
word
signifies
a
Fish-hooke
,
Which
long
for
death
and
it
cometh
not
,
that
is
,
it
cometh
not
so
soon
as
they
would
have
it
;
for
death
will
come
at
one
time
or
other
,
but
death
doth
not
come
at
their
time
,
or
their
pace
.
It
cometh
not
,
in
the
Hebrew
it
is
only
thus
,
which
long
for
death
and
it
is
not
,
we
supply
,
it
cometh
not
.
And
dig
for
it
more
then
for
hid
treasures
.
To
illustrate
the
greatnesse
of
this
desire
after
death
,
he
adds
a
similitude
of
those
who
seeke
for
treasures
;
if
there
be
any
naturall
desire
more
strong
,
then
that
of
a
woman
with-child
,
or
a
longing
woman
,
it
is
the
desire
of
a
covetous
man
,
the
desire
of
gaine
or
treasure
;
covetousnesse
is
the
strongest
appetite
.
Observe
but
what
a
gradation
there
is
in
this
expression
,
to
set
forth
the
greatnesse
of
their
desire
after
death
:
they
doe
not
only
long
for
it
,
but
they
dig
for
it
,
digging
you
know
is
no
ordinary
labour
,
it
is
an
extraordinary
worke
,
a
hard
labour
;
As
longing
is
a
strong
desire
,
so
digging
is
strong
labour
,
hard
labour
.
And
then
,
it
is
no
ordinary
digging
neither
,
but
digging
for
a
treasure
;
men
will
dig
hard
for
treasure
;
you
see
men
will
dig
hard
for
a
stone
,
for
iron
,
for
coales
,
how
then
will
they
dig
for
a
mine
of
gold
or
silver
.
A
man
will
dig
the
earth
for
a
little
money
,
but
when
a
man
diggeth
,
hoping
to
find
money
in
the
earth
,
that
will
make
him
worke
indeed
;
now
they
dig
after
such
a
manner
;
And
beyond
that
,
he
saith
they
dig
for
it
as
for
hidden
treasure
,
that
's
a
further
degree
of
their
endeavour
after
it
.
That
which
we
translate
,
hidden
treasure
,
There
is
one
thing
here
to
be
resolved
by
way
of
question
before
we
come
to
the
Observations
;
Namely
,
whether
it
be
lawfull
to
wish
for
,
or
to
desire
death
?
Job
here
proposeth
such
as
long
for
death
;
Is
it
lawfull
to
desire
death
?
doth
he
speake
here
only
(
de
facto
,
)
of
a
thing
which
some
doe
;
or
of
that
which
may
be
done
?
I
answer
,
first
,
That
death
in
it selfe
is
no
way
desireable
,
and
it
is
not
an
object
of
desire
.
We
cannot
desire
that
(
for
it selfe
)
which
is
an
enemy
or
destructive
unto
us
.
If
any
should
desire
death
as
death
,
or
under
the
notion
of
death
,
they
should
desire
that
which
is
destructive
,
that
which
is
their
enemy
,
so
the
Apostle
calls
death
;
1
Cor.
15.
The
last
enemy
which
shall
be
destroyed
is
death
.
Death
is
an
enemy
,
therefore
(
as
death
)
no
man
can
desire
it
.
Indeed
,
many
have
desired
death
,
but
still
we
find
somewhat
else
at
the
bottome
of
that
desire
.
But
what
bottome
or
ground
makes
the
desire
of
death
lawfull
?
I
answer
,
First
,
It
is
a
holy
desire
of
death
,
if
we
desire
death
to
be
free
from
sin
;
when
the
soule
saith
thus
,
because
I
see
,
only
the
end
of
living
will
be
the
end
of
sinning
,
therefore
I
long
for
death
that
I
may
sin
no
longer
.
Secondly
,
It
is
lawfull
to
desire
death
,
that
we
may
have
more
full
communion
with
Christ
the
Lord
of
life
.
I
desire
to
be
dissolved
,
saith
Paul
,
but
why
?
not
that
he
desired
dissolution
,
but
that
he
might
be
with
Christ
.
Phil.
1.23
.
Christ
is
life
,
and
Christ
is
our
life
.
It
is
better
to
enjoy
life
,
then
to
live
;
How
much
better
then
is
it
,
to
enjoy
Christ
who
is
life
,
then
to
live
.
To
both
these
we
may
referre
that
of
the
Apostle
,
2
Cor.
5.
We
that
are
in
this
tabernacle
,
groane
being
burthened
,
they
were
burthened
with
sorrowes
,
and
burthened
with
sins
,
while
they
were
in
the
tabernacle
of
the
body
,
yet
(
saith
he
)
it
is
not
that
wee
would
be
uncloathed
,
but
cloathed
upon
;
he
did
not
groane
for
the
grave
,
but
for
glory
;
not
that
he
might
be
uncloathed
,
but
cloathed
with
immortality
;
not
barely
that
he
might
die
,
but
that
mortality
might
be
swallowed
up
of
life
.
Under
these
notions
we
may
desire
death
:
yet
with
this
caution
,
that
for
the
time
of
it
,
we
referre
our selves
to
the
good
pleasure
of
God
.
For
what
the
Apostle
James
speakes
of
the
inordinate
desires
,
and
absolute
resolves
of
worldly
men
,
about
gaining
in
that
or
t'other
City
,
is
by
allusion
appliable
to
these
spirituall
greedy
merchants
,
after
Heavenly
glory
,
chap.
4.13
.
Goe
to
now
ye
that
say
,
to
day
or
to
morrow
we
will
goe
into
such
a
City
,
and
continue
there
a
yeere
,
and
buy
and
sell
,
and
get
gaine
,
&c.
For
that
ye
ought
to
say
,
if
the
Lord
will
.
So
I
may
say
,
Goe
to
now
,
ye
that
say
,
to
day
or
to
morrow
,
we
would
die
,
(
for
to
die
,
to
us
is
gaine
,
Phil.
1.21
.
)
and
goe
to
that
heavenly
City
,
that
City
having
foundations
,
whose
builder
and
maker
is
God
,
and
continue
there
forever
,
taking
in
and
enriching
our selves
with
that
glory
which
Christ
hath
bought
:
for
that
ye
ought
to
say
,
when
the
Lord
will
,
or
now
if
the
Lord
will
.
On
such
conditions
as
these
,
and
with
this
caution
,
we
may
desire
death
,
yea
long
for
death
.
But
to
long
for
death
,
only
to
be
ridde
of
the
troubles
of
this
life
,
to
desire
to
lye
downe
to
sleepe
in
the
bed
of
the
grave
,
only
to
ease
our
flesh
,
and
rest
our
outward
man
,
is
sinfull
.
The
Apostle
saith
(
Acts
20.24
.
)
I
count
not
my
life
deare
,
so
I
may
finish
my
course
with
joy
;
But
we
shall
account
our
lives
too
cheape
,
if
we
feare
to
finish
our
course
with
sorrow
;
If
we
thinke
,
that
it
is
not
worth
the
while
to
live
,
unlesse
we
live
in
outward
comforts
;
we
exceedingly
undervalue
our
lives
,
when
a
crosse
in
our
lives
makes
us
weary
of
our
lives
.
This
was
Jonahs
infirmity
,
when
he
had
taken
pet
about
the
gourd
,
(
Chap.
4.
)
he
would
needs
die
,
and
he
concludeth
the
matter
,
It
is
better
for
me
to
die
then
to
live
,
and
all
was
,
because
he
could
not
have
his
will
,
because
he
was
troubled
:
This
also
was
Elijahs
infirmity
,
when
he
was
persecuted
by
,
and
fled
for
his
life
from
Jezabel
,
1
King
.
19.4
.
He
requested
for
himselfe
that
he
might
die
,
and
said
,
It
is
enough
now
,
O
Lord
,
take
away
my
life
,
for
I
am
not
better
then
my
fathers
.
Yet
such
a
wish
is
much
allayed
,
yea
(
in
some
cases
)
lawfull
,
if
we
keepe
the
former
caution
,
and
say
,
if
the
Lord
will
.
If
we
referre
our selves
to
the
will
and
good
pleasure
of
God
,
we
may
desire
to
be
lay'd
to
rest
by
death
,
that
we
may
be
rid
of
those
paines
and
evills
which
we
suffer
in
this
life
.
And
yet
I
desire
rather
to
raise
the
spirits
of
all
above
these
troubles
while
they
live
,
then
satisfie
them
how
they
may
desire
freedome
from
them
by
death
.
When
Solomon
returned
,
and
considered
all
the
oppressions
that
are
done
under
the
Sunne
,
and
beheld
the
teares
of
such
as
were
oppressed
,
and
they
had
no
comforter
,
and
on
the
side
of
their
oppressors
there
was
power
,
but
they
had
no
comforter
:
Then
he
praised
the
dead
,
which
are
already
dead
,
more
then
the
living
which
are
yet
alive
,
(
Eccles.
4.1
,
2.
)
that
is
,
he
pronounced
the
dead
to
be
in
a
better
condition
then
the
living
.
Yet
know
,
that
Solomon
in
this
place
,
speakes
the
words
of
meere
naturall
reason
,
not
of
divine
reason
.
For
he
speakes
(
though
with
a
divine
Spirit
)
yet
in
the
person
of
a
naturall
man
.
Naturall
reason
saith
,
it
is
better
to
die
,
then
live
under
oppressions
;
but
divine
reason
saith
,
there
is
more
honour
to
be
gained
by
living
under
oppressions
,
then
there
is
ease
to
be
attained
by
dying
from
under
them
.
To
beare
a
burden
well
,
is
more
desireable
then
to
be
delivered
from
a
burden
:
Especially
,
if
while
we
are
bearing
,
we
can
be
doing
,
doing
good
(
I
meane
)
and
I
meane
it
especially
,
if
we
can
doe
publike
good
.
A
Christian
should
be
content
,
yea
he
should
rejoyce
,
in
suffering
much
evill
upon
himselfe
,
while
he
can
be
doing
any
,
especially
if
he
can
doe
much
good
to
others
.
A
graciously
publike
spirit
,
will
triumph
over
personall
troubles
and
labours
,
so
long
as
he
sees
himselfe
a
blessing
or
a
helpe
to
the
publike
:
and
though
he
longs
to
die
for
himselfe
,
and
to
be
with
Christ
,
which
is
better
,
yet
he
is
loath
to
die
,
so
long
as
he
can
say
with
blessed
Paul
,
Neverthelesse
to
abide
in
the
flesh
,
is
more
needfull
for
you
,
(
or
others
,
)
Phil.
1.24
.
When
a
Heathen
Emperour
,
Caesar
,
said
,
he
had
lived
long
enough
,
whether
he
respected
Nature
or
Honour
:
Tully
the
Orator
answered
him
well
,
But
you
have
not
lived
long
enough
for
the
Common-wealth
.
Much
more
may
we
say
,
when
we
see
able
and
godly
men
longing
for
death
,
because
they
have
lived
long
enough
,
whether
they
respect
common
Nature
or
their
own
Honour
,
But
you
have
not
yet
lived
long
enough
for
the
Church
of
God
,
and
for
the
common
good
of
his
people
.
We
should
be
willing
to
live
so
long
,
as
God
,
or
his
people
have
a
stroake
of
worke
to
be
done
,
which
our
abilities
and
opportunities
fit
us
to
doe
:
In
this
sense
,
A
living
Dogge
is
better
then
a
dead
Lion
,
Eccles.
9.4
.
That
is
,
it
is
better
to
live
(
though
we
are
the
meanest
)
working
for
God
,
then
die
,
or
be
dead
,
though
we
have
bin
the
chiefest
.
I
inlarge
this
the
rather
,
because
of
the
present
troubles
,
and
the
infirmity
of
our
flesh
,
which
sometimes
is
ready
to
envy
those
who
die
,
because
we
live
in
sorrow
;
and
is
not
satisfied
with
this
,
that
our
soules
are
here
shelter'd
from
death
,
and
under
the
covert
of
Christ
,
unlesse
our
bodies
also
may
be
sheltred
in
death
,
and
lye
under
the
covert
of
the
grave
.
So
much
to
that
question
.
Let
us
note
something
from
the
words
themselves
,
Which
long
for
death
and
it
cometh
not
,
and
dig
for
it
more
then
for
hid
treasures
.
Observe
first
,
That
Many
afflictions
to
our
sense
are
worse
then
death
.
They
long
for
death
,
because
they
are
in
misery
.
It
is
said
,
and
it
is
a
truth
,
O
death
how
bitter
art
thou
to
a
man
that
is
at
ease
in
his
possessions
!
And
there
is
a
truth
also
in
this
,
O
death
how
sweet
art
thou
to
a
man
,
that
is
bitter
in
his
soule
!
It
often
falls
out
,
that
to
die
,
is
but
a
short
affliction
,
but
affliction
many
times
is
a
long
and
a
continued
death
,
a
frequent
death
,
as
the
Apostle
speakes
of
his
afflictions
,
in
deaths
often
,
(
2
Cor.
11.23
.
)
That
there
is
a
bitternesse
in
death
,
the
speech
of
Agag
implies
,
(
1
Sam.
15.
)
Surely
the
bitternesse
of
death
is
past
:
Yet
while
a
man
(
as
lamenting
Jeremie
complaines
,
Lam.
