^■"*"
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IBtUtam: *
THE
WILLIAM R. PERKINS
LIBRARY
OF
DUKE UNIVERSITY
I
»
■I ■
(2/
A N
EXPOSITION
WITH
Pra&icall Obfervations
CONTINUED UPON
The Thirty Second , the Thirty Thirds
and the Thirty Fourth Chap-
ters of the Booke of
*c/>
'<' #/&& I N G
The Subftance of Forty-nine Ledures 3 delivered at Magma
ncare the Bridge, London.
By Joseph Caryl, Preacher of the Gofpel,
and P aft our of the Congregation there,
~Pro: 18. ij7
He thai x fir ft in his oxene caufe^feemcthjuft 3 but his neigh-
bour cometh and fearcheth him.
LONDON;
.Printed for HI. Simmons^ and are to be fold by Thomas
Parkier ft at his Shop at the three Crownes sgairslt the great Conduit j
at the lower end of Cheap-fide. 1661.
h
*&& 3t 4 ic A I» A A & * A 4 *A A A A^Stgk^&^A^Ajfj^r&Ss^SairA
TO THE
CHRSTIAN READER,
T O
Thofe efpecially of this C i t i e,
who yet continue helpfull
towards this W O R K E.
S I K S 5
*~H fcd«z/e had (according to my
poore nteafure) the whole dif-
mutation between Job and his
bree friends, Ekphzz, Bildad
d Xo^h^r, explicated in mnQ
parts already publijhed; J now
i j ing and good hand of God with
we) } ■ j v ith the Tenth :, which indeed,
without any depgne orpre-intent of mine, proves
likg the Tenth wave from the <uafi ocean of this
holy Booke, fomewhat bigger, and fuller, I cannot
fay (and ^tismy reproofe having beenfo long con-
verfant in this bookie that I cannot fay yfxronger
and better, \x*mor e Jpirituall (which alone is the
Jirength of Scripture writings) then the former - r
but fitch as it is{&* that itis fnch as it is, Town
A 2 and
To the Chriftian Reader.
and humbly acknowledge the goodnefs of God in
n fin g me to doe it,fuch as it is (I fay) I freely ten-
der it to your favour able acceptance,^ dedicate
it to the glory of God &> the common good throw-
ing that it is both my duty and Intercfl to fljew
the J mall improvement though but of one Jingle
talent } rather then, either through float h or fla-
vijh modejiy to hide it in a Napkin.
In the prefatory Epiftle to the fe con dp art of
this book^there was an endeavour of a difcovery
concerning the diJiinSi opinion of Tobs thr m *
friends, as alfo of what himf '
infjied upon all along in diftin
And now that I have done witt
on both fides by the difputan
open the difcourfe of Elihu „■
Modci ator to give a determ
Great QueJiion,fo long vent it a .*»m ',
it may feeme fomewhat necejjt ^ am much
perfwaded'jfin any competency attained)it will
not be unprofitable, to give The Reader a brief e
projpeEt of what Elihu ay met h at and doth in
this his large and accurate difcourfe, continued
in fixe Chapters throughout and divided into
(befides his Gener all preface which takes up the
whole thirty fecond Chapter J foure remarkeable
fe&ions.
Elihu
To the Chriftian Reader.
Elihu is introduced by the pen- man of this booke
in a great paffion , both with Job and his three
friends y and he gives ws an account why he was in
fuch a he ate ofpajfion with both (chap: 32.2,3.}
Then was kindled the wrath of Elihu jagainft Job
was his wrath kindled , becaufe he had juftified
himfelfe rather then God. Alfo againft his three
friends was his wrath kindled , becaufe they had
found no anfwer, and yet had condemned Job.
It remaines therefore , that Elihu was the man,
who found an an fwer in this great difficulty and
yet condemned not Job. And indexed he condemned
him not (as his friends had done) as a man imper-
fect &* crooked in his w ayes, as a man that feared
not God &ef chewed not evilljn or for thefe things
Elihu didnot condemne J ob jhougb his wrath was
handled again fl him : he condemned him only for
this Jbecaufe he complained fo much of the fever ity
of Gods dealings with him, andfo, by confeqitence
juftified himfelfe rather then God. And in that
poynt or for that fault he fparedhim not Jout repro-
ved him asfharply and condemned him as deeply
as his friends had done upon other and thofe(mofl
of them) undue and infufficient grounds. Thm we
read his cenfure of him ( chap .-54. 35. ^ob hath
fpoken without knowledge, and bis words were
without wifdome. Andagaine (^chap: 35. 16. )
There-
To the Chriftian Reader.
Therefore Job openeth his mouth in vaine, he
multiplyeth words without knowledge \ tbatisy
without a chare knowledge of himfelfe both as
a creature and at a firmer , as alfo of the defigne and
pnrpofe of God in afflicting mm.
Now, be fides thofe paff ages in the difcourfe of
Elihu wherein he chargeth Jobs three friends
with folly for condemning Job when they could
not anfwer him,&> thofe wherein he reproves Jobs
ignorance or want of \nowledge ,f or wondringhow
fu ch great evillsjhonld fall upon him , notwith-
standing his integrity Jihgwife his boldnefs orpe-
remptorinefs in his own caufe^ jnjtifying himfelfe
rather then God.yea and de firing to pie ad bis canfe
before hint \ I fay be fides thefe paff ages, we atfrft
reading might conclude lhat Elihu did nothing elfe
througJjoHt thefe fix chapters , but enlarge or para-
phrafe upon thofe things > which had long before
been fpoken to by Eliphaz , Bildad, and Zophar,
and by Job himfelfe as much as by any of if not be-
yond all thrm three.
But upon further confederation of the matter in
the whole feries and contexture of his difcourfe we
may coUeSl two things, infianced in and infifled on
by Elihu alone -, upon which his particular opinion
and fentence is grounded in diflin&ionfrom all the
rzfi+The cleare nnderfianding of which » 3 will lead
us
To the Chriftian Reader.
us to a f aire folution or removall of thofe doubts
which arife about the queflion or matter in debate.
The two diftinB poynts produced by Elihu, are?
Firji? about Revelation? or how God is pleafed to
manifeft his mind and will to man. Secondly? about
Mediation^ or the me anes which God hath graci-
oufly afforded man toheale thofe breaches? which
fin hath made between God and him? and fo either
frftly 9 or afrefh to reconcile man againe to him f elf e.
The Former ofthefe is handled^ chap.- 3 3 . v. 1 ^
1 5, 16,17. J) For God fpeaketh once, yea twice,
though man pcrceiveth it not. in a dream, in a vi-
fion of the night, when deepe fleepe faHeth upon
men: Then he openeth the eares ot men,and ieal-
eth their inftruction, that he may withdraw man
from his purpofe,and hide pride from man. And
thm? as it is f aid in the <verfc following? He keep-
eth back his foule from the pit , and his life from
periming by the fword ? that is? thefe fpeahjngs
of God are by the facing power and Spirit of God
made ejfeStuall for his f ah at ion both temporall
and eternal.
The latter is handled in the fame chapter? begin-
ning at the 2 3 d verfe to the end of the 30 th . It there
beameflenger (^or Angel ) with him , an inter-
preter, one among a thoufand,to (hew unto man
his uprightnefs : then he is gracious untohim,and
faith,
To the Chriftian Reader.
faith, Deliver him from going downe to the pit,
I have found a ranfome. His flefli (hall be freflier
then a childs, he fhall returne to the dayes of his
youth. He fhall pray unto God,and he will be fa-
vourable to him , and he fhall fee his face with
joy, &>c.
Hence the opinion or determination of Elihu may
be thus conceived.
That.notwithjianding all the confufions and clif-
orders which feeme to be in the affaires of this
world, the providence of God over mankinde in
Generally and his great mercy towards the righte-
ous in fpeciall , is feene moji eminently in thefe
two things.,
FirJIJn that he infpires them with the knowledge
of heavenly things^ or acquaints themfome way or
other with his mind .both as to the meaning of what
he doth to them^ and of what he would have them
doe.
Secondly y ln that heprovideth and fends them a
meffenger or mediatour both to injirucl them in
their duty,& to pray for mercy ,andfo confequent-
Vy to deliver them^hen their foule draweth ncere
to the Grave, and their life to the deftroyers.
Both thefe gracious difpenfations of God are
proper to righteous men-, or at leafl appropriate to
them in a peculiar manner ; the righteous are the
men
To the Chriftian Reader.
men for whom God provides a mejfenger or media*
tour , and the righteous are the men whom God fa-
vingly and effetinally infpires with the know-
ledge of his will , in the things which concerns
both their prefent worke and future reward. Nei-
ther hath Satan any power fo to darken their under-
(landings about thofe great things as to make them
mifcarry\and as for all his other mischievous plots
and practices againft them , they ferve to a cleane
contrary purpofe then he intendeth , according to
that moft comfortable affertion of the Apoftlc
CRom: 8. 28. ) We know that all things work
together for good to them that love God,to them
who are the called according to his purpofe.
Satan provoked God for a licence to heape out-
ward calamities upon Job in f ripping him naked
of his worldly fubftance^ and in tormenting his bo-
dy with grievous paines and ficknefs ; which lat-
ter Elihu profecutes at large (chap: 33. 19, 2 o 3 21,
22.) He is chaftned alfo with paineupon his bed,
and the multitude of his bones with ftrong paine \
fo that his life abhorrcth bread, <&c. And what
hefpeakes of ficknefs is applicable to any or all
forts ofaffliSlion ; in all which (as it is fayd y v.
27,28,29, 30. ) God looketh upon men , and if
any fay I have finned and perverted that which is
right, and it profitcth me not j he will deliver his
a foule
To the Chriftian Reader.
fouleirom going into the pit, and his lite (hall
fee the light. Lo 5 all thefe things vvorketh God
oftentimes with man , to bring back his foule
from the pit ; to be cnlightned with the light of
the living.
From thefe premifes wenuy collet} both what is
proper to the righteous ; and that, in what foederis
common to them with the wicked, there is neither
dif order nor confufion. For though the beji of the
righteous are lyable to the fame outward ewills
which the worft of the wicked are,yet their condi-
tion is not the fame \ feeing to the wicked thofee-
wills are purely punifhments ,&> but the beginning
ofthofeforrows which jh all newer end;whereas to
the righteous they are either but chaftifements for
fome fin already committed, or medicaments to pre-
vent the committing either of the fame, or of fome
other fin. An das for ihofe who byfuch chaftnings
are brought to a fight of their fins and for fake
them, their foules are ( by this meanes , v. 30. )
brought back from the pit to be enlightned with
the light of the living.
This poynt is yet more fully and plainly prof ecu-
ted by Ehhu in the 36 th chapter ; where he inform-
eth us, how fufferings are differently to be comet-
wed of according to a threefold difference oftheper-
fons fuffering. The frfi,and chief e,h ofthofe,who
are.
To the Chriftian Reader.
are truely righteous and keep clofe to God in righ*
teons rv ayes .the fecond is ofthoje who being right*
teons in their flate have fallen fonlely in their way,
with whom we may alfo reckon fitch as are yet in
an unrighteous flate^yetjhall be and at laji are con*
werted and brought home to God. The third is of
thofe who perfevere and obflinately continue in
their wielded ftate and wayes, flopping their eares,
and hardning their hearts ^both againfl inflruBion
and correction.
Elihu feemeth to put all thefe together (v. 5 , 6. )
Behold God is mighty and defpifeth not any , he
is mighty in ftrength and wifdome,he prefer veth
not the life of the wicked, but giveth right to the
poo re. More diflinSHy,
Hefpeakj ofthefirfl (v-J.) He (that isfiod)
with-draweth not his eyes from the righteous:
but with kings are they on the throne, yea, he
(doth eftablifh them for ever^, and they are exal-
ted.
Hefpeakes of ihe fecond fort v.8,9, io 3 1 1 . And
if they be bound in fetters and holden in the
cords of affliction, then he fheweth them their
workeand their iniquity, that they have exceed-
ed. He openeth alfo their eare to difcipline,and
commandcth that they return from iniquity,
&-c.
a 2 He
To the Chriftian Reader.
He /peaces of the third fort (v. I 3,1 4.) But the
hypocrites in heart heap up wrath \ they cry not
^hen he bindeth them \ they dye in youth , and
their life is among the uncleane.
Thefe three forts of men are dealt with by God
according to their hjnd. The laji of them being
altogether wicked and incorrigible , abide under
•wrath for ever.
The fecond being in an evill jiate or having done
that which is evilly yet humbling themfelves
(through grace) and being bettered by their afflicti-
ons, are ufually reftored to aprofperous eft ate in
this life,&> in cafe they dy under affliStion^are al-
wayes crowned with the blejfednefs of eternal life.
The Firft fort^walkjng conftantly (humane frail-
ties excepted J) in their nprightneffe , are not only
preferved in peace y but receive high favours and
fpeciall marines ef honour from the bountiful I hand
of God j which is true^ ejpecially according to the
condition of thofe times , wherein God did more
engage him f elf e to his faithfull fervants in pro-
mifes of temporall happinefs , then now he doth
in Gofpel times.
And yet even the fe, as now tiey are not y fo then
they were not alwayes exempted from fufferings j
For as the fecond fort rf rigfiteous men are often
ajjliSledin a way of chaftifement for their fins 3
To the Chriftian Reader.
fo the Lord referves to himfelfe a liberty (bis So-
veraignty allowing it ) to afjliSl the beji and bo*
lieU ofhisfervants for the try all of their graces,
$r the magnifying of bis owne grace to them and in
them,as a Mafta of Heroick Arts and Games im-
pofeth a very laborious t as \up on his Schollar-
Champion, not as a punijhment of any default,but
to confrme his ftrength and exercife his valour.
The due confideration of all thefe things layd to-
gether by Elihu, might well fat is fie Job , andfu-
Jtaine his faith in a patient bearing the burden of
all thofe calamities , which the Great and moft
wife God was flea fed to impofe upon him , and
likewife convince him that he hadfayled much in
giving out fo many impatient complaints about
them. And no doubt they prevailed much with
him, both towards his conviction , and the quiet-
ing of bis heart under thofe difpenfations -, For
we heare no more of him in that language.
Tet Elihu thought he had not done enough, but
continuethhis difcourfe, and draweth a further
demonftration for his purpofe , from the wonder-
full workes of God in nature, from the raine ,
thunder, f now, windes, Sec. which he doth from
the 27 th verfe of the 36 th Chapter 5 to the end
of the 37 th » and with that concludes bis an~
fwer*.
To the Chriftian Reader,
The [cope of Elihu in that Ion" and learned Phi-
lojophicall Le&ure was to teach and affnre 7ob,
that-, God who caufeth and difpofeth thofe vari-
ous alterations and terrible impreffions in the ayre,
both for the humbling and benefiting of man , doth
much more both fend and over -rule all thofe chan-
ges f&> afflictions which befall the fons ofmenjjere
on earth so humble them & do them good. And fur-
ther to affnre him, that if man be not able to give a
fatisfying reafon of thofe worses of God in na-
ture, but is often gravel'd and forced to fit downe
in afilent admiration-, then furely man is much
leffe able, tofathome the depth of Gods pnrpofes in
all the ivorkes of his providence, but mnfl in many
of them only jit downe quietly andfubmit^For (as
Elihu concludeth fromthej epremifes ("Chap: 37.
2 $i2£* )Touchingthc Almighty we cannot find
him out, he is Excellent in power and in Judge-
ment, and in plenty of Juftice he will not af-
flift, (either can fele fly or more then needs, though
we feldome fee the caufes or acknowledge the
need of his affli&ions ) men doe (that is, they
ought ) thereiore leare him ; and if any are jo
proud and high in their owne thoughts that they
doe not, at their per ill be it , for ) he refpeð
not any that are wile in heart j that is , as the
carnal wif dome of worldly men cannot be a barre^
To the Chriftian Reader.
fo the true wifdome of godly men is no privi-
led^e a^ainjl the Soveraigne power of God in af-
tti&ingthem. And therefore Job , though tritely
wife in heart, waft not looke for any fitch re-
fpeti from God as to be untoucht by or priviledgd
from affiSlion.
For the clofe of all^wemay fumme up the whole
fcope of Elihu '.$ under-taking with Job , yea of
the whole Book? °fj°^ * n thefe fix poynts or
proportions.
FirH $ No man can ftand before God in his
owne perfonall righteoufnefs.
Secondly i How righteous foever any perfon
*r, yet Hie Lord may ajjliSl and breakg him in
what way and in what degree himfelfc thinhgs
'thirdly , God hath mofl wife and gracious
aymes inajflii\ing his righteous fervants.
Fourthly , His moH righteous fervanls may
not ta\\e the liberty to complaine as if they were
wrong d , or as if God were either rigorous or tin*
righteous in the leafl, how much or how long fo*
ever they are ajfliSled.
■Fifthly ^ There is nothing gotten by complain-
ing or flriving under the affili&ing hand of God ;
and therefore
Sixthly y 'tis beU form or our wifeUway
when :
To rhe Chriftian Reader.
when ihiugs are at worll with us to give glory
to God both as juU and good, and ( poffe fling
our foulcs with patience) by faith to waite in
hope , till he giveth us afrejh experience of his
goodneffe, eytherby fweetning our troubles to us,
and fupporting us under them, or by bringing us
out of them ( as he did Job) in the fittest fea~
fon.
If in pernfing this difcourfe of Elihu we carry
thefe generall refults in our eye y we jhall read
both the Text and Comment with more clear enefle
in our under fiandings at all times, and with more
profit ( when at any time under them ) in our
chaflenings y which , that we all may is the
prayer 4>f
Your affe&ionate Servant
The 24th of the in this worke of" Chrift
3d Moneth
1 6 6 1.
Joseph Caryl.
A N
EXPOSITION
WITH
Pra&icall Obfervations
UPON
The Thirty-lecond^Thirty-third,
and Thii tv-fourth Chapters of the Book oi
IOK
JOB, Chap. 32. Verf. i, 2,3.
e?p fj&e/e J^ree »*£« ceaftd to anfwer Job , becaufe hs
teas righteous in his own eyes.
