An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the summe of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastour of the congregation there.

JOB. CHAP. 22. Vers. 26, 27.

For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God.

Thou shalt make thy prayer unto him, and ••e shall heare thee, and thou shall pay thy Vowes.

IT hath been shewed from the former context, how Eliphaz en∣couraged yea provoked Job to repentance, and returning to God by the proposall of many promises, by promises of outward, and temporall mercies, gold, silver, and protection. He might have what he pleased of God for the comforts of this life, if his life were once pleasing unto God. In this latter part of the Chap∣ter he riseth higher and proposeth spirituall promises; And he begins with the best of spirituall promises, the free injoyment of God himselfe.

Vers. 26. For then shalt thou have thy delight in the Almighty, &c.

As if Eliphas had said; If thou dost indeed repent and turne from sin, thy conscience which now troubles, yea torments thee, shall have sweete peace in God, and thou who now grovellest with thy eyes downe to the ground, by reason of thy pressing guilt, and misery, shalt then with confidence lift up thy face unto God in prayer, and thou shalt finde God so ready at hand with an answer, that thou shalt see cause chearefully to performe thy Vowes, which thou madest to him in the day of trouble; That's the generall scope of this latter part of the Chapter. I shall now proceed to explicate the particu∣lars.

For then shalt thou have thy delight in the Allmighty.

The first word implyeth a reason of what he had said before. Having spoken of temporall promises, he confirmes his interest in them by assuring him of spirituall; for then shalt thou have thy de∣light in the Almighty. As if he had said, God will not deny thee out∣ward comforts in the creature, seing he intends to give thee the high∣est

comforts, even delight in himselfe. 'Tis an argument like that of the Apostle (Rom. 8.32.) He that spared not his owne Sonne but delivered him up for us all, how shall he not with him freely give us all things? Thus Eliphaz seemes to argue, seeing God will give thee himselfe to rejoyce in, or to rejoyce in himselfe, how can he deny thee gold and silver with those other conveniencies which concerne this life? these being indeed as nothing in comparison of himselfe.

Then shalt thou delight, &c.

Then, that is, when thou returnest to God, and not till then, then thou mayest expect to receive much sweetnesse from him, such sweetnesse as thy soule never tasted or experienced to this day.

Then shalt thou have thy delight.

The word signifies to delight, or take contentment, whether it be outward contentment, or inward contentment, the delight of the body, or the delight of the minde; And so an universall de∣light, thy whole delight shall be in the Lord. Moses (Deut. 28.56.) describes those women by this word, who were made up of delight; Thy tender and delicate woman, that is, such as are so de∣licate that they are the delight of all who behold them, or who are themselves altogether devoted to their delights, who (as the Apo∣stle Paul speaks of the wanton widdow (1 Tim. 5.) live in plea∣sure; These are threatned with such calamities as should render their very lives a paine to them. The word is used againe (Isa. 58.13, 14.) where the Prophet speaks of keeping the Sabboth; If thou turne away thy foote from the Sabbath from doing thy pleasure on my holy day, and call the Sabbath a delight; what then? then shalt thou delight thy selfe in the Lord; thou shalt have curious de∣light, all manner of delight in the Lord, if thou call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him; if thou hast a delight in duty, thou shalt have the delight of re∣ward.

Thus Eliphaz, then shalt thou have thy delight in the Almighty. And 'tis considerable that he doth not say, thou shalt have thy de∣light in the mercifull, or gracious God, but in the Allmighty; in him thou shalt have thy delight, whose power is over all, and who

is able to doe whatsoever pleaseth him. Even the power and all∣mightinesse of the Lord shall be as pleasant to thee as his mercy and loving kindnesse.

Further, delight in the generall nature of it, consists in these two things.

First, In the suitablenesse and conveniency of the object, and the faculty, whether sensitive or intellective.

Secondly, It consists in the reflection and application of the fa∣culty upon the object. So that to delight our selves in the All∣mighty, hath these two things in it.

First, A suitablenesse in our soules to the Lord.

Secondly, The soules reflecting upon the Lord as good and gratious unto us. This reflect act breeds and brings in delight, and works the heart to an unspeakeable joy in God. By this last and highest act of faith, we take in the sweetnesse of the Almigh∣ty, and delight our selves in him mightily. This faith doth not one∣ly suck the promises, wherein the love of God is evidenced to us, but is it selfe an evidence of the love of God to us. We sucke and are satisfied with the breasts of consolation by beleeving (Isa. 66.11.) that is, we beleeving draw forth that sweetnesse of the promise which the word declares to be the portion of Beleevers. Thus spirituall delight is made up; and therefore Saints are sayd to re∣joyce in beleeving, with joy unspeakeable and full of glory (1 Pet. 1.8.) that is, having as much and as cleare a manifestation, yea parti∣cipation and tast of that Glory in beleeving, which is prepared and reserved for them against the next life, as they are capable to re∣ceive, and more then they are able to express, in this life. Then shalt thou delight thy selfe in the Allmighty, We may looke upon the words first as a command; and then observe,

That, it is our duty to delight our selves in God.