3.19
.
)
Remembers
his
afflictions
,
and
his
misery
,
the
wormewood
and
the
gall
,
that
is
,
his
afflictions
and
misery
,
more
bitter
then
gall
and
wormewood
,
his
sense
overcomes
his
judgement
,
to
conclude
,
that
there
is
a
pleasantnesse
in
that
bitter
thing
,
which
wee
call
death
.
Secondly
observe
,
That
As
death
finds
many
before
they
looke
for
it
,
so
some
looke
for
death
and
cannot
find
it
.
How
many
are
there
,
whom
death
surprizes
before
they
are
aware
,
and
seizeth
upon
them
,
when
they
thinke
not
of
it
?
when-as
others
are
expecting
,
and
longing
,
and
gaping
,
and
gasping
after
death
,
and
they
cannot
meete
with
it
,
it
cometh
not
.
Indeed
,
it
is
a
great
deale
better
for
a
man
to
expect
death
,
when
it
cometh
not
;
then
to
have
death
come
upon
him
,
when
he
expects
it
not
.
Some
are
calling
for
death
,
crying
out
for
death
,
before
they
know
how
to
die
,
before
they
know
how
to
live
,
yea
,
before
they
know
why
they
lived
.
It
were
well
for
such
if
they
might
loose
their
longing
,
and
long
for
death
long
enough
before
it
cometh
;
for
upon
the
matter
(
poore
soules
)
they
long
for
Hell
,
while
they
long
for
death
,
and
while
they
are
hastning
from
that
life
and
misery
,
which
will
quickly
have
an
end
,
they
are
plunging
into
that
death
and
misery
which
will
never
end
.
Thirdly
observe
,
As
death
is
a
punishment
to
most
,
so
not
to
die
is
a
punishment
to
some
.
Job
speakes
of
it
as
of
an
affliction
upon
such
,
they
long
for
death
and
it
cometh
not
.
Death
is
an
affliction
to
all
,
it
is
a
punishment
to
all
unbeleevers
,
a
punishment
with
a
sting
;
And
as
all
wicked
men
are
punished
with
death
,
so
some
of
them
are
punished
with
this
,
that
they
(
for
the
present
)
cannot
die
,
(
Rev.
9.6
.
)
In
those
dayes
men
shall
seeke
death
,
and
shall
not
finde
it
,
and
shall
desire
to
die
,
and
death
shall
flee
from
them
.
It
is
laid
as
their
punishment
that
they
should
live
,
and
as
an
affliction
beyond
all
their
afflictions
,
that
then
,
they
could
not
die
.
They
are
in
a
sad
condition
,
who
can
have
no
remedy
or
cure
of
their
troubles
but
death
;
but
how
sad
is
their
condition
,
who
cannot
obtaine
that
remedy
?
It
is
like
the
punishment
of
the
damned
in
Hell
,
It
is
an
affliction
to
nature
,
to
be
debarred
of
any
thing
it
desireth
,
how
destructive
soever
it
be
unto
it
.
It
is
(
in
one
sense
)
a
naturall
desire
,
to
long
for
death
,
and
yet
death
is
the
destruction
of
nature
:
A
man
under
distempers
of
body
,
in
a
disease
,
a
Fever
,
&c.
is
often
troubled
and
grieved
because
he
cannot
have
those
things
which
will
hurt
him
:
He
longs
for
such
meates
and
drinkes
as
given
him
,
would
kill
him
,
and
yet
a
deniall
angers
him
:
The
hope
of
death
deferred
will
make
the
heart
sick
,
and
when
the
desire
(
death
desired
)
comes
,
it
is
as
a
tree
of
life
;
Griefe
ariseth
from
the
unsatisfaction
of
our
desires
,
and
therefore
though
the
thing
had
,
which
we
desire
,
will
undoe
us
,
yet
the
not
having
it
doth
afflict
us
.
Which
long
for
death
and
it
cometh
not
,
and
they
dig
for
it
more
then
for
hid
treasures
.
Take
somewhat
from
this
latter
branch
,
and
they
dig
for
it
more
then
for
hid
treasure
.
Assoone
as
ever
Job
had
exprest
their
longing
desire
after
death
,
you
see
presently
,
he
tells
us
that
they
dig
for
death
.
From
this
observe
,
That
where
desires
are
true
,
they
presently
produce
endeavours
.
He
that
longs
for
a
thing
will
labour
for
it
,
they
are
digging
presently
,
(
Prov.
18.1
.
)
Through
desire
a
man
having
separated
himselfe
,
intermedleth
with
all
wisedome
;
If
it
be
death
a
man
desireth
,
he
will
be
endeavouring
after
it
.
There
are
some
velleities
,
listlesse
wishings
and
wouldings
,
which
produce
no
endeavours
;
but
true
desires
,
are
ever
active
,
naturall
desires
are
seconded
with
naturall
endeavours
,
and
so
spirituall
desires
,
with
spirituall
endeavours
.
If
a
man
desire
death
,
he
will
dig
for
it
,
surely
then
he
that
desires
Christ
and
longs
for
eternall
life
,
will
be
digging
for
the
enjoyment
of
them
.
Observe
further
,
That
proportionably
to
the
strength
of
our
desires
,
is
the
strength
and
earnestnesse
of
our
endeavours
.
As
reall
desire
causeth
reall
indeavour
,
so
strong
desires
cause
strong
endeavours
:
It
was
not
a
bare
desire
,
but
an
earnest
longing
(
as
was
cleared
in
opening
the
words
.
)
And
it
is
not
a
bare
labour
,
but
hard
labour
,
digging
is
strong
labour
.
A
meere
naturall
man
,
whose
desires
after
sin
are
strong
and
vehement
,
acts
sin
with
equall
vehemency
.
The
holy
Ghost
saith
,
he
doth
evill
as
he
can
,
that
is
,
to
utmost
his
canning
or
ability
,
He
drawes
iniquity
with
cords
of
vanity
,
and
sin
as
it
were
with
cart-ropes
.
He
doth
evill
(
saith
another
Scripture
,
Mich.
7.3
.
)
with
both
hands
greedily
.
To
doe
a
thing
with
both
hands
,
notes
the
greatest
endeavour
:
As
when
the
Pharisees
are
said
not
to
touch
the
burdens
which
they
laid
on
others
with
their
little
finger
,
it
notes
their
refusall
of
the
least
endeavour
,
Math.
23.4
.
So
a
spirituall
heart
,
having
his
desires
turned
heaven-ward
,
he
diggs
for
heavenly
treasure
every
day
,
and
gives
diligence
to
make
his
calling
and
election
sure
.
They
who
have
strong
desires
after
Christ
,
labour
strongly
after
Christ
.
So
they
are
exprest
(
Pro.
2.4
.
)
where
Solomon
speakes
of
wisedome
,
which
is
Christ
and
all
that
is
Christs
.
If
thou
seekest
her
as
silver
,
and
searchest
for
her
as
for
hid
treasures
;
Such
is
the
search
and
endeavour
that
ought
to
be
after
Christ
,
and
such
it
will
be
if
there
be
true
and
great
desires
after
Christ
.
Thirdly
,
In
that
he
saith
,
they
dig
for
it
,
as
for
hid
treasure
,
We
may
observe
,
That
the
best
things
are
hardest
to
come
by
.
If
you
will
have
treasures
,
you
must
digge
for
them
;
you
may
have
pibble
stones
,
flints
,
above
ground
,
but
treasures
lie
deepe
;
And
in
proportion
,
the
better
every
thing
is
,
the
more
digging
it
requireth
;
And
the
best
things
,
ought
to
be
most
digg'd
for
.
They
that
will
have
the
great
blessing
,
must
wrestle
for
it
,
or
the
Crowne
,
they
must
strive
for
it
;
We
must
dig
for
heavenly
hidden
treasure
,
before
we
have
it
;
And
yet
both
the
treasure
and
the
strength
to
dig
for
it
,
are
freely
given
.
Fourthly
observe
,
That
Those
things
which
we
esteeme
most
,
we
labour
to
secure
most
.
It
is
said
that
they
digg'd
for
treasures
,
and
that
the
treasures
were
hid
.
I
told
you
in
opening
the
words
,
there
is
a
naturall
hiding
of
treasure
,
and
an
industrious
hiding
.
Take
it
in
the
last
sense
,
men
that
have
treasures
will
labour
to
preserve
them
,
why
?
because
treasures
are
much
esteemed
,
and
the
things
we
esteeme
most
,
we
preserve
most
.
In
the
Hebrew
,
the
word
that
signifies
treasure
,
signifies
the
hiding
of
treasure
,
or
hidden
treasure
.
Among
all
treasures
,
spirituall
treasures
are
most
hidden
;
they
are
so
hidden
,
that
they
are
called
mysteries
,
or
secrets
?
The
knowledge
of
Christ
was
a
hidden
treasure
for
some
thousands
of
yeares
;
the
Apostle
in
his
time
calls
it
,
the
mysterie
which
was
kept
secret
since
the
world
began
,
Rom.
16.25
.
Againe
he
calls
it
,
the
wisedome
of
God
in
a
mystery
,
even
the
hidden
wisedome
which
God
ordained
before
the
world
,
unto
our
glory
,
which
none
of
the
Princes
of
this
world
knew
,
1
Cor.
2.8
,
9.
And
as
spirituall
knowledge
,
so
our
spirituall
life
,
is
called
a
hidden
life
,
your
life
is
hidden
with
God
in
Christ
,
Col.
3.3
.
And
as
our
life
,
so
our
spirituall
comforts
are
hidden
,
therefore
called
Hidden
Manna
,
Rev.
2.17
.
All
our
spirituall
estate
is
treasure
,
and
it
is
all
hidden
treasure
,
so
hidden
,
that
the
Saints
dig
deepe
to
find
it
,
and
when
they
have
found
it
,
they
hide
it
,
as
Christ
shewes
us
(
Mat.
13.44
.
)
speaking
of
the
Kingdome
of
God
,
which
he
compares
to
a
treasure
hid
in
the
field
,
the
which
when
a
man
hath
found
,
he
hideth
:
He
hideth
it
,
not
to
obscure
it
from
the
light
,
but
to
secure
it
from
danger
:
Mary
hid
those
pretious
sayings
of
Christ
her
Son
and
her
Saviour
in
her
heart
,
Luk.
2.51
.
And
David
having
found
the
Commandements
of
God
,
which
he
prized
above
any
treasure
,
above
thousands
of
gold
and
silver
,
he
hid
them
in
his
heart
.
Thy
word
(
saith
he
)
have
I
hid
in
my
heart
,
that
I
might
not
sinne
against
thee
,
Psalm
.
119.11
.
Verse
22.
Which
rejoyce
exceedingly
,
and
are
glad
when
they
can
find
the
grave
.
Having
said
,
that
they
long
for
death
,
and
dig
for
it
as
for
hidden
treasure
.
Now
supposing
,
that
they
find
death
,
he
shewes
how
it
affects
them
,
they
rejoyce
exceedingly
,
and
are
glad
when
they
can
find
the
grave
.
There
is
little
or
no
obscurity
in
these
words
,
only
consider
the
emphasis
of
this
expression
;
the
word
which
we
translate
rejoyce
,
rejoyce
exceedingly
,
noteth
such
a
rejoycing
as
breakes
forth
in
some
outward
gesture
,
as
when
a
man
doth
leape
for
joy
;
And
Mr.
Broughton
translates
it
thus
,
which
joy
till
they
skip
againe
,
noting
an
extraordinary
joy
,
and
gladnesse
when
they
can
find
the
grave
;
that
is
,
when
they
die
.
Yet
some
joyne
the
sense
of
this
verse
with
the
former
,
to
carry
on
or
lengthen
out
the
similitude
thus
;
Which
long
for
death
,
and
digge
for
it
as
for
hid
treasures
:
And
finding
death
,
they
are
affected
as
they
who
(
seeking
for
treasures
)
find
a
grave
;
For
if
in
digging
,
they
did
but
hit
upon
a
grave
,
then
they
thought
themselves
sure
of
treasure
and
great
riches
;
because
treasure
and
riches
was
used
to
be
put
into
graves
,
as
was
shewed
in
opening
the
fifteenth
verse
of
this
Chapter
.
The
sense
is
faire
,
and
comes
up
to
the
same
point
,
from
either
of
these
expositions
.
Observe
hence
,
first
,
That
What
at
one
time
we
feare
most
,
in
that
at
another
time
we
may
exceedingly
rejoyce
.
Death
is
dreadfull
,
and
the
grave
is
a
place
of
darkenesse
,
yet
here
is
joy
and
rejoycing
,
yea
exceeding
joy
and
rejoycing
when
they
find
the
grave
.
Secondly
,
They
rejoyce
in
it
,
but
why
?
It
was
that
which
they
had
longed
for
,
that
which
they
had
long
sought
for
?
if
at
another
time
they
had
bin
shewed
the
grave
,
or
commanded
into
the
grave
,
they
would
have
taken
little
pleasure
in
it
.
The
same
thing
inflicted
or
threatned
by
another
is
dreadfull
to
us
,
which
desired
by
our selves
is
pleasant
and
delightfull
:
It
pleaseth
us
to
have
our
desire
satisfied
,
though
the
thing
desired
be
never
so
unpleasant
:
And
to
be
eased
of
present
evill
,
makes
a
future
evill
appeare
in
the
likenesse
of
a
persent
good
.