Then was kindled the wrath of hltlw the f on ofBara*
chelthe Buzitc of the kindred of Rim : agar nit
Job was his wrath kindled \hzcauft kzjttjlified bitn*
jelfe rather then God.
Mfo againft his three friends was his wrath kindled :
- becaufpthev had found no anfwer ^ and yet had con-
"ie hft Chapter ended with thefe words, The
words of 'job are ended; the beginning of this
tells us his three friends had. ended theirs.
,5o thefe three men ce.rfed to anfrer fob ; Thus
we have had the whole diipute between J^
and his three friends ; Now followeth the de-
termination of it. The difpmants having done,
*in ; Firft Eiihu , and afcer him God himfelfe*
B Elthu
Chap. 32. An Expejition upon the Bool^ of J o b. Verf. 1
Shhu fpends fix whole Chapters in delivering his mind upon this
Controverfie ; yet he makes fome paufes and overtures , moving
or inviting Job to a reply. But Job inrerpcfed not a word.
We may consider this whole difcpurfe of JLl'.hu in fouje cji-
ftindt parts ; the firft contained in the 3 zd and 33d Chapters,
the fecond in the 34th, the third in :he 3 5th, and the fourth in
the 30^ and 37th Chapters of this Book.
In the firft part, he direð his fpsech ; firft to Jobs three
friends, in this 3 2d Chapter > Secondly , to Job himfelfe in
the 33 d.
In this Chapter we may confider , firft a'rationall tranfition
from the difpste between Job and his friends, to this difcourfe of
Elihu, in the five firft verfes ; Secondly, we have a very Rhetori-
call or pacheticall Preface, 'wherein Elihu endeavoureth togaine
attention by giving an account, or the reafons of his undertaking,
in which he interweaves many Apologies for himfelfe, in ventu-
ring upon fo hard a taske, refpecting both his youth, and the
weight of the argument.. He amplifies and continueth upon this
•fubjeel: to the end of the 3 2d Chapter; wherein he engageth
himfelfe by folemne promife to carry on the bufineffe without re-
fpect of perfons, without feare or flattery.
Yet more diftinclly in this firft part,The tranfition; firft, a rea-
fon is affigned why Jobs friends left off fpeaking. <>/is it is net
good to begin to Jpeak^-, fo neither to give over jp easing, till we fee
and, can give a reafon for it • The reafon here given, is, becaufe
Job was righteous in his own eyes ( v. 1 . ) Secondly, a reafon is gi-
ven not only why Elihu did begin to fpeak, but why he began to
fpeak as he did, /« 4/?^; firft, againft Job, which islaiddowne
in the fecond verfe, Becaufe \he juftified himfelfe rathr then God ;
Secondly, againft his friends ( ver. 3. ) Becauj " *no
anfvter^ yet had condemned Job, or, becaufe *
though they could not confute him. In the 4th ^
have a difcovery of the caufeof Elihu s model
long to fpeak, which he further inla.-geth in
of the Chapter.
Verf. 1 . So thefe three men ceafed to anjwi
They who had tnaintained the difpute all
refted, orfate downe. When men fpeak the*
Chap. 32. An Expfit'w upon the Book^of Job. Verf. 1. 3
or (land forth. The word in the Hebrew may be rendred thus ;
They fabbatiz,ed, implying they had found ic a week of hard work, Vsrbum ipfum
and ftrong labour in dealing and tugging with Job • And now as if TO® jndic*
their feventh day or Sabot h were come, they fate downe and took ^S,™^
their re#. Speaking, efpecially arpiing and difpucing with ^ nem difpmatio
knowing'and refolved adverfary , is tough worke ; And they who n n ptterita
have been at it to purpofe, may for very vvearinefle have caufee - #r ingentsm
nough to reft or take their Saboth ; fo did thefe three men, they vimpo/hamm
cealed or fabbatiz'd from aniwering Job. S«"X.
We may yetifurther enquire, why did they ceafe ? Firft,fome Pined;
men ceafe to anfwer, becaufe they have no more to anfwer. Se-
condly, others ceafe te anfwer, becaufe they fuppofe rhey have
anfwered enough already, and will anfwer no more. Some lay the
former was the reafon why Jobs three friends cealed to anfvver,
they had no more to anfwer ; Others take the latter,thac they had
nomind,no will to giveany further anfwer .Buc the reafon e:»pr?;'-
fed in the text ( which fhould fatisfie us and fuperfeei further
queries ) is,
Became he was righteous m his owne eyes.
As if it had been faid, Becaufe they f aw they had done no good
upon htm> Job kept his ground a>-d maintained his fiandfng, he de-
puted every inch with them, and yetlded not an inch • as they found
him at firftjfo he was at lafl , they f aw him a man immovtabh fet ,
downe tn his owne purpofe and opinion , and therefore, becaufe they
could get nothing by fyeaki'n^ they would feak, no more. *Tis but
hsi labour ■, ( as we fay ) to waflo the Blackraore. The conft ancy
and warmih of Job in defending himfelfe they judged obftinacy
and a humour to oppofe, or but thefwelling of a* proud fpirit ;
whereas indeed it was the love cf truth, not of contention, a zeale
to doe himfelfe right, not to doe them Wrong, which caufed him
ftiil to hold up the Bucklers, and adhere fo ftirfely to his owne
opinion. Thus deipayring to convince or bring him to an ac-
knowledgement, that he was unrighteous, they ceafed.
Becaufe he was righteous in-his owne eyes.
That's fuch ancther forme of fpeaking (Pro. ;. 7.) Be not wife
in thine owne eyes ; As alfo that ( Pro. 16. 12.) Seeft thou a man
tfife in his ewne conceit, there is more hope of a fool then of hinu.
B 2 You
4 Chap. 32. An Expofrtion kfon the Btol^of Job. Verf. 1
Youmayeafier reduce a man that is indeed ignorant", then him
that thinks himielfe very wife, or knowing, but is not. This was
the app:ehenficu of Jo&f friends concerning him, He was a mar.
( thought they and to they faid ) righteous in hid mne ejes.
There are three forts ofLrigliteous perfons, Firft, fuch as are
righteous in the eyes of Coa, and lb the Godly are under a two-
fold nodon 4 Firft, as being pardoned for or juftihed from their
unrighteouiheiTe, through faith in Chrift; BleiTed are they who
are thus accounted righteous in the eyes of God. Secondly, they
are righteous, as avoyding unrighteous, and doing righteous
things. There is a feed a principle of righteoulneile in perform
juiiihed and regenerated, which dayly puts it ielre forth in riga-
teous agings ; He that doth right eotifnejfe is righteous ( 1 joh: 3.
7. ) He is fo> both as- to. his ftaie, and as to his actions, in the
eyes of God and good men.
Secondly, Many are righteous in the eyes of men , they have
fa ire appearances and out-lides ; you can read nothing amiiie in
their converfation, yet they are unrighteous, yea altogether un-
righteous in the eyes of God, yea and poifibly in their owne too ;
They cannot but fee their own wickednelTe, though they can con-
•ceale it from the fight of others. Hypocrites are like painted Se-
pukhers, faire without ( as Chrift ipake of the Pharilees ) but
within full of rottennefle. They feeme that to men which God
ieeth they are not;They can thew their beft fide to and hide their
worft from men, but they cannot play this game with God; he
feeth their beft is bad, becaufe it is but the covering, not the ha-
ting, not the mortifying of that which is bad.
Thirdly , There is another fore who are righteous in their own
eyes ; fuch Splomon defcribes ( Prov. 30. 1.2. ) There is a gene-
ration that are -pure in their tnv'ie cyes y and yet. is notwajhed from
their filthixejfe. Thefe have a great opinion of themfelves ; They
think all is right and well with them, when indeed they are fil-
thy and uncleane, their hearts being yet unchanged, though their
waves are fmoothed ; and though they may have left off to doe
many fil'hy things, yet they are not wafhed from their filthinefle.
The text in hand puts Job into this third fort of righteous men.
But was it thus with him ? I anfwer ; Firft, Job was a man righ-
teous in the eyes of God, in both the notions mentioned j he
was righteous as juftified and righteous as fan&tfied. Secondly,
Cjiap. 32. An Expofition upon the Book^of Job. Verf. 1. ,-5
Job was a man righteous in the eyes of many men ; for he faith
( Chap. 29. 11.) The cat rvh cjo heard we blcffed me, and the eye
which jaw me gave vitxtfte. tome ; yet Job had not an univeriall
testimony given by men ; There' were fome, 1 cannot fay many,
in whole eyes he was unrighteous ; He was to in the eyes and
opinion or his friends efpecially. Though none could, as to the
eye, tax job with any unrighteouihefie, no not they who doubc-
lelle had lifted his life to the bran , yet his friends thought him
unrighteous, and he (tood judg'd as unrighteous in their eye.
As for the third fort of righteoufnefle, that of being righteous
in our owne eyes we muft diliinguifh ; jib was indeed righte-
ous in hisowne eyes, in a good fence, and that under a twofold
consideration ; Firit, as not having committed any grofsorfcan-
dalous acl of wkkedneffe , as he profeiled at large and with
much confidence in that apologie and vindication which he made
for himfelfe in the Chapter foregoing ; where he calls downe the
fevereft judgements of God upon himfelfe, if be had done fuch
things as he was fufpe&ed of, efpecially if he had defiled him-
felfe with thofe common polutions of the world, wantonneile, in-
justice and opprefllon. Job flood upon it that he was thus righte-
ous. Secondly, job was righteous in his owne eyes, as to the al •
lowing of himfelfe in any the leaft fin or unevennefie , either c.'
hearc or life ; Thus much his protection or imprecation amoum ;
to in the 3 3d verfe of that Chapter; // 1 hAve covered my traxy-
qrejfwns as Adam , by hdixg mwe iniquity in my bo fome ; As if h'.i
Sad faid, I have nor lived in the love of any fin whatfoever. Thus
job was righteous in his owne eyes, protecting to God and bet
fore men, that as he was not feandaloufiy wicked in any kinde, fo
he was not clofely nor hypocritically wicked ; every hn \tas his
burden, and the abhorrence of his foule. In any other fence Job
was far from being righteous in .his owne eyes ; He never either
laid or thought he had done no evilf, ©r was altogether fin-lefle,
like white paper without blot or blur ; yea we very often find him
confeffing his fins and failings (Chap. 7. 20. ) I have finned*,
■whatfhall I doemtothee- thottpreferver of men ? He rnaketb a like
acknowledgement ( Chap. 9. 2. ) I know it. is fo of a truths bat
how fhall mar, be jafl with God ? If he will contend with him , he
cannot an fwer him one of a thoufand. Againe ( per. 20. ) If I ju~
ftifie my felfe^my month fhalicondemne mc : If I fay I am psrfeil^
it
6 Chap. 32.- An Ex\ wptlon upon the Bsol^of J B. Verf..i.
it fball alfo prove me perverfe. And t \vhile he affirmes the general!
vicioufneile of nature, he muft needs imply his owne ( Chap. 1 5.
14. J what is man that he fhouldbecleane ? and he which t-s borne
»fa woman, that he flottld be righteous ? Behold he puiteth w trufi
m his Saints, yea the heavens are not cleane in his fight, how much
more abominable and filthy is man ? In this univeriali conclulion,
• he incltidcth himfelfe, therefore 'job was far from being righteous
in his ovvne eyes in any proud opinion of his owne rightecuinefie
or freedome from any itaine of fin. So much for the opening of
thofe words, containing the reafon why his friends cealed to an-
fwer ,* Because be was righteous in his owne eyes.
It was the defigne of thefe three men not only to convince
Job that he was a (inner, but to bring him upon his knees as a no-
torious (inner ; And yet all their allegations and arguments could
not bring him to it ; My right eoufneffe ( faid htjChapt. 27. 6\ ) /
hold fa ft, / will not let it goe. Now, when they faw him thus re-
folded and ftiffe in maintaining the goodnefle of his caufe, and
the integrity of his fruit, they quitted the bufmefle, or as the
tQXt faith, ceafed toanfwrr.
Hence note ;
We ceafc to doe when we cannot attaine our end m doing,
ImpcfflbiUum^ when we fee it is in vaine to perfwade, we give over perfvva-
Item. C °" dingi Defpayre of working our end, puts an end to our working.
Induftry is at a ftand, yea withdraweth when impoffibilities ap-
peare. And though nothing be impofllble unto God, yet we find
Godhimfelfe giving over both fpeaking and fmiting when he
feerh he is like ro doe no g^od by eyther. Thus he exprefleth
hisputpofe ( I fa. 1.5.) when he had {pent many rods of fore
'Judgements. & afflictions upon that people, when he had liricken
them till, from the crewne of the head, to the fole of the feete,
they were nothing but a continued wound, and yet they received
not correction ; he prefently reafons thus^fVhy fhouldyebeflnchen
any more, ye will revolt mote and rmre. As if he had faid, The end
why 1 (mote yon was to amend yon , to bring you home to my felfe,
to caufe you to turne bach^, or returne from your evill wayes, but I
fee I have loft my labour, and ff en t not only my rods but my. f cor-
pious in vaine upon you, therefore I w'rll e'eafe from this kind of work, ,
why fkonldye be ftricken *ny rfon y ye- will revolt more and more.
And
Chap. 32. e/4" Bxpofition upon the Bocl^ of Job. Verf. 1. 7
— — — _ |j
And when God hath fpoken long to a people who regard it nor,
he ceaieth to fpeak any more, but faith, Why iTiould ye be taught
any more ? Let the Prophets tongue cleave to the roof of his
mouth, let him be dumb and filent, as the word 13 ( £2^.3.26.)
Thoufhalt be dumb, and (halt not be a reprsver ( why )for they are
a rebellious houfe. After ail thy fpeaking, they continue rebelling,
therefore fpeak no more. We read the like dreadfull prohibiti-
on ( Hof 4. 4. ) Let no man ftrive. nor reprove another ( let all
wayes of reclaiming this people be laid afide ) For thy people are
as they that ftrive with the Prieft ; That is, they are obdurate and
defperatelyingagedin wickedneffe ( Hof: 4. 17. ) Ephraim is
joyned to Idols ( he cleaveth and fticketh faft to them, he will not
be pulled from his owne inventions) Let him alone. Thus God
faith to his Prophets and Minifterv**/*! he faith to his Ordinan-
ces, ceafe, when finners will not ceale to fin and doe wickedly
againft the Lord. The fame unprofitable and incorrigible people
are threatned in the fame manner by another Prophet ( Amos 8.
g. ) It {hall come to pajfe In that day, jaith the Lord God, that I
mil caufe the Sun togoe downe at noone. And ( ver. it. ) I mil
[end a famine in the Land, not a fanrne of bread, but of hearing the
■words of the Lord. God would flop the raining down of heavenly
Manna, and the people fhould not heare, becaufe they would not.
Such was the fentence of Cbrift againft the J ewes (Math. 23.57.)
O Jerufalem, Jerufalem, thou that kjlleft the Prophets, and ft one si
them which arefent unto thee, how often would I have gathered thy
children together as a ken gathereth her chickens under her wings y
but ye would not ? What follows this refufall ? reacl and tremble
( ver. 38. ) Behold your houfe is left unto you de folate, for I fay un-
to you, ye (hall not fee me henceforth, &c. As if he had faid, becaufe
ye have been fo unreachable , therefore ye fhall be taught nc
more. It is fad, when we give God occafion to give over either
fpeaking to us or afflicting us. God will not alwayes ftrive with .
ihe unwillingnelTe, much leffe with the wilfulneffe of man * nor
will men be alwayes doing that to men, which they fee doth them
no good. So thefe three men ceafed, &C.
Secondly , Note hence ;
when men are obftwate and will not bereclaimed, it is good to
give over.
Wby*fliould they who in any kind are abfolutely refolved, be
further .
8 Chap. 32. An Exfofition upon the Bo\ of Jo b. Vccf. r
further moved? (Afls 21. 14J tthex Pauls jrU*4s.[aw he muld
r.ot be perfivaded, they ccdfed .• they had ufed much perfwaiion to
keepe him from going up to 'JcrufcJem, becaufe of the fufferirgs
that were propheiied ihould befall him there, yet when he Itood
out, in.an holy obitin.icy againft them, cloarhed with a gracious
Spirit of courage to Surfer for Chrift ; ]Vhen ht muld n;t bepcr-
(rvaded they ceafed, faying, the will of the Lord be done. As it was
the height of Pauls hoi iiie is that he would roc be perfwaded,
he was obftinate for Gods caufe, or for the doing of a duty ; fo it
is the height of many mens wickedrrelfe that they will not be per-
i waded, they are obilinate agaiaft God , or againil the doing of
their duty ; Such as arc infected with the lull of contending,
will maintaine that opinion pertinaciously, which they cannot
maintaine truely. As fome drive for the love of victory, rather
then of truth ; fo others if rive becaufe they love ftrife even mo:e
then victory, and had rather contend then conquer, becaufe that
puts an end toTtrife. In fuch cafes they doe beft who doe no
more ; And if Jobs cafe had been fuch, if he had held up the dif-
eourfe, not for truth but for victory, or becaufe he would have
the laft word, like a clamorous Sophifter,' who hath alvvayes fome-
what to fay, though nothing to the purpofe ; In that cafe, I fay,
. Jobs friends had done wifely in ceafing to anfwer ; They indeed
did well upon their owne fuppofition, though as to the truth of
Jobs. condition they failed greatly. Job wis not a man of that fpi-
Fit, he that perfifts in holding and defending truth , is riot obiti-
nate bur- conftant.
Further, as to the ground why they-ceafed, according to their
fuppofition,
Obferve ;
* To, be righteous in Mr mvne eyes is hatefull both to God and
good men.
A man is never fo vile in the eyes of thofe who can difcerne
him, as when he is righteous in his owne ; how righteous focver
any man is, he fhocld be little in owning it. To infift much upon
our owne rigrueoufnefle, favour? rankly of a Pharifee ( Luke 1 g.
5>. ) Chritf ipake a parable ro this purpofe ( that's the title of the
Parable ) ( ver. 9. ) And hefyakc this parable unto certain which
trtijicd inthemfelves that they vetre right eons , arid defylfe^ others.