Delight in God, is both a priviledge and a duty, it is command∣ed in the Law, and it is promised in the Gospel. God is pleased to give us many things in the world, not onely for necessity, but for delight, A heathen looking upon the various provisions which the Great Creator hath made not onely for the maintenance of man in his being, but for his comfortable and pleasurable being. Some of which affect the sences, the eye, the eare, the tast &c. others are sweetly contentfull to the understanding, with all the

faculties of the soule, He (I say) concludes this from it; The bountifull Creator hath provided for more then our necessity, or he hath provided more then will barely serve our turne to live upon, we are loved even up to our delights. Now I say, though the Lord hath provided delights for us in the creature, yet it is our duty, our greatest, our highest duty to delight chiefly in the Lord, to delight in him first, and to delight in nothing but in reference unto him; nothing should be pleasing to us, but as there is an impresse or stampe of the love of God upon it, or as it tasts of his goodnesse. And indeed what can delight us long but this thought? that God delighteth in us, or that we are a delight to God; that God is Good, and that God is good to us; having tasted his goodnes, we should love and delight in him, above all our delights. The Psalmist (Psal. 137.6.) preferred Jerusalem above his chiefest joy; how much more should we preferre the God of Jerusalem above our chiefest joy. God delighteth in man whom he hath made, and who is his son by Grace, next to Jesus Christ who is his son by nature, and Jesus Christ delighteth in man whom he hath redeemed, and should not man delight in his maker, in his father, in his redeemer? We have a most divine description of the delight which the Father takes in Christ his Son, and which Christ taketh in his redeemed ones, (Pro. 8.30, 31.) Then was I by him as one brought up with him, and I was daily his delight (Christ was the de∣light of his father, and he delighted in his father) rejoycing alwayes before him; rejoycing in the habitable parts of his earth, and my de∣light was with the sons of men. Jesus Christ himselfe takes up many of his delights with the sonnes of men, whom he calls the habitable parts of the earth, even those of the sonnes of men that are a habi∣tation of God through the Spirit. Now (I say) as the delight of the Father is in the Sonne, and the delight of the Sonne in the Fa∣ther, and the delight both of Father and Sonne in the Saints, in the habitable parts of the earth, or with the sonnes of men; so the de∣light of the sonnes of men should be in the Father, and in the Sonne; there should our delight be, there should we take our highest contentment.

Secondly, The words are rather to be taken for a promise; Then shalt thou have thy delight in the Lord; Then, that is, when thou turnest from sinfull delights, or delight in sin, I assure thee of spirituall delight.

Whence observe;

That they who mourne for, and turne from sinne, shall have de∣lights in the Lord.

When once sinne is bitter to us, the Lord will be sweete to us; and untill sin be bitter to us, the Lord is not sweete to us; sinne hinders our delightfull enjoyment of the creature, it puts gall and wormwood into our dish, and cup, it is that which makes all rela∣tions grievous and burthensome to us; yet this is but a small mat∣ter, that it hinders us from the contentment, and sweetnesses which are to be had in the creature; sinne takes us off from delighting in God. That soule cannot delight in the Almighty, who loveth and continueth in the love of sinne. If such professe delight in God, it is but a false boast, and a high presumption; it is impossible for such to delight in the Lord indeed. Job (Chap. 27.10.) saith of the hypocrite; Will he delight himselfe in the Allmighty? will he alwayes call upon God? He may pretend to a delight in the All∣mighty, he may have some flashes, some raptures, but his joyes and delights are not in the Allmighty, what joyes soever he hath they are in somewhat below God; the hypocrite may delight him∣selfe in somewhat received from the Almighty, in some present benefit, or future expectation that he hath from the Almighty; he cannot delight in the Allmighty himselfe, or in God as God.

As it is impossible in the nature of the thing, for a man to de∣light in sin, and in God too; so God hath sayd that he who hath a delight in sin, shall not finde any delight in him. God hath sayd, Delight thy selfe in me, and I will give thee the desires of thy heart, (Psal. 37.4.) But if any man will follow the desires of his owne heart, he shall not delight himselfe in God. Sinne separateth be∣tween God and us (Isa. 59.2.) that is, it separates between the comforts and mercies which are in God, and us; sin doth not, can∣not separate us from the power, or presence, from the eye, or ju∣stice of God, so sinne doth not separate (for God is nigh to sin∣ners both to see what they are doing, and to punish them for what they ••••ve done sinfully) but sin separates from all those delights that flow from God, from those joyes which his people take in him; yea sin breeds a strangenesse between God and the soule, so that the soule that loveth sinne, cannot have any holy famili∣arity or converse with God. The Lord saith to those who repent

(Isa. 1.18.) Come let us reason together, &c. As if he had sayd, I am now ready to debate the matter with you that repent, and how great soever your sinnes have been, they shall be blotted out. Whereas before the Lord tells them that he was weary of them, and that they were a burthen to him in all their services; Now when we are a burthen to God, God is never pleasant to us; if the Lord say he is weary of us, we cannot say we delight our selves in him. Our delight and pleasure in God is the fruit of his delight in and wel-pleasednes with us.

Thirdly, Eliphaz proposeth this delight in the Lord, as the most winning promise.

Hence note;

Delight in the Lord is the highest and choicest mercy.

There is nothing better, nothing sweeter then to delight in the Lord; delight in the Lord hath all true delights in it. David speakes this out fully in that place lately quoted to another occa∣sion (Psal. 37.4.) Delight thy selfe in the Lord, and he shall give thee the desires of thy heart; that is, thou shalt have all thy desires fullfilled in this thing; delight in the Lord will be the fullfilling of all thy desires; not only shall they who delight themselves in the Lord; have all their desires filled up, but their very delight in the Lord is the fullfilling of all their desires. What is the glory of heaven, but delighting in the Lord? And he who delights in the Lord, feeles not the want or absence of any earthly Good. In thy presence is fullnesse of joy, and at thy right hand are pleasures for evermore (Psal. 16 11.) Heavenly glory is nothing but delight in God, and all earthly good is nothing without delight in God. We may affirme foure things of this delight, in opposition to all worldly delights.

First, This is a reall delight, worldly delights are but shad∣dows, or pageant-like shewes of delight. The joyes of a hypocrite, are like his holines, meere appearances of joy; he hath no reall, no true joy, as he hath no true, no reall holinesse. That man doth but faine a taste of joy, whosoever he is, that doth but faine the practice of holinesse. Thus who wickedly hold out a holines which they feele not, shall talke of joyes which they finde not.

