Job 14:11

He fleeth also as a shadow - Himself, as he appears among men, is only the shadow of his real, substantial, and eternal being. He is here compared to a vegetable; he springs up, bears his flower is often nipped by disease, blasted by afflictions and at last cut down by death. The bloom of youth, even in the most prosperous state, is only the forerunner of hoary hairs, enfeebled muscles, impaired senses, general debility, anility, and dissolution. All these images are finely embodied, and happily expressed, in the beautiful lines of a very nervous and correct poet, too little known, but whose compositions deserve the first place among what may be called the minor poets of Britain. See at the end of the chapter, Job 14:22 (note). Verse 3 Dost thou open thine eyes upon such a one - The whole of this chapter is directed to God alone; in no part of it does he take any notice of his friends. Verse 4 Who can bring a clean thing - This verse is thus rendered by the Chaldee: "Who will produce a clean thing from man, who is polluted with sins, except God, who is one?" By Coverdale thus: Who can make it cleane, that commeth of an uncleane thinge? No body. The text refers to man's original and corrupt nature. Every man that is born into the world comes into it in a corrupt or sinful state. This is called original sin; and is derived from fallen Adam, who is the stock, to the utmost ramifications of the human family. Not one human spirit is born into the world without this corruption of nature. All are impure and unholy; and from this principle of depravity all transgression is produced; and from this corruption of nature God alone can save. The Septuagint, in the Codex Alexandrinus, reads the verse thus: Τις γαρ εσται καθαρο· απο ῥυπου; ουδε εἱς, εαν και μιας ἡμερας γενηται ὁ βιος αυτου επι της γης; "Who is pure from corruption? Not one, although he had lived but one day upon the earth." Verse 5 Seeing his days are determined - The general term of human life is fixed by God himself; in vain are all attempts to prolong it beyond this term. Several attempts have been made in all nations to find an elixir that would expel all the seeds of disease, and keep men in continual health; but all these attempts have failed. Basil, Valentine, Norton, Dastin, Ripley, Sandivogius, Artephius, Geber, Van Helmont, Paracelsus, Philalethes, and several others, both in Europe and Asia, have written copiously on the subject, and have endeavored to prove that a tincture might be produced, by which all imperfect metals may be transmuted into perfect; and an elixir by which the human body may be kept in a state of endless repair and health. And these profess to teach the method by which this tincture and this elixir may be made! Yet all these are dead; and dead, for aught we know, comparatively young! Artephius is, indeed, said to have lived ninety years, which is probable; but some of his foolish disciples, to give credit to their thriftless craft, added another cipher, and made his age nine hundred! Man may endeavor to pass the bound; and God may, here and there, produce a Thomas Parr, who died in 1635, aged one hundred and fifty-two; and a Henry Jenkins, who died in 1670, aged one hundred and sixty-nine; but these are rare instances, and do not affect the general term. Nor can death be avoided. Dust thou art, and unto dust thou shalt return, is the law, and that will ever render nugatory all such pretended tinctures and elixirs. But, although man cannot pass his appointed bounds, yet he may so live as never to reach them; for folly and wickedness abridge the term of human life; and therefore the psalmist says, Bloody and deceitful men shall not live out Half their days, Psa 55:23 , for by indolence, intemperance, and disorderly passions, the life of man is shortened in cases innumerable. We are not to understand the bounds as applying to individuals, but to the race in general. Perhaps there is no case in which God has determined absolutely that man's age shall be so long, and shall neither be more nor less. The contrary supposition involves innumerable absurdities. Verse 6 Turn from him, that he may rest - Cease to try him by afflictions and distresses, that he may enjoy some of the comforts of life, before he be removed from it: and thus, like a hireling, who is permitted by his master to take a little repose in the heat of the day, from severe labor, I shall also have a breathing time from affliction, before I come to that bound over which I cannot pass. See Job 10:20 (note), where there is a similar request. Verse 7 For there is hope of a tree - We must not, says Calmet, understand this of an old tree, the stem and roots of which are dried up and rotted: but there are some trees which grow from cuttings, and some which, though pulled out of the earth, and having had their roots dried and withered by long exposure to the sun and wind, will, on being replanted, take root and resume their verdure. There are also certain trees, the fibres of which are so solid, that if after several years they be steeped in water, they resume their vigor, the tubes dilate, and the blossoms or flowers which were attached to them expand; as I have often witnessed in what is called the rose of