Then
Chap. 32. An Expoftion upon the Boof^cf J o b. Verf. 1. 9
Xhen follows the Pharifees boaft of his falling twice in the weeke,
dec. And when the text faith ( ver. 14. ) the Publican went downe
to his houfe juftiped rather then the other. It doth not imply that
the Pharifee was at all juftih"ed,but rather that being righteous in
his owne eyes, he was under a fad fentence of condemnation in
the eyes of God. The meaning is not that the Pharifee was fome-
what juftihed, and the Publican more ; But tint the Pharifee was
not juftiried at all. It is our duty to follow after righteoufnefle,
but our fin to boaft of ii(Math. 5.3. )Blcjjed are the pore in [frit.
The more foore we are in [pint, the more rich we are in fpiritualls .
Poverty of fpirit is directly oppofite to our being righteous in
our owne eyes. Chrift came not to call 1 he righteous but [inner s to
repentance. (Math. 9. 1 3.) By the righteous there- we are to un-
derftand thofe that are righteous in their owne eyes , thofe that
have high thoughts of themfelves ; The finners whom Chriit calls
to repentance are the poore in lpirit, thougn indeed the righte-
ous in their owne eyes, are the greateft finners. As we never doe
worfe,or more againft right,then when W2 doe that (as it was faid
©f that ungovern'd age, J^g. 17. 6. ) which is right in our own
eyes, fo we are never worfe , then when we are righteous in our
owne eyes.
From the whole matter of thefe words, we fee, that as Jobs
friends had been raiftaken all along in that which they fpake , fo
now in the reafon of their ceafing to fpeake ; which was a fuppo-
fall that Job was righteous in his owne eyes.
Hence obferve ;
There is nothing more common then for men to mifta\e and mif-
judge one another.
Jobs friends concluded him fetled in a proud conceit of his
owne righteoufnefle, becaufe he eenftantly denyed their charge
of unrighteoufnelTe. Some impofe an opinion upon their bre-
thren which is not theirs,and make them fay tbat.which they doe
not affirme , how injurious is this ! yea fome mif- judge the word
of God, as well as the words of men. They wreft the Scriptures,
( 2 Pet. 3. 16.) They make the Scripture fpeake that, which the
holy Ghoft never intended. It is dangerous to ftraine the word
of a man, much more the word of God. The former proceeds
from a want of charity, but the latter is a great impiety. There
C could
io Chap. 32. An Expojition upon the Bool^ of J o b. Verf. 2.
could not be a more unrighteous thought conceived of Job in any
mans heart, then that he was ( as his friends thought him ) righ-
teous in his owne eyes ; yet- thus they thought him, nor would
they thinke otherwife of him , let him fay what he would to the
contrary. So much of the firft verfe which giveth us a reafon why
Jobs friends fate downe and ceafed to anfwer ; His being (as they
judged him ) righteous in his owne eyes. In the next verfe ElilrA
gives out a icverer Judgement againft him then this ; To be at
all righteous in our owne eyes (according to the fence intended)
argues a man to be both very blind and very proud, but for a '
man to be fo righteous in his ©wne eye?, as that he dares juftifie
himfelfe rather then the moft righteous God , argues not only
blindnefle and pride , but pride and blafphemy ; yet thus faith
E/,7wof Jsby as it followeth.
Verf. 2. Then was kindled the wrath of Elihu the fort of Bar a-*
chel the Buz.it e of the kindred of Ram : againft Job
was his wrath kindled , becaufe he juftlfied himfelfe
rather then Cjod.
a
Here comes in the fourth fpeaker,as a moderator or determi-
ner of this great difpute ; And he begins, much unlike a modera-
tor, in a heate.
Then was kindled the wrath of Elihu.
Kovui hie eft It is very common for men to grow hot in difpute , but for a
dijputadiaftw, man to begin his difpute with an heat, that's very ftrange ; many
nova emmar* ^ yQ been all in a flame upon a little difcourfe, but to be in a
fna^moful' ^ ame »pon the- entrance of a difcourfe, is a diing almoft unheard
tiliorqudtoma- of. Yet thus it was with this man ;
gi* in fiipfam . . . ,"•■
reftexa. Km Then was kindled the vyath of Elihn.
xidetur <trgu- j^ f-j e (3 rew [ s ^ (jl s $ ft or noflrills were angry. The Metaphor
girt loquunm) IS ta ken from Horfes, Bears, Lyons, Bulls , or any furious crea-
quafi ad homi- tures, who fend forth fumes of wrath or anger at their noftrills.
nem, ex ipfs The blood at the heart of an angred angry man is enflamed, and
jobiverbn <& ne> as [ z were? breaths out fire and fmoake at his mouth and no-
W.«* ^ineU: ftriHs< £///^ came i n a fl ame u0 this bufineiTe.
How unceflant were the oppositions of Job \ no focner had thofe
thr.ee aien ceafed fpeaking, but. a fourth rifeih up to fpeake. The
Good ;
Chap. 32. An Expofitioft ufon the Boof^of Job. Verf. 2. n
Goodman found no reft ; his three friends had their ' Saboth,
they ceafed or refted from the difpute, but Job was at week-
day labour ftill , attending the words of this angry moderator.
M r . Broughton renders, Ihe anger of Elthuwas in choler. Artyer
is hot, but his anger was heate, or at leaft his anger was heated,
yea it was not only heated as at the fire , but kindled like a fire.
Then was kindled the wrath of Elihft.
Anger' is a fire ; and ( as Solomon faith ) can a man take fire in Phihfiphi ird
his bofome, andnot be burned ? fo I may fay , can a man carry anger ty?iv HtyM-
in his bofom, and not burne himfelfe, if not others with it ? And ™>facimt$i-
as fire is blowne up by bellowes , fo is anger, by provocation. ]SJg ?S.
The anger of God is exprefled in a heat ( Dent. 29. 24. ) what ut m pj. ama [
meaneth the heat of this 'great anger ( ver. 20. ) The anger of the fa imprimitur,
Lord and his jealonfie fhall fmoke Again ft that man. And ( Vf*l. 2. itafyirituscom-
12 J If his math be kindled fat ai'n/e, &c. The leaft fparklings "^^ Wd£
of it are terrible. The anger of QM is a moftdreadfull fire ; and p^^
the anger of man hath much dreacnn it. We have need to look coc:
to our paffions. Fire is good, but it muft be kept in its due place •,
fire on the heartb,fire in the chimney is good, but fire in the roof,
or among the houfholdftuff confumeth all. There is (as I may
fay J an hearth for anger where it will doe no hurt.
Then was kindled the wrath
of Elihft the fon ofBarachel.
There are many queftions about this perfon amongthe learned;
It would be too great a diverfion, and poffibly an unprofitable one
toftayupon them. We have him here defcribed, Firft,byhis
name. The Hebrew Etymologifts lay, This proper name Elihn
fignifieth,H<? is my God,o: my God is he. And as he is defcribed
by his name, fo by his nativity or parentage ;
Elihu- the fon of Barachel the Bttzjte of the kindred ef*Ram.
His Fathers name Barachel, fignifies in the Hebrew, one whom
Gedhath bletfed, or >t he bkffing of God. The fons name was, my
God is the Lord. And the fathers name was, the blcJfingofGod,
or, one whom God hath blejfed. We may note a piece ot'holy de-
votion in the old fathers in giving lignificant names to their
children. And furely it may be ofmuchufe to give our children
C 2 good
12 Chap. 32. An Expofition upon the Beok^of J i. Verf. 2.-
good and fignificant names, fuch names as carry a remembrance.
of duty, or of mercy. When Alexander the Cjreat, met with a
common Soiddk*; vvhofe name was Alexander, He laid to him, ,
lis fur e thou doc nothing umverthy the name of Alexander. His name
had a great encouragement in it to gallantry.in warre. And it is
Eeu 'airabo ne noted oi Diadumcnm, that having obtained both the Empire and
dt/iifi nommi the.name of Antoninus, he faid, / will labour all I can, that I may
Antoninorum. not be injurious to the name of the Amhomnes. This fhouid bz
much more our care and fuidy, where holineile .makes the name
honourable ; John fignirieth xhz grace. of God ; And, as I remem-
ber it is the faying of one of the ancients, concerning, a bad man
;h called, Thy name is John^ but tlwu art not John • thy name fig-
nifieth g/vzrf, but thou art not gracious. Ambrofe faid to the vir-
gin A gr.es , o: Anne, There is clwftity in thy name, doe not contra-
il thy name. So Jerome writing to Vammachius, which name,
iignifteth a fighter againft all ; jP<? then ( faith- he ) fight againfl all
■ . againfi the Devill,the worlL^nd thy owne corruption. The fame
Author writing.to Mdecius, much (ignihes , Honey fweetnefs,
Have thou ( faith he ) the fvceetnejfe of honey in thy manners.
And to Probus he writes, Thy tameftgnifieth honefty, Then be thou
an honcjl man. The ApofUe exhorts ( 2 Tim. 2. 19. ) Let every
one that nameth the name of Chrifl depart from iniquity, It is a
great argument, feeing all who profeffe the Gofpel are called
Chriftians, from Chrift , that therefore they ihould adorne that
moft worthy name by worthy walking. And let me fay to all
thofe whofe names fignirle any thing of God, of Grace, or good-
nefle,ye have a good and gracious namejet not your actions be a
reproach to God, norafhame to the profeffion of his grace. A
good heart will make a good ufe of every thing , and is provoked
to havs more then a name for that grace or goodnelfe which is in
his name, even to be really that which his name is. How fhouid
an Elihu, vvhofe name fignihes He is my GWJabour after this ho-
ly aflurnnce that God is feHow fhouid a Barachel, vvhofe name
fignifieth the Blejfmgof God, be alvvayes praying and waiting for
the blelling of God, or returning praife to God ( both in heart
' and life ) for all his bleffings ?
Eli ha the fon of Barachel
The BuzAte.
Vigi^Elihu is defcribed by his family? as before by his father.
The
Chap. 32. An Expfitionxph ilic Bisl^of ] o b. Verf. 2. 13
The BHz,ite r thaz is : coming from Buz,. Yet there is a difference
about char, fome lay he had that name from the place where he
dwelt ;\ve read ( Jer. 25. 23. ) of a place called B*z,. Others
fay, he was called the Bnztft from the name of his family ; As he
defcended item Buz* the ion of Nabor Abrahams brother {Gen.
22. 21. J Miicah hack borne children unto thy brother Nahor,
Uuz, his firfi born andBuz. his brother. Mailer Broughton is cleare
in it, who gives this glofte upon the text ; Slihu the BuzAte, of
Buz, Abrahams brothers [on of the family of Ram, famous then for ■
"knowledge. Rebecca 'and Jacob feeme to have left religion in Nahor s
houfe. Thus farre he. Jerome faith, Ehlm was defcended from the Hieron: in
fecondfon of Mile ah, whom the Septuagint call Bauz,, from him was trail: Heb'.fu-
Balaam the forcerer, who according to the Tradition of the J ewes P er Genejm.
was this Elihu fpoken of in the bookj)f Job, at firjl, an holy man and
a Prvphet, but afterwards an apoflate. But I leave that as a Rabbi- . ;
• 11 -r J- • • Apparet, quod
nicall Tradition. . fZ mdi-
We have yet a further defc; aption of Ehhu in the Text. Cltur bu^ms
Of the kindred of Ram, of the family or pofterity Of Ram. uaxitevBu? ;
Who this Ram was is much conrroverted by Interpreters ; J^*^"^, J
nor is the controverfie yet ended who this Ram was. Some fay he matemte or in.
was that Ram fpoken oi^Ruth 4. 19. ) But it is not likely, that he nisi Melcha e-
was fo ancient as Job, or if he were, he would not leave the //- nim mater Bu$
raelites ( from whom Vharez,. was defcended ) to dwell among f ult fl ia Arar7t
the Edomites. Others fay he was thixAram mentioned (Gm*i*, ^^JimM-
21. J But neither doth this appeare true ; for then Elihu could ram.Froindijt-
not be a Buz,ite, but muft draw his line from Kemuel the brother cut tres reges
oiBuz,. The Chaldee Paraphrafe tells us, he was Abraham. And viftiavertmt
to cleare this 'tis faid ( as our ovvne learned Annotators have gi- 7°° cau fi a ™~
ven it ) that he had a threefold gradation in his name ; Firft, he C aufa cosnatio-
was called only Ram, which fignirieth high ; Secondly, Abram, nis y deqiuven-
which fignifieth A high father ; Thirdly, Abraham, which figni- dicavitjibi in
fieth the high father of a multitude. But , upon which to deter- Job plufculum ■
mine I conceive it impo.Tible, nor is there any great matter in it. a * ^ or ' / ""
Only this feemes cleare, that the family of Ram was fome great f, , n:
and illuftrious family in thofe times ; and we may take notice how guts ijh fue- •
diftinft and puntfn^ll the penman of this book was in defcribing rir 9 qit*ma in-
thepedegree oi Elihu. And there may be two realons why the xe 'V rs -f u GrJ -
Spirit of God directed him to be fo; Firft, becaufe he was but a ^aihufub-
young judice Us eft. .
Drufj
14 Chap. 32. An Expoftion upon the BeoJ^of J E. Verf. 2
Hemrsfenten- young man ; And therefore as Saul{ 1 Sam. 17. 55. ) when he
'fedRa'r' 1 ' ^ aw ■^ rw '^ a young man, he asked after his parentage ; Enquire
"quempiamfuijfe w ^°f e $ on th™ ftrifH*g « ; I would faine know his kindred. So the
puutrim virum kindred oiElihu is thus diftindfcly fet downe, that he who by rea-
celebrem etchi-fon of his youth was little knowne as to his peribn , might be the
n! e *& nli * better knowne by his Anceftors, or parentage.
7 m '- erc: ■ Secondly, His parentage is thus dilHnetly fet downe, to afllirc
us, that this is a true hiftory; For fome have made the whole
booke of Job to be but a parable, aflerting there was no fuch reall
thing. But this one paiTage gives an undeniable proofe, that this
was a reall hiftory, and the matter really a&ed. This peribn be-
ing defcribed by his owne name and his fathers name, and the
next of his kindred.
From the consideration of the perfon who carried on fo great
a part in this bufineffe, Stihu, the [on of Baracheljhe Buz.it e of the
kindred' of Ram, who was of a ftrange Country, and if allyed to
Abraham, yet at a great diftance ; we may otyerve ;
God did preferve a feed of religion, and ofhsljr men to maintaine
his truth among thofe who lived in darke places , find were
wrapt up in many errors andfuperftitions .
This was alfo noted from the firft wol^s of this booke , There
was a man in the Land ofVz,-,h rmn of gracious accorpplifhrnents
and of a heavenly light. Here alfo was Elihu the Buzjte, A man
that had great knowledge about holy things ( as we fhall fee af-
terwards ) in thofe parts and rimes when and where abundance of
• darknefle, blindneffe and ignorance reigned.
Having thus defcribed Elihu • The hiftory proceeds.
Against Job was his wrath kindled) becaufe he jufiified himfelfe
rather then Cod,
In the former part of the verfe it is faid ; Then was kindled the
wrath of Elihu • Not fpecifying againft whom,nor the caufe why ;
here he doubles the fame words, with an addition, flrft, of the
perfon with whom he was angry ; Againfi Job was his wrath kind-
led. And as he tells us the marke or object of his wrath ; fo he
gives, fecondly,the reafon of it ; Becanfe he jufiified himfelf rather
then God. Before I come to the explication of this latter branch,
take thefe two brief notes.
Firft,
Chap. 32. <±An Expoftlon ufon the Bool^ of Job. Verf. 2. 15
Fir ft, ^ godly man in maintaining a good caufe, may give jufl
reafon of another s pajjionor anger.
Job was a i;ood man,and his caufe was good, yet you fee a wife
and a good mans wrath is kindled. Paul and Barnabas were two
good men, yet a difference arofe between them ( Alls 15. 39. j
tottfnd the contention was fo foarp between them that they departed
a j under.
Secondly, Confidering the caufe of this anger in general!, Be-
caufe he jufiified hlmfelfe rather then Cjod ; we fee it was an anger
for Gods caufe.
Hence note ;
^Angerfor God or in the caufe of God is holy anger.
Though for the moft part the fiefh or our carnall corruption is
the caufe of anger, and it begins at felfe ; yet fometimes it is
ftirr'd in the caufe of God. Itisfaidof Mofes, the meekeft man
on earth ( Numb. 12. 3. ) that when he faw the idolatry of the
people ( Sxod. 32. 19. ) His anger waxed hot; He was fo angry
that he caft the Tables of the Law which God had written with
his own hand, out of his hand and broke them. It is faid ( Mar. 3.
5. ) Je[us (fhrifi looked about on them with anger, being grieved for
the hardneffe of their hearts ; He alfo expreft a great deale of zea-
lous anger ( Joh. 2. 1 5 . j When he made a whip of fmall cords,
and drove the buyers and fellers out of the Temple. Some of the He- - £N id g e -
brews tell us, that the word here ufed for anger, fignirieth anger nm ir<e notat,
carried out to the deftruflion of fin, and that is a very gracious <l u °fafur qu»
anger. There are two things which exceedingly declare tfce holi- fj^™™o
nefle of a mans fpirit. Firft, when he can patiently beare loads ^jijaverittJitt-
evills and wrongs in his ow^ caufe, or which have but a private jlijjlmm effe-
refpeft. Secondly, When he is ready to take fire in the caufe of &#<?/?. Coc:
God ; many-dull and fluggifh fotdes can heare God abufed, and fj^^o^].^
their fpirits ftirre no more then a ftone ; Ellhu was angry , but ic negauonea tui
Was in the caufe of God ; or, Eecatife Job Jnfllfied hlmfelfe rather <&mxmdijiin.
then God. When we are angry with fin, we are angry ( as the ^jwiarvmferens
poftle advifeth us to be ) and fin not. That's anger without &w£l l ec . catum
when we-are angry with fin ; and areftirred up to oppofe and *^« 5 %,"?!!
fupprefife the pride and infolency of mans fpirit or fpeeches a- utmn ad vin-
gainft God ; To be angry for our owne honour, and incereft, o r faauhm fid
QanrA ad emendandwo
' exflimuhref.