Secondly, Delight in the Lord is a strong delight, yea it is a strengthening delight; That must needs be strong joy, which is

strengthening joy; such is the joy of the Lord, as Nehemiah told that people (Neh: 8.10.) The joy of the Lord, is the strength of the soule, the strength of the inward man, it makes us mighty, it makes us giants to run our race, the race of holinesse. The giant re∣joyceth to run his race, because he is strong, and knowes he can doe it. The joy of the Lord is our strength, and is both an evidence tha•• wee are strong, and a meanes to make us so. Worldly de∣lights are weake, and they weaken us, Delight in the Lord is strong, and it strengthens.

Thirdly, It is a lasting delight; not like the crackling of thornes under a pott, (to which Solomon elegantly compares the laughter of the foole, Eccl. 7.6.) that make a noise, and a blaze for a while, but are presently extinct. Now Solomons foole may be eyther, first, the prophane man in the world, or, secondly, the hypocrite in the Church; All the joyes of this payre of fooles, the prophane worldling, and the formal hypocrite are soone in and soone out, like crackling thornes. But joy or delight in the Almighty is a lasting delight, it is not for a fitt, or a pang, but for continuance, yea it continueth in the middest of all worldly sorrows, for it over∣comes and conquers them. There is a laughter in which (saith Solomon, Pro. 14.13.) the heart is sorrowfull, and there is a sor∣••ow in which the heart laughs; As sorrowfull, yet alwayes rejoy∣cing, saith the Apostle (2 Cor. 6.10.) Spiritual joy, or joy in the Lord is not extinguished, though surrounded with worldly sor∣rowes; Many waters cannot quench this vehement flame, this flame of God (as Solomon speakes of love, Cant. 8.) neyther can the floods drowne it.

Fourthly, Delight in the Allmighty is a holy delight, a delight which makes us more holy; the delights of the world are impure, and they defile us, we seldome take in worldly pleasures, but they leave some spot and taint upon our spirits or conversations; but the delights we have in the Lord are all pure, yea purifying delights, they make the soule more cleare, more holy, more heavenly, they make us like unto the Almighty, in whom our delight is. For look what the object is in which we delight, such is the spirit of him that takes that delight; now the Lord in whom this delight is, being al∣together holy, they that take delight in him, must needs be made or kept holy by it. As delight in worldly things makes the heart worldly, base and dreggish, so this refines and purifies it. The more

we drinke of the rivers of this pleasure, the more sober we are, to be an epicure (as it were) in these delights, is the highest tempe∣rance. Our feeding cannot be too full, nor our drafts too large upon these delights. Solomon (Eccle. 2.2.) who had run a course through all worldly delights, and tryed them to the utmost, said of laughter it is mad, and of mirth what doth it? there is a madnesse in the mirth of the world, what doth it? that is, what good doth it to any man? many things it doth, it makes men vaine, foolish, dissolute, dispirited for any goodnesse; but what good doth it? doth it make any man better, more holy, more wise or fit for du∣ty, no, it can doe none of these things. But delight in the Lord, is all this, and can doe all this, it is true, strong, strengthening, lasting, holy, a delight that makes us more holy. This is the por∣tion of Saints at all times, though payd them in more or specially at some times, and that eyther, first, respecting the state and dis∣position of their owne soules, as in the rest, or secondly, the state of and promised dispensations of God to the Church. (Isa. 65.14.18. Isa. 66.11.) Then (also in a speciall manner) shalt thou have thy delight in the Lord. And because every man doth freely or willingly looke to that in which he is delighted. Therefore Eliphaz addeth,

And shalt lift up thy face to God.

But some may say, is that such a great matter, is it any speciall favour to lift up the face to God? seing to doe so is common to mankinde. The Naturalist saith, That whereas other creatures looke groveling downeward, God gave man an erect countenance, and bid him looke heavenwards. How then doth Eliphaz promise, Thou shalt lift up thy face to God? We had the like expression (Ch. 10.15.) If I be righteous, yet I will not lift up my head. And (Ch. 11.15.) Then shalt thou lift up thy face without spott. The lifting up of the head, and the lifting up of the face are the same; implying confidence, or a wel-grounded boldnes in him that doth so; For all these phrases of speech imply a lifting up of the minde or Spirit to God. As David saith (Psal. 25.1.) Ʋnto thee O Lord doe I lift up my soule. Eliphaz meanes not the lifting up of a heart-lesse face or head, such as the hypocrite or formalist lifts up to God in worship, nor the lifting up of a meere living head or face, such as all men lift up to God according to the forme or frame of their

natural constitution, but the courage and confidence of the soule, and that a holy courage and confidence, is here intended. And there are not many, who can thus lift up their face to God, as is promised here to Job by way of priviledge.

And shalt lift up thy face to God.

To lift up the face, is taken under a twofold notion in Scripture, first, as a gesture or bodily position in prayer; He that prayeth doth usually lift up his face to God, and so to lift up the face to God, is to pray unto God. A corporal posture being put often in Scripture to signifie a spirituall duty. Thus some understand it here; Thou shalt lift up thy face to God, that is, thou shalt pray; secondly (which further complyes with the duty of prayer. To lift up the face, notes (as was touched before) confidence of spi∣rit, and boldnesse, courage, and assurance towards him, before whom the face is lifted up, whether God or man.