For
Joy
is
an
affection
of
the
mind
,
arising
from
the
apprehension
of
some
present
good
,
even
as
hope
springs
from
the
apprehension
of
some
good
,
that
is
to
come
.
Further
,
We
may
consider
the
issue
of
all
these
acts
,
after
they
had
longed
for
death
,
and
digged
for
death
,
and
found
death
;
presently
upon
the
finding
of
it
,
they
rejoyce
,
and
rejoyce
exceedingly
.
Hence
observe
,
That
which
any
one
truely
desireth
and
endeavoureth
to
find
,
causeth
him
to
rejoyce
,
when
he
hath
found
it
.
If
you
desire
death
,
and
seek
for
the
grave
,
the
finding
of
these
will
be
to
you
as
life
,
and
as
a
house
of
mirth
:
How
much
more
then
shall
we
rejoyce
,
having
found
good
things
,
the
best
things
,
after
earnest
longing
and
digging
for
them
.
When
the
wise
Merchant
had
found
the
treasure
hid
in
the
field
,
the
next
words
enforme
us
of
his
joy
,
Matth.
13.44
.
When
the
man
after
long
seeking
on
the
mountaines
,
had
found
his
lost
Sheepe
,
and
the
woman
,
after
lighting
her
candle
,
and
sweeping
her
house
,
and
diligent
search
,
had
found
the
lost
groat
,
they
both
rejoyced
,
and
called
in
their
neighbours
and
friends
to
rejoyce
with
them
,
(
Luk.
15.
)
It
troubles
a
man
to
be
found
of
that
or
him
,
whom
he
hates
or
feares
,
Hast
thou
found
me
O
mine
enemy
?
saith
Ahab
to
Eliah
,
1
King
.
21.20
.
And
it
cannot
but
delight
us
,
to
find
that
or
him
,
whom
we
love
and
long
for
.
Have
I
found
thee
O
my
friend
?
will
such
an
one
say
.
And
if
a
miserable
man
rejoyces
exceedingly
when
desiring
he
finds
death
and
a
grave
,
how
will
the
soule
leape
for
joy
,
when
we
shall
find
him
who
is
the
longing
and
desire
of
all
Nations
,
Jesus
Christ
.
How
exceeding
exceedingly
will
the
soule
rejoyce
,
when
we
shall
find
what
we
have
so
much
longed
for
,
not
death
,
but
life
,
and
life
not
only
in
Christ
,
but
with
Christ
,
when
we
shall
find
,
not
the
house
of
the
grave
,
but
a
house
of
glory
,
and
glory
in
the
height
,
an
exceeding
excelling
superexcellent
weight
of
glory
.
And
by
this
effect
,
we
may
make
proofe
of
grace
here
.
If
thou
hast
found
Christ
,
in
ordinances
,
in
duties
,
in
meditation
,
in
prayer
,
in
the
promises
;
for
here
,
in
these
things
,
the
longing
soule
diggs
after
Christ
:
joy
will
at
one
time
or
other
fill
thy
heart
,
yea
thy
heart
will
leape
for
joy
,
thou
wilt
rejoyce
in
Spirit
,
as
Christ
did
in
his
Father
,
Luk.
10.21
.
For
this
joy
is
a
fruit
of
the
Spirit
,
(
Gal.
5.22
.
)
and
one
of
the
first
fruits
.
And
God
seldome
misses
to
give
the
soule
a
tast
of
this
joy
at
the
first
,
or
presently
after
conversion
,
though
afterwards
clouds
may
come
over
us
,
or
at
leas●
our
light
of
joy
not
be
so
cleare
.
Further
,
If
a
man
long
after
any
truth
,
and
digs
it
,
how
exceeding
joyfull
will
he
be
when
he
can
find
that
truth
;
When
a
Philosopher
had
found
out
the
resolution
of
a
question
in
the
Mathematicks
,
have
found
it
,
I
have
found
it
:
Surely
the
finding
of
one
Divine
truth
(
which
is
the
mind
of
Christ
)
should
affect
us
more
then
the
compleate
knowledge
of
all
that
is
knowable
,
or
can
be
known
in
the
whole
course
of
nature
.
Every
truth
is
beautifull
,
but
th●
truths
of
God
are
beauty
.
Thus
we
may
try
our
desires
in
all
thei●
pursuits
,
by
this
issue
of
them
,
joy
in
finding
the
things
which
w●
pursue
.
Lastly
observe
,
That
as
he
doth
rejoyce
,
so
this
joy
answers
to
th●
desire
in
the
degree
of
it
:
Proportionable
to
our
desires
and
endeavours
in
seeking
,
are
our
joyes
and
comforts
when
we
have
found
There
is
not
only
a
joy
,
but
a
proportionable
joy
,
the
desire
was
very
great
,
and
the
endeavour
was
very
great
,
and
now
the
joy
come
up
to
both
,
that
is
very
great
too
,
not
only
doe
they
rejoyce
,
bu●
they
rejoyce
exceedingly
;
they
rejoyce
,
so
as
they
skip
for
joy
That
is
(
I
am
sure
it
ought
to
be
)
more
apparant
in
our
regula●
desires
after
things
good
for
us
,
then
in
our
irregular
desires
after
things
which
are
hurtfull
to
us
.
If
that
exceeding
desire
after
death
will
produce
exceeding
joy
in
death
;
then
exceeding
desire
afte●
life
and
spirituall
good
things
,
will
work
exceeding
joy
when
w●
have
found
them
;
desire
is
that
which
widens
the
vessell
to
tak●
in
abundance
of
joy
;
large
desires
after
any
thing
open
the
hear●
and
inlarge
the
faculties
to
take
in
abundance
of
joy
,
when
we
hav●
found
the
thing
which
we
desire
.
JOB
3.
Ver.
23
,
24
,
25
,
26.
Verse
23.
Why
is
light
given
to
a
man
,
whose
way
is
hid
,
and
whom
God
hath
hedged
in
?
For
my
sighing
cometh
before
I
eate
,
and
my
roarings
are
powred
out
like
the
waters
.
For
the
thing
which
I
greatly
feared
is
come
upon
me
,
and
that
which
I
was
afraid
of
,
is
come
unto
me
.
I
was
not
in
safety
,
neither
had
I
rest
,
neither
was
I
quiet
;
yet
trouble
came
.
AT
the
20th
.
verse
of
this
Chapter
,
Job
begins
to
expostulate
concerning
the
continuance
of
his
life
;
and
he
casts
his
complaint
into
an
argument
,
which
was
formed
to
his
purpose
,
thus
,
There
is
no
reason
,
or
if
there
be
,
shew
me
a
reason
why
his
life
is
continued
,
that
liveth
miserably
,
and
would
die
willingly
;
But
I
am
the
man
who
live
miserably
,
and
would
die
willingly
:
therefore
why
is
light
or
life
continued
unto
me
?
The
former
part
of
this
argument
is
contained
in
the
20
,
21
,
22
,
23.
verses
.
In
which
Job
demonstrates
that
there
is
no
reason
,
or
at
least
if
there
be
a
reason
,
it
is
such
,
as
he
could
not
make
out
,
why
that
man
should
have
his
life
continued
who
lives
in
misery
,
and
is
willing
to
die
.
Three
of
those
verses
we
have
already
finished
,
and
there
remaineth
the
23.
(
which
is
a
part
of
the
same
reason
)
to
be
yet
opened
.
In
this
23th
.
verse
,
he
(
as
it
were
)
repeates
his
argument
;
He
had
said
before
,
Why
is
light
given
to
him
that
is
in
misery
,
&c.
and
so
he
doth
illustrate
it
in
the
two
verses
following
:
In
this
23th
.
verse
he
re-inforceth
what
he
had
said
in
other
words
,
Why
is
light
given
to
a
man
whose
way
is
hid
,
and
whom
God
hath
hedged
in
?
He
doubleth
his
call
for
a
reason
or
proofe
of
this
thing
.
Why
is
light
given
?
]
Those
words
are
not
here
expressely
in
the
Hebrew
,
but
they
are
supplied
by
our
Translatours
,
and
by
Translatours
in
other
Languages
,
from
the
20th
.
verse
,
to
make
up
the
sense
.
The
Originall
runs
thus
,
To
a
man
whose
way
is
hid
,
and
whom
God
hath
hedged
in
:
But
the
question
is
implied
as
in
the
former
,
and
here
to
be
prefixed
,
Why
is
light
given
to
a
man
whose
way
is
hid
,
and
whom
God
hath
hedged
in
?
Mr.
Broughton
readeth
it
without
the
question
,
(
Why
is
light
given
?
)
thus
:
The
Wight
,
or
man
whose
way
is
hid
,
over
whom
the
puissant
casteth
a
covering
.
To
a
man
whose
way
is
hid
.
]
Job
speakes
not
here
of
a
way
in
a
proper
sense
,
the
way
wherein
men
travaile
and
passe
in
their
journeyes
,
from
place
to
place
:
but
the
way
,
is
a
way
,
in
a
Metaphor
;
And
so
in
Scripture
,
the
way
of
a
man
is
taken
;
First
,
for
the
purpose
or
intention
of
a
man
;
Secondly
,
for
the
course
and
conversation
of
a
man
:
and
that
either
for
the
course
,
wherein
we
walke
toward
others
,
or
for
the
course
wherein
others
walke
toward
us
:
When
it
is
said
here
,
Why
is
light
given
to
a
man
whose
way
is
hid
?
the
way
,
is
either
the
course
wherein
Job
walked
,
respecting
God
,
or
the
course
which
God
tooke
respecting
Job
,
Why
is
light
given
to
a
man
whose
way
is
hid
?
The
way
of
a
man
,
in
his
walking
before
God
,
is
two-fold
.
-
First
,
Internall
.
-
Secondly
,
Externall
.
There
is
an
internall
,
an
inward
way
which
the
soule
treads
in
converse
with
God
,
a
secret
path
,
a
path
which
no
eye
hath
seene
.
And
then
there
is
the
outward
way
of
walking
.
That
speech
of
God
to
Abraham
takes
in
both
,
Walke
before
me
and
be
perfect
,
that
is
,
converse
and
carry
thy selfe
uprightly
before
me
,
in
thy
affections
and
in
thy
actions
.
Now
when
Job
saith
,
his
way
was
hid
,
he
meanes
neither
of
these
:
for
though
the
internall
way
,
whether
it
be
the
way
of
sinne
,
or
the
way
of
obedience
,
be
a
path
so
secret
,
as
that
it
is
alwayes
hid
from
the
eyes
of
men
,
yet
Job
knew
well
enough
that
God
saw
even
that
way
,
and
therefore
he
could
not
complaine
that
his
most
secret
way
was
hid
from
God
.
Yea
in
another
place
he
comforts
himselfe
with
this
,
that
God
knew
the
secret
wayes
of
his
heart
:
For
when
his
friends
accuse
him
and
charge
him
with
hypocrisie
,
he
supports
himselfe
with
this
,
My
witnesse
is
above
,
and
my
record
is
in
Heaven
,
there
is
one
there
that
knoweth
the
way
,
the
secret
way
of
my
spirit
with
him
,
to
be
sincerity
,
though
you
charge
the
way
of
my
spirit
,
with
hypocrisie
.
The
soule
hath
many
wayes
of
communion
with
God
,
which
are
altogether
hidden
from
the
eye
of
man
;
man
cannot
see
or
discerne
the
private
passages
betweene
God
and
the
spirit
,
either
when
the
soule
approves
it selfe
to
God
;
or
rejoyceth
and
exults
in
God
.
And
as
concerning
this
way
,
this
inward
way
,
as
Job
knew
that
it
was
not
hid
from
God
,
so
(
I
conceive
)
it
did
not
trouble
him
,
that
this
way
was
hid
from
man
;
As
there
are
in
God
certaine
(
Arcana
Consilij
,
)
secret
mysteries
,
and
hidden
wayes
of
counsell
,
which
he
will
not
communicate
to
holy
men
:
so
there
are
in
holy
men
(
Arcana
pietatis
)
some
secrets
,
some
mysteries
of
godlinesse
,
which
they
doe
not
communicate
to
the
world
;
and
therefore
the
complaint
doth
not
lye
in
either
of
these
respects
.
The
Church
complained
,
but
she
was
check't
for
complaining
,
that
her
way
was
hid
from
God
,
Isa.
40.27
.
Why
sayest
thou
,
O
Jacob
,
and
speakest
,
O
Israel
,
My
way
is
hid
from
the
Lord
,
and
my
judgement
is
passed
over
from
my
God
?
Yet
that
place
is
not
to
be
understood
of
a
hiding
from
the
eye
of
Gods
inspection
,
as
if
the
Church
had
any
suspition
that
the
Lord
did
not
know
,
or
did
not
see
how
matters
went
with
them
,
or
in
what
condition
they
were
;
but
it
is
to
be
understood
of
the
eye
of
Gods
compassion
;
There
is
a
seeing
eye
,
or
contemplating
eye
,
and
a
compassionating
or
succouring
eye
.