1 6 Chap. 3 2 . An Exposition upon the Book^ of J o b . Verf. 2
Gourd, is an argument; of undue love to felfe. When God fpared
Nineveh the Prophet was exceeding angry ( Jon. 4. 1 . ^ But his
was finfull anger ; becaufe he was angry for his owne fake,fearin»
to be called afali'e Prophet • He fet himfelfe downe to fee what
would become of the City, that he might have a perfonall glory,
and be cryed up for a Prophet indeed. And when God had (mit-
ten his Gourd, he was angry and angry unto the death ( ver. 8. )
and all becaufe he miffed that which pleafed himfelfe. Many can
be angry when they themfelves are discredited, but when disho-
nour is caft upon God, or his intereft flighted, how quiet and
tame, how cold and dull are their fpirits 1 The anger of this man
was a noble anger, as to the occafion and rife of it, Jobs felfe-ju-
ftification, or
Becaufe he jufiifed himfelfe rather then Cod.
This is a high poynt, and may juftly provoke our anger, Elihtt
was not angry with Job becaufe he juftified himfelfe againft his
friends, but becaufe he juftified himfelfe rather then God.
Here a queftion will ariie, and it will ask fooie paines to de-
termine it -, Was this true ? did Job juftifie himfelfe rather then
God ? Was it poffible Job fhould do fo ? I fhall give only a gene-
rail anfwer to this queftion; Job did not juftifie himfelf rather then
God, either explicitely, or intentionally, but by confequents he
did. And though it be granted that Job gave juft occafion of this
(harp reproofe by his rafh and paffionate fpeeches, uttered in the
heate of difpute, and in the grief of his heart,yet it cannot be de-
nied that Elihu did fomewhat ftrain Jobs words, though not be-
yond tileir lence, yet beyond his fence,and gave them the hardeft
interpretation ( fomewhat befide the rule of charity ) which they
could beare,nor did he cbferve that^ieekneffe and moderation
which might well have become him, to a man in that cafe. how
hard if it not to ojfend or doe ill y while we are doing well !
To cleare this a little further confider , There is a twofold
ftraining of words ; Firft, beyond the fence of the words fpoken ;
Secondly, beyond the fence of the fpeaker. I doe not fay Eliha
in affirming thisofj^, ftrained his words beyond their fence,
but he ftrained them beyond Jobs fence. Job (pake words which
might lay him under this cenfure, that he juftified himfelfe rather
then God ; But this was far from his intention : For doubtleffe he
had
Chap. 32. An Exfafttion upon the Bool^of J o b. Verf. 2. 17
had rather a thoufand times his tongue lliould have been cut out
of his mouth, then to juftifie himfelfe with it rather then God,
or to fpeak a word to the difparagement of Gods Juftice. So then
it was hard for Elihuio charge "job thus, though Job had let fall
fome inconfiderate fpeeches, which adminiftred occafion for fuch
a charge. And as one of the Ancients fpeakes of difficulties and
feeming contradictions in Scripture ; Difting'uijh the times, and
the Scriptures will accord; So diftinguifh the time of this dilpute,
take Job at the beginning of it, before he was teazed and heated
by his friends, and then he fpake at a very low rate of himfelfe ;
If I were righteont I would not know my owne foule. But in the heat
and towards the later end of this long difpute, Job gave too much
advantage for fuch a construction to Be put upon his words,
that he jufiified himfelfe rather then God ; then which nothing can
be faid more unjuftifi able, nor more reproveable.
Hence obferve ;
To juftifie our felves doth ufually and juftly lay m open to the
r epr oof e of others ; or, To juftifie Mr [elves, drawes blame upon
our felves.
To juftifie, is foure wayes ufed in Scripture.
Firft , ( which is the moft remarkable and excellent act of it )
God juftifieth man ( Rom. 8. 3 3. J It is God that juftifieth. This
act: of divine Grace confifts in two things ; Firft, in the imputati-
on of (Thrifts righteoufnefle to us ; Secondly, in the free remiffi-
on of our fins.
Secondly, Man juftifieth God ( Lu\. 7. 29, 30. ) And all
the people that heard him,and the Publicans juftified God,being bap-
tised with the Baptifme of John. Where to juftifie imports as
much as to Glorifie doth, (Acis 1 3 . 48. ) And when the Gentiles
heard this, they were glad and glerifitd the word of the Lord ; That
is, they readily approved and. received the word of the Lord ;
when we approve the Doctrine, and doings of God, his word and
works, then we juftifie him. And how ready fhould we be on
all occafions to juftifie God, who only is and is altogether good,
u'hen he is fo gracioufly ready to juftifie us who are evill, altoge-
ther evill and ungodly.
• Thirdly , We read in Scripture of man juftifying man, which
Is done anv of tiefe three wayes.
D Firft,
1 8 Chap. 32. An Expejiticn nf&n the Bool^ of j e. Verf. 2.
Firft , He that confencs-to what another hath dons ( though
the deed be eviil ) juftihethbim in doing it. A fecret liking of
any mans zcUon is ( as much as that amounts to ) the juftin cation
ofhisperfon.
Secondly , He that openly approveth or applaudeth what ano-
ther hath done, julul-ieth him much more. To confent with f.th ■
nzrt is ftnfuU, to Hatter them in their lin is abominable.
Thirdly , He that ftands up to maintaine and defend what ano-
ther hath done, juftihes him moft of all. All thefe acts of justifi-
cation Job denied his friends, while he faid ( Chap. 27. 5. J God
forbid I (hoald / uflifleym ; Thati>, that I iliould fecretly confer,:
to or openly approve and maintaine what you have faid concern-
ing me, or you in faying it.
Fourthly, The fame man is faid to juftifie himfelfe ; this felfe-
juftification is that which kindled the wrath of £///># againft Job ;
The text is expreffe ; Becaufe he juflif.ed himfelfe, dec. This jufti-
fiqticn of our felves is of two forts.
Firft , Intern-all and mentall ; when in our hearts we give fen-
rence for, or approve of our felves ; when we inwardly Boaftand
»!ory of our {elves,whether in what we are, or in what we doe anil
affirmer. The Pharifee ( Luk^. 1 8. 11. ) flood and prayed thus with
himfelfe (cr to himfelfe, that is, filently.) God I thankethee, that
I am not as other men are, extortioners, unjtiFt ', adulter ers , or even as
this Publicane • If aft twice in the weeke, S^c. Thus he juftified
himfelfe.
Secondly, There is an external 1 andvoeall felfe-juftification,
when we openly commend, and cry up our felves ; Thus Jehu ju-
ftiried himfelfe ( 2 Kings 10. 16.) Come fee my ^eale'for the
Lord 5 He woi'ld needs blow a trumpet, and prodaime before all
men how good a man he was, and what good he had done.
Yet further, the justification of our felves is two-fold.
Firft , Lawful!, yea and commendable ; Take tha: in two par-
- ticulars.
Firft, That man who is really and indeed in a juftified ftate,
through the free grace of God in Chrift, he, when a juftoccafion
is offered, may juftifie himfelfe declaratively before men; For
as we ought alwayes to juftifie our felves declararively by our
works, that is, give evidence by our workes that we are juftified
i>y faith 3 fo we may juftifie pur felves by our words, to magnifie
the
Chap. 32. An Expofition upon the Book^of Job. Verf. 2. 19
the rich grace of God in juftifyin^ us freely through Chrift.
David called others to take notice of what God had done for his
foule, ( Ffa/. 66. i<5. ) Thus a beleever may lawfully at any
time, and at all times , it is his duty to juftirie himfelfe before
men, by giving as the Apoftle directs ( i Ptf.j. 1 5. ) an anfvccr
to ever j one that asketh a reafori gfthe hope that is in him, ( that is,
of his juftified ftate ) with mceknefs and feare.
Secondly , A man chat is found at heart, honeft and upright
with God, may lawfully juftifie himfelfe, as to the integrity of
his intentions, purpofes, and defignes, when he falls under other
mens jealoufies and fufpicions. 'David being often unjuftiy con-
* demned by Saul, was as often in this worke of juftifying himfelfe
againft him, ( Pfal. 7. 8. ) Judge me, O Lord , according to my
righteeufneffe, and according to mine integrity that u in me ; As if
he had laid, I am judged nnrighteoufly,but I appeaie to thy righ-
teous judgement,who fully knoweft (which i alfo know, my con-
fcience bearing witnefs ) mine integrity. I appeaie to thy mercy
for the many fins which I have committed againft thy felfe, but I
appeaie to thy Juftice whether ( as I am accufed ) I have at all
finned againft Saul. We may reade Paul doing the fame at large
while heprofeffed ( 1 Thef, 2. 3, 4. ) that he did not ad upon
covetous defignes for himfelfe, nor was a flatterer of others , but
as he was allowed of God to be put in trufi with the Gofbel, even ft?
he ff>ake, not as pleajing men but God, which tryeth the heart. As it
was the continuall practife of falfe Apoftles and others to dilcre-
dit Pauls Miniftery, by bringing his perfon out of credit, fo ic
was his continuall care to counter-worke them, byaprofefled
vindication of himfelfe. We may lawfully juftiHe our felves and
our actings, when we are not only fufpec^ed, but falfly accufed,
and wrongfully charged about them, and that either of thefe two
wayes.
Firft , When we are charged to have done that evill , which
we never did, then we may juftifle our felves by a flat deniall ;
'David did fo in that cafe ( Pjal. 7. 3,4. ) O Lord my God, if I
have done this, if there be iniquity in my hand, &c. As if he had
faid, O God, thou knoweft I have nor done this which many bur-
den me with. Ag|ine ( Pfal. 3 5. 1 1 . ) Falfe witneffe did rife up,
they laid to my charge things that I kgew not • I have not had fo
much as a thought to do that which they fay I have actually done.
D 2 Thus
2© Chap; 32, j4v Expfitlen ttfon the Btok^of Job.; Verf.
Thus he difchargcd himfelfe of rhofe crimes, which indeed -he
never committed nor was guilty of.
Secondly, We may juftihe our felves lawfully, when the good
we have dene is charged upon us as an evili dQ^d, or we looked
upon as evili doers, when we have done, nothing for the matter,
but our .duty,andthat in the manner according to rule.Thus when
Fanlhm jufUHed himfelfe, by denying the evili which Termite
accuted him of, ( Ails 24. 12, 13. ) h^ prefemly yaftified him-
felfe a Kb in what he had done well, though his. enemies judged it
evili C ver - I 4- ) % Ht x ^' ls I c° ,} f e jf e -> that after the way which they
call herefie,foworfhip I the God of my fathers, beleeving all things
■which are written in the Law and. the. Prophets. This felfe-juftih- *
cation is often very needfull ,-<For as there are fome who call e-
vill good, fo there are others, who call good evili, and make that
a mans fault which is his commendation. It was accounted a
crime by feme of old to be lefle vicious then others, and it is ac-
counted a crime by fome at this day to be more vertuous then
others ; to be more holy , more exact, more wifely precife and
circumfpeel: in ourwayes then others, many interpret folly, and
fxamp with madnefle. ( 2 firinth. 5.13.) Paul was thought kc-
fde himfelfe ',a meere Fanatick in his high actings for Jefus Chrift;
when cur actions are thus mif-reprefented, and put under fuch
difguifes, every good man is obliged to doe himfelfe right. For
as we may honeflly accufe orhers, and declare the evil! that we
know they have done, when called to it ; fo we may fpeak out
and declare the good we have done, & maintaine that to be good
( if it be good ) which we have done, ( though many call it evili )
when called to ir. Thus a man may ttand upon his termes with
all men, and yet be humble, and deeply fenfible of his owne iin-
fullnelTe and vilenelfe before God. Paul faw nothing, upon the
matter, but fin in himfelfe ( Rom. 7. 14, 24. ) when I would doe
good, evili is prcfent with me ; O wretched man that I am , who
fhall deliver me from the body of this death ; That is, of fin ; as 'tis
called ( Rom. 6. 6. ) Thus he fpake when he had to doe with
God • But when he had to doe with men, when he faw himfelfe
called to anfwer the accufations,and wipe off theafperiionswhich
the enemies of the Gofpel caft upon him. ( 1 Cgrinth. 4. 4.) then
he faith, / k.ncm nothing ( that is, no evili ) by my felfe. Paul was
very confeiousofhis. natural! infirmity, yet very confident of his
fpiri-
Chap. 32. An Expojit'mn upon the Book^of Job. Verf. 2. 2,1
fpiiituall integrity. And therefore when he favv the Glory of God
was like to be oblcured through his abafement, and to be ecclip-
fed by the ihadowes and darkneffe which men caft upon his Mini-
i'tery, then he tooke due honour to himfelfe, and made trie moil
of himfelfe,according to truth, in the eyes of all the world. Thus
I have {hewed what juflifying of our feives islawfull,and I have
done it that we may more clearely difcerne, what I am to ihew
next , or
Secondly , Namely, what that juftifying of our ielves is,which
indeed is unlawfull, reprovable and blame-worthy ; I lhall in-
Ihja/^ic in a few particulars.
Firft , They juitifie themfelves finfully , who doe good with
a defire to be feene and applauded of men for it ; thus Chrift
charged the Pharifees ( Math: 6. 5. ) They pray ftanding in the
Synagogues, and in the corners eftheflreets, that they may he feene
of men : and ( ver: 16.) They diffigure their faces, that they may
appear e unto men tofafi. It is not a fin vo be feene of men in do-
ing good, but to doe good to be feene of men is finfull, and the
patching up of a felfe-juftification. . j
Secondly , They juitifie themfelves finfully, who would pre-
tend, or feeme to have done that good, which indeed they have
not. There is as much of this hypocrifie lodging and working now
in the hearts of the children of men, as was of old- in the heart of
Saul ( 1 Sam: 1 5 . 1 3, 1 4. to the 2 2d verfe ) who profefled high-
ly to have fulfilled the will of God to a haires breadth ; Bleffed be
thou of the Lord ( faid he to Samuel ) I have performed the
commandment of the Lord ; Thus he infifted upon his integrity,
and juiiified himfelfe to the face of Samuel, who quickly, con-
vinced him that he had done the Lords worke to halves.
Thirdly , Tjpy juftifie themfelves finfully , who either totally
deny, or extenuate and leflen the evill that they have done ; this
kindeof finfull felfe-juftification was opened largely at the 33d
• verfe of the former Chapter,uponthat imprecation made by job,
If I covered my tranfgrejfion as Adam , by hid\ngm>ne iniquity in
my bofome. I referre the Reader .thither for a fuller difcovery
of ir.
Fourthly , They juftifie themfelves finfully, who mingle their
owne workes with the workes or righteoufneffe of Jefus Chrift
for justification ; for though fuch pretend to Chri(r> and fay they
lake ■
•22 Chap. 32. An Exposition upon the BmJ^ of J o B . Vcrf. 2
take up Chrift and his righteoufnefle for juftirlcation, yet it will
be found a felfe-juftihcation only ; feeing unlefle Chrift juititie us
whoIly,he juftifieth us not at all ; As the Apoftle concludes ( Ga-
lat. 5.4.) Christ is become of ko effect unto yon , whofoever of ysx
Are pi si if e A by the Law ; ye are fallen from grace ; That is, yee
who mingle your vvorkeswich Grace, are not juftified by Grace,
but ( which will be ( unlefle repented of ) your condemnation )
• by your workes.
Laftly , They juftifie themfelves finfully, who fay they are ju-
ftified by Chrift from their fins, while they continue in their fins,
and hold faft their iniquities ; For as they that mingle theiflfenvne
good workes with the righteoufnefle of Chrift, are felfe-juHifi-
ers,fo alio are they that take hold of the righceoufnefle of Chrift,
while they will noc let goe, nor part with cheir evill workes. To
looke for j unification while we continue in the love and praftife
of any knowne I'm and unrighteouihefle, is as finfull as to expeft
justification by our owne^ighteoufnefle.
Object. Buc doth noc the Scripcure fay , that Cod jufiifeth
the ungodly ( Rom. 4.5.^
I anfwer, Though God juftifieth the ungodly, yet the juftified
are not ungodly -, God juftifieth the ungodly and makes them
holy by the grace of fanclification, as well as righteous by the
grace of juftification : righceoufnefle of life is alwayes the fruic
of righteoufneiTe by faith. Therefore if any man continuing in
any knowne fin, faith he is juftified, he hath juftified himfelfe,
for none doe fo who are juftified of God. O how deeply are they
condemned by God who thus juftifie "themfelves ! Nothing is
more defirable then ro be juftified by God, and nothing is more
dangerous then to juftifie our felves, either by our owne righire-
oufnefle, or in our unrighteoufneiTe. Now as co pftifie our felves
any of thefe wayes, is exceeding finfull before God, fo to juftifie
our felves any way, layeth us open or obnoxious to the cenfures
of men.And that's the reafon why this holy man Job was 1© deep-
ly cenfured ; For though he juftified not himfelfe in any of thofe
fences which are are finfull, yet he did iome way juftifie him-
felfe, and while he juftified himfelfe only as he might, he was
condemned as having juftified himfelfe in a way which he mighc
noc. We had need be very cautious, how we any way or in any
kinde juftifie our felves, few having done it without incurring
cenfure, if not condemnation from others. Bur
Chap. 32. &An Exfojition upon the Book, of Job. Verf. 2. 2 2
But what was Jtbs felfe-juftification, 0: of what kinde, that ic
raifed fuch a du(r,yea kindled fuch a flams of Anger in the breafi:
of Eiibn ? I aniwer ;
Job did not juflific himfelfe by lyes or fallK<i6ds} that was not-
the matter Tor which Elihx was angry with Job , but becaufe he
fuppofed he was more tender cf his ovvne name then of Gods.
Thin the Text fpeakes exprelVely ; Again ft Job was his wrath
kindled, becaufe he jtifiified himfelfe rather then God.