The Septuagint who rather paraphrase then translate this text, give this sense fully; Thou shalt be confident before the Lord (or thou shalt act fiducially and boldly before him) and behold heaven chearefully. This lifting up the face is opposed to casting downe the face, & that is a phrase used in Scripture to signifie shame and fayling of spirit. When courage is downe, the countenance is down too; as we say, such a man hath a downe looke, that is, there is an appearance of guilt upon him. The face is cast downe three wayes; First, by feare; secondly, by sorrow; thirdly, by shame. Ezra. 9.6. O my God I am ashamed and blush, to lift up my face unto thee; for our iniquities are increased over our heads. So (Luk. 18.13.) the Publican durst not lift up his eyes to heaven, and possibly there was a complication of all these three causes why he durst not, feare, sorrow, shame; he was so much terrified, so much grieved, so much ashamed of himselfe, that he durst not lift up his eyes to heaven. It was the speech of Abner to Asahel (2 Sam. 2.22.) Turne thee aside from following me, why should I smite thee to the ground, how then should I hold up my face to Joab thy brother; that is, if I slay thee I shall be afraid to looke him in the face, nor can I have any confidence of his favour; and it is well conceived, that he spake thus (for it is indeed a very unusuall thing for the Ge∣nerall of an Army in the very heate of warre to looke after the fa∣vour of the Generall of the opposite Army, but (I say) 'tis con∣ceived

he spake thus) as being convinced that he had undertaken a bad cause in upholding the house of Saul against David, and therefore had misgivings that he might shortly fall into the hands of Joab Davids Generall, and was therefore unwilling to provoke him by killing his brother. This made him say, How shall I hold up my face to thy brother Joab? As if he had sayd, I shall obstruct the way of my owne reconciliation to thy brother, (in case The turne of things in this warre cast me into his hands) by killing thee. Againe we may looke backe to Gen. 4.5. where it is repor∣ted of Caine, That he was wrath, and his countenance fell; anger, and sorrow, and shame, falling at once upon him (because the Lord had respect to Abel and his offering, but had no respect to him or his) caused his countenance to fall; which phrase stands in direct opposition to lifting up the face in all the three occasions of it. For it implyeth first feare, which is opposed to boldnes; secondly, sorrow or anger, which are opposed to content and joy; thirdly, shame which is opposed both to freedome of approach, and liberty of speech. We have an expression which paralels much with this, in that Prophecy of Christ (Psal. 110.7.) He shall drinke of the brooke in the way, therefore shall he lift up his head, that is, he shall rise and appeare like a mighty Conquerour with boldnesse, honour, and triumph. So Christ himselfe prophecying of the troubles which shall be in the latter dayes, comforts the surviving Saints in this language; When these things begin to come to passe, then looke up and lift up your heads (that is, then take heart and boldnesse) for the day of your redemption draweth nigh, (Luke 21.28.) that is, the day is at hand wherein you shall be freed from all feares and sorrowes.

Hence observe;

Holinesse hath boldnesse and freedome of spirit with God.

Then shalt thou lift up thy face unto God. As soone as Adam sinned, he hid himselfe from the presence of the Lord amongst the trees of the Garden, (Gen. 3.8.) He ran into the thickets for shelter, he durst not appeare or shew his face. But when once we are reconciled to God, and sinne is taken off, when we are freed from the bonds of guilt, then we have boldnesse, reconciliation is accompanied with the spirit of adoption, whereby we cry abba fa∣ther; we can then speake to God as a childe to his father; the

childe dares lift up his face to his father, and speakes freely to him. Where the spirit of the Lord is, there is liberty (faith the Apostle, 2 Cor. 3.17.) and that a threefold liberty. First, a liberty from sinne; secondly, a liberty unto righteousnes, or a freenes and rea∣dines of spirit to doe good; thirdly, where the spirit of the Lord is, there is a liberty of speech or accesse, with boldnesse in all our holy Addresses unto God. As the Apostle clearely sheweth at the 12^•h verse of the same Chapter. Seing then that we have such hope, we use great plainnesse (or boldnesse) of speech, as wee put in the Margin of our Bibles to expresse the significancy of the Greeke word in the full compasse of it. For as because we have such hope we ought to use great plainnesse of speech towards men in preach∣ing and dispensing the Gospel to them, so great boldnesse towards God in receiving the offers and promises of the Gospel, for our selves. Eliphaz having thus shewed what freedome Job, truely re∣penting, might have with God in prayer, proceeds in the next verse to shew what successe with God, or what fruit he should have in prayer.

Verse 27. Thou shalt make thy prayer to him, and he shall heare thee, and thou shalt pay thy Vowes.

In these words we have a further promise, leading to a further duty; as befor•• the duty of returning to the Almighty, had a pro∣mise annexed to it of lifting up the face to God, or boldnesse in prayer. So now the promise of being heard in prayer, is followed with a duty, The payment of vowes.

Thou shalt make thy prayer to him &c.

The word notes the powring out of many prayers, or of a mul∣titude of words in prayer, yet not of bare w••rds, but of words cloathed with power, strong prayers as well as many prayers. For as the Gospel comes from God to us, not in word onely, but in power and in the holy Ghost, and in much assurance, (1 Thes. 1.5.) so prayer should goe from us to God, not in word onely, but in power, and in the holy Ghost, &c. Thus, saith Eliphaz, Thou shalt make many, and mighty prayers, strong prayers, prevailing, con∣quering prayers; so the word is used (Gen. 25.21.) T••en Isack intreated the Lord for his wife because she was barren; that is, he