So
the
meaning
of
that
complaint
,
is
only
this
,
Why
sayest
thou
my
way
is
hidden
from
the
Lord
,
that
is
,
why
doest
thou
speake
as
if
God
did
not
regard
thee
in
thy
troubles
,
as
if
God
had
no
pitty
nor
compassion
on
thee
,
no
bowels
toward
thee
,
why
sayest
thou
my
way
is
hid
from
the
Lord
?
In
the
third
of
Exodus
,
when
God
comes
to
help
the
people
of
Israel
,
he
telleth
Moses
,
I
have
seene
,
I
have
seene
:
or
I
have
surely
seene
,
namely
with
an
eye
compassionating
their
condition
,
as
the
next
words
shew
,
for
I
know
their
sorrowes
.
Now
when
the
Church
complained
that
her
way
was
hid
from
God
,
her
meaning
was
,
that
God
did
not
take
notice
,
so
,
as
to
pitty
and
deliver
her
.
Excepting
in
that
sense
,
she
could
not
conceive
that
her
way
was
hidden
from
God
;
neither
is
the
way
of
the
Church
,
So
,
hidden
from
God
,
but
as
to
our
sense
:
for
the
Lord
pities
his
people
when
he
corrects
them
,
and
therefore
Jacob
is
chidden
for
saying
so
,
Why
sayest
thou
O
Jacob
,
my
way
is
hidden
from
the
Lord
?
Therefore
this
Text
is
not
to
be
understood
of
Jobs
way
in
respect
of
God
,
but
of
the
hiding
of
Gods
way
,
or
the
hidden
dealings
of
God
toward
Job
.
My
way
is
hid
saith
Job
,
that
,
I
cannot
understand
,
nor
interpret
,
nor
expound
the
meaning
of
Gods
dealing
with
me
.
I
am
not
able
to
give
an
interpretation
of
it
,
I
know
not
what
this
thing
meaneth
:
My
way
is
hid
.
The
way
of
Gods
dealing
with
him
,
was
a
hidden
way
,
in
two
respects
.
First
,
In
regard
of
the
cause
of
his
affliction
;
It
was
hidden
from
him
,
why
God
had
layed
so
sore
and
so
heavy
a
burthen
upon
him
;
and
that
is
it
which
Elihu
in
the
34.
of
this
booke
,
ver.
31
,
32.
hints
at
,
where
he
telleth
Job
,
surely
(
saith
he
)
it
is
meet
to
be
said
unto
God
,
that
which
I
see
not
,
teach
thou
me
,
He
answers
such
a
complaint
as
this
,
I
(
saith
Job
)
cannot
see
the
reason
why
God
doth
afflict
me
;
Elihu
tells
him
,
It
is
meet
to
be
said
unto
God
,
that
which
I
see
not
,
teach
thou
me
,
and
if
I
have
done
iniquity
,
I
will
doe
so
no
more
,
Lord
if
thou
wilt
shew
me
that
my
sin
is
the
cause
,
and
what
sin
is
the
cause
,
I
doe
here
promise
I
will
lay
down
my
sin
,
and
(
through
thy
helpe
)
doe
so
no
more
.
My
way
is
hid
,
that
is
,
I
can
see
no
passage
out
of
this
way
;
I
cannot
tell
when
these
troubles
will
end
,
I
see
no
helpe
,
I
have
no
glimpse
of
light
breaking
out
to
me
in
this
way
,
it
is
a
darke
,
a
hidden
way
unto
me
:
This
darkenesse
troubles
him
,
as
much
as
all
his
troubles
.
And
it
is
,
as
if
he
had
said
,
I
am
so
encompast
with
clouds
,
that
I
walke
in
darkenesse
,
and
see
no
light
;
My
life
is
so
entangled
and
wrapt
up
in
troubles
,
that
I
see
no
way
of
deliverance
or
escape
.
And
this
exposition
seemes
most
proper
,
if
we
take
in
the
latter
part
of
the
verse
,
where
he
saith
,
and
whom
God
hath
hedged
in
:
This
explaines
the
hiding
of
his
way
,
to
be
the
hedging
of
his
way
,
such
an
incompassing
of
him
about
with
sorrowes
,
that
he
could
not
make
his
way
out
.
In
the
first
Chapter
,
you
may
remember
,
that
Satan
was
much
troubled
that
God
had
made
a
hedge
about
Job
;
And
now
Job
himselfe
is
much
troubled
,
that
God
had
made
a
hedge
about
him
:
I
am
the
man
,
saith
he
,
whom
God
hath
hedged
in
.
That
which
before
was
the
object
of
Satans
envy
,
is
now
become
the
object
of
Jobs
complaint
,
a
hedge
:
Sure
then
it
was
not
the
same
hedge
.
No
,
that
which
Satan
complained
of
,
and
envied
at
,
was
a
hedge
of
mercy
,
and
a
hedge
of
blessings
,
a
hedge
of
favour
and
of
protection
:
But
this
which
Job
complaineth
of
,
is
a
hedge
of
thorny
troubles
,
and
of
pricking
sorrows
:
The
former
was
(
as
we
may
speake
)
a
hedge
of
Roses
,
and
this
was
a
hedge
of
Bryars
.
That
was
a
hedge
so
high
and
strong
,
that
no
evill
could
come
in
,
to
,
or
breake
through
,
to
annoy
him
;
And
this
was
a
hedge
so
high
and
strong
,
that
no
good
could
come
or
be
brought
unto
him
.
So
then
,
take
the
sense
thus
,
Why
is
light
given
to
a
man
whose
way
is
hid
,
and
whom
God
hath
hedged
in
?
that
is
,
why
doth
God
continue
my
life
,
when
I
am
in
such
a
condition
,
as
that
I
can
neither
discover
the
reason
why
I
came
into
it
,
nor
am
I
able
to
discover
any
passage
out
of
it
.
And
this
is
it
which
the
Church
complaines
of
,
(
Lament.
3.7
.
)
He
hath
hedged
me
about
,
that
I
cannot
get
out
;
and
verse
9.
He
hath
enclosed
my
wayes
with
hewen
stones
,
God
had
built
up
a
wall
(
as
it
were
)
by
art
,
with
hewen
stones
,
he
had
set
them
so
close
together
,
that
there
was
no
passing
by
,
no
getting
through
.
Observe
hence
,
first
,
That
affliction
is
usually
accompanied
with
much
darkenesse
.
Affliction
is
often
called
darknesse
in
Scripture
,
And
as
it
is
darkenesse
without
,
so
it
often
causeth
darkenesse
within
.
An
afflicted
person
hath
such
darkenesse
upon
his
person
,
that
he
cannot
discerne
,
many
times
,
either
why
God
doth
afflict
him
,
or
when
God
will
make
an
end
of
his
afflictions
.
That
in
the
Prophet
(
Isa.
50.10
.
)
is
true
of
outward
afflictions
,
as
well
as
inward
,
Who
is
there
among
you
that
feareth
the
Lord
,
that
obeyeth
the
voice
of
his
servant
,
that
walketh
in
darkenesse
?
Ther
's
many
an
afflicted
person
walkes
in
a
way
,
hidden
in
a
three-fold
darknesse
.
First
,
The
way
is
hid
,
in
the
darkenesse
of
the
cause
for
which
he
came
into
it
.
Secondly
,
The
way
is
hid
in
the
darkenesse
of
the
event
,
how
to
get
out
of
it
.
Thirdly
,
The
way
is
hid
in
the
darkenesse
of
his
present
duty
,
what
to
doe
in
it
:
The
way
of
affliction
is
often
wrapt
up
and
hidden
in
this
threefold-darkenesse
.
Further
,
Seeing
Job
speakes
of
this
as
an
addition
to
all
his
sorrowes
,
and
as
the
complement
of
them
all
,
that
he
was
thus
shut
up
and
hedged
in
,
and
that
his
way
was
thus
darke
in
regard
of
the
cause
of
it
.
Observe
,
That
It
increaseth
an
affliction
greatly
,
not
to
know
the
reason
of
an
affliction
,
or
to
have
the
way
of
Gods
dealing
hidden
,
from
our
eyes
.
It
is
a
trouble
not
to
see
the
reason
of
things
;
The
mind
is
exceedingly
eased
,
when
the
understanding
hath
light
;
This
made
Jeremie
enquire
,
Why
doth
the
way
of
the
wicked
prosper
?
As
if
he
had
said
,
If
I
could
see
the
reason
of
it
,
it
would
satisfie
me
,
but
while
thou
keepest
me
in
the
darke
,
and
I
can
give
no
account
to
my
owne
soule
or
those
that
aske
me
,
of
this
thy
dispensation
,
to
wicked
men
,
this
is
the
burthen
of
my
soule
.
It
is
usually
said
,
They
are
happy
who
know
the
causes
of
things
.
And
in
regard
of
the
diseases
of
the
body
,
we
say
,
that
a
disease
is
halfe
cured
,
when
the
cause
of
it
is
discovered
:
But
when
a
Physition
is
in
the
darke
,
and
cannot
find
out
the
cause
of
a
disease
,
he
must
needs
be
in
the
darke
for
the
remedy
of
it
:
So
it
is
also
with
a
man
in
regard
of
any
affliction
,
when
he
cannot
find
out
the
cause
,
he
knoweth
not
what
to
pitch
upon
as
a
remedy
.
When
Rebekah
,
(
Gen.
25.22
.
)
had
twins
in
her
wombe
,
and
they
strugled
together
within
her
,
she
was
much
troubled
,
and
nothing
would
satisfie
her
,
untill
she
went
to
God
to
know
the
reason
of
the
thing
,
Lord
(
saith
she
,
)
why
am
I
thus
?
And
when
God
had
told
her
,
that
two
Nations
were
in
her
wombe
,
and
that
two
manner
of
people
should
be
separated
from
her
bowels
,
she
made
no
more
complaints
.
So
when
there
are
such
strivings
,
such
struglings
,
and
contrary
motions
of
trouble
in
us
,
or
about
us
,
the
soule
goes
to
God
,
and
enquires
why
is
it
thus
?
Lord
,
I
am
more
troubled
with
the
ignorance
of
my
troubles
,
then
with
the
weight
or
smart
of
them
.
Thirdly
,
Take
the
words
as
respecting
the
issue
,
or
deliverance
from
trouble
,
and
they
affoord
us
this
observation
,
That
It
is
a
great
addition
to
an
affliction
,
not
to
see
or
discerne
a
way
to
escape
or
get
out
of
affliction
.
To
be
in
an
affliction
,
out
of
which
there
appeares
no
passage
(
unlesse
the
soule
be
mightily
supported
by
the
hand
and
power
of
Christ
)
brings
within
a
step
of
despaire
.
The
Apostle
speakes
as
much
when
he
saith
,
(
1
Cor.
10.13
.
)
There
is
no
temptation
hath
taken
hold
of
you
,
but
that
which
is
common
to
man
,
(
and
then
it
followes
)
but
God
is
faithfull
,
who
will
not
suffer
you
to
be
tempted
above
that
you
are
able
,
but
will
with
the
temptation
also
make
a
way
to
escape
,
that
ye
may
be
able
to
beare
it
.
As
if
he
should
say
,
If
God
did
not
indeed
discover
,
or
make
out
to
you
some
way
of
escaping
,
I
must
needs
say
,
you
were
never
able
to
beare
it
,
but
(
saith
he
)
God
will
make
a
way
for
you
to
escape
,
that
ye
may
be
able
to
beare
it
;
Meaning
,
that
the
opening
of
this
way
,
would
revive
their
spirits
,
and
then
they
would
be
able
(
through
the
strength
of
Christ
)
to
beare
it
.
If
so
,
then
how
shall
the
soule
beare
an
affliction
,
when
God
instead
of
making
a
way
to
escape
,
doth
as
it
were
make
a
hedge
to
stop
all
escape
?
Therefore
when
the
Lord
would
support
his
people
in
their
troubles
,
he
promised
that
they
should
have
a
doore
of
hope
opened
to
them
,
I
will
give
her
the
valley
of
Achor
for
a
doore
of
hope
,
Hos.
2.15
.
He
would
give
her
some
appearance
,
some
glimpses
and
openings
of
deliverance
,
in
and
from
,
their
present
dangers
.
It
is
threatned
,
(
Deut.
28.25
.
)
thou
shalt
come
out
one
way
against
thine
enemies
,
and
flie
seven
wayes
before
them
,
they
should
flie
many
wayes
,
but
they
should
escape
no
way
.
Thou
shalt
come
out
one
one
way
,
and
flie
seven
wayes
,
that
is
,
He
is
in
a
wood
or
in
a
wildernesse
.
And
when
God
entangles
men
in
their
own
devises
,
it
is
said
,
He
powreth
contempt
upon
Princes
,
and
causeth
them
to
wander
in
the
wildernesse
,
where
there
is
no
way
,
Psalm
.
107.40
.
So
Pharaoh
said
of
the
children
of
Israel
,
they
are
entangled
in
the
land
,
the
wildernesse
hath
shut
them
in
,
Exod.
14.3
.
And
when
a
people
are
as
the
children
of
Israel
were
,
having
a
a
Sea
before
them
,
an
army
behind
them
,
and
Mountaines
on
either
hand
.
Then
they
may
say
(
as
Job
did
)
their
way
is
hid
,
and
God
hath
hedged
them
in
.