Hence note j
T« juflifie ettr f elves rather then God, is not only fin full but fia-
gitiousy not only finf nil but blafphemous.
Let God be true and every man a Ijar (Rom. 5.4.^ woe to
thofe who goe about to fave their owne honour, by fpeaking than
which reflects difhonour upon God, or who keepe their owne
credit untouchr, by expofmg his to any hazzard ; let God be juft
and every man unrighteous. As whofoever exalts himfelfe, hum-
bles God ( when we exalt our felves vainely, we humble God as
much as we can, and fo it will be interpreted ) fo he that juftiries
hbnfelfe in any degree unduely accufeth God, how much more
he that juftifieth himfelfe rather then God. To commend or
praife our felves,in the hearing of men, is unlavory, to commend
or praife "our felves rather then men ( who are our fellowes, yea
though our inferiors ) is odious, how much more to juftifie our
felves rather then God, who is infinitely above us. It becomes
thebeftofmen, toaccufe, judge and condemns themfelves, to ■
draw up their owne enditemenr, and fay,we have deferved worfe
then we fufter from the hand of God ; and have done leile then
duty requires at our hand.
But, becaufe to juftifie our felves rather then God, is a thi: g
fo horrid, few will be brought under this conviction, that they are
guilty of it, or chargeable with it. And therefore I fhail endea-
vour to make it appeare, that there are many who though they
doe nor juftifie themfelves rather then God directly and bare-
faced, yet they doe it fecretly or conftructively. I ihall make out -
this ingenerall as it may concern any man, while I more distinct-
ly fhew, how Job incurred this.fufpition, and gave Elihu more
then a probable ground to fay, that he juftified himfelfe rather
then God. Job never laid, he was more iuft then God, but he
iaia.
24 Chap. 32. An Expojition upon the BooJ^ of J o B. Verf. 2-
faid many things which gave El'ihn occafion to fay, That fureiy he
^ufilfed himfelfe rather then God.
Firft , When he fpake fo largely of his own innocency, fpend-
. ring five whole Chapters in the vindication of it, and fpake lb lit-
ite, comparatively, of the righteouihefle and juftice of God, this
might bring him under a fufpition of juftifying himfelfe rather
then God. Fo: what could this intimate to his hearers, but that
he had better performed the.part of a gracious and righteous
man, then God had of a gracious Father or righteous judge.
Though .all that be true ( how much foever it is J which we fpeak
of our felves, yet it is not good to fpeak much, much leffe all of
our felves ; efpecially when upon that account, we may feeme to
difpute either the juftice or goodnefle of God in dealing out the
troubles and afflictions, under which we fufter.
Secondly , While Job did fo often and fo boldly offer to
plead his caufe before Gods tribunall, and was fo importunate
for a Hearing, this carried a fecret implication, that God had
not dealt well with him, or at leaft had not confidered his caufe
throughly, for if he had, fureiy he fhould have found more fa-
vorable dealing from God then he dayly experienced.
Thirdly , While Job complained fo often and greatly of the
greatnefleofhis afflictions, of the weight and heavineffe of the
hand of God upon him, and, that he being but a poore worme, the
great and mighty God fhould ftretch out his ftrong hand againft
him -This alfo might be conftrued, as if he thought God did not
take a due meafure of his infirmities ,but let temptations take
hold of him which were not common to man, and burdened him
beyond -what he was able tobeare. Now, what was this, but to
juftifie himfelfe rather then God ?
Fourthly , While he complained that the hand of God had
not only touched him, but even abode and dwelt uponliim, that
he was confumed from morning to morning, that he had not only
wearifome nights, but moneths of vanity appointed to him, that
his afflictions were not only exceeding fharpe , but exceeding
long, yea that though they were extreamly violent, yetperpetu-
al), this bare hard upon the goodnefs and wifdome ofGod. For,to
fay that God over-acts in the meafure, and exceeds in the conti-
nuance of our afflictions, reflect alike upon the honour of God,and
are rather a juftification of our felves in bearing the croffe, then
e; God in laying it onn. Fifthly,
Chap. 32. An Expojition upon the Bool^tf Job. Verf. 2. 25
Fifthly , "job infeveiall paffages of this booke defired God to
make an end of him, and take him out of this world •> he was
troubled that God did not kill him out of hand, or out-right ;
this was a justification of himfelfe rather then God, as if he knsw
better, whether it were more fit for him to live in a hckly,weak-
ly, painfull condition, or to be delivered out of it by death. As
we fhould be willing to die, when God calls, fo to live till God
■calls, and not to haften death 5 He that beleeves ( as he ought )
will not make haft out of the troubles of this world, much lelfe
out of the world, becaufe he rinds it trdfeblefome.
Sixthly, He ieemed to juftine himfelfe rather then God,
while he was lb much troubled, becaufe God did not prelently
reveale to him the reafon of his troubles ; wkj k light given t»
a man vehefe way is hid, and whom Cjvd hath hedged in ? was Lis
complaint ( Chap. 3.2-3.) that is, wherefore is the light of this
naturalllife -given to me, whole way is in the darke, and who
know not the reafon why I am thus atf.icVed ? We ought to. (it
dovvne in this aflurance , be our condition never fo reftlelfe, that
the molt wife God hath a reafon for every ftroake of trouble he
layeth upon our loynes, though we fee it not. They who cannot
fully refigne themfelves and their waves to God, yea refolve
their wills in:o the will of God, are much difquieted andreftlefle
in their minds , when they fee not the reafon of Gods dealing
with them, or why it is fo with them ?Let all fuch know, this al-
fo is to make our felves wifer then God, and to juftirie our felves
rather then him. And therefore from all thefe, confederations
take thefe two Inferences, which may keepe us ever at a diftancc
from this high prefuir.pdon, yea ( which we fhould carefully a-
voyd ) from rhe fhaddow and appearance of it ; The juftif)ing of
our felves ra:ber then God.
Firft , It is enough to condemne us under the guilt of this fin,
if we allow not all that God doth to be good , yea and beft:
for us, how much or how Iong,or in what kinde foeverhe is plea-
fed to affiled us with evill. It is our duty to accept, that is,to take
well at Gods hand, the p/4nijhme>it of our iniquity ( Lev: ^6. 41.)
how much more to welcome the foreft and heavieft croffe which
he is pleated to lay upon us, either for the chaftifement of our
faylings and falls, or for the tryall and exerctfe of our graces.
It isfaid ( 2 Sam: 3. 36. ) Whatsoever the king ( meaning Da-
E vid )
26 Chap. 32. An Exception upon the Book^of Job. Verf. 2.
mil ) lid,p!ts.fed all the people; There was a wonderfull confenn
and harmony between the peoples fpirit arid Davids actions;
Surely whatfoever Cod do;h, fhould pleafe all his people, what
everhedifpeniech, be ntfweet or fowre, hard or (oft, light or
darkneiTe, ic fhould pleafe all his people, and pleafe them high-
ly ; and io farre as we come more of this frame of heart, fo farre
doe we juftifie our felves rather then God.
Secondly , It us a fault not or-ly if we are not fatufied and pita-
fed with what Gcd doth, bat if ice doe not praife and ghrifie God in
and for what he doth ; aM that not only in his jufiice that he hath
d e hs r.o wrong, but in his.goodneffe, that he hath done ad for our
profit. Tnat which turnes to mans profit, fhould alio turne ro the
praife of God ; But (as the holy Apoftle aflureth us, Hcb: 12.
10. ) God chaftneth bis children for their profit ( and that the
bell and nobLft profit ) that thej might be partakers of his holi-
nefs ; therefore we ought to praife and gloririe him, or to glorifte
him with our praifes while he is charming us. Truly God is gnl
to lfrael ( Pial. 73.1.) He is lb, not only when h^ gives If ad
em ward good thing^or things good to fenfe, but when he afflicts,
when he writes bitter things again!* his lfrael, and fhewes them
only vifions of forrow and matter of amazement. Till our foules
a're wrought up ro this Juftihcation of God in his goodnefle,
when things are worft with us, we in fome degree juftifie our
felves rather then God.
Againe, for as much as Job, who cannot in all things be ac-
quitted from this charge of juftifying Jaimfelfe rather then God,
was yet of anqrher fpirit and principlc,then indeed or profefTedly
to juftifie himfelfe rather then God.
Obferve ;
We majfpeal^e amijfe and wrong God when we doe not intend it,
nor have the lea ft thought to doe ft.
'David prayeth for the pardon of unknowne fins (Pfal. 1 9. 1 2,
T2. ) Cleanfe thou me from ferret faults , keepe ba.ke thy (ervant
alfo from prefu-mptuons fins, let them not have dom n:on over me.
To juftifie our felves rather then God knowingly, is a prefump-
tuous fin, to lay any blame upon God direClly is blasphemy -, Da-
vid prayed not only to be kept from fuch grofle fin>, but ro be
deanfed from fecret fins, that is, from chote fins which he did not
v know
Chap. 32. An Exfofition uf>tn the Booj^of J o ». Verf. 3. 27
know that he had committed them, and which he never had any
intent to commit'. We may fo mif-place words and mif-guide
actions, when we thinke not ef it, that we may quickly fin againll
God, yea and juftirie our felves sathur then God ; That which we
doe or fpeake is tobe judged by a rule, wheth'er it be good or c-
vilJ, not naeerely by o*r%tentions though good , nor by our not
i"ntcndin£of evill. We may be judged to have done or laid evilly
though we meant no evill in doing tr in faying fo. Words and acti-
ons well meant may fometimes juftly undergoe an ill conftructi-
on. They that heare fhould interpret every word in the rnoft fa-
vorable fence ; but it we fpeake unwarily and unfafely, 0: ( as
Alofes once ) unadvisedly with our Ar.;, we may thanks our felves
if we tall under reproofe for what we have fpokeri. Therefore
begge of God to fet a watch over your mouth , and to keepe the
doore of your lips let nothing palfe unexamined. 'Tisour wif-
dome to read every word over and over before we fVea.ke it ;
Many heare ill, vvho have fpoken well, how much more ma y they
who fpeake doubtfully or dangeroufly. We have feene the caufe
why Ellhu was fo angry with )ob , the next verfe will tell us why
he was fo angry with Jobs three friends.
Verf, 3. %A'(o againfl his three friends was his wrath \^ndkd r
becauf: they had found no anf,ver, and yet had con-
demned Job.
We. find Ellhu angry on all hands, angry withj^, and angrv
with his three friends ; lome querie upon this renewing of his
anger ( as Cod did Jonah ) whether he did well to be thus angry
or thus to appeare in paflfron , and breake out afrefh in wrath ?
and whether the reafonsof his anger will beare him out to have
been afigry with Realon ; anger prevailes moft in thofe in whom
reafon prevailes leafl,and they have utualiy the ftfongeft paffiens,
who have the vveakeff judgements ; children and aged perfons,
the iicke and pained are apt ro be angry with others, and hard to
be pleafed themfelves. And 'tis a generall ax'om j The weal\e and InxaMu omn?
impotent arc naturally angry and faffionate. Therefore we had Wtwawtu*
need loske to our palfions, that they grow not ftrong, for they um £j
will foone proclaime us weake : he is a wife man indeed, that can
be at once wife and angry. ( Proverbs 19. n. ) The dlfcretlon
ef a man deferreth his anger ^and it is his glery to fajfe over a tranf-
E 2 grejfumi
2 8 Chap. 5 a. An Exfoftlon upon ike Btof^of Job. Verf. y
grejJioM ; And as there Solomon teacheth us, that difcretion nu-
itereth anger, fo he aflureth us, that angry perions are more then
indilcreete,foolifh. (Ecclef. y. y. J Anger rejieth in the bofonte
offooles. Anger often ailaults the prudent, but it it abides and
takes, up its lodging in any bpfome, 'tis in the bo:ome of a rook,
atlealt, inthat'poynr,hedothfoolifhly<lh# lendeth his bofome
( though but one night) for. anger to lodge in. And as at 111 times,
fa then efpecially we fhould narrowly watch and fevercly bridle
cur paflions, when ( as Ehhu here did ) we undertake to advife
thole who are miitaken, or to reduce thofe that are out of the
way ; when we give counfel to others, we fhould be fedate and
quiet our felves. A Phyf-.cian muff not be angry with his patient.,
nor is it proper to apply medicinall healing counfel to the mind
of another with an exulcerated minde. Much might be faid con-
cerning this anger of S/ihu, but I have fpoken to rhat before in
opening the former verfe,therefore I fhall not (tay here upon it ;
bun proceed to confider the reafon why he vvasfo.
Becaufe they had found no anjvaer^ and yet h*d condemned
Job.
Not to find an anfwer may proceed ;
Firft, From a defect ofpaines and induftry in feeking it ;
An anfwer muft be fought and digg'd for, it muft be ftudied and
prayed for, elfe it will nor be found.
Secondly , The not finding of an anfwer, may arife from the
defect of ability,not of induftry ; many labour hard, but can make
nothing of it ; Tis probable Jobs three friends laboured much,
yet found no anfwer ; And then it was no defect of induftry but
of ability, they found no anfwer , becaufe they could not. They
( as we commonly fpeake ) did even beate their braines, and bite
their nayles for an anfwer, but could not attaine it , they pumpt
hard, but the water would not come, God hid the thing from
their eyes ; fo then, they had not found any anfwer, becaufe after
all their fearch they could not ; nor fhould it feeme ftrange to us
that they could not. At beft we know but in part here, and till
God by his Spirit teach us, we know nothing at all ; So that I fay,
it fhould not feeme ftrange to us, that thefe wife and good men
could find no anfwer for Job , but that which follows fe^mes-
Strange, even to amazement , that though they could not, yet.
(which,.
Chap. 32. An Exfkfition upon the Book^of Job. Verf. 3. 29
(which, hew alfo could they anfwer to their owne confeiences 1 )
had condemned Job,
What', condersne a man, and not anfwer him ? 'tis werfe then
to condemns a man, and not heare him. Poifibly he that is con-
demned unheard, may yet deferve a condemnation ; But if we
condemns a man unanswered, he certainly, as to us, is condem-
ned undefervedly. And therefore this courfe of proceeding ( if
any ) is liable not only to fufpition whether it be right , but to
condemnation as utterly unrighteous. Though it may be a good
mans c^o. not to find an anfwer, yet furely a good man will not
condemne when he cannot anfwer.
But it may be demanded j Did Jobs friends indeed find n©
anfwer before they condemned him ? we have heard of their an-
fwers all along. No fooner had Job ended his former fpeeches,
but they prefently anfwered (Chap. 4. 1. ) Then £hphaz,the
Temanite anfwered and [aid ( Chap. 6. 1 . ) Then anfwered Bi/dad
the Shfihite and f aid (Chap. 11. 1. ) Then anfwered Zophar the
Naamathite and [aid ; yea they all three anlwered Job a fecond
time, and two of them a Third, how then could Ehhu juftly fay>
they found no anfwer, and yet had condemned Job ?
For anfwer to this object ion ; I fay, They anfwered Job, but
they did net anfwer fufticiencly. The vulgar latine tranfiation
puts this gloife ( which is more then the rules of tranfiation al-
low ) into the text, rendring the originill thus j Becaufe they had Ed quddtwn
found no ratlor.all anfwer, and yet had condemned Job. They did ^veni^nt re-
not r.nd out nor hit upon the right anfwer. Improper ana iniurn- Uom i m%
cient an wers, how many foever of them we heape up againft any y u lg:
mans argument, are no anfwers, they are not worthy to be called
anfwers. That only is an anfwer which carrieth a conviction in it,
which reacheth the flare and (trength of the queftion, or remo-
veth the objection. In this fence Jobs three friends had found no
anfwer, and jet had condemned Job.
The Hebrew is they made him wielded, or condemned him as a }V; ^T V
wicked man. So the Septuagint, they had no anfwer for him, and v * g™*?
yet concluded him wicked ; we fay, they had condemned job ; Ztwaiffiij
the reafon of it is, becaufe to condemne a man is to leave him tin- Sept: €> po-
der a fuppofal of wickednefle, and to ftigmarize or brand him for J"*™"' ewn
a-wickedman. All the wicked -flnall at laft be condemned, and e JT s ™P ium <-
none.-
$o Chap; 32. An Exposition tipen ihe Bsok^of J ». Verf. $.
none oughc to be condemned, nor are any condemned judly now
bun the wicked ■ He that inftlfieth the wicked, and he that con-
demneth the juft, even they both are an abomination to the Lord,
(Pro. 17. 1 ^.) There is a very el-gant tranfpofitionof the words
in the Hebrew ; we may render the text thus ; He that juftifitth
the wicked, andwickedeth the juft, &c. The law of Mefes gave an
exprefle rule againft this perverlion of Judgement, in termes quite
croile to thole in Solomon ( Deut: 25.1.) If there be any coKtro-
v or fie between men, and they come unto 'judgement, that the Judges
may Judge them, then they frail juft; fie the right com, and condemne
the wicked. Which you may render thus ; They jhall juftifie the
juft, and wiched'fe the wicked, that is, they fhall declare the juft
man juft, and the wicked man to be wicked. That man either re-
ally is, or is accounted wicked, who is caft in his caufe and con-
demned. That was a dreadfull fentence ( the Scripture ( Atbs 1 .
20. ) fbewesit fulfilled upon the tray tor Judas ) when he is ;ud-
ged,let him be condemned ( Pial. 109.7. ) we put in the mar-
gen, let him got eat guilty or wicked. In this lence Jobs three
friends when they condemned him, cift him as a wicked man,
though they had noihing to anfwer the plea which he made for
his cwne integrity. We muft not conceive any fuch wickednefie
vamwimt pro - m tnem ^ tney vy , re re f i ve j co condemne him ri^hc 0:
v7ipio,etJinullj ,. 1 « j i • \ r ■ n l t- l "a
ineum crimina vvron g? )' et: they held their conclufion againlt the tight and rea-
.probare pojfer.t fonofall his premifes , and though they could prove no ill a-
quibm xle fa- gainft him, yet vehemently (ufpe&'ing him, they concluded he
an xitam con- was an [[{ ^j n anc j f conc f em ned him.
umiivjjent.