made many prayers to God, he made a businesse of praying that he might have a sonne, though there was a sure promise made to Abraham that he should have a sonne, and that in him, and from him should come the promised seed; yet Isack was long without a sonne, and he leaves it not carelesly in the decree of God, resolving Idly, God hath said I shall have a sonne at least, if not many sonnes, why should I trouble my selfe in the thing. No, Isack had not so learned the minde of God, he was better skill'd in Divinity then so, to separate the meanes from the end, or to conclude that wee need not pray for that which God hath purposed and promised. He I say, was better instructed then so, and therefore though he (doubtlesse) did fully beleeve that God would fullfill the promise made to Abraham in giving him a sonne, yet he entreated the Lord for his wife because she was barren: and he intreated the Lord ear∣nestly, he made plenty, abundance of prayers; for it cannot be sup∣posed but that he had prayed for that mercy long before (for it was neere twenty yeares since his marriage to Rebeccah, as appeares plainely by comparing the 20 verse of that Chapter with the 26^•h, the former telling us, that he was forty yeares old when he marryed Rebeccah, and the latter that he was threescore when Re∣beccah bare Jacob and Esau. So that I say, we cannot suppose but so holy a man as Isack had been suing out the good of the promise before) but when he perceived it sticking so long in the birth, then his soule fell in travel about it, then he was very fervent in prayer, and would give the Lord no rest; Then he entreated the Lord &c. The same is sayd of Manoah (Judges 13.8.) Then Manoah in∣treated the Lord, and said, oh my Lord, let the man of God which thou didst send come againe unto us, and teach us what we should doe unto the childe that shall be borne; he prayed then with much earnestnes, or made prayers for direction in that thing. The word is often used to signifie abundance, (Isa. 35.2.) It shall blossome abundantly. (Jere. 33.6.) Behold, I will bring in health, and cure, and I will cure them, and will reveale unto them the abundance of peace, and truth. Not onely shall they have peace, and truth, but abundance of them. So here, thou shalt not onely pray, but a spirit of prayer shall be powred out upon thee aboundantly. Thou shalt make thy prayer unto him.

Hence note;

First, Prayer is a dutie.

We owe prayer to God as his creatures, or in regard of our na∣turall dependance upon him, much more as new creatures, or in re∣gard of our spirituall dependance upon him.

Secondly, Note;

It is our duty not onely to pray, but to pray much, or to pray with much fervency.

The emphasis of the Originall word here used, leades us to this as well as many Scripture Authorities. Cold asking invites a de∣nyall, 'tis effectuall or working fervent prayer that prevailes much, (Jam. 5.16.)

Note, thirdly.

Prayer is due onely to God.

Prayer is a part of holy worship, and all such worship is proper to God alone; Thou shalt make thy prayer unto him. Saints and Angels worship God with us; we must not worship eyther Saint or Angel with God, no nor God by the helpe and mediation of Saints or Angels. We know no mediator of intercession, but he who is the mediator of redemption, the Lord Jesur Christ.

Fourthly, Taking in the consideration of the time, as before in the former part; Then shalt thou have thy delight in the Lord, then shalt thou make thy prayer to him.

Observe.

That, we are never in a fit frame for prayer, till wee turne from every sin by repentance.

As the Lord will not heare us when we pray, if we regard ini∣quity in our heart (Psal. 68.18.) so neyther are we in a fitnes to speake to God in prayer, if we regard any iniquity in our hearts. Repenting and praying must be of the same length; unlesse we re∣pent continually, we cannot pray continually, because we sin con∣tinually. The more holy we are, the more free we are to pray. Sinne clogs and checks the spirit in this great duty, cast off that weight, and then, shalt thou make thy prayer to him,

And he shall heare thee.

To heare prayer, is more then to take notice of the matter or words spoken; to heare prayer, is to grant what we pray for; as

our hearing the word of God is more then to take in the sound or sence of what is spoken; it is to submit to and obey what is spoken; Now as we heare no more of the word of God, then we beleeve and practice, so the Lord heareth no more of what we pray (in a Scripture sence) then what he granteth. There are two expressi∣ons in Scripture which note this.

First, To have regard to a person, or to a prayer (1 Kings 8.28, 29.) when Solomon prayed at the dedication of the Temple, the Lords hearing of prayer, which he then beggd, is thus described, Have thou respect unto the prayer of thy servant, and to his supplica∣tion, &c. that thine eyes may be open toward this house night and day. So it is said of Abel (Gen. 4.4.) that the Lord had respect to his offering, the Lord looked towards him, and accepted of him; to accept a prayer, is to heare a prayer.

Secondly, The hearing of prayer is described by the presence of God with those that pray. (Isa. 58.9.) Then shalt thou call, and the Lord shall answer, thou shalt cry, and he shall say, here I am. This is a wonderfull condescension, 'tis even as when a Master cal∣ling to his servant, he answereth, here, Sir, here I am; and that is as much as to say, I am ready to your command, I am ready to doe what you will have me, here I am; so saith that promise in the Pro∣phet, Thou shalt cry, and the Lord shall say, here I am, that is, I am ready to doe what you aske, I am even ready (O unspeakeable Good∣nes) at your command (as our translation of the 11^•h verse of the 45^th Chapter of Isayah, speakes out in plaine termes,) or I am willing to doe what you will have me to doe. All which is in effect and vertually contained in the word of the Text. He shall heare thee. This teacheth us,

First, That God is the hearer of prayer.

It is the Lords title, O thou that hearest prayer, unto thee shall all flesh come (saith David, Psal. 65.2.) God is not onely A hearer of prayer, but he is The Hearer of prayer; to heare prayer is his pe∣culiar prerogative and priviledge as wel as his goodnes and mercy; none in heaven or earth have a will to heare prayer as God doth, nor have any a power to doe it. No creatures eare is long enough to reach the complaints, nor his stocke large enough to supply the wants of all his fellow creatures. The crowne of this honour fits none but God himselfe. He shall heare thee.

Secondly, Note;

It is a great mercy, a mercy comprehending all mercy, to be heard in prayer.