For
my
sighing
cometh
before
I
eate
,
and
my
roarings
are
powred
out
like
water
.
Here
Job
takes
up
the
former
proposition
,
and
applies
it
particularly
to
his
own
person
.
Before
,
he
said
only
in
the
generall
,
why
is
light
given
to
him
that
is
in
misery
,
and
why
is
light
given
to
a
man
whose
way
is
hid
,
and
whom
God
hath
hedged
in
?
Now
he
saith
in
effect
,
it
is
thus
with
me
,
I
am
a
man
in
misery
,
and
I
am
a
man
whose
way
God
hath
hid
and
hedged
in
,
wherefore
then
is
my
life
continued
?
And
he
proves
that
he
was
in
such
a
condition
,
by
the
effects
of
it
,
sighes
and
roarings
.
So
that
this
verse
holds
forth
two
things
about
Jobs
sorrow
.
First
,
The
continuance
of
it
,
in
those
words
,
My
sighing
comes
before
I
eate
.
Secondly
,
The
extremity
of
it
,
in
those
,
My
roarings
are
powred
out
,
&c.
The
argument
may
be
thus
framed
,
That
man
is
in
extreame
and
continuall
misery
,
who
doth
not
so
much
breath
,
as
sigh
,
who
,
when
he
would
speake
,
is
forced
to
roare
:
But
thus
it
is
with
me
,
my
sighing
cometh
before
I
eate
,
and
my
roarings
are
powred
out
like
water
,
therefore
my
misery
is
extreame
and
continuall
.
My
sighing
cometh
before
I
eate
.
]
In
the
Hebrew
it
is
word
for
word
,
thus
,
before
the
face
of
my
bread
,
my
sighings
come
.
Which
Hebraisme
,
(
before
the
face
of
my
bread
)
hath
a
great
emphasis
in
it
.
It
notes
the
continuance
of
his
sorrowes
without
any
intermission
,
When
a
thing
is
said
to
be
before
the
face
of
another
,
Thou
shalt
have
no
other
gods
before
me
,
so
we
translate
it
;
the
Hebrew
is
,
Thou
shalt
have
no
other
gods
before
my
face
,
that
is
,
so
long
as
I
continue
to
be
thy
God
,
thou
shalt
have
no
other
god
;
but
I
shall
be
thy
God
to
all
eternity
,
therefore
thou
shalt
have
no
other
gods
but
me
,
for
ever
.
So
in
the
affirmative
,
Psalm
.
72.5
.
where
under
the
type
of
Solomons
Kingdome
,
the
continuance
of
the
Kingdome
of
Christ
is
prophecied
,
the
Holy
Ghost
saith
,
It
shall
continue
so
long
,
as
the
Sunne
and
Moone
endureth
;
the
Hebrew
is
,
it
shall
continue
before
the
face
of
the
Sunne
and
of
the
Moone
,
that
is
,
there
shall
be
an
equall
duration
of
the
Kingdome
of
Christ
,
and
of
those
lights
of
Heaven
,
the
Sun
and
the
Moone
;
The
Kingdome
of
Christ
,
shall
last
as
long
as
the
world
shall
last
.
So
then
(
according
to
this
sense
)
before
the
face
of
my
bread
my
sighings
come
,
is
,
as
if
he
had
said
,
looke
how
long
I
have
my
bread
before
me
,
looke
how
much
time
I
spend
in
eating
,
so
much
time
I
spend
in
sighing
,
my
sorrowings
are
of
the
same
continuance
with
my
refreshings
.
The
phrase
imports
the
un-intermittednesse
(
as
we
may
so
speake
)
of
his
sorrowes
:
that
he
had
no
stop
,
no
breathing
time
,
I
have
eaten
ashes
like
bread
,
and
mingled
my
drinke
with
weeping
,
when
I
drinke
,
my
teares
flow
into
my
cup
;
When
I
take
in
a
few
drops
of
comfort
,
I
weepe
out
streames
of
sorrow
:
Or
my
sighings
come
and
returne
so
fast
upon
me
,
that
I
have
no
time
to
eate
my
bread
:
I
am
so
plied
and
followed
with
these
afflictions
,
that
I
have
no
leisure
to
be
comforted
.
If
at
any
time
a
man
gets
respite
from
his
griefe
,
it
is
when
he
eates
;
how
respitlesse
then
was
Jobs
griefe
,
before
whom
sorrow
and
sighings
sate
(
as
guests
)
continually
at
his
table
.
My
roarings
are
powred
out
like
water
.
As
the
former
words
shewed
the
continuance
,
so
this
the
extremity
of
Jobs
sorrowes
.
It
is
a
great
affliction
that
makes
a
man
of
spirit
speake
,
or
complaine
:
It
is
a
greater
affliction
that
makes
a
man
of
spirit
weepe
or
mourne
.
How
great
an
affliction
then
is
it
,
which
makes
a
man
of
spirit
cry
out
and
roare
?
when
a
man
of
courage
roares
,
he
is
pained
to
purpose
.
Job
a
man
of
spirit
and
courage
,
doth
not
only
sigh
but
roare
;
Sighings
are
more
secret
sorrowes
,
but
roarings
must
be
heard
,
especially
his
roarings
,
which
were
powred
out
like
water
.
Roaring
is
the
Lyons
voice
,
on
his
prey
:
Or
to
the
troubled
waves
of
the
sea
,
which
also
are
said
to
roare
.
Excessive
sorrow
is
often
set
forth
by
roaring
,
Psal.
22.1
.
Why
art
thou
so
farre
from
the
voice
of
my
roaring
,
saith
David
,
typing
the
sorrowes
of
Christ
?
I
doe
not
only
cry
,
but
I
roare
out
unto
thee
,
Lord
why
doest
thou
not
heare
my
strong
cries
,
cries
like
the
roaring
of
the
Lyon
,
or
the
noyse
of
troubled
waters
.
So
Psal.
32.3
.
David
to
shew
his
extremity
of
paine
and
trouble
,
while
he
kept
in
,
and
did
not
confesse
his
sin
,
speakes
thus
,
while
I
kept
silence
(
while
I
smothered
my
sin
in
secret
)
I
roared
for
the
very
disquietnesse
of
my
soule
:
silence
in
not
confessing
sin
,
causes
roaring
under
the
guilt
of
sin
.
Those
are
great
burdens
of
sin
,
and
great
burdens
of
sorrow
,
that
cause
roaring
.
My
roarings
are
powred
out
like
water
.
This
notes
further
yet
,
the
abundance
and
the
strength
of
his
sorrowes
.
I
am
powred
out
like
water
,
(
I
am
as
it
were
,
all
melted
into
sorrowes
)
is
said
of
Christ
in
that
Psalme
of
his
passion
,
(
Psa.
22.14
.
)
I
am
powred
out
like
water
,
my
heart
in
the
middest
of
my
bowels
is
like
melted
wax
.
When
the
Prophet
Ezekiel
would
shew
how
that
people
should
be
affected
with
the
tidings
of
their
afflictions
,
he
saith
,
Every
heart
shall
melt
,
and
all
hands
shall
be
feeble
,
and
every
spirit
shall
faint
,
and
all
knees
shall
be
weake
as
water
,
(
chap.
21.7
.
)
The
Hebrew
is
,
Mades
metu
.
Plaut.
all
knees
shall
goe
into
water
.
The
sorrowes
of
repentance
are
exprest
by
the
powring
out
of
water
,
to
note
both
the
abundance
of
them
,
and
the
intensivenes
of
them
,
in
that
known
place
,
1
Sam.
7.6
.
They
gathered
together
to
Mizpeh
,
and
drew
water
,
and
powred
it
out
before
the
Lord
,
that
is
,
they
mourned
abundantly
,
and
they
mourned
with
all
their
strength
.
How
strong
and
abundant
the
sorrowes
of
Job
were
,
hath
beene
often
shewed
before
,
and
observations
drawn
down
from
them
,
And
therefore
I
shall
need
doe
no
more
then
cleare
the
words
and
give
the
sense
.
It
followeth
,
For
the
thing
which
I
greatly
feared
is
come
upon
me
,
and
that
which
I
was
afraid
of
is
come
unto
me
.
For
the
thing
which
I
greatly
feared
.
]
The
causall
particle
in
the
beginning
,
Th●u
speakest
well
,
I
have
no
husband
;
the
Greeke
is
,
for
I
have
no
husband
.
We
translate
it
only
by
way
of
assertion
:
So
Mat.
7.23
.
Then
will
I
professe
unto
them
,
I
never
knew
you
;
the
Greeke
is
,
then
I
will
professe
unto
them
,
for
I
never
knew
you
,
we
render
it
only
as
an
asseveration
:
So
very
frequent
in
the
Hebrew
,
the
particle
[
Chi
]
which
is
here
used
,
hath
in
it
only
the
force
of
an
affirmation
,
For
the
thing
I
greatly
feared
,
is
come
upon
me
,
that
is
,
certainely
,
or
assuredly
the
thing
which
I
greatly
feared
is
come
upon
me
;
as
if
Job
should
make
this
as
the
conclusion
and
the
summe
of
all
his
complainings
;
this
is
it
which
now
I
must
conclude
,
that
the
thing
which
I
greatly
feared
is
come
upon
me
,
and
that
which
I
was
afraid
of
is
come
unto
mee
.
The
thing
which
I
greatly
feared
.
]
The
Hebrew
is
,
I
feared
a
feare
,
and
it
is
come
upon
me
,
And
so
feare
is
in
the
Scripture
,
frequently
put
for
the
thing
feared
,
by
a
Metanomy
of
the
effect
for
the
cause
,
the
abstract
being
put
for
the
concrete
,
As
Prov.
1.26
.
I
will
mock
when
your
feare
cometh
,
that
is
,
when
the
trouble
which
you
feared
,
shall
come
upon
you
;
As
if
Job
should
have
said
,
this
evill
,
is
that
which
I
have
fore-seene
and
fore-thought
,
I
had
such
misgivings
in
my
spirit
,
long
before
this
,
that
such
a
black
day
might
come
upon
me
,
and
I
might
be
thus
hedged
in
,
now
I
see
my
thoughts
are
come
to
passe
,
and
my
conjectures
prove
true
,
the
thing
which
I
feared
and
greatly
feared
,
is
come
upon
me
.
We
translate
well
,
I
greatly
feared
,
the
Hebrew
is
,
I
feared
a
feare
;
Such
expressions
raise
the
sense
;
As
when
we
are
said
to
be
bought
with
a
price
,
it
notes
that
there
was
a
great
price
paid
for
our
redemption
:
To
rejoyce
with
joy
,
shewes
the
greatnesse
of
joy
.
So
here
,
To
feare
a
feare
,
shewes
that
he
was
in
a
great
feare
,
as
we
translate
,
I
feared
a
feare
,
I
greatly
feared
.
Here
it
may
be
questioned
,
whether
these
feares
of
Job
were
lawfull
:
doth
it
become
us
to
have
such
mis-givings
of
heart
,
in
respect
of
our
outward
condition
?
The
Apostle
biddeth
us
,
be
carefull
in
nothing
,
(
Phil.
4
6.
)
and
was
it
a
vertue
or
a
grace
,
was
it
commendable
or
so
much
as
approveable
in
Job
,
to
be
fearfull
in
all
things
?
Christ
rebukes
his
Disciples
because
they
were
afraid
in
a
storme
,
and
was
it
well
in
Job
that
he
was
fearfull
in
a
Sun-shine
,
when
he
had
the
fairest
weather
,
and
prospered
in
all
things
?
Doth
it
become
a
godly
man
,
to
be
alwayes
solicitous
about
his
estate
,
and
doubting
that
troubles
will
come
?
One
would
thinke
there
is
trouble
enough
,
in
troubles
,
when
they
come
,
a
man
should
not
trouble
himselfe
with
them
,
before
they
come
.
Besides
,
it
is
said
,
Prov.
10.24
.
respecting
wicked
men
,
that
God
will
bring
that
which
they
feare
upon
them
,
so
that
it
seemeth
,
God
is
angry
with
those
,
who
are
alwayes
fearing
,
or
stand
poring
upon
such
and
such
evills
as
they
feare
,
may
come
upon
them
:
To
these
God
saith
,
(
Isa.
66.3
.
)
I
also
will
choose
their
delusions
,
and
I
will
bring
their
feare
upon
them
,
because
you
feared
these
things
,
you
shall
have
your
feare
:
As
God
gives
some
their
prayers
in
anger
,
so
he
gives
many
their
feares
in
anger
;
And
it
is
as
great
a
sin
,
inordinately
to
feare
,
that
God
will
take
away
the
meate
of
our
necessity
or
convenience
,
as
it
is
to
pray
that
God
would
give
us
meate
to
satisfie
our
lusts
or
wantonnesse
.
To
cleare
this
,
we
must
distinguish
of
feare
as
to
the
purpose
we
have
in
hand
.
There
are
divers
sorts
of
feare
.
First
,
There
is
a
feare
of
wisedome
and
caution
,
and
there
is
a
feare
of
torment
and
vexation
.
That
which
the
Apostle
John
speakes
,
(
1
Joh.
4.18
.