Mere: Hence note firfr.
Somcw.il proceed to cendemne beth per fans and opinions, though
they can give no reafonable account why they condemne either.
We read ( I fa. f <5. 10. ) of dumbe dtggs, that cannot barke,
that is, Who know not what to fpeake 0: lay topurpofe. There
are many who ( in this fence ) cannot barke , yet they will bi r e ;
and when 'hey have no anfwer, they will condemne ; and ufuaily
dumbe doggs that cannc barke have the fitarpeft teeth, and are
beft at biting , or 'hey are better at condemning then ar aniwe:'-
ing. As tome finde an anfwer where there is none ; that is, when
fuch reafons are layd before them as are unanfwerable, yet they
will not give over anfwerin:, but (till feek a knort iu a ruth, and
draw
Ch.*p. 32. i/4n Exfofition upon the Btol^ of J o 1. Vcrf. 3. 31
draw the law ot contention as well wichouc end as without caiife ;
fo others canno: rind an- antwer where it is ; yet when they can-
not an.wer , they can cenfure and condemne him for wicked or
perverie, whom they cannor prove fo. Tis much eafier to fay a
man is faulty, then to rind his fault ; yet they who have a mini
to hnd faults, arc feldome to feeke for lomewhat or other which
they call io.
Note fecondly.
Jo condemne opinions or perfons -when we smmt tnfacr th*m y
is a prauife ]f*flly condemnnble.
'Tis unjuft ( as was intimated before ) to condemne a man be-
fore he is heard. For though pofibly a man unheard may have ju-
stice when he is condemned, yet all agree 'tis injitftice to con-
demne him when he is not heard ; Now if it be injuftice to con-
demne a wicked man before he is heard, how unjuft is it to con-
demne a man in whom we can hnd no wickedneife after we have
heard him.
Thirdly , From the manner of the phrafe here ufed,
Note.
To condemne a man is to render flfcr* wicked.
Condemnation ( as was fhewed ) is 6ut only to the wicked,
and if an innocent be condemned, he is reputed wicked, and re-
ceives punifhment as guilty. A* that fentence of condemnation
which proceeds out of the mourh of God againft impenitent fin-
ners and evill doers, bindes the guilt of their evill deeds upon
them, and delivers them up to punifhment ;fo he that condemnes
his brother, faftneth guilt upon him, and fpeakes him deferving
punifhment ; for as where guilt is , punifhment followeth, fo a
fault is conceived to goe before. Thereare thefe three things in
fiH , the fault, the guilt, and the blot, o: pollution of it ; he that
fafineth gnilt by condemnaron, faftneth the f "ault and blot much
more ; how fad is it then ro be defervedly under condemnri n ?
And how great is the priviledge of beleevers,to whom ( though
in therrielvcs they defe-ve it) thrre is no condemnat'on ! (Rom 8.
r. ) They who in this life are paft condemnation, are ^l r o raffed
from dearh ro life. Many are condemned who are good in rhe
fight of God ; but all condemnation makes a man evill, yea wi k—
ed;
32 Chap. 32. An Expoftion upon the Book^ of J B. Verf. 3.
ed in the fight of the world. And becaufe every fentence of con-
demnation renders a man wicked in the eyes of worldly men,
therefore righteous Magiirrates will not condemne haftily • Ihey
will not judge ( as Ghrilf did nor, I fa. n. 3. ) After the fight of
their eyes , wr r'epove after the hearing of their eares ; To jud^e by
the fght of the eye, is to Judge according to the flrft appearance
of things, before inquilition hath been made, and to reprove by
the hearing of the care, is to reprove acco -ding to the firit reporc
which is made, without examination. We muft not judge thus,
becaufe we muft judge in righreoufnetfe, which cannot be, if we
judge thus. How deliberate, how tender fhould we be in con-
demning any man, feeing condemnation doth not only impole
a punifhment upon, but iuppole a crime, a wickednefle, a fault in
him. It is grievous enough to beare punifhment , but to beare
the burden of a crime or fault , is in reality much more grie-
vous.
But feeing Elihu declares his anger againft fobs three friends,
becaufe they condemned fob,md had found no anfwer. Some will
fay, did not Elihu condemne fob fo too ? No, he condemned him
indeed, but he firll found an anftver. Againe, Elihu condemned
fob,but not as his friendyrondemned him, his friends condem-
ned him as to his ihte, ^roging him unfound at heart ; But Elihu
condemned him only as to this or that particular act or fpeech ;
He condemned him,Firft,becaufe he (pake fo largely in the /uni-
fication of himfelfe(f />*/>: 3 3.8,9,10,1 1.) Surely thou haft frozen
in my hearing, and I have heard the voice of thy words, faying J am
clean without tranfgrrjfion ; I am innocent, neither is there iniquity
in me. ( And Chap. 34. 5, 6. ) For fob hath f aid, I am righteous,
and Cjod hath taken away my judgement ; fhould I lye againft my
Tight, my wound is incurable without tranfgreffian. Secondly, he
condemned him for complying with the wicked, not rhat he
thought fob a£ted like them , but becaufe being a godly man,
he in his fufferings fpake fometimes and behaved himfelfe like
them ( Chap. 34. 8. ) which goeth in company with the workers of
iniquity, and walketh with wicked men. Further, he charged him
with {(ubbornnefle againft God {Chap. 34. 37. ) For he addeth
rebellion unto his fin ; and ( which founds ftrangely ) with an eafi-
neffe towards evill men (Chap: 36.17. ) Thou h*[t fulfilled the
judgement of the wicked, judgement and jnftict take hold on thee.
Thus
Chap. 32. An Extofmon upon the Book^of J 1. Verf. 3. n
Thus Eliktt condemned Job many wayes, but he condemned him
not, without finding an anfwer.
Yea, I may fay, Elihu is he, who in this great controverfie
and difficulty, hath found an anfwer, and yet hath not condemned
Job, that is, he hath not condemned him as his three friends had
condemned him : He condemned not Job as one perverfe and
crooked in his wayes, he condemned him not as one that feared
not God and efchewed not evill , He condemned him not as an
hypocrite, rotten at heart and unfound in his eftate ; Thus Elihu
found an anfwer for J«b, but condemned him not , no not while
his wrath was kindled againft him , becaufe he juftified himfelfe,
rather then God.
And the procelTe of this booke will fhew , that though Elihu
( in the fence fpoken of) condemned not Job , yet he found an
unanfwerable anfwer, fuch an anfwer, as to which Job neither
could nor would make any reply ; and that is the fpeciall bufi-
nefle we havetolooke at in profecutmg his difcourfe, even„to
finde out the anfwer which he found ; for that will be as the key
of the worke, to open the whole matter to us, and to ("hew us -
wherein Job had either fayled or exceeded, either in bearing
the croffes layd upon him by God, or in managing this contro-
verfie with his friends.
JOB,
34 Chap. 32. An Expo fit ion upon the Boei^ef Job. Verf. 4.
JOB. Chap. 32. Verf. 4, 5, 6 3 7.
IV^n? Elihu had waited till Job hadfpok.cn : because
they were elder then he.
When Eliku faw that there was no anfwer in the
mouth of thefe three men, then his wrath was
hjndled.
And Ehhu the fon of Barachel the Buzite anfwered
and [aid '. I am youngs and ye are very eld, where-
fore I mas afraid^ and.durji notfjewyon mine opi-
nion.
I faid Dayes fl)ould feak^ and multitude ofyeares
fiould teach wrfdome.
TBis context aflignes the reafon, Firft, why Elihu forbare fo
long to fpeake, namely, becaufe he was young^ that reafen
you have in the 4th verfe,.as alio in the 6 [ h and 7th. Secondly,
why he began at laft to fpeake, namely, becaufe his elders, thole
grave ancient men would or could fpeake no more. This he layes
downe in the 5^ verfe, when Elihu [an that there was no anfwer
ibthemaith of thefe three men , then &c,
Verf. 4. Tslow Eli ha had waited till Job had fpoken.
The Hebrew is, He expelled Job in words ; Job was long in
words, or he fpake long in many words ; and all that while Elihu
waited, he kept filent ; but when Job had fpoken out, and Elihu
had ftayd fonle time after, to fee whether either himfelt'e or his
friends would fpeak againe, then he began. M r Broughton tran-
ftyyytnen- Hares, yet Elihu waited to ff>ea\^wnh 'job. The word notes the
tern expe3atio- moft patient expectation, a waiting with much long-fuflferance,
nemforut, qua a waiting alfo in much confidence, as referving our (elves till
y VlM m Ju^ better times, or for a more favourable difpenfa.ion. So the word
mdioribw fa- 1S ufed ( Dan. 12. 12.) Blejfed is he that waiteth, and comet h to
vantes. Bold, the thoufand three hundred^andfive and thirty dayes ; that is, Blef-
fed is he that waiteth out tbofe dayes of the Prophecy there fpe--
eiried - } he hath a ftretched out patience, that waiteth to the vcrry
laft
Chap. ja. An Expofition upon the Boo\of Job. Verf. 4. 3 5
hit day, and to the laft of that day. The word is ufcd againe
( Habal^. a. 3. ) If the vljion ( that is, the mercy or deliverance
revealed and promifed ) tarry, waite for tt • that is, if it tarry be-
yond the time fuppofed by man (it never tarries beyond the time
appointed by God ) waite patiently for ir, that is, for the ac-
complishment of it ; yea the word implyeth a waiting, as it were,
with open mouth, or gaping to receive that good which is aflured
by prophecy or in the promife. Such an expectation is here a-
fcribed to Ellhu, he waited for the iliue of that great and long
debate between Job and his three friends, or he gaped for iuch a
folid anfvver as might fatisfie him, and determine the Queftion
under debate ; Now Ellhu had waited till Job had fyoken.
Hence note.
Fi.fr.- ^As it is ah ayes our duty to waite on God, fo fomethnes
on men. ,
We fhould waite, Firft, to fee what men will doe for us •, we
fhould waite, Secondly, to heare what men have to fay to us ,•
we fhould waite for counfell, for comfort, for infraction, for
conviction. We fhould waite, Thirdly, to performe duty, and to
do£ good to men. Thus God is pleafed to waire upon ( his crea-
ture ) man , ( Jfa. 30. 18. ) Therefore will I vcaite to be qraclom ;
As God waiteth to beftow acts of grace on man, lb man fhould
waite to performe offices of love and refpect to man, or to
give him advice, helpe and aifiilance, as his cafe and needs re-
quire.
Secondly , Confider Ellhu who had waited long as a hearer,
was afterwards a great fpeaker.
Hence note.
They tl.at wlft fpe,.k to ar.y wans cafe rightly, mufr firfi heare
■h.m patiently..
They rhtrft be hearers, who would be learners ; Paul fate at the
feete of Gamaliel, \\\^c he waited as a learner ; And if they rauft
waite as hearers, who would be learners, how much more ought
they, who would be teachers, reprovers, or reformers ?
Thirdly , Ellhu waited that he might fpeake opportunely, or
in time,
Hence note.
F 2 Due
3 6 Chap. 31. J&h Exptfetion upon the Beok^of Job. Verf. 4,'.
*Z>//f f;'w;.f andfeafons of ff easing mH fi be obfervedand taken.
( Ecclefajles 3.7.) There is a time to jpea!^, and a time t$
kcepflence. The providences of God po.nt wife men to both.
And ufually times of filence tit us for times of fpeaking ; Every
thing is beaut i full in its feafon; words fpoken in their feafon, are
not only more erfettuall, but more beautifull, they are like apples
of gold in pictures of fiver. And therefore as the wife man gives
us caution, ( Ecclef 5 . 2. ) f Nn to he rajh with our months to ni-
ter any thing before God-, So Ave fhould not be rai2h with our
mouths to utter any thing before men, but well to conlider what
we have to fay, and wake our time to fay it. The Apoflle fames
( C hap. 1 . 19. ) would have us fm ft to heare, flow to fpeaJ^; and
probably, the (lower we are to [peak, the furer we fpeake ; Hafly
fpeaklnn hath given men more dangerous ftnmbles and falls, then e-
ver haftj going dd. The Prophet reprefencs our Lord Jefus
Chrilf thus bei^eaking his Father as to his preparation ind furni-
ture for the exercife of his Prophetical!, yea of his whole Media-
toriall office ( Ifa. 50. 4. ) Thmhafi given me the tongue of the
learned that 1 might know hew to fpeake a word in feafon. As there
is much wifdome in hitting the matter what to fpeak , and the
manner of fpeaking, how t© death and dreffe the matter of our
fpeech ; fo there is much wifdome in hitting the time and feafon-
vvhen to fpeake. And as to time a thing well in acting, fo to time
it well in lpeaking, is the better halfe of it. Elihn wa'ted till Job
had fallen. What I have now touched, may be one reafonof his
waiting ; But the fpeciall reafon of it follows in the text. ^
Becaufe they were elder then he; and good reafon that he
fhould waite upon his elders.
J-Pl fs ni fi cM ^ ne Hebrew is, They were elder for dayes ; they were not only
non tantum fe- old men for dayes, bat elder for dayes then he j The word, ftri&ly.
1im I^ en ^y taken,imports a man more then old, even one that is worne with
Mmlmiinh k 2 S e - Further, it denotes a two- fold elderfhip ; Firlt, an elder-
nm axaxe fed imp m time,dayes or yeares. SecondIy,an eldenhip in wifdome,
Jlipiaitia. and understanding. They are oar elders indeed, who are wifer then
we ; elderfhip in time deferves refpect, hut elderfhip m wifdome com-
mands it. And as fuch are expreft by this word in the Hebrew,
foboth the Grecians and Remans expreffe their wife men by
Chap. 32. An Expofttlon upon the Bool^of ] b. Verf.4. 57
a word of the fame force ; Sectors were elders, not alwayes in
lime ( there was no Law much leife neceilicy chat every Senator
fhould be^an old man) but in underlhnding : every Senator ought
to be a wife nun, though not an old man. They who are to go-
veme others wifely, had need be furnifhed with wifdome them-
selves. Gray haires alone cannot make a good Magistrate. We
read the wo;d applyed bo:h to Church-Elders called (Ifa.%<y.
2. ) 7 he Elders of the Prlefts , and to State-Elders , called El-
ders of the people ( Exod. 17. 5. J or of trie Land ( Gen. 50. 7. )
The Elders of the Land of Egypt wtnt with them. Tis faid ( Pfal.
iOv2i,iiJ Pharoah madejofeph Lord of his hottfe, and ruler of
all his fubftanccjo blndehls Princes at his pleafnre^ teach his Se-
nators wifdome. -Young Jofeph made Pharaohs wife men wifer,
and gave counfel to his counfellers. Here Ellhu calls Jobs friends
Elders, and we may take him either fpeaking ftridly, that they
were his Elders in time, or fpeaking modeltly, that they were
his Elders in wifdome /knowledge, and undemanding, and there-
fore he was not hafty to fpeake , but gave them their fcope, wait-
ing till Job had fpoken, Becaufe they were elder then he.
Hence note, Firft in General.
Touna men fhould fhew refpell and wake upon their Elders.
The Apoftle would not have Timothy flighted, though young,
( 1 Tim. 4. 1 2. J Let no man defpife thy youth ; He chargeth the
people not to defpife Timothy becaufe young ; and he chargeth
Timothy to carry it fo, that none might have the fhew of a caufe
to defpife him though young ; Let no man defpife thy youth ; let
not thofe that feeke occalion finde it. Now, as young men, efpe-
ciajly young Minifters fhould be fo holy and grave in their con-
vention , as not to draw difrefpecl: <x contempt upon rhem-
felves, and. as no man ought to defpife the young meerly becaufe
they are young ; fo all men ought to honour old age. The old
Law was exprerfe for it ( Levlt. \<y. 32. ) Thou fhalt rife up be-
fore the hoary head, and honour the face of the old man , and feare
thy God, I am the Lord. See, how thefe two are joyned toge-
ther, Thou (halt honour the face of the old man , and feare thy (jsd' y
As if be had laid, honour old men in the feare of God, or fhew
feare to God in the reverence and honour which thou givell to
old men, who having lived along time or many dayes in rhe
world,,
3b' Chap. 32. An Exfo'ition upon the Bock^of ] o 8, Verf. 4.
world, bear at leafi a lhadew of the eternity of God who is The
aaciattt efdayes, who lives and abides for ever. There is a two*-
iold ftampe of God upon old men, more then upon other men.
Full their very age hath a ftampof God upon it, for though all a-
ges put togetber,are not a moment to eternity,yet,as to our com-
putation and reckoning, old age beares the faireii image of eter-
nity : Secondly, nld men bear a refemblonce of God in their wii-
dome, ( 'tis to be fuppofed that the oldelt are wiled, as Sfihu
1 peaks v. 7. ) So then old men are to be reverenced not only for
Sen v it - l ^ e * r P recec ^ nce ,n time,but fof their expet ience,wifdome,know-
fu< obomk. f^S 2 m & P'udcnce, all which reprefent them more like to God
then younger men.
Secondly, Look to the fpeciall way wherein Elihu (hewed
reverence to his Elders, even by his long filence ; he did not:
rudely 1:0: rallily breake into difcourfe, but waited till they had
done. This moderty of £/</;# is both commendable and imitable,
who would lay nothing as longe as lob or any of his friends had
IfSra in hoc e. anv thing to fay, becaufe they were elder then he. As the light
rum inpubikis ot * mture teacheth reverence to the aged in all cafes,fo more par-
concenationi- ticularly, in this. There thines ( as to this poyn: an admirable
bwgmvitas et comlinefle in the difputes of the Ancients, and a moft eminent
Jlupendum in-, example of order inviolably kept both in proposing and anlwering.