Jericho. There are few trees which will not send forth new shoots, when the stock is cut down level with the earth. Verse 9 Through the scent of water it will bud - A fine metaphor: the water acts upon the decaying and perishing tree, as strong and powerful odors from musk, otto of roses, ammonia, etc., act on a fainting or swooning person. Verse 10 But man dieth - No human being ever can spring from the dead body of man; that wasteth away, corrupts, and is dissolved; for the man dies; and when he breathes out his last breath, and his body is reduced to dust, then, where is he? There is a beautiful verse in the Persian poet Khosroo, that is not unlike this saying of Job: - "I went towards the burying ground, and wept To think of the departure of friends which were captives to death; I said, Where are they! and Fate Gave back this answer by Echo, Where are they? Thus paraphrased by a learned friend: - Beneath the cypress' solemn shade, As on surrounding tombs I gazed, I wept, and thought of friends there laid, Whose hearts with warmest love had blazed. Where are those friends my heart doth lack, Whose words, in grief, gave peace? Ah, where? And Fate, by Echo, gave me back This short but just reply, Ah, where? Verse 11 The waters fail from the sea - I believe this refers to evaporation, and nothing else. As the waters are evaporated from the sea, and the river in passing over the sandy desert is partly exsiccated, and partly absorbed; and yet the waters of the sea are not exhausted, as these vapors, being condensed, fall down in rain, and by means of rivers return again into the sea: so man is imperceptibly removed from his fellows by death and dissolution; yet the human race is still continued, the population of the earth being kept up by perpetual generations. Verse 12 So man lieth down - He falls asleep in his bed of earth. And riseth not - Men shall not, like cut down trees and plants, reproduce their like; nor shall they arise till the heavens are no more, till the earth and all its works are burnt up, and the general resurrection of human beings shall take place. Surely it would be difficult to twist this passage to the denial of the resurrection of the body. Neither can these expressions be fairly understood as implying Job's belief in the materiality of the soul, and that the whole man sleeps from the day of his death to the morning of the resurrection. We have already seen that Job makes a distinction between the animal life and rational soul in man; and it is most certain that the doctrine of the materiality of the soul, and its sleep till the resurrection, has no place in the sacred records. There is a most beautiful passage to the same purpose, and with the same imagery, in Moschus's epitaph on the death of Bion: - Αι, αι ται μαλαχαι μεν επαν κατα καπον ολωνται, Η τα χλωρα σελινα, το τ' ευθαλες ουλον ανηθον, Ὑστερον αυ ζωοντι, και εις ετος αλλο φυοντι· Αμμες δ', οἱ μεγαλοι, και καρτεροι, η σοφοι ανδρες, Ὁπποτε πρωτα θανωμες, ανακοοι εν χθονι κοιλα Εὑδομες ευ μαλα μακρον, ατερμονα, νηγρετον ὑπνον. Idyll. iii., ver. 100. Alas! alas! the mallows, when they die, Or garden herbs, and sweet Anethum's pride, Blooming in vigor, wake again to life, And flourish beauteous through another year: But we, the great, the mighty, and the wise, When once we die, unknown in earth's dark womb Sleep long and drear, the endless sleep of death. J. B. B. C. A more cold and comfortless philosophy was never invented. The next verse shows that Job did not entertain this view of the subject. Verse 13 O that thou wouldest hide me in the grave - Dreadful as death is to others, I shall esteem it a high privilege; it will be to me a covert from the wind and from the tempest of this affliction and distress. Keep me secret - Hide my soul with thyself, where my enemies cannot invade my repose; or, as the poet expresses it: - "My spirit hide with saints above, My body in the tomb." Job does not appear to have the same thing in view when he entreats God to hide him in the grave; and to keep him secret, until his wrath be past. The former relates to the body; the latter to the spirit. That thou wouldest appoint me a set time - As he had spoken of the death of his body before, and the secreting of his spirit in the invisible world, he must refer here to the resurrection; for what else can be said to be an object of desire to one whose body is mingled with the dust? And remember me! - When my body has paid that debt of death which it owes to thy Divine justice, and the morning of the resurrection is come, when it may be said thy wrath, אפך appecha, "thy displeasure," against the body is past, it having suffered the sentence denounced by thyself: Dust thou art, and unto dust thou shalt return, for in the day thou eatest thereof thou shalt surely die; then remember me - raise my body, unite my spirit to it, and receive both into thy glory for ever. Verse 14 If a man die, shall he live again? - The Chaldee translates, If a wicked man die, can he ever live again? or, he can never live again. The Syriac and Arabic thus: "If a man die, shall he revive? Yea, all the days of his youth he awaits till his old age come." The Septuagint: "If a man die, shall he live, having accomplished the days of