)
feare
hath
torment
,
is
not
meant
of
all
feare
:
there
is
a
feare
that
is
a
tormenting
passion
,
a
feare
which
distracts
or
divides
the
thoughts
about
troubles
which
may
come
,
and
there
is
a
feare
which
only
directs
us
to
avoide
or
prevent
the
coming
of
trouble
.
Secondly
,
There
is
a
feare
which
is
opposed
to
security
,
and
there
is
a
feare
which
is
opposed
to
comfort
.
It
was
Davids
sin
,
that
he
wanted
the
feare
opposed
to
security
,
when
he
said
,
In
my
prosperity
I
shall
never
be
moved
:
Lord
,
by
thy
favour
,
thou
hast
made
my
mountaine
to
stand
strong
,
Psal.
30.6
,
7.
The
feare
of
Job
in
his
prosperity
was
opposed
to
this
security
,
he
did
not
say
,
I
shall
never
be
moved
,
he
thought
he
might
be
moved
:
The
favour
of
God
had
made
his
mountaine
strong
,
yet
he
knew
it
had
but
the
strength
of
clay
,
and
therefore
might
be
cast
downe
.
This
was
his
feare
,
he
lookt
upon
creatures
,
as
they
are
,
mutable
and
moveable
.
Christ
speakes
of
a
faith
of
miracles
,
which
will
remove
mountaines
;
and
that
feare
is
not
contrary
to
saving
faith
,
which
causeth
us
to
thinke
,
that
our
mountaines
may
be
removed
.
Jobs
feare
was
grounded
on
the
uncertainty
of
creature
comforts
,
he
knew
wealth
was
britle
ware
,
and
might
quickly
receive
a
crack
.
This
feare
we
ought
to
carry
about
us
,
in
regard
of
our
spirituall
estates
also
,
though
grace
be
everlasting
ware
,
though
we
are
high-built
,
and
full-growne
in
grace
,
though
through
the
favour
of
God
our
mountaine
of
holinesse
,
and
of
comforts
be
very
strong
,
yet
we
must
not
be
secure
;
though
we
are
high-built
,
yet
we
must
not
be
high-minded
.
Hence
the
Apostle
Paul
warnes
the
beleeving
Gentiles
,
that
they
should
feare
:
I
grant
,
ye
are
in
a
good
estate
in
comparison
of
the
Jewes
,
they
are
cast
off
,
ye
are
graffed
in
,
yet
let
me
give
you
this
caution
,
be
not
high-minded
but
feare
.
Thirdly
,
There
is
a
feare
which
makes
us
provide
for
an
evill
day
,
and
there
is
a
feare
which
hindreth
us
from
enjoying
the
comforts
of
a
good
day
.
The
former
was
in
Job
,
doubtlesse
his
feare
in
good
dayes
,
made
him
diligent
to
provide
for
the
evill
day
;
As
it
is
said
of
Noah
,
(
Heb.
11.7
.
)
That
Noah
being
warned
of
God
,
of
things
not
seen
as
yet
,
through
faith
moved
with
feare
,
prepared
an
Arke
,
for
the
saving
of
his
house
;
Noah
knew
the
flood
would
come
,
this
holy
feare
set
him
a
worke
to
provide
an
Arke
.
It
is
an
argument
both
of
wisedome
and
of
grace
,
in
a
calme
,
to
prepare
for
a
storme
,
in
peace
,
to
consider
what
to
doe
in
a
time
of
warre
,
in
health
,
to
lay
up
thoughts
about
our
sicknesse
,
and
in
a
day
when
the
light
of
Gods
countenance
shines
into
our
hearts
,
and
we
walke
in
the
comforts
of
the
holy
Ghost
,
then
to
thinke
,
a
night
of
desertion
may
come
:
and
what
shall
I
doe
,
if
I
should
walke
in
darknesse
and
see
no
light
?
Such
,
as
this
,
was
the
feare
which
Job
feared
.
Fourthly
,
There
is
a
feare
which
makes
us
distrust
God
,
that
he
will
afflict
us
;
And
there
is
a
feare
which
keepeth
us
from
doing
that
,
which
may
provoke
God
to
afflict
us
;
This
was
Jobs
feare
,
as
was
shewed
,
(
chap.
1.
ver.
1.
)
He
feared
God
,
and
eschewed
evill
.
He
was
loath
to
grieve
and
offend
God
,
or
to
give
him
any
occasion
to
be
angry
.
Lastly
,
There
is
a
feare
which
is
opposed
to
hardnesse
of
heart
,
and
a
feare
that
is
opposed
to
courage
of
heart
.
Jobs
feare
was
opposed
to
hardnesse
of
heart
;
of
this
Solomon
speakes
,
(
Prov.
28.14
.
)
Blessed
is
the
man
that
feareth
alwayes
.
And
to
cleare
what
feare
he
meanes
,
he
adds
in
the
next
words
,
But
he
that
hardneth
his
heart
shall
fall
into
mischiefe
.
Where
we
see
first
,
that
there
is
a
feare
opposed
to
hardnesse
of
heart
:
And
secondly
,
that
to
feare
that
feare
alwayes
,
even
in
our
greatest
prosperity
,
is
not
only
our
duty
but
our
happinesse
:
that
feare
will
not
interrupt
our
comforts
,
but
comfort
us
.
Yea
,
this
feare
doth
not
only
consist
with
comfort
,
but
with
courage
,
and
though
we
may
fall
into
the
troubles
,
which
we
thus
feare
,
yet
we
shall
not
fall
under
them
:
Such
as
this
was
Jobs
feare
.
So
then
to
take
up
all
:
Jobs
feare
was
a
feare
of
wisedome
and
caution
,
not
of
torment
and
vexation
;
a
feare
opposed
to
security
and
presumption
,
not
to
joy
and
consolation
;
a
feare
that
made
him
diligent
to
prepare
against
an
evill
day
,
not
a
feare
that
did
eate
out
all
the
comforts
of
a
good
day
;
a
feare
which
kept
him
from
doing
that
,
which
might
move
God
to
afflict
him
,
not
a
feare
which
made
him
distrust
,
that
God
would
afflict
him
;
a
feare
opposed
to
hardnesse
of
heart
,
not
a
feare
opposed
to
courage
and
strength
of
heart
.
Such
a
feare
as
this
,
is
a
holy
feare
,
such
a
feare
as
this
,
is
a
good
companion
in
our
best
estate
:
this
feare
and
our
comforts
may
well
joyne
together
,
this
feare
will
not
trouble
,
but
regulate
our
lives
,
not
breake
,
but
sweeten
our
sleepe
.
Observe
hence
,
That
holy
wisedome
,
sanctified
prudence
,
biddeth
us
feare
and
prepare
for
evill
,
in
our
good
dayes
.
I
was
afraid
of
these
things
,
saith
Job
:
We
must
not
suspect
,
but
we
ought
often
to
thinke
of
evills
,
before
they
come
.
A
wise
morall
man
,
de
Tranquil
.
much
more
a
wise
Christian
,
while
he
is
earnestly
praying
for
good
,
is
also
carefully
providing
for
evill
.
Lest
the
Disciples
should
forget
trouble
in
times
of
peace
,
Christ
saith
to
them
,
Behold
(
Mat.
24.25
.
)
I
have
told
you
before
;
Now
you
are
at
pretty
good
ease
,
it
may
be
you
thinke
,
it
will
be
thus
with
you
alwayes
,
but
take
heed
of
such
thoughts
,
I
have
told
you
what
will
be
hereafter
;
Behold
I
have
told
you
before
.
And
againe
,
(
Joh.
16.33
.
)
These
things
have
I
spoken
unto
you
,
that
in
me
ye
might
have
peace
,
in
the
world
ye
shall
have
tribulation
:
In
the
peace
we
have
with
Christ
,
we
should
expect
tribulation
from
the
world
.
The
Spirit
of
God
often
hints
such
things
afore-hand
,
to
the
spirits
of
his
people
,
that
they
may
not
be
surprised
:
Paul
testifies
,
(
Acts
20.23
.
)
that
the
holy
Ghost
every
where
witnessed
that
bonds
and
afflictions
did
abide
him
;
He
lookt
for
trouble
in
all
places
,
this
made
him
both
patient
under
,
and
victorious
over
all
his
troubles
.
Ungodly
men
feel
trouble
,
before
they
see
it
,
and
are
often
past
all
hope
,
before
they
have
had
any
feare
;
when
they
have
a
good
day
,
they
thinke
their
day
will
be
an
eternity
,
and
last
for
ever
;
Those
in
Amos
,
(
chap.
6.3
.
)
were
merry
,
they
were
singing
and
feasting
,
eating
the
fat
,
and
drinking
the
sweete
,
and
what
doe
they
in
these
their
good
,
their
only
good
dayes
?
The
Prophet
shews
us
in
the
next
words
,
They
put
the
evill
day
farre
from
them
:
they
would
have
no
thought
that
their
estate
might
change
,
when
they
had
a
mind
their
estate
should
continue
;
Hence
the
Prophet
Isay
,
(
chap.
28.15
.
)
describes
them
,
making
a
covenant
with
death
,
and
coming
to
an
agreement
with
Hell
:
and
then
they
supposed
themselves
safe
,
and
under
covert
,
come
what
would
.
The
Prophets
indeed
have
been
talking
of
judgements
and
scourges
;
but
what
of
that
,
we
have
got
a
protection
,
we
have
covenants
in
our
pockets
will
be
our
security
,
so
they
were
promis'd
,
and
so
they
beleeved
,
as
their
words
witnesse
;
If
the
over-flowing
scourge
shall
passe
thorough
,
it
shall
not
come
neere
us
.
These
are
the
thoughts
of
foolish
and
ungodly
men
,
they
make
bargaines
and
agreements
,
as
it
were
,
with
all
troubles
,
that
they
shall
not
be
touched
;
others
may
smart
,
but
they
have
taken
order
for
their
own
indemnity
:
They
have
made
lies
their
refuge
,
and
under
falshood
have
they
hid
themselves
:
And
so
they
call
cheerefully
for
their
wine
,
come
fetch
wine
,
and
we
will
fill
our
sel●es
with
strong
drinke
;
and
then
conclude
confidently
,
(
as
if
all
the
world
,
and
time
,
were
at
their
command
,
)
To
morrow
shall
be
as
this
day
,
and
much
more
aboundant
,
Isa.
56.12
.
When
a
wise
man
falleth
into
trouble
,
he
falleth
forward
,
that
is
,
he
falleth
into
those
troubles
,
which
he
did
fore-see
;
but
when
an
ungodly
man
,
a
wicked
man
falleth
into
trouble
,
he
falleth
backward
,
he
falleth
into
those
evills
,
which
he
never
thought
of
,
much
lesse
feared
.
Many
of
the
people
of
God
at
this
day
,
doe
,
and
may
say
of
the
evills
which
are
now
upon
us
,
the
things
which
we
feared
are
come
;
these
stormes
were
seen
long
agoe
in
the
clouds
;
yea
in
the
Sun-shine
,
in
faire
dayes
,
these
foule
rainey
dayes
were
fore-seene
;
and
they
who
have
fore-seen
them
,
and
fore-seen
them
with
such
an
eye
of
faith
and
holy
feare
,
as
we
have
described
,
are
in
best
case
to
graple
with
them
,
and
will
be
gainers
by
them
.
It
is
well
for
us
,
when
we
can
say
,
the
things
we
feared
are
come
upon
us
;
They
are
in
a
sad
condition
upon
whom
those
evills
fall
,
which
they
never
feared
;
when
troubles
come
,
they
goe
neerest
their
hearts
,
who
have
put
them
farthest
off
,
before
they
came
.
Hence
observe
in
the
second
place
,
That
the
more
preparing
feare
we
have
before
troubles
come
,
the
lesse
we
are
prest
with
feares
,
when
trouble
comes
.
If
we
consider
Job
,
how
unmoveably
he
stood
the
charge
and
assault
of
these
afflictions
,
how
he
wrastled
with
all
the
distresses
,
which
at
once
tooke
hold
of
him
,
we
are
to
looke
(
next
to
the
support
he
had
immediately
from
Christ
)
to
this
wise
caution
of
his
,
that
he
feared
such
a
storme
might
overtake
him
,
hefore
he
got
to
his
journeyes
end
:
He
thought
these
things
might
come
,
and
therefore
laid
in
provision
for
them
,
against
they
came
.
Those
blowes
wound
deepest
,
which
we
expect
not
.
Dangers
unknown
,
his
heart
died
in
him
like
a
stone
,
(
1
Sam.
25.
)
How
then
had
he
been
astonished
into
stone
,
if
he
had
seene
the
evill
falling
upon
him
.
Such
can
ill
beare
trouble
,
who
looke
for
nothing
but
comfort
.
It
was
an
addition
to
the
affliction
of
that
afflicted
people
,
(
Jer.
8.15
.
)
When
they
looked
for
peace
,
but
no
good
came
,
and
for
a
time
of
health
,
and
behold
trouble
;
if
they
who
are
in
trouble
,
are
more
troubled
,
when
they
cannot
have
the
peace
they
looked
for
,
then
surely
they
must
be
more
perplext
with
trouble
(
when
it
comes
)
who
enjoying
peace
,
never
had
a
thought
,
that
trouble
would
come
.