He shall heare thee; Man cannot desire a richer favour then to be heard of God. To have audience in the Court of Princes, and a∣mong the great men of the earth is a great favour. What greater worldly priviledge can a man have then this, that he hath the eare of those who are greatest in the world? When a man saith, I have the Princes eare, I can be heard when I speake, we thinke he hath spoken enough to make him a man. How great a mercy is it then to have the eare of God? to have ready audience in the Court of heaven? that as soone as we call, the Lord is ready to answer, here I am, what's the matter? what would you have? it shall be done, your request is granted. And to shew that to be heard by God is the summe of all mercies, or all our mercies wrapt up in one, the Scripture testifies that not to be heard of God is the summe of all judgements, or all judgements wrapt up in one. When the Lord refuseth to heare, or sayth he will not heare those that pray, then wrath is comming upon them to the uttermost. Thus the Lord threatned the Jewes (Isa. 1.15.) When ye spread forth your hands, I will hide my eyes from you, yea when ye make many prayers I will not heare, your hands are full of bloud; As it is an argument of the greatest sinfullnesse of man against God not to pray; Powre out thy fury upon the Heathen that know thee not, and upon the families that call not on thy name, (Jere. 10.25.) So it it an argument of the greatest wrath of God upon man not to be heard in prayer. He that is not heard receives nothing, and he that is heard receives all. And this is the Saints priviledge by Jesus Christ, their prayers are heard, they have welcome audience at the throane of Grace con∣tinually. And hence by way of Corallary from the former obser∣vation, we learne, that

Holy prayers are fruitfull and gainefull prayers.

God hath not said to the seed of Jacob, seeke ye me in vaine; Hee that goeth forth and weepeth bearing pretious fruit, (this pretious fruit faith and prayer, or the prayer of faith) shall doubtlesse (there's no hazard nor peradventure in the case) come againe re∣joycing, bringing his sheaves with him. His showry seed-time shall

be blessed with a fruitfull and plentifull harvest. The wicked make many adventures, many voyages by prayer, such as it is, heaven∣wards, yet come home without ladeing, without any fraight at all. Their prayers are all lost, and turne to no profit; and indeed theirs are not prayers but words, or babling rather. But holy prayer, the prayer of the holy is prevailing; Those showers of prayers and teares which beleevers send up to heaven, are like the raine (as the Prophet speakes, Isa. 55.10.) which commeth downe, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater. Even thus the word of prayer which goeth out of the mouthes, or hearts rather of beleevers, returnes not to them voyd, but prospers in the thing whereto they send it. As ap∣peares yet more fully in the next words of this verse spoken by Eliphaz; He shall heare thee; What then?

And thou shalt pay thy Vowes.

That is, God will give thee the mercies which thou didst pray for, and thereby give thee occasion to pay the vowes which thou didst make to him in case he performed thy desire in prayer. Eli∣phaz is not exhorting Job (directly) to pay vowes; but he is assu∣ring him that his prayer shall be heard, and so fully answered, that he shall see reason and have aboundant cause to pay them, and to pay them both fully and chearefully.

Thou shalt pay thy Vowes.

The word signifies free votive promises made to God, yet obligatory upon man; for howsoever as the word implyeth, there ought to be the greatest freedome and voluntarines in making a vow, yet a vow being made, there is an obligation, a bond or tye upon him that made it to performe or pay it; He that voweth binds himselfe, but he cannot unbind or absolve himselfe from his vow, nor can he retract or call in his lawfull vow.

Eliphaz, I suppose, here mentions the payment of Vowes, be∣cause the godly in those times did often make Vowes. When Jacob (Gen. 28.20.) fled from his brother Esau, he in case of his safe returne, vowed a vow, saying, If God will be with me, and will keepe me in this way that I goe, and will give me bread to eate and rayment to putt on, so that I come to my fathers house againe in peace, then

shall the Lord be my God, (that is, I will owne and honour him, love and depend upon him more then ever) And this stone which I have set up shall be Gods house, and of all that thou shalt give me I shall surely give the tenth to thee. Here's the tenour and forme of the most ancient and famous vow that ever was made. Likewise Hauna (1 Sam. 1.11.) vowed a vow, and said, O Lord of hoasts, if thou wilt indeed looke on the affliction of thy handmaid, and remem∣ber me, and not forget thy handmaid, but wilt give to thy handmaid a man-childe, then will I give him unto the Lord. We reade often in the Psalmes of paying of Vowes, Psal. 66.13, 14. Psal. 50.14. Psal. 76.11. Psal. 116.14. And we have the command for it (Eccl. 5.4.) Pay that which thou hast Vowed.

Further, To explicate this Text, It may be inquired what a Vow is?

I answer, A Vow is a solemne, free, and voluntary promise made to God, of things lawful, weighty, & possible, to further & help us to glo∣rifie God in our obedience. In which description we have, first, the na∣ture of a Vow, It is a solemne promise, not a bare promise. Second∣ly, the object; It must be made to God; Thirdly, the manner of it, It is a free and a voluntary promise; for though a lawfull vow lay∣eth a necessity upon us to keepe it, when once wee have made it, yet there is not an antecedent necessity of compulsion upon us to make it; so that, a vow ought to be a most free, and voluntary act. Fourthly, in this description of a vow, we have the generall matter of it. As first, it must be of things lawfull, wee may not vow that which we may not doe, eyther expressely, as they did (Act. 23.12, 13.) who vowed to kill Paul, or implicitly, as Herod did who promised to give the daughter of Herodias whatsoever she should aske, limiting her onely as to the quantitie of her demand, she must not aske above halfe the kingdome, but leaving her without limits as to the quality of her demand, whether good or evill, lawfull or unlawfull made no matter. And thus many conceive Jephtah fay∣led, implicitly vowing to doe that, which was unlawfull for him to doe, (Judg. 11.30, 31.) Secondly, a vow must be of things weighty and serious, wee must not vow about trifles. Thirdly, it must be of things possible, through grace, though we must vow weighty things, yet we must not vow things impossible, eyther in their own nature, or without extraordinary assistance and strength from God. Fifthly, we have here the ends of a vow; first, to Glo∣rifie

God; secondly, to oblidge us more strictly to obedience.