his life? I will endure till I live again." Here is no doubt, but a strong persuasion, of the certainty of the general resurrection. All the days of my appointed time - צבאי tsebai, "of my warfare;" see on Job 7:1 (note). Will I await till חליפתי chaliphathi, my renovation, come. This word is used to denote the springing again of grass, Psa 90:5 , Psa 90:6 , after it had once withered, which is in itself a very expressive emblem of the resurrection. Verse 15 Thou shalt call - Thou shalt say There shall be time no longer: Awake, ye dead! and come to judgment! And I will answer thee - My dissolved frame shall be united at thy call; and body and soul shall be rejoined. Thou wilt have a desire - תכסף tichsoph, "Thou wilt pant with desire;" or, "Thou wilt yearn over the work of thy hands." God has subjected the creature to vanity, in hope; having determined the resurrection. Man is one of the noblest works of God. He has exhibited him as a master-piece of his creative skill, power, and goodness. Nothing less than the strongest call upon justice could have induced him thus to destroy the work of his hands. No wonder that he has an earnest desire towards it; and that although man dies, and is as water spilt upon the ground that cannot be gathered up again; yet doth he devise means that his banished be not expelled from him. Even God is represented as earnestly longing for the ultimate reviviscence of the sleeping dust. He cannot, he will not, forget the work of his hands. Verse 16 For now thou numberest my steps - כי עתה ki attah, Although thou, etc. Though thou, by thy conduct towards me, seemest bent on my utter destruction, yet thou delightest in mercy, and I shall be saved. Verse 17 My transgression is sealed up in a bag - An allusion to the custom of collecting evidence of state transgressions, sealing them up in a bag, and presenting them to the judges and officers of state to be examined, in order to trial and judgment. Just at this time (July, 1820) charges of state transgressions, sealed up in a Green Bag, and presented to the two houses of parliament, for the examination of a secret committee, are making a considerable noise in the land. Some suppose the allusion is to money sealed up in bags; which is common in the East. This includes two ideas: 1. Job's transgressions were all numbered; not one was passed by. 2. They were sealed up; so that none of them could be lost. These bags were indifferently sewed or sealed, the two words in the text. Verse 18 The mountain falling cometh to naught - Every thing in nature is exposed to mutability and decay: - even mountains themselves may fall from their bases, and be dashed to pieces; or be suddenly swallowed up by an earthquake; and, by the same means, the strongest and most massive rocks may be removed. Verse 19 The waters wear the stones - Even the common stones are affected in the same way. Were even earthquakes and violent concussions of nature wanting, the action of water, either running over them as a stream, or even falling upon them in drops, will wear these stones. Hence the proverb: - Gutta cavat lapidem non vi sed saepe cadendo. "Constant droppings will make a hole in a flint." Εκ θαμινης ραθαμιγγος, ὁκως λογος, αιες ιοισας, Χ' ἁ λιθος ες ρωχμον κοιλαινεται. "From frequent dropping, as the proverb says, perpetually falling, even a stone is hollowed into a hole." Thou washest away the things - Alluding to sudden falls of rain occasioning floods, by which the fruits of the earth are swept away; and thus the hope of man - the grain for his household, and provender for his cattle, is destroyed. Verse 20 Thou prevailest for ever against him - It is impossible for him to withstand thee: every stroke of thine brings him down. Thou changest his countenance - Probably an allusion to the custom of covering the face, when the person was condemned, and sending him away to execution. See the case of Haman, in the note on Esther, Est 7:8 (note). Verse 21 His sons come to honor - When dead, he is equally indifferent and unconscious whether his children have met with a splendid or oppressive lot in life; for as to this world, when man dies, in that day all his thoughts perish. Verse 22 But his flesh upon him shall have pain - The sum of the life of man is this, pain of body and distress of soul; and he is seldom without the one or the other, and often oppressed by both. Thus ends Job's discourse on the miserable state and condition of man. The last verse of the preceding chapter has been differently translated and explained. Mr. Good's version is the following, which he vindicates in a learned note: - For his flesh shall drop away from him; And his soul shall become a waste from him. The Chaldee thus: "Nevertheless his flesh, on account of the worms, shall grieve over him; and his soul, in the house of judgment, shall wail over him." In another copy of this version it is thus: "Nevertheless his flesh, before the window is closed over him, shall grieve; and his soul, for seven days of mourning, shall bewail him in the house of his burial." I shall give the Hebrew: - אך בשרו עליו יכאב Ach besaro alaiv yichab, ונפשו עליו תאבל Venaphsho alaiv teebal. Which Mr. Stock translates thus, both to the spirit and letter: - But