When
a
people
are
so
farre
from
looking
for
evill
,
that
they
looke
for
nothing
but
good
,
and
build
upon
it
,
that
they
shall
never
see
sorrow
,
then
to
see
sorrow
is
a
killing
sight
.
The
sorrowes
of
Babylon
shall
be
mightily
increast
and
augmented
,
doubled
and
trebled
upon
her
,
because
when
they
are
coming
upon
her
,
she
shall
be
saying
,
I
sit
as
a
Queen
and
shall
see
no
sorrow
:
she
was
fearelesse
,
and
she
shall
be
comfortlesse
;
Trouble
will
lye
heavy
enough
upon
us
,
when
we
looke
and
prepare
for
it
,
but
it
will
be
intolerable
to
those
,
who
never
lookt
for
,
nor
laid
in
one
thought
of
preparation
,
against
its
coming
.
The
foole
in
the
Gospell
,
said
to
his
soule
,
take
thine
ease
,
thou
hast
goods
laid
up
for
many
yeares
:
But
it
is
best
for
us
,
when
we
have
aboundance
of
outward
goods
,
to
say
to
our
soules
,
these
may
be
lost
in
a
few
houres
:
Therefore
say
to
thy selfe
in
the
time
of
thy
fulnesse
,
what
,
if
a
day
of
emptying
should
come
?
say
when
you
are
rich
,
it
may
be
before
I
die
,
I
may
be
poore
,
what
shall
I
doe
then
?
Now
I
have
a
house
,
it
may
be
before
I
die
,
or
within
a
few
dayes
,
I
shall
be
turned
out
of
doores
,
in
what
posture
doe
I
find
my selfe
for
such
a
condition
?
Now
I
am
at
liberty
and
enjoy
my
friends
,
it
may
be
shortly
I
may
be
cast
into
a
prison
,
and
come
into
the
hand
of
enemies
;
now
I
have
my
wife
and
children
about
me
,
my
vine
and
my
olive-plants
,
at
,
and
round
about
my
table
,
I
may
shortly
be
deprived
of
them
,
and
O
my
soule
,
how
canst
thou
beare
these
changes
?
It
is
good
to
put
these
cases
to
our selves
now
,
surely
Job
often
tutor'd
his
spirit
with
such
questions
as
these
,
and
catechised
his
heart
in
them
from
day
to
day
,
hence
he
saith
,
The
things
I
feared
are
come
upon
me
;
To
proceed
I
was
not
in
safety
,
neither
had
I
rest
,
nor
was
I
quiet
,
yet
trouble
came
.
This
is
both
an
addition
to
,
and
an
exposition
of
the
former
verse
;
These
words
explaine
what
he
meant
by
saying
,
I
feared
a
feare
,
even
this
,
I
was
not
in
safety
,
neither
had
I
rest
,
&c.
I
was
not
in
safety
.
]
No
?
was
not
Job
in
safety
in
the
dayes
of
his
prosperity
?
Is
it
not
said
,
that
he
had
a
hedge
about
him
,
and
such
a
hedge
as
the
Devill
could
not
breake
thorough
,
to
hurt
him
,
The
Hebrew
word
from
the
roote
[
Shalah
]
doth
also
signifie
,
I
was
not
secure
,
I
was
not
in
security
,
or
I
did
not
sit
safe
in
my
own
thoughts
,
in
my
own
opinion
:
I
did
not
live
securely
or
without
feare
in
my
most
flourishing
dayes
.
And
from
this
root
,
Christ
is
called
Shiloh
,
Gen.
49.10
.
The
Scepter
shall
not
depart
from
Judah
,
till
Shiloh
come
.
Christ
is
Shiloh
,
that
is
,
he
,
in
whom
all
persons
may
securely
trust
:
you
may
sit
downe
in
safety
in
Christ
,
and
rest
your
soules
for
ever
,
he
is
Shiloh
,
our
preserver
;
And
the
Hebrewes
use
that
word
,
sit
sospitator
,
seu
promissae
foelicitatis
author
.
to
signifie
that
fleshie
mantle
in
which
the
infant
is
wrapped
in
the
mothers
belly
,
because
the
infant
lieth
there
quietly
and
securely
,
it
is
out
of
feare
,
and
hath
no
thought
of
any
danger
,
but
lyeth
securely
,
out
of
barms
way
.
So
that
when
Job
saith
,
I
was
not
in
safety
,
he
meanes
,
I
did
not
thinke
my selfe
safe
,
or
beyond
the
reach
of
danger
,
I
was
not
taken
up
in
outward
contentments
:
I
did
not
looke
upon
my
possessions
as
perpetuities
,
or
upon
my
house
,
as
that
which
should
endure
for
ever
,
or
my
dwelling
place
to
all
generations
.
Job
was
not
like
the
great
Monarch
of
Babylon
,
(
Dan.
4.4
.
)
who
said
,
I
Nebuchadnezzar
was
at
rest
in
mine
house
,
(
it
is
the
same
word
which
is
used
in
the
Text
)
I
,
saith
Nebuchadeezzar
,
counted
my selfe
the
greatest
man
in
the
world
,
and
I
thought
none
could
touch
or
molest
me
,
I
was
at
rest
and
safe
:
We
have
such
a
description
made
by
the
Prophet
of
a
whole
Nation
,
as
this
King
makes
of
his
own
person
,
Jer.
49.31
.
Arise
,
get
ye
up
unto
the
wealthy
Nation
that
dwelleth
at
ease
,
or
(
it
is
the
same
word
)
to
a
Nation
without
either
feare
or
care
,
a
secure
Nation
,
as
it
is
explained
by
the
words
following
,
which
have
neither
gates
nor
barres
,
which
dwell
alone
.
If
you
come
to
a
mans
house
that
hath
neither
lock
nor
key
,
nor
doore
,
nor
barre
,
you
may
well
resolve
,
that
he
dwelleth
securely
,
and
is
in
safety
.
And
if
you
come
to
a
City
that
hath
neither
gates
nor
barres
,
you
will
say
,
either
this
City
hath
no
enemies
,
or
else
it
feares
none
.
A
City
without
gates
and
barres
,
is
the
embleme
of
security
.
Jobs
temper
was
directly
opposed
to
this
,
I
was
not
in
safety
,
neither
had
I
rest
,
nor
was
I
quiet
.
These
two
latter
expressions
are
of
the
same
importance
with
the
former
,
both
these
words
have
been
opened
at
the
thirteenth
verse
of
this
Chapter
;
both
being
there
applied
to
rest
and
quietnesse
in
the
grave
.
There
he
said
,
if
he
had
died
,
he
had
been
at
rest
and
quiet
:
but
all
his
life
time
,
he
had
no
rest
,
neither
was
he
quiet
.
But
is
this
agreeable
to
the
duty
or
character
of
a
godly
man
,
to
say
,
he
hath
no
rest
,
he
is
not
quiet
?
Surely
a
godly
man
ought
to
be
quiet
,
when
all
the
world
is
hudl'd
together
in
confusion
;
when
the
mountaines
skip
like
lambes
,
and
the
little
hills
like
young
sheepe
,
then
,
even
then
,
he
ought
to
stand
like
mount
Sion
,
that
cannot
be
moved
;
And
did
it
become
Job
,
or
is
it
any
part
of
his
commendation
,
that
in
the
times
of
his
peace
,
he
had
no
rest
?
When
the
Prophet
shewes
the
temper
of
wicked
men
,
he
compares
them
to
the
troubled
sea
,
when
it
cannot
rest
,
Isa.
57.20
.
It
should
seeme
that
Job
was
like
a
troubled
sea
,
for
himselfe
saith
,
he
could
not
rest
.
I
answer
by
distinguishing
,
first
of
a
two-fold
rest
,
There
is
a
rest
of
contentation
,
and
a
rest
of
confidence
.
Job
had
not
a
rest
of
confidence
,
he
trusted
not
in
his
outward
peace
;
but
he
had
the
rest
of
contentation
,
even
in
his
outward
troubles
.
A
wicked
mans
conscience
is
like
a
troubled
sea
,
when
he
enjoyes
outward
peace
;
but
Job
enjoyed
peace
of
conscience
,
while
his
outward
estate
was
like
a
troubled
sea
:
He
was
fully
setled
in
his
mind
,
when
he
had
no
rest
,
and
was
satisfied
in
spirit
,
when
he
had
not
this
quietnesse
:
So
that
when
he
saith
,
I
had
no
rest
,
neither
was
I
quiet
;
his
meaning
is
only
this
,
I
never
placed
my
happinesse
in
these
things
,
I
never
built
my
hopes
upon
creatures
,
I
never
trusted
upon
them
,
nor
expected
much
from
them
.
Or
if
you
will
more
clearely
apprehend
the
sense
of
this
last
verse
,
you
may
reade
it
in
that
contrary
practice
of
the
rich
man
,
Luk.
12.19
.
His
house
was
full
,
but
his
heart
was
fuller
of
the
creature
:
and
he
made
the
creature
both
his
rocke
to
build
upon
,
and
his
pillow
,
to
sleepe
upon
;
when
his
ground
brought
forth
plentifully
,
and
he
had
built
new
barnes
to
lay
up
his
fruits
,
then
he
layes
himselfe
down
to
sleepe
,
and
that
he
might
sleepe
quickly
and
quietly
,
he
sings
a
requiem
to
his
soule
;
Soule
,
thou
hast
much
goods
layed
up
for
many
yeares
,
take
thine
ease
,
eate
,
drinke
and
be
merry
;
No
face
can
be
more
unanswerable
to
a
face
,
Heaven
and
Hell
,
light
and
darkenesse
,
are
not
more
unlike
,
then
these
words
of
the
rich
man
are
unanswerable
in
likenesse
,
to
those
words
of
Job
.
That
rich
mans
words
are
the
affirmatives
of
all
Jobs
negatives
,
and
may
be
thus
rendred
in
full
sense
,
I
was
,
(
and
I
resolved
I
should
so
continue
,
)
in
safety
,
at
rest
and
quiet
.
Jobs
estate
was
as
full
as
his
,
but
his
heart
was
emptied
of
all
creature
confidence
and
complacence
,
I
(
said
he
)
never
thought
my selfe
the
safer
for
these
,
and
therefore
I
said
to
my
soule
,
soule
,
take
not
thy
rest
,
quiet
not
thy selfe
in
these
:
This
is
his
intent
in
saying
,
I
was
not
in
safety
,
neither
had
I
rest
,
nor
was
I
quiet
.
It
followes
,
Yet
,
(
though
it
was
thus
with
me
)
trouble
came
,
though
my
heart
was
loose
from
the
creature
,
yet
I
lost
all
I
had
in
the
creature
:
though
I
made
not
the
world
my
comfort
,
yet
I
found
sorrow
in
the
world
;
I
never
expected
much
peace
in
it
,
none
at
all
from
it
,
yet
trouble
came
,
such
trouble
came
,
as
might
move
and
shake
me
to
peeces
.
Job
,
you
see
,
when
he
had
abundance
of
all
outward
things
,
yet
saith
,
he
was
not
in
safety
,
and
at
quiet
,
hee
did
not
rest
in
or
upon
them
.
Hence
observe
,
A
godly
man
never
setteth
up
his
rest
in
creatures
.
Though
he
have
never
so
much
riches
in
possession
,
yet
he
doth
not
make
riches
his
portion
.
He
lives
by
that
caution
,
(
Psal.
62.10
.
)
If
riches
flow
in
or
encrease
,
yet
set
not
thine
heart
upon
them
,
In
the
highest
flood
,
and
spring-tide
of
worldly
prosperity
,
we
should
keepe
our
hearts
within
the
channell
;
When
riches
are
encreased
into
a
mountaine
,
and
(
to
the
eye
of
nature
)
into
a
mountaine
of
rocks
,
yet
then
doe
not
set
thy
heart
upon
them
,
as
upon
a
foundation
,
the
rocke
of
ages
,
or
an
everlasting
strength
,
Isa.
26.3
.
all
,
besides
him
,
is
a
foundation
of
sand
,
and
so
a
godly
man
takes
them
.
What
nature
lookes
at
as
a
foundation
of
rockes
,
that
grace
sees
to
be
a
foundation
of
sand
,
and
therefore
will
not
rest
upon
it
,
neither
indeed
can
it
.
A
godly
man
in
his
afflictions
is
,
as
having
nothing
,
and
yet
possessing
all
things
,
(
2
Cor.
6.10
.
)
and
in
his
aboundance
,
he
hath
all
things
,
but
possesseth
nothing
:
for
he
so
possesses
things
,
as
if
he
did
not
possesse
them
,
as
the
Apostles
counsell
is
,
(
1
Cor.
7.31
.
)
He
marries
as
if
he
married
not
,
he
weepes
as
if
he
wept
not
,
he
rejoyces
as
if
he
rejoyced
not
,
he
buyes
as
if
he
possessed
not
,
because
the
fashion
of
this
world
passeth
away
.
It
was
an
excellent
speech
of
Luther
,
concerning
worldly
things
,
I
have
protested
,
that
I
will
never
be
satisfied
with
the
creature
,
(
this
is
to
be
a
Protestant
indeed
,
as
well
as
in
truth
.
)
A
godly
man
is
an
Epicure
in
Christ
,
he
would
never
play
the
Epicure
,
but
in
Christ
and
in
God
:
In
them
,
and
towards
them
,
he
gives
his
affections
their
full
swing
,
and
as
a
wicked
man
is
said
to
enlarge
his
desires
(
after
the
earth
)
as
Hell
,
(
Hab.