Hence Note;

First, It is lawfull to make a Vow.

All the Scripture testimonies before alledged confirme that proposition.

Secondly, Vowes lawfully made, ought to be kept.

Thou shalt pay thy vowes, hath in it the nature both of a pro∣mise and of a command; Vowes are bonds, we must take heed of breaking them; if wee breake our vowes, God will breake our peace. The word which we translate to pay a vow, signifies also to give peace and quietnesse, implying that till the vow be payd wee cannot have peace. A man that is in bonds to men hath no peace till he dischargeth or hath prepared to discharge his debt, and therefore an acquittance or a discharge for a debt, is commonly called, A quietus est, implying that till a man hath got a discharge, he is not at quiet. We are at our liberty whether we will vow or no, but we are not at our liberty whether we will pay our vowes or no. And therefore Solomon doth not onely exhort to the pay∣ment of vowes, but to the speedy payment of them (Eccl. 5.4.) When thou vowest a vow unto God deferre not to pay it, for he hath no pleasure in fooles; That is, he is greatly displeased with fooles; he means it not of such as are called fooles for the want of a natu∣ral understanding, but for the want of a good conscience, & such are all they, who flatter God with their hastines in making vowes, and then mock him by their slownes in or neglect of paying them. And therefore, take foure Cautions about Vowes.

First, Be not frequent in making vowes; vowing must not be like praying, an every days work, we may not vow, as we must pray, alwayes, and without ceasing. Many have brought themselves in∣to great snares by multiplying vowes; and we have need to be cau∣tion'd in this thing, because the nature of man is carried much to it. The Heathens made many vowes, especially when they were in any distresse, and so meere carnal men will doe to this day, vow great things, what they will be, and what they will doe, if trouble be upon them. It is sayd that those Heathen Marriners made vowes when the storme was over and the danger past (Jon. 1.16.) Many make vowes in a storme whether at Sea or Land, which they little

minde when the storme is done. But those Heathens (which may be a rebuke to some Christians) made vowes of praise and thank∣fullnes when they had escaped the storme. And this is a further proofe of that naturalnes which is in man to make vowes. And the reason of it is, because this satisfieth a natural man, and fills him with confidence that he shall receive good from God, because he hath vowed duty to him. Man loves to be upon his owne bottome, and thinkes he shall surely engage God to be mercifull, while him∣selfe promiseth to be dutifull and thankfull. Now (I say) though there be still a lawfullnes of vowes in these Gospel times, yet take heed of making many vowes, especially of conceiting to oblidge God by any of them. As the former may prove a snare, and an entanglement to us, so the latter is a dishonour to God, who ne∣ver shewes us mercy more freely, then when wee binde our selves most to duty.

Secondly, When ever you vow be sure you doe it in the strength of Christ. None discover more weakeness in keeping vowes, then they who make vowes in their owne strength, or not wholy in the strength of Christ. Some have vowed never to commit such a sinne more, and they never committed it so much as after they had vowed. Some have thought to get cure and remedy against such a corruption or lust by a vow, and yet that lust or corruption hath prevailed more upon them after their vow. The reason of all is, because they have eyther put their vow in the roome of Christ, as if that could helpe them alone, or else they have made their vowes alone without relyance upon the power of Christ. That rule of the Apostle which obtaines in all cases of duty, doth most in this; Whatsoever ye doe in word or deed, doe all in the name of the Lord Jesus, giving thankes to God and the Father by him (Col. 3.17.)

Thirdly, In things which are directly commanded or directly for∣bidden in the Law of God, we are not to vow the doing, or not do∣ing of the thing in it selfe, but only a greater care & stricter watch over our selves, eyther for the doing of the one, or not to doe the other. As for example, we should not vow absolutely, that wee will not worship Idols, that we will not sweare, that we will keepe the Saboath, that we will honour our parents, that we will doe no murder, for all these duties are expressely commanded by God, and are therefore past being vowed by us. Onely thus, wee (ob∣serving

the treachery of our owne hearts) may vow more care and diligence in and about all these things. And thus wee are to understand that of Jacob (Gen. 28.21.) vowing that the Lord should be his God; as also that of David (Psal. 119.106.) I have sworne and will performe it, that I will keepe thy righteous judge∣ments. David kept them before, but now he would be more strict then before in keeping them. So then, when we vow things al∣ready commanded or forbidden, we must pitch and place our vow not upon the matter of the commandement, but upon the manner and intensenes of our spirits in keeping it.

Fourthly, Let not vowes about indifferent things be perpetu∣all. All vowes about things expressed in the Law of God must be perpetuall, because the things themselves are allwayes a duty. For the affirmative precepts of the Law are at all times binding, and the negative binde at all times. But as for things which are not precisely under a Law; As for example, in the affirmative, to pray so many times in a day, to reade so many Chapters of the holy Scriptures in a day, to heare so many Sermons in a weeke; and in the negative, not to drinke any wine or strong drinke; not to weare silke or lace for or upon our Apparrel, not to take such or such a recreation in it selfe lawfull. I say in these cases, let not vowes be perpetuall but limited to a season, lest thereby wee en∣tangle our owne soules, and cast our selves into temptation, while (through a zeale not according to knowledge) we use such meanes to avoyd it. Make no vowes to binde your selves at all times in things which are not necessary at all times, eyther to be done or not to be done.