over him his flesh shall grieve; And over him his breath shall mourn. "In the daring spirit of oriental poetry," says he, "the flesh, or body, and the breath, are made conscious beings; the former lamenting its putrefaction in the grave, the latter mourning over the mouldering clay which it once enlivened." This version is, in my opinion, the most natural yet offered. The Syriac and Arabic present nearly the same sense: "But his body shall grieve over him; and his soul be astonished over him." Coverdale follows the Vulgate: Whyle he lyveth his flesh must have travayle; and whyle the soul is in him, he must be in sorowe. On Job 14:2 . I have referred to the following beautiful lines, which illustrate these finely figurative texts: - He cometh forth as a Flower, and is Cut Down; he fleeth also as a shadow, and continueth not. All flesh is Grass, and all the goodliness thereof is as the Flower of the field. The Grass withereth, the Flower fadeth; but the word of our God shall stand for ever. The morning flowers display their sweets,And gay their silken leaves unfold; As careless of the noonday heats,As fearless of the evening cold. Nipp'd by the wind's untimely blast,Parch'd by the sun's directer ray, The momentary glories waste,The short-lived beauties die away. So blooms the human face divine,When youth its pride of beauty shows; Fairer than spring the colors shine,And sweeter than the virgin rose. Or worn by slowly-rolling years,Or broke by sickness in a day, The fading glory disappears,The short-lived beauties die away. Yet these, new rising from the tomb,With lustre brighter far shall shine; Revive with ever-during bloom,Safe from diseases and decline. Let sickness blast, let death devour,If heaven must recompense our pains: Perish the grass and fade the flower,If firm the word of God remains. See a Collection of Poems on Sundry Occasions, by the Rev. Samuel Wesley, Master of Blundell's School, Tiverton. Introduction Eliphaz charges Job with impiety in attempting to justify himself, Job 15:1-13 ; asserts the utter corruption and abominable state of man, Job 15:14-16 ; and, from his own knowledge and the observations of the ancients, shows the desolation to which the wicked are exposed, and insinuates that Job has such calamities to dread, vv. 17-35. Verse 2 Should a wise man utter vain knowledge - Or rather, Should a wise man utter the science of wind? A science without solidity or certainty. And fill his belly with the east wind? - בטן beten, which we translate belly, is used to signify any part of the cavity of the body, whether the region of the thorax or abdomen; here it evidently refers to the lungs, and may include the cheeks and fauces. The east wind, קדים kadim, is a very stormy wind in the Levant, or the eastern part of the Mediterranean Sea, supposed to be the same with that called by the Greeks ευροκλυδων, euroclydon, the east storm, mentioned Act 27:14 . Eliphaz, by these words, seems to intimate that Job's speech was a perfect storm or tempest of words. Verse 3 Should he reason with unprofitable talk? - Should a man talk disrespectfully of his Maker, or speak to him without reverence? and should he suppose that he has proved any thing, when he has uttered words of little meaning, and used sound instead of sense? Verse 4 Thou castest off fear - Thou hast no reverence for God. And restrainest prayer - Instead of humbling thyself, and making supplication to thy Jud

Though the root thereof wax old in the earth, and the stock thereof die in the ground; 9 Yet through the scent of water it will bud, and bring forth boughs like a plant. 10 But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he? 11 As the waters fail from the sea, and the flood decayeth and drieth up: 12 So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep. 13 O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me! 14 If a man die, shall he live again? all the days of my appointed time will I wait, till my change come. 15 Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands. We have seen what Job has to say concerning life; let us now see what he has to say concerning death, which his thoughts were very much conversant with, now that he was sick and sore. It is not unseasonable, when we are in health, to think of dying; but it is an inexcusable incogitancy if, when we are already taken into the custody of death's messengers, we look upon it as a thing at a distance. Job had already shown that death will come, and that its hour is already fixed. Now here he shows, I. That death is a removal for ever out of this world. This he had spoken of before ( ch. vii. 9, 10 ), and now he mentions it again; for, though it be a truth that needs not be proved, yet it needs to be much considered, that it may be duly improved. 