2.5
.
)
so
he
enlarges
his
desires
(
after
Heaven
)
as
Heaven
,
and
complaines
his
desires
are
no
larger
.
In
the
thoughts
of
Christ
he
sits
downe
,
and
would
take
his
fill
,
he
saith
,
I
am
safe
in
him
,
I
am
quiet
and
at
rest
;
He
saith
to
his
soule
,
soule
,
doest
thou
see
That
Christ
,
and
doest
thou
take
notice
of
those
promises
?
Thou
hast
goods
layed
up
in
him
,
in
them
for
many
yeares
,
yea
for
eternity
,
soule
take
thine
ease
,
take
it
fully
,
thou
hast
riches
,
thou
hast
an
estate
that
can
never
be
spent
,
soule
,
eate
,
drinke
and
be
merry
;
his
blood
is
drinke
indeed
,
and
his
flesh
is
meate
indeed
,
joy
in
Christ
is
joy
indeed
,
unspeakeable
joy
here
,
and
fullnesse
of
joy
hereafter
:
In
his
presence
there
is
fulnesse
of
joy
,
and
at
his
right
hand
there
are
pleasures
for
evermore
.
Untill
the
soule
pitches
thus
on
Christ
,
it
is
not
in
safety
,
much
lesse
in
rest
or
quiet
.
As
the
needle
in
the
compasse
is
in
continuall
motion
till
it
points
towards
the
North
,
where
(
as
it
is
conceived
)
there
are
rocks
of
Load-stone
with
which
it
sympathiseth
:
So
the
soule
is
in
continuall
motion
,
untill
it
points
to
Christ
,
who
(
we
are
sure
)
is
that
living
rock
,
with
whom
all
beleevers
sympathise
,
and
the
true
Load-stone
which
attracts
all
beleevers
to
him
.
A
beleever
,
like
Noahs
Dove
,
finds
no
rest
(
all
the
world
over
)
for
the
feete
of
his
soule
,
untill
he
returnes
to
this
Arke
of
safety
and
salvation
:
And
therefore
after
all
his
flights
and
flutterings
among
the
creatures
,
he
saith
(
with
the
Psalmist
)
returne
unto
thy
rest
,
(
thy
Christ
)
O
my
soule
,
for
the
Lord
hath
dealt
bountifully
with
thee
,
Psal.
116.7
.
Thou
hast
been
abroad
in
the
world
,
and
that
(
like
a
narrow-hearted
Master
)
deales
niggardly
with
thee
;
If
thou
shouldest
stay
long
,
either
in
the
service
of
,
or
dependance
upon
the
world
,
the
world
would
starve
thee
:
Therefore
returne
unto
thy
rest
,
in
the
Lord
,
for
the
Lord
hath
dealt
,
(
and
will
yet
deale
,
more
)
bountifully
with
thee
,
O
my
soule
.
Lastly
,
In
that
Job
saith
,
I
was
not
in
safety
,
neither
had
I
rest
,
&c.
yet
trouble
came
.
We
may
observe
,
That
,
the
more
our
hearts
are
loosened
from
the
creatures
,
the
more
assurance
we
may
have
of
enjoying
the
creatures
.
It
is
as
if
Job
had
said
,
I
was
not
fastned
to
the
world
,
my
heart
was
not
engaged
to
any
thing
on
this
side
Christ
:
and
this
was
the
fairest
,
the
most
probable
way
for
the
continuance
of
my
outward
comforts
;
yet
trouble
came
.
The
redditive
particle
,
yet
,
supposes
somewhat
in
reason
or
probability
at
least
,
that
might
have
carried
it
another
way
.
As
when
the
Prophet
Amos
,
reckoning
up
the
judgements
of
God
upon
his
people
,
speakes
to
them
thus
in
his
Name
,
(
chap.
4.6
,
8
9.
)
I
have
sent
you
cleanenesse
of
teeth
,
yet
have
you
not
returned
unto
me
,
I
have
sent
you
the
pestilence
,
the
sword
,
yet
have
you
not
returned
unto
me
.
The
yet
,
shewes
there
was
great
reason
,
God
should
expect
their
returne
,
or
that
he
had
done
that
,
which
in
all
probability
,
might
have
caused
them
to
returne
,
when
he
sent
those
judgements
.
So
here
,
when
Job
saith
,
I
was
not
in
safety
,
&c.
yet
trouble
came
;
The
yet
,
implies
that
there
was
somewhat
even
in
that
unquietnesse
,
which
gave
him
hopes
of
settlement
in
his
outward
comforts
:
It
seemes
to
carry
such
a
sense
in
it
,
as
if
he
had
in
more
words
explained
himselfe
thus
.
Had
I
dwelt
securely
,
and
given
my selfe
up
,
to
the
contentments
of
my
flesh
,
or
trusted
in
an
arme
of
flesh
,
for
safety
,
I
should
not
have
wondred
at
my
calamity
,
or
thought
strange
of
my
trouble
;
But
this
is
a
riddle
which
I
cannot
yet
expound
,
that
when
my
heart
was
no
way
set
upon
my
estate
,
my
estate
should
fall
,
That
when
I
rested
not
in
the
creature
,
I
should
meet
with
such
troubles
in
the
creature
.
This
is
not
the
manner
of
God
,
It
is
not
usuall
for
God
to
doe
thus
,
in
his
dispensations
toward
his
people
and
servants
.
It
is
very
rare
,
that
he
takes
their
outward
comforts
from
them
,
when
they
are
not
taken
with
their
comforts
.
Hence
it
is
(
as
I
apprehend
)
that
Job
putteth
it
in
with
a
yet
trouble
came
.
This
way
of
God
with
me
,
is
out
of
the
ordinary
course
of
providence
.
I
confesse
Mercer
,
a
very
learned
commentator
,
doth
not
favour
this
exposition
,
of
laying
such
a
weight
upon
the
particle
yet
,
(
Vau
)
as
a
bare
copulative
.
I
was
not
in
safety
,
&c
,
And
trouble
came
.
Yet
having
the
authority
of
our
translation
,
and
the
frequent
use
of
the
word
to
that
sense
in
other
places
,
we
may
venture
upon
it
;
yea
I
thinke
it
is
no
venture
,
but
a
certaine
advantage
both
to
the
Text
and
to
our selves
.
And
I
am
certaine
the
position
is
true
,
though
the
exposition
should
not
prove
so
:
For
the
truth
is
,
troubles
are
never
so
neere
,
as
when
we
put
them
furthest
off
:
Nor
is
the
world
ever
so
unsure
to
us
,
as
when
we
make
surest
of
it
.
God
often
pulls
their
comforts
from
them
,
whose
hearts
are
glued
to
their
comforts
;
As
it
is
said
of
those
in
the
1
Thes.
5.3
.
when
they
shall
say
,
peace
and
safety
,
then
sudden
destruction
shall
come
upon
them
,
as
paine
upon
a
woman
in
travaile
,
and
they
shall
not
escape
;
Marke
,
when
they
shall
say
,
that
is
,
conclude
all
's
their
own
,
when
out
of
the
aboundance
of
their
hearts
their
mouthes
speake
of
nothing
but
of
peace
and
safety
,
all
is
well
,
and
all
will
be
well
,
then
sudden
destruction
cometh
:
When
a
man
saith
,
I
have
riches
,
I
have
a
full
estate
,
I
have
honour
,
I
am
a
happy
man
,
I
may
take
my
rest
;
then
poverty
,
want
,
disgrace
,
misery
,
vexations
and
troubles
,
fall
upon
him
as
an
armed
man
.
Thus
for
the
most
part
God
wrests
the
creatures
soonest
out
of
their
hands
,
who
hold
them
fastest
.
In
the
17th
.
of
Luke
,
Christ
instanceth
in
the
dayes
of
Noah
,
and
in
the
dayes
of
Lot
,
when
they
were
secure
,
buying
and
selling
,
building
and
planting
,
marrying
and
giving
in
marriage
,
as
if
the
world
had
been
their
own
,
and
as
if
they
meant
to
take
the
heart
of
it
out
,
and
leave
a
poore
world
for
the
next
age
,
then
the
flood
came
,
and
then
fire
came
,
and
they
with
theirs
were
swept
away
and
consumed
,
as
in
a
moment
.
The
Master
of
the
servant
in
the
Gospell
,
shall
come
in
a
day
:
in
what
day
?
First
,
in
a
day
when
he
looked
not
for
him
.
Secondly
,
in
a
day
when
his
heart
was
let
out
upon
the
creature
,
when
he
shall
be
eating
and
drinking
with
the
drunken
,
when
he
shall
be
smiting
his
fellow
servants
;
when
he
shall
thinke
all
sure
,
and
the
day
his
own
,
in
that
day
shall
his
Master
come
,
even
in
the
day
that
he
looketh
not
for
him
,
and
in
an
houre
when
he
is
not
aware
,
Luk.
12.45
,
46
To
have
the
spirit
steept
and
drencht
,
in
worldly
pleasures
or
profits
,
endangers
us
,
to
some
suddaine
sweeping
judgement
:
And
when
we
value
the
enjoyment
of
the
creature
more
then
we
ought
,
we
shall
not
long
enjoy
it
so
much
as
we
might
.
Earthly
things
faile
us
soonest
,
when
we
trust
in
them
,
or
thinke
our selves
safe
by
them
.
From
this
observe
(
in
passage
)
a
vast
difference
betweene
God
and
the
world
,
betweene
earthly
things
and
spirituall
;
the
way
to
hold
spirituall
things
fast
,
is
to
take
fast
hold
of
them
,
to
cleave
to
them
,
with
a
full
purpose
of
heart
,
never
to
let
them
goe
;
If
you
carry
loose
affections
towards
Christ
,
you
may
quickly
loose
the
comforts
of
his
presence
:
The
more
we
rest
upon
Christ
,
the
more
we
trust
on
God
,
and
make
him
our
safety
,
the
more
safe
we
are
,
Him
doth
God
establish
in
peace
peace
,
in
perfect
peace
,
whose
mind
is
stayed
upon
him
,
even
because
he
trusts
upon
him
,
Isa.
26.3
.
We
have
most
peace
from
God
,
when
we
expect
most
,
and
may
looke
for
more
rest
and
quiet
,
when
we
rest
quietly
in
him
,
and
say
,
in
God
I
have
enough
,
yea
as
Jacob
,
(
Gen.
33.11
.
)
I
have
all
.
But
if
you
would
have
rest
in
the
world
,
say
as
the
Prophet
Micah
directs
,
(
chap.
2.10
.
)
This
is
not
our
rest
.
Keepe
your
hearts
at
a
due
distance
from
the
world
,
and
you
shall
(
most
probably
)
keep
the
world
;
What
Christ
speakes
of
this
life
,
is
true
of
the
things
of
this
life
;
He
that
will
loose
,
(
that
is
,
he
who
is
ready
)
to
loose
the
things
of
this
life
,
shall
save
them
:
and
he
that
will
save
,
that
is
,
he
who
is
resolved
to
save
the
things
of
this
life
,
shall
loose
them
;
put
them
out
of
your
hearts
,
and
you
may
hold
them
in
your
hands
:
you
stand
firmest
upon
the
earth
,
when
you
doe
but
touch
it
,
and
touch
it
(
as
a
round
body
doth
a
plaine
)
only
in
a
point
.
You
are
freest
,
from
danger
,
when
you
say
,
we
are
not
in
safety
:
freest
from
motion
when
you
say
,
wee
are
not
in
rest
:
And
when
(
in
Jobs
sense
)
you
are
not
quiet
,
then
(
according
to
the
ordinary
dealings
of
God
,
with
his
people
)
you
are
furthest
from
trouble
.
So
much
concerning
this
Chapter
,
containing
Jobs
bitter
curse
upon
the
day
of
his
birth
,
and
his
vehement
expostulation
about
the
continuance
of
his
life
.
His
three
friends
stood
silent
all
this
while
;
much
divided
between
compassion
and
indignation
:
they
pittied
his
sad
afflictions
,
but
they
were
angry
(
and
they
thought
,
they
had
reason
to
be
angry
,
in
the
behalfe
of
God
)
with
his
impatience
and
complaint
.
Their
zeale
kindled
,
their
hearts
wax't
hot
within
them
,
while
they
were
thus
mute
and
musing
,
the
fire
burned
and
brake
forth
,
at
last
they
spake
(
every
man
in
his
order
)
with
their
tongues
:
A
hot
dispute
ensues
,
Eliphaz
begins
,
the
rest
follow
;
after
a
long
ventilation
and
debate
,
God
himselfe
(
appearing
as
Moderator
)
states
the
question
betweene
them
,
determines
and
concludes
for
Job
,
against
those
three
;
Yee
have
not
spoken
of
me
the
thing
that
is
right
as
my
servant
Job
hath
,
chap.
42.7
.
To
this
God
,
the
most
wise
,
the
only
wise
God
,
the
infallible
Moderator
of
all
persons
,
actions
,
things
and
questions
both
in
Heaven
and
upon
the
Earth
,
be
glory
and
praise
for
ever
.
Amen
.
FINIS
.