■vtolabiliterfer- fj^jj. ru } e or n^Jme was Let the Seniors [peake, let the Turners
van mdicendo , T „., , , / 1 1 ,-
tic refpondendo r * Let Old men teach, letyoptngmen learne. It is the no:e of a
ordinit exem- learned Commentator upon this place from what himfelfe had
plum. Bold, obferved. Living ( fakh he ) once at Paris in France, where, in a
Myores nam Monafrery, three Indians were b: ought up and intruded in the
loqttanturjiinie- CkriHian Religion, I could not but admire to behold how (tudi-
resau&iant\fe- oufiy,and ixriclly they kept to the Lawes of fpeaking, the younger
7ohfcentes t \m mZ orferin S a vvoral ri!1 the Elder had done ? The P : "^ce of theie
ccmt\ Fulcber- * K ^ans brought with them our of Heathenifme may reprove the
rima difciplin* imprudence of many, yea the impudence of lome young men a-
fementij.VxuC. mong us, who will be firft in talk, when their betters and elders
are in place ; The Prophet rhrearned this as a great judgment
( I (a. %. 5. ) J he Child (hall behave himfclf proudly aga'u ft the An-
cient. The child is not to be taken here ltrictly,but for any inferi-
our in age,though potfibly himfelf be arrived to the (fate of man-
hood. As if the Prophet had faid, there fhall be a gene rail confu-
fion among all degrees of men, without re (peel had to age or
phce
Chap. 32. ^1 Expoftion upon the Boo!^ of Job. Verf. <j. 30
place, every tripling will take the boldneis co calk and act un-
ieemly before his betters. Obbyfance and filence, bowing the
body, and holding the peace, are reipec~h which ought to be paid
to Our Superiours whether in time or authority.
But as yoing men iT.ould not be fo- ward to fpeak in the
p vence of their elders, fo they Gould not be afraid to fpeak
when there is caufe for it, efpecially when their elders forbear
or refute to fpeak any more. Thus Et.hu who had long kept his
mouth (as David in another cafe did Plal: 39. 1. ) with a bridle,
and was dumb with filence, yet at laft his heart was hot within him,
andwh'ile he was mufwg, the fire burned, and (as it followetb) he
fpakewith his tongue.
<
Verf. 5 . When Elihu faw that there was m ax fiver in the month
ofthefe three men ,t hen his wrath was l^ndled.
when Elihu faw it, that is, when he was as much aiTured Gf'it
/'by rheir gefture and car rage J as if it had been vihble, that thofe
three men had no more to fay, or would fay no more ( for the
words may be referred indifferently to their will or power, when,-
I fay, he faw they had no more to fay) Either, firft, to convince
Jet' of errors or fecondly, to defend the truth of God, which they
had undertaken (when he law this) his wrath was kindled, at that
inftant time, and for that very reafon, his wrath was kindled.Some
conceive (as was fhewed before) that this anger proceeded from
the paffionatenefs of his fpiric , and fo tax him with it as his
fault; but I rather content with thofe who fay it proceeded from
his zeal for God, and fo it was his vercue and his praife.
I have met with thefe words twoorthree times already fmce
I enrred upon this Chapter, and therefore I fhall not flay upon
them here ; And as this aager 0? Elihu was fpoken of before, fo
che fame reafon which was given before of his anger is repeated
and reported hear again ; Then his wrath was kindled kecaufethey
had no anfwer in their mouths, that is, becaufe they had no more
to fay againft Job whom they had condemned ; and becaute they
had no more to fay for God whole caufe in afflicting Job they had
defended ; I fhall only adjk a few brief Notes upon this Verfe,
and f© paffe on. ™
Firft,.
40 Chap. 32. An Expoftion upon the Booh^ of J B. Verf. c
Fifft, Some men anfwer till they have no more to ax fiver.
'Tis very polfible for a good and a wife man to be at the bottom
ofnis re.Uon,in ibme points,or to be brought to iuch a vvall,thac he
cango no further ; David faith, lhavejeen an end of aft perfection,
which as ic is true of all outward commodities and conveniences,
which men enjoy, fo both of their corporal and intellectual abili-
ties, or ofwhat they can either do or fry. The beft of men may
fee the end of their bell perfections in all things, but Grace, and
the hope of Glory. Their (lock and treafuremay be quite fpenr,
their fpring exhaulied, and they gone ro their utmoft line and
length. There's no more anfwer in their mouth, nor work in their
hand.
Secondly note ;
It may put a wife man intopaffion to fee how ill fome wife men ufe
their reafon ^ or that thej can ma\>e no further ufe of it.
Then was the anger of Elihu kindled when he faw, they could
anfwer no more, or that there wot no anfwer in the motith ofthefe
three men.
Thirdly, As the anger of Elihu is often fpoken of, fo ftill ws
find fome what or other is afligned as a ground of it ;
Whence note ;
We fkould fee good reafon for our anger before -we are angry y whe~
ther in eur own caufe, or in the caufe of (jod.
There is nothing can excufe an^er but the caufe of it. Reafon
is a good plea for pafhon ; And he that hath a true reafon for his
anger,will probably manage his anger with reafon, yea, and mingle
it with grace ; And io his proves not only a rational,but a gracious
anger.
Fourthly note ;
^Provoked patience breaks out into greater pa ffi on.
In the former Verfe, We find Job waiting, he waited long and
patiently ; but being difappointed of what he waited for, his
wrath broke out ; His anger was h}n^dy As whenjGod waits
Jong and is difappointed, his anger is™creafed in the manifefta-
tion of it (Rom. 2. 4,5. vtr.)^De[pifefl thou the riches of his good-
ne(fe
Chap. 32. Jia.^£xpoJiticn upon the Booh^of Job. Verf. 6. 41
neffc andfovbearance andlong-ftifferiyg) not knowing that the good-
nejje of God leads thee to repentance ? but after thy hardnejje and
impenitent heart, treafureft up wrath, bcc. As it" he had laid, the
more patience God fpends upon thee, the more wrath is treafu-
red up for thee, and that wrath will break out the more fiercely
and violently toconfume thee, the longer it hath been treaiured
up. No.v I lay, as the wrath of God Is the more cech. ed againft
man, by how much his patience is the more abu 1 fed ; So he abufed
patience of man will turn to greater anger, and he g-oweth the
more palfionateby how much he hath been :he more and the oft-
ner deceived. Thus£//; m* (;ill defcribdd acting augerfy, yet in
the very next verfe we lhall find hiai ipeakingioberiy, plainly and
to purpofe.
Verf. 6, AndElihuthe fonofBarachell the Buzjtc anfpered
and faid.
When El'ihti fawthefe three men gravel'd, and tha 1 : after all
the ou<cry they made againlt jo£, they were forced to leave him
as they found him , unconvinced or ho ( e c imes, of that hypo-
crifie, which they had layd to his charge, he hereupon faw him-
felfe engaged ro undertake th? matter and o.V.r hi- opinion.
Concerning Elihtt, his name, his fathers name, Barachel, his
tribe or flock, a Buz,'te, I hive fjJ&ken at th _• z& verfe, and fhall
no: adde any thing of it here ; only c ike notice, That here Elihtt
begins his own preface ; The former part of rhe Chapter con-
tained the report of the divine hiito ian concerning Elihti ; but
thefe are the words of Elihu himfelfe ; here he begins like an O-
rator to gaine favour with and attention of his hearers,or to pre-
pare the minds of his hearers to receive what he had to fay ; And
"upon this fubje£t or piece of Rhetoricke ( making Prefaces ) he
fpends the whole thai remaines of this Chapter. And Elihu,§cc.
anfwered andfaid,
I am young) and ye are very old ( that is it which he faid )
there c ore I was afraid and dttrft not fkerv mine opinion.
As if he had faid, I am confeiom to my felfe of the weaknejfe
which accompanieth youth ; I very well know my own incompetency
for fttch * worl^e ; / am ywxg.
G The
4 2
"" ^ ' . u ■ — ~
Chap. 32. An -Lxfofition upon the Beol^ of J t o 1. Verf. 6.
P.irv/u fecial* The Hebrew is, / amfetf of dayes, or, little According to dayes j
~4.m cfor.Heb: if you fhould reckon or meafure me by dayes, I am very little ;
And is not every man fo ? If ycu meafure any man by dayes, is
nor. he very Htck ? Ihox haft male my age a jpan long (faid
DjvidjViA. 39.7.) that's ouickly jneaiiired. fob fpake thus
( Q Kl h *4- I * ) ^ An r ^ at 1S borne of a woman , is of few dayes ,
and f nil of trouble j He faith nor, this or rh.it- man , but man, take
old men, the Elders, take all men, theoldeft men are but few of
ciayes in themfelves coniideredjaad comparatively to the age or
rather the eternity of God , their utmoft age is but as a drop to
■he ccean, Thus all men, even ancient men are few of dayes,"
which is here the defer iption of a young nunj am joung (faith £-
llhu) or few of dayes ; but Compare one man with anorher, fo fome
have few dayes, and others many dayes ; young men have few
dayes,and old men have many dayes,compared with one arwther.
/ am yonnq^y
and ye art very old.
IT® 1 decre- The word notes decrepid old age, the very dregs of age, the
pitus. utmoft line of life ; old age like a heavy burden bovves the back,
and criples the limbes of the ftrongeft and ftouteft ions of Adam.
Homim states See more of this word (Chap, 15. 10. ) There are ieverall divi-
infeptem pani- Hons of the life of man, fome cart it into foure parts , futable tc
1 U p^ tp f cm f s the foure feafons of the yeare ; fome into five , alluding to the
mnum-imm. ^& s °^ an I nter ^ uc ^ e or P^y 5 others into feven, in allufion to the
2 Puer ad An: Planets ; now what ever divifion you make of the life of man,
M« this decrepid old age is the laft.
3 Adokfens ad
An: 21. / am young , and ye are very »ld y
4 Juxenjf ad wherefore I -was afraid, and dtrrst not (hew mine opinion.
Anx 28.
5 Viv 'ad An: What effect that fence which Eliha had of his yourh or few"
50. neffe of dayes produced in him , is fet forth in th'efe words ;
6 Senex ad , tWils feare, I ( faith he ) was afraid, &c. There is, ( as to this
"ikcrebit P°y nc ) a twofold feare : pirft, a cowardly feare ; Secondly, a
ppftquamdiu ni °deft feare ; when Elihu faith, he was afraid, he do:h not meane
•vhit. the feare of a coward; but ofamodeftman : it is nor cowardize
to be afraid of doing many things , to feare to doe thofe things
which are unlawfull, or which are uncomely, is no part of co-
wardize. This latter feare. lurprized or rather compofed Eliht* ;
he
Chap. 32. An Expofition upon the Bool^of J b. Verf. 6. 43
n e was a man bold fpirited enough, buc modefty made him afraid
to lhew his opinion. There is a great elegancy in .thole words ; 7m eflferpe*
Idurfi not Jhe*> mine opinion ; They imply, he hid his fpeech,as Ser- re & denotat
penes hide themfelves when men approach. (Micah-j. 17. Y^^\^y M
Serpents which are a terrour to men, and make them afraid, are q U ,rl'enthtm<&
alio afraid of men, their appearance caufeth them to run and hide viieri metuen*
their heads. The Rabbins take much paines in their Criticifmes tium. Aben-
about this word to exprelfe a vertuous modefry. As it is a 'duty to Ezra *
be ( as Chrift exhorts his Dhciples to be ) efpecially in times "of
perfecution (Math: 10. 10. ) wife as Serpents, fo it is aver cue
to be fearefull as Serpents, evento feare as-much to be heard by
fome men, as Serpents fear . b '"eene by any man. Thus Ellm ReptOim mo-
held downe his head, be was fi aid and durft not (hew his opini- rc f m ^, "^
on fuddenly, nor declare his judgement in the cafe,for the re've- ^Aitjfcmtjfo
rencc he bare to thofe graver and elder heads. C jpite xmtm
fum. Druf:
Note hence. &
Firft , Tonng men are apt to rttn intomiftak**, their heat ufnally
exceeds their light.
Youth drives furioudy, and commonly carrieth preemption
with it, or is it lelfe hurried by preemption. Though (^od hath
given a young man a good unde; (landing, quick parts, md a ready
tongue, yet he wants much, becaule he hath not ieene much, and
fo is very liable to miscarriage. He cannot look through, nor fee
to the end of things ; for as it is the great and lole priviledge of
God to caft an eye quire through all intermediate , both acti-
on 1 ' and revolutions, and to fee the end from the beginning : fo
it is more peculiar to thofe that are aged and long experienced,
to fee much of the end of things in their beginnings, or to fee
what is like to be as well as what is. 'Tis the part of a wife man
to confider what may come, and whether things tend ; there is
much wcaknefs and deficiency in young men as to this. As moft
young men want fences exercifed ( as the Apoftle fpeakes of all
un-improved Christians of what age foever ( Heb: 5. 19. J as I
fay, moft young men want fences exercifed ) ro difcerne what
is good or evill ; fo they want fences exercifed to difcerne what
good or evill is like to be, they rarely fee etfe&s in their caufes,
or events in their prognofticks. Therefore Elihtt might well fay,
/ Mm young, therefore I durst not venture to [herv mine epinion.
G 2 Pstil
44 Chap. 32. An Expofitlon upon tfo B$ok^of J o 1. Verf. 6.
P*«/^>iveth Timothy fomewhat a ftrange warning (2 Tim. 2. 22.)
Flee youthfull Jufts. Timothy was young, but was he noted for in-
dulgence to any youthfull luib ? what Iults doth he meane ? turely
no: drunkenneflei nor undeannelle, nor anyioofe behaviour ; for
though the moll ibber and temperate young men, have in them
the iced of all thete, yea of every lull, yet Timothy at that time
was a partem, a mirrour, nor only of fob. lety , but of holinefle ;
and Paul was even forced to bid him take more liberty in the ufe
of die creature, then he ufed to allow himfelfe ; Drinkjifo bngrr
water, but ufe a little wine for thy fiomac l^ fake, and for thy often
infirmities. Surely Timothy was a man that tied fuch youthfull luffs
fait and far enough when he drank nothing but water, and muii be
bid to drink a little wine ( 1 Tim: 5. 23. ) What lufts then were
they which Timothy was exhorted to flee ? the words following
(^.23,24,25. ) feeme to cleare it ; that bec?ufehe was young,,
he fhould rake, heed of rufhing into unneceflary QueRions and
dilutes, which!f&ung men are apt to doe in the heat of their fpi-
rits; nor are there any lulls of the lower or fenfuall appetite, to
which the heart of man is more intemperately and vaineh carri-
ed out, then to thofe of the underftanding ; and therefore the
Apoftle counfels Timothy to avoid, unprofitable Que fl ions, knowing
that the fe gender firife ; ( Thofe Qnellions cannot promote faith
in or holindfe towards God , which only lHrre up and foment
fh'ife ammg men ) and thefervants of the Lord must not firive,
but be gentle to all, andiatient. Thefe vertues, and graces, are op-
pofed chiefely to the youthfull lufts which Paul exhorts Timothy
to take heed of ; As if he had faid, Be not too hot-headed and hafif
# ( as young men are very apt to be ) in purfmno^ of centrozerjies and
entangling thy f elf e in the thickets of Opinion' fis. Elihu was of an
excellent temper, who, becaule young, was afraid and durft not
flievv his opinion.
Secondly, Note.
It is (rood to feare, and fufpeti our own judgements, or, to feare
that we may err e j they feldome doe or fpeakjamlffie who f ears
they may.
Anover-con. c dence of being in the right, harh ferled many in
a wrong way ; to be under a fence of our readineffe to fall, pre-
serves us from falling, ( Hofea 1 3 . 1. ) When Ephraim ftakg
trtm-
Chap. 32. An Expofition upon the Bool^of ]o 1. Verf. 7. 45
trembling-, then, he exalted him[el[e ; There -are feveraJl fences gi-
ven of that place, bur. according to our tranflation, the- meaning is
Carried thusiWhen Ephraim wis in an humble frame, and jealous
of himfelfe, nor conadent, nor over-bold ( as lbme are who pre-
fume to carry all before them J when he fpake trembling, or did
even tremble to fpeake , then he did that which tended to his
own advancement and exaltation. This gracious trembling doih
ar once fettle us the fafler, and rayie us the higher in the"" waves
and things of God. It is a high poy>;t of wi [dome to have low appre-
henfions of our f elves ; though thac be true, Ton frail be efteemed of Tantierk alii*
others , as jot* eft eem your felves ; If a man uvder-value himfelfe quantitibi fa-
rthers will •; yet> 'tis belt erring on that hand ; Let the price be r0i
much too loyv-i rather then a*y tjjtftg too high, when jot* are occajio-
ned to put a value upon or rate your [elves.
Againe , ConUder what an excellent fpeaker Elihtt was when
he came to it, as will appeare hereafter, yet fee how he flood
trembling, he durlt not fpeake, nor offer his opinioiv
Hence note.
1)[ually they ivhi have moft ability to [peeik^i are mos~i backc
ward to fpea\j tr [paring of fpeech.
They are not cafily brought to it, who have if in them ; The
belly of Elihu was as full with matter, as an Egge with meate or
a bottle with wine ; yet how flow was he in opening himfelfe ?
They who are and have kafl are motf dehrpiis, if not ambi'ious,
to appeare molt , and would make up infeeming what they are
not in being. As El'hu in this verfe hathifhewed himfelfe afraid
to fay any thing , fo he fnewes us in rhe next, who, he hoped,
would have faid all, and altogether have faved him a labour.'