1. A man cut down by death will not revive again, as a tree cut down will. What hope there is of a tree he shows very elegantly, v. 7-9 . If the body of the tree be cut down, and only the stem or stump left in the ground, though it seem dead and dry, yet it will shoot out young boughs again, as if it were but newly planted. The moisture of the earth and the rain of heaven are, as it were, scented and perceived by the stump of a tree, and they have an influence upon it to revive it; but the dead body of a man would not perceive them, nor be in the least affected by them. In Nebuchadnezzar's dream, when his being deprived of the use of his reason was signified by the cutting down of a tree, his return to it again was signified by the leaving of the stump in the earth with a band of iron and brass to be wet with the dew of heaven, Dan. iv. 15 . But man has no such prospect of a return to life. The vegetable life is a cheap and easy thing: the scent of water will recover it. The animal life, in some insects and fowls, is so: the heat of the sun retrieves it. But the rational soul, when once retired, is too great, too noble, a thing to be recalled by any of the powers of nature; it is out of the reach of sun or rain, and cannot be restored but by the immediate operations of Omnipotence itself; for ( v. 10 ) man dieth and wasteth, away, yea, man giveth up the ghost, and where is he? Two words are here used for man:— Geber, a mighty man, though mighty, dies; Adam, a man of the earth, because earthy, gives up the ghost. Note, Man is a dying creature. He is here described by what occurs, (1.) Before death: he wastes away; he is continually wasting, dying daily, spending upon the quick stock of life. Sickness and old age are wasting things to the flesh, the strength, the beauty. (2.) In death: he gives up the ghost; the soul leaves the body, and returns to God who gave it, the Father of spirits. (3.) After death: Where is he? He is not where he was; his place knows him no more; but is he nowhere? So some read it. Yes, he is somewhere; and it is a very awful consideration to think where those are that have given up the ghost, and where we shall be when we give it up. It has gone to the world of spirits, gone into eternity, gone to return no more to this world. 2. A man laid down in the grave will not rise up again, v. 11, 12 . Every night we lie down to sleep, and in the morning we awake and rise again; but at death we must lie down in the grave, not to awake or rise again to such a world, such a state, as we are now in, never to awake or arise until the heavens, the faithful measures of time, shall be no more, and consequently time itself shall come to an end and be swallowed up in eternity; so that the life of man may fitly be compared to the waters of a land-flood, which spread far and make a great show, but they are shallow, and when they are cut off from the sea or river, the swelling and overflowing of which was the cause of them, they soon decay and dry up, and their place knows them no more. The waters of life are soon exhaled and disappear. The body, like some of those waters, sinks and soaks into the earth, and is buried there; the soul, like others of them, is drawn upwards, to mingle with the waters above the firmament. The learned Sir Richard Blackmore makes this also to be a dissimilitude. If the waters decay and be dried up in the summer, yet they will return again in the winter; but it is not so with the life of man. Take part of his paraphrase in his own words:— A flowing river, or a standing lake, May their dry banks and naked shores forsake; Their waters may exhale and upward move, Their channel leave to roll in clouds above; But the returning water will restore What in the summer they had lost before: But if, O man! thy vital streams desert Their purple channels and defraud the heart, With fresh recruits they ne'er will be supplied, Nor feel their leaping life's returning tide. II. That yet there will be a return of man to life again in another world, at the end of time, when the heavens are no more. Then they shall awake and be raised out of their sleep. The resurrection of the dead was doubtless an article of Job's creed, as appears, ch. xix. 26 , and to that, it should seem, he has an eye here, where, in the belief of that, we have three things:— 1. A humble petition for a hiding-place in the grave, v. 13 . It was not only a passionate weariness of this life that he wished to die, but in a pious assurance of a better life, to which at length he should arise. O that thou wouldst hide me in the grave! The grave is not only a resting-place, but a hiding-place, to the people of God. God has the key of the grave, to let in now and to let out at the resurrection. He hides men in the grave, as we hide our treasure in a place of secresy and safety; and he who hides will find, and nothing shall be lost. "O that thou wouldst hide me, not only from the storms and troubles of this life, but for the bliss and glory of a better life! Let me lie in the grave, reserved for immortality, in secret from all the world, but not from thee, not from those eyes which saw my substance when first curiously wrought in the lowest parts of the earth, " Ps. cxxxix. 