From the whole verse, Observe;

That, the answer of prayer received from the Lord, doth call us to pay and performe all the duties that we have promised or vowed to the Lord in prayer.

Though we doe not alwayes make strict and formal vowes when we pray, yet every prayer hath somewhat of a vow in it, so that having prayed at any time, we may say, The vowes of God are upon us; for when we pray we promise, and then especially we doe so, when we pray under any pressure of trouble, or when we have any extraordinary request to make; then, I say, we engage our selves in a more solemne manner to serve and walke with God.

And so the returne or answer of such prayers ingageth us more strongly to duty. For wheresoever the Lord soweth, there he lookes to reape, and where he hath sowed much, he looks to reape much; but then and there chiefly when we promise him fruits of duty for our receipts of favour and mercy. Did we take notice of this, we should not be found as we are so much in arreare to the Lord, eyther for our private or publique mercies? What promises have we made in the day of our distresse? that we would be holy, that we would strive against and mortifie our sinnes, or the deeds of the body through the Spirit & power of our Lord Jesus Christ. Now let conscience speake; have wee performed our promises? have we paid our vowes? we can hardly say that we have put up a prayer which hath not had an answer by blessings and successes; God hath been to us a prayer-hearing God; have we been to him a vow-paying people? Who amongst us is now more active for God? or more carefull to please him then before? Who amongst us is more watchfull over his heart, or more circumspect in his walkings then he was before? Who is more carefull over his family, that it may be holy? or more zealous for the publicke, that it may be re∣formed, then he was before? What manner of men should we be in all holy conversation and Godlines, did we but pay those vowes and make good those engagements which have gone out of our lips, and we have layd upon our selves before the Lord, in the day of our trouble? how just, how pure, how righteous a Nation should we be were we what we promised our utmost endeavours to be? the Lord hath done much for us; let us up and be doing for him; let us make good what we have spoken to the Lord in vowing and promising, seing the Lord hath performed what we have spoken to him in praying and calling upon his name. God hath answered us at the first call, yea sometimes before we called; let us not put God to call a second and a third time, much lesse often and often for the payment of our vowes. For though the Lord in patience waite many dayes for the payment of vowes, yet according to righteousnes we should not let him waite one day for it. All these spirituall debt-bills are payable at sight or upon de∣mand; God shewes us our owne bills and bonds wherein we stand engaged to his Majesty every day, and every day (by some or other of his Atturneyes, that is, by some meanes or other) he makes his demand, therefore pay to day, pay every day, for we

can never come wholy out of these debts to God, or say, we owe him nothing, how much soever, we have payd him. And know, that if when God hath heard us, we be sloathfull in paying our vowes, eyther God will heare us no more, or wee shall heare of him (and that, as we say, with both eares) till he make our eares tingle, and our hearts ake for not paying them. Swift Judgements have often followed these slow payments. And though they have not been swift in comming presently upon the neglect, yet when they have come, they have come swiftly upon the neglecters. And as wee may alwayes say of the evills and Judgements which come upon any of the people of God, as the Prophet in a like case doth to the people of Israel (Jer. 4.18.) Thy way and thy doin••s have procured these things unto thee this is thy wickednes. So in most cases when evills and judgements fall upon and afflict the people of God, we may say, Your not doing what you have promised, hath procured these things unto you; This is your vow-breaking or your neglect of paying your vowes. And how just is it that their troubles should not onely be renewed, but even doubled and trebled, yea, seventimes more encreased upon them, who slight and throw off those very duties which they tooke upon them in the day of their trouble, in expectation to have their troubles removed. Every mans mouth will be stopt, when he suffers for not doing that good which the mouth of the Lord hath spoken, how much more will his mouth be stopt, and he have nothing to say for himselfe, who suffers for not doing that good, or for not forbear∣ing that evill, which his owne mouth hath spoken, and solemnly charged upon himselfe as a duty in the presence of the Lord. They will have least to say for themselves who goe against or come not up to what themselves have sayd. Then pay your vowes.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 delectatus fuit co••pore vel animo. Sonai etiam aliqu••d delicatum & ••o••••e.
• Ne{que} enim ne∣cessitatibus tan∣tu•• nostris pro∣visum est, us{que} in delicijs am••∣mur. Sen l. 4. de Benif. c. 5.
• Hae sunt piorum delicia & su∣v••ssimae volup∣ta••es, deo placa•• to f••ui, cujus eliam deliciae sunt habitare intereos qui ip∣sum animo re∣verentur & colunt.
• Quum unus quisq, licenter respicit id, in quo delectatur, subd••t, ver••seq: Aq••in.
• O•• homini sub∣lime dedit. Ovid.
• Equiparantia sun•• caput vel oculos vel faci∣em vel animam ad deum leva∣re. Bold.
• Fiduciam habe∣bis recurrendi ad deum. Aquin.
• Faciei elevatio orantis habitus est. Pinec.
• Vultum attollit qui sibi bene conscius est ani∣mo{que} fidenti. Drus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept.
• Q••od legitur Exod. ••4.8. eg••essos filios Israel in manu excels••, Chal∣da••••è dicitur, capite discoo∣perto. i. e. pa∣lam, confidentèr sine metu.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multi∣plicavit, propriè verba fortia f••d••t in Ora∣tione.
• Respicere est audire.
• Adesse est a••∣dire.
• At quibus cum que tandē mo∣dis peccator o∣ret, verum eti∣am est nunquam exaudiri pecca∣torem ex digni∣tate suae perso∣nae aut meriti sed ex dei gra∣tia & miseri∣cordia. Bold.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nificat votivas promissiones deo factas quae obli∣gant, nec retra∣ctari nec solvi propria autho∣ritate possunt. Bold.