15, 16 . There let me lie, (1.) Until thy wrath be past. As long as the bodies of the saints lie in the grave, so long there are some remains of that wrath which they were by nature children of, so long they are under some of the effects of sin; but, when the body is raised, it is wholly past—death, the last enemy, will then be totally destroyed. (2.) Until the set time comes for my being remembered, as Noah was remembered in the ark ( Gen. viii. 1 ), where God not only hid him from the destruction of the old world, but reserved him for the reparation of a new world. The bodies of the saints shall not be forgotten in the grave. There is a time appointed, a time set, for their being enquired after. We cannot be sure that we shall look through the darkness of our present troubles and see good days after them in this world; but, if we can but get well to the grave, we may with an eye of faith look through the darkness of that, as Job here, and see better days on the other side of it, in a better world. 2. A holy resolution patiently to attend the will of God both in his death and his resurrection ( v. 14 ): If a man die, shall he live again? All the days of my appointed time will I wait until my change come. Job's friends proving miserable comforters, he set himself to be the more his own comforter. His case was now bad, but he pleases himself with the expectation of a change. I think it cannot be meant of his return to a prosperous condition in this world. His friends indeed flattered him with the hopes of that, but he himself all along despaired of it. Comforts founded upon uncertainties at best must needs be uncertain comforts; and therefore, no doubt, it is something more sure than that which he here bears up himself with the expectation of. The change he waits for must therefore be understood either, (1.) Of the change of the resurrection, when the vile body shall be changed ( Phil. iii. 21 ), and a great and glorious change it will be; and then that question, If a man die, shall he live again? must be taken by way of admiration. "Strange! Shall these dry bones live! If so, all the time appointed for the continuance of the separation between soul and body my separate soul shall wait until that change comes, when it shall be united again to the body, and my flesh also shall rest in hope. " Ps. xvi. 9 . Or, (2.) Of the change at death. " If a man die, shall he live again? No, not such a life as he now lives; and therefore I will patiently wait until that change comes which will put a period to my calamities, and not impatiently wish for the anticipation of it, as I have done." Observe here, [1.] That it is a serious thing to die; it is a work by itself. It is a change; there is a visible change in the body, its appearance altered, its actions brought to an end, but a greater change with the soul, which quits the body, and removes to the world of spirits, finishes its state of probation and enters upon that of retribution. This change will come, and it will be a final change, not like the transmutations of the elements, which return to their former state. No, we must die, not thus to live again. It is but once to die, and that had need be well done that is to be done but once. An error here is fatal, conclusive, and not again to be rectified. [2.] That therefore it is the duty of every one of us to wait for that change, and to continue waiting all the days of our appointed time. The time of life is an appointed time; that time is to be reckoned by days; and those days are to be spent in waiting for our change. That is, First, We must expect that it will come, and think much of it. Secondly, We must desire that it would come, as those that long to be with Christ. Thirdly, We must be willing to tarry until it does come, as those that believe God's time to be the best. Fourthly, We must give diligence to get ready against it comes, that it may be a blessed change to us. 3. A joyful expectation of bliss and satisfaction in this ( v. 15 ): Then thou shalt call, and I will answer thee. Now, he was under such a cloud that he could not, he durst not, answer ( ch. ix. 15, 35 ; xiii. 22 ); but he comforted himself with this, that there would come a time when God would call and he should answer. Then, that is, (1.) At the resurrection, "Thou shalt call me out of the grave, by the voice of the archangel, and I will answer and come at the call." The body is the work of God's hands, and he will have a desire to that, having prepared a glory for it. Or, (2.) At death: "Thou shalt call my body to the grave, and my soul to thyself, and I will answer, Ready, Lord, ready—Coming, coming; here I am." Gracious souls can cheerfully answer death's summons, and appear to his writ. Their spirits are not forcibly required from them (as Luke xii. 20 ), but willingly resigned by them, and the earthly tabernacle not violently pulled down, but voluntarily laid down, with this assurance, "Thou wilt have a desire to the work of thy hands. Thou hast mercy in store for me, not only as made by thy providence, but new-made by thy grace;" otherwise he that made them will not save them. Note, Grace in the soul is the work of God's own hands, and therefore he will not forsake it in this world ( Ps. cxxxviii. 8 ), but will have a desire to it, to perfect it in the other, and to crown it with endless glory. Complainings of Job. ( b. c. 1520.) 16 For now thou numberest my steps: dost thou not watch over my sin? 17 My transgression is sealed up in a bag, a

As - So it is with man. Or thus, as when the waters fail from the sea, when the sea forsakes the place into which it used to flow, the river which was fed by it, decayeth and drieth up without all hopes of recovery.