Verf. 7. / [aid , dayes [kould fpeak^y and multitude of year es.
ftcottld teach vpifdome - y
Or, as the text may be rendred, let dayes fpeakj dayes lliall not Loquantur
be hind red by me from leaking, let dayes (peak their frlf. But ^ es J mT emm
what meaneth he, when he faith , let dajes [peal^? how can dayes twvqdlfaam
fpeak ; 'tis an elegjney in Rhetqriqk, when, thac which belong-, to i , iU i i'uo's, non
a perfon, is afcribed to a thing, as here fpeech to time,, let dayes pr<rripiam eis;
[peak^j that is,let thofe who number many dayes, whohave lived lof-endi locum*
• and
46 Chap. 32. An Exfofition ufen the BscJ^of J I. Verf. 7.
and ieene many dayes,!et them fpeak ; they who have lived mofi
dayes on earth, are yet indeed ( as Bildad told Job, Chap.8. 9. )
bat of yefierday, and (0 have lived, as it were, but a day ,• yet, ac-
cording to common account, ibme men are To very old, that you
may call them dayes, and to them we may well iay, let 'Dayes
Johannes de fpeak. We read of one who was called John ofl itnes, becaule he
lempmbw. had ]ived (■ if tbe Records fpake true ) three hundred yeares and
more. An old man is a man of dayes ; and thus Elihu might fay,
let dayes, that is, old men fpeaks
But Children can Ipeak, why then doth he fay , dayes fhvuld
fpeakj Tanfwer; There is a twofold fpeakiflg; Firil, niturall,
thus Children, asfoone as they are out of their iwadling-bmds,
learne to lpeak ; fuch fpeaking is but a naturall act ; Secondly,
There is a fpeaking which is an artificiall or ftudied act ; thus O-
rators and men of eloquence fpeake ; fuch fpeaking Elihu in-
tended when he fayd, dayes fhould fpeah^\ He looked they fhould
fpeahje purpose, fpeak by rule, even the quinteiTence of reabn ;
he prefumed they would have brought forth fomewhat wo r thy of
their yeares, and that he fhould have received fuch inftruftion
from them, as they had learned from old as*e it felfe ; / fayd
dayes fhould ffeal^. Children can fpeak words, out old men fhould
fpeak things, every word fhould have its weight ; their tongues
lliould drop as the honey-combe, and be a tree of life to feed
and refrefh many. It is moft truly faid of the word of God in
Scripture , Every tittle $f it hath a mountaine of fence , a mighty
weight of truth in it ; And furely the words of old men fhould
be weighty and convincing ; They fhould fpeak truth with fuch
evidence both of teftimony and reafon as may put to filence all
thofe who fpeak againft or befides either truth or reafen. Ks^day
xnto day ( faith 'David, Pfal. 19. 2. ) utterethjpeech, that is, eve-
ry day fpeakes fomewhat ; fo men of dayes fhould fpeak much
both for inftru&ion and conviction. I faid dayes fhould fpeak,.
Hence note.
That's not to be efleemed as tUne at an, which is not well done,
or not dene to purpofe.
An old man doth not fpeak unlefle he fpeaks wifely, edifying-
ly, and to the poynt. The aged fpeak like children, when they
fpeak foolifhly, or unfruitfully. He only is a good fpeaker, who
fpeaks
Chap. 32. ±4n Expofition upon the Boel^ of J 1. Verf. 7. • 47
fpeaks that which may doe others good, or rmke them better.
We fay proverbially and truly both of faying and doing, As good
never a whit, as never the better.
I [aid dayes fhould fpeaks
and multitude of year es jhould teach wifdome.
Elihu reckons the age of aged men, by multitude of yeares ; this
he doth only to hightenthe matter ; what wifdome might he not
expect from a multitude of yearesPthat is, from fuch as had lived
a multitude of yeares. Certainly thought Elihu y they will
Teach wifdome.
There is a twofold wifdome ; Firft, that which is meerely ra-
tional ; Secondly, that which is fpirituall ; or there is firft,a com-
mon ; fecondly, an holy wifdome ; EHhf* expected wifdome of
both forts, but chief ely of the latter, from multitude of yeares. . . .
He expeaed they would reach the wifdome which the Spirit of tefiTtZt
God had taught them ; that wifdome which confifts in the true vera&dZrno-
knowledge of God and of our felves, that wifdome which is from Jbi cognuione
above, that which man hath not from himfelfe, nor is taught him -A* e ft '•> «j«*
by dayes or yeares, by ufe or experience only. And it was very m »™ fa fort-
probable, that they who from their youth had been inftruded in ^inii'mimw'
the thing? of God, being growne old, fhould alio be grovvne fur- non ami, non
therin this wifdome, and riper in this fort of knowledge. And ufw,wvexpe-
therefore Elihu fpake according to the rule of right reafon,vvhen riemia ' Mcrh-
he judged that thofe trree aged men had attained to a very high
degree of divine light. Such is the goodnefie of God to his peo-
ple, that ufually they grow in grace and knowledge as they grow
in yeares ; For though God is Debror to no man (but Creditor to
all men ) and though old age in it felfe con'idered, deferves no-
thing of God, yea is not only undeferving, bat (becaufe fin mul-
tiples as our dayes doe ) ill deferving, yet as Chrift faith, To
him that hath, ( that is, who ufeth and improveth what he hath )
morejhall he given ; And therefore though true wifdome be a free
gift, and is infufed and wrought by the Spirit of God, yet we may
in probability, and ought according to chariry, iu^ge, that thev
who have moft dayes, have alfo moll wifdome. Though wifdome
be not entayled upon old age , yet the r e we are moft likely to
finde it. / fayd multitude of yeares jhould teach wifdome.
Hence.
4# • Chap. 32. An Exposition upon the Book^ of J o b. Verf. 7.
Hence obierve 6rft.
H e may well expect they jhottld he very wife, and knowino-^ rcho
haze had much mcar.es, ar.d many opportunities of obtaining-
knowledge and wlfdome.
«.
A Ad therefore we hive reafon to expeft much vvtfdom'e from
thofe who have had a multitude of yeires paft over cheir heads ;
Caujrsfvfficien- h is a common rule in Logical* hen fyjficicKt caxfes are put in act^
tibw pqfhti in the effetl nmfi needs follow ; And 10 where prob <ble caufes are in
f U -wffct° ^/probably the erfeft will follow. Old men having been well
til/. ' brought up in yourh, and having had faire oppo-tuniiies r o a taine
knowledge and yyiidome, are rightly prefumed and judged well
ilor'd ana iiockt with both. Where fhall we finde wifctonie, if
not.among the Ancients ? where, if not among a multitude or
throng of yeares and dayes ? where elfe fhould we look for it ?
(hall we goe and enquire among the greene heads arad young be-
ginners for it ? {"hail we goe to novices and children for it ? We
may lay, furely they who have been long taught, have learned
much,furely they who have heard many foule-fearchhig Sermons,
and continued from day to day under the droppings of divine
truths, are full of fruit and very frurfull ; whether fhall we goe
for fruit elle, if not to thefe ? fhall we goe to thofc that live as
upon the mountaines cf Gilboa, where David prayed no raine
might fall ? fhall we goe for Gofpel-fruit to the wild naked un-
taught Indians and Barbarians, or to the rightly inftituted and
plentifully inftru&ed Churches of Chrift ? may we not more then
fay, conclude, furely thefe are wife, and full of fpirituall under-
Qtanquam te landing ? The Roman Orator Cicero took it for granted that his
AiarcefiliAn. f on Marcus was well gtounded in and plen r ifully furnitned with
num.
\]<m audi- t h e principles of Philofophy, becaufe he had been at Athens a
Tumidq^lthe' whole yeare, and there heard Cratlppus a famous Philofopher
nis abundare read many excellent Lectures about things natural and morfll.
oportetprscep- And may we not fay to many thoufands of Gofpel-hearers and
tisinfiitutff, p ro feilors, what ? you that have heard fuch, and fuch able Mini-
&c° J Gc*de fter *> y° u thac ^ ave haC * e WOrd fo Ion ^ P reac ^ ed > anc * tnat ac
Oifi: lib. u London ( more famous for Gofpel knowledge, then Athens for
philofophy ) furely you are filled with all knowledge in the my-
ftery of Chrift, and with all goodnefle in the practice of godli-
nene. And doubtlefleVhe Lord will argue it with thofe that have
had
Cbap. 32. An Expofitiw upon the Btti^of Job. Vcrf. 7. 49
had time and opportunities, as a rich price in their hand to gee
wifdome, as Elihu did with his friends being aged men. Who ""
can imagine,but that they are full of wifdome ,that they abound in
knowledge and fpirituall underltanding, who abounding in dayes
and yeares, have abounded alio in meanes of knowledge.
Note Secondly.
z/fs old men fhould abound in knowledge, [0 they fhould approve
themfelves reaiy to teach the ignorant.
I [aid dayes fhould [peak, and multitude of yeares fhould teach wif-
dome. 'Tis a duty incumbent upon them who have learned much,
to teach much. To conveigh wifdome and knowledge to others
is moil proper to fuch , as well as moft ornamental , and honou-
rable. To be knowing our felves is a great mercy, and to helpe
others to the knowledge of what we know is a great duty;
we loofe one fpeciall end of knowing, if we know only for our
felves. To communicate and diffufe our knowledge to others is
the nobleft way of uiing it, and the beft way of improving it, and
that in a double refpect ; Firft,it is the beft way of improving it,
as to encreafe ; Secondly, it is the beft way of improving it, as ro
reward. The more we give out our knowledge, the more we
frail have of it, and the more we fhall have for it bo:h from God
and men. The Apoftle faith of a Gofpel Minifter ( 1 Tim. 3.2. )
He mufl be apt to teach, not only able, but apt, that is, ready and
willing to teach ; now what the Apoftle fpeaks there of an Elder
by office, is true of thole that are elders in time, they alfo fhould
bz apt to teach ; not only able, but ready and willing to teach in
and according to their fpheare and power. / [aid dayes fhould
//*<, &c.
Thirdly, Note.
'7u a reproach to old age, not to be knowing and w'fe, not to be
able and apt to teach wi[dome.
That old age is venerable, not which hath white hayre, but
which whiteneth with vertuous and worthy actions ; Elihu fpeaks SeneBus fla
here, not only narratively but reprovingly, he reflects upon the -venerabMstfi,
ancient, whole abilities come not up to or doe not equall their non W* cams
yeares. The aged may well blufli and be afhamed to be found { d \ met }\ al ~
ignorant of, or unskilfull in any thing that they ought to know. Jci'^ft ,0
H The * 7 ' F 7
50 Chap. 32. An Exptjition ttps;* the Boel^ of j b. Verf. 7.
The Apoftle fhames the Hebrews with this, and 1 ells them thsy
were dull of hearing ( Heb. 5. 11,12.) becattje when for the time
they otight.ts be teachers , they had need that one fhould teach them-*
agair.e which be the fir fl principles of the oracles ofCjod, a>:d n ere
become fnch as had need of mi Ike and not of fir on g meate ; As if "he
had faid, When for rhe time, da) es, and yeares, which have ^o^z
over your heads, ( the reproofe lyes there ) you fhould be able to
teach others, what a fhame is it that you your felves fhould not
be capable of thofe higher teachings, which he &H\s.firofra meat,
but ftmft be dealt with <ubout the very principles ofRdigion, and
be fed like Children with milke and ipoones ? Hoiv is ir that you
who fhould have hid fences exercifedto difceme both good & evilly
fhould be lo little able to difHnguifn them, either in their kinds
or degrees. Thefe were fpiritually Children, while naturally oid
men ; They had not learned of their teachers, when the Apoftle
had reaibn to hope they had been able to teach learners, yea were
learned teachers. Some are exceeding old,& exceeding ignorant,
they have multitude of dayes upon them , yet if asked, they are.
not able to hold forth the leaft Number of divine ruths, poift-
bly not one in a right underflanding ; &4s gray hair es are a,
crowne of glory when found in the way of right eoufnefs, fo g-ay baires
are crowns of glory, when found in a way of wifdome,knowledge,
and underftanding,otherwife to be old and do:ifh,oldand fottiil-.,
how dishonorable is it 1 yea, they that are old and ignorant, fhali
at laft finde their old age, a ftrong aggravaiion, as of all their fins,
fo efpecially of their ignorance.
JOB :
Chap. 32. An Exfafitisn upon the Book^of Job. Verf. 8. 51
J OB. Chap. 32. Vcrf. 3, 9.
But there k a fpirit in man : and the infpiration
■of the Almighty giveth them underftanding.
Great men an not alwayes w/fe, neither doe the aged
underjland judgement.
ELihu, as was fhewed in the former words , having in vaine
waited for the wifdome of the Ancient , proceeds in this
Context to give the reafon why the Ancient are not alwayes
wife.
Verf. 8. 7 here is a [firkin man ; and the infpiratton of the
^Almighty giveth underftandrng.
There's the reafon of it ; we render the firft word of this eight
verfe by the Adverfative particle ( But ) there is ajpirit in man ;
it is ufually rendered by the Affirmative pamcle, verily, truly, or
indeed. M r Broughton faith, (fertes ajpirit u in [adman.
Thefe is fome difference in opinion about this /pint affirmed
to be in man. . Divers expound Elihu intending the Spirit of God;
there ts a fpirh ; chat is,the divine Spirit, the holy Spirit of God,
or God the Spirit is in man. One of the Greek translations puts oyTat fi
it into the texz ; Surely the Spirit of God is in man • and the Chal- wvpet 3&' f
dee paraphrafe gives it in a like expreffion ; Surely there is a pro- S97(/ " J*fy»~
fhetick fpirit in the fon of man, or, m the fans of men. Some are ill- 5^ ^
duced to this interpretation, becaufe it would be ( fay they ) but
a cold argument to commend what he had to fay for the rectify- >*
ing 'job, by telling him that man hath a reafonable foule, which is
common to all men. Yet I rather conceive that in this firft part
of the verfe, the fpirit fpoken of is the naturali fpirit of man,
which in the latter part of the verfe he affirmes is inftru£ted,by
the infpiration of the Almighty, with fupernatural light for fpe-
ciallfervices. The word is often ufed in Scripture to note the
reafonable foule, or tho r e powers of the foule which are the vef-
fells of reafon, or in which naturali reafon hath its feate and exer-
cife. There is a power of reafoning in man , or a fpirit which is rVH animam
able to difcourfe of all things ; there was fuch a naturali power wiomlem-de-
H 2 im- mau
5 2 Chap. 32. An Expo/kiftt upcn the *2k»j^ af J i. Vcrf. $".
implanted in man at his Crearion,and chough that power be much
weakned and broken by the fall, yet there are, to this day, fome
remaines of it in all men as borne imo this world ; Surely there is
afyirit mmAfi^htl/d becaufe the word i> univerfall, or extendable
to all meiijChereibVe it is more then probable the wo:dfpint here
is to be taken in the largeft fence ; for every man harh not the
Spirit of God : yea the word h~re ufed for man, notes man of the
meaneft ranke or IcveK forme ; furely there is a fpiric ( in enofh
Ml Brighton tranllates ) in fad man, in fickly man, in weak man,
in the fickliert weakeft and loweft of men there is a foule, a Spirit
indued with reafon ; this is, as i\\z fnbjlratnm or ground of the
whole bufineSle, Surely there is a fpirit in ma». And in the latter
part of the verfe, Elibu fheweth what that is which heighteneth
raileth and improveth this naturall fpirit, certainly there is a fpi-
ric in man, every man hath a reasonable foule.
i/ind the infpiration of the Almighty giveth underflanding.
Ineji quiiem The worke of God inlightning man is exprefted by breathing •
hominibus -vis w hen Jefus Chrift gave his Difciples the Spirit, he breathed up-
fd mi °^fiTei 0n them ' ( or ini P ircd them ) *» d [* ld i receive 7* thc hol J Ghoft
aijbmdirigj- (J !™ 20.22. ) For, as in- the tirft Creation, when God gave
tur,i-e->-ifapere man a naturall being,he breathed into his noflrills the breath of life,
nonpotsjhEcz, and man became a living foule ( Gen. 2. 7. ) fo in the Second or
"Htt; PUtjLJJ Hew Creation God breaths a fpirituall life into that life, and man
a DuJi wne~ b^o^s a quickned foule ; Arid as his own foule is quickned by
the holy Spirit of grace,fo he is fitted,as an inftrument in the hand
of God,to quicken the foules of orhers vjiith grace , or to inftruft
them in the waves of grace.
^ The infpiration of th& Almighty
giveth mderflanding.
But bath not the reafonable foule of every man an undemand-
ing ? Doubdene it hath. Therefore Ianfwer; The understand-
ing may be taken two wayes ; Firft, for the facuhie ; Secondly,
for the furniture and enrichings of it ; now though every man
hath an understanding, yet every man hath not a furnillied and
an enriched understanding, a beautified and an adorned under-
handing. The Scripture fpeakes of fome men as if they were no-
thing.but understanding ( Vrov. 1 , 5 . ) A wife man pittmcredfi
know-
Chap. 32. An Exposition upon the BosJ^of Job. Verf. 8. 5 3
knowledge ^xnd a man of under flanding will Attame unto all (fouxfell ;
Every man hath an underftanding, but every man is nor. a man of
underfland'.ng - } every man is not a man of underltanding in naru-
rall and civill things, much le tie in things divine and i'pirituall.
As fome men have ib much will, or rather wUfukielfc, that they
are nothing but will ; and ibmc have lb much palfion , that they
are nothing but palfion; fo others have fuch riches and treafures
of underlhnding , as if they were nothing but underltanding.
Now, it is the fpeciall infpiration of the Almighty which giveth
fuch an underftanding ; that is, anenlrged and an enriched un-
derstanding. We lay, the infpiration of the Almighty
grvcth underftanding.
The Hebrew is but one word, which we may exprefle as fome lDTSJY
doe, Ic Intellect fieth. So then, the fcope and meaning of this • ^f'^f
verfe is plainly this ; That howfoever every man, the meaneft of
men, hath a reafonable foule, yet the furniture of the underftand-
ing,or mans fulnefs of wifdome and knowledge is by gifc ©r infpi-
ration of the Almighty ,• and therefore fome read the verfe thus ;
Surely there is afpirit in max, bat the infpiration- of the Almighty
maheth them to underfland. Thus Eli ha would gaine credit and
authority to what he had to deliver, as being by the teachings and
dictates of the Spirit of God. The Seventy comply fully with $ft $*?*"* f n .
this rendering; There is afpirit in men, but the infpiration ef the ^™tf«iSi^'"
Almighty teacheth ; As if Elihn had hid y Though man be endewed ennil:ot ^ nis
with n at ur all knowledge and reafon> which can doe fome:vhat , yet docet. Sept: .
Hit ili light fhines from above, till the j pir it of God comes in and en-
largeth the natter all fpirltjt cannot fee farre, :tor doe any great mat-
ter. Or take the fence of the whole verfe thttSj in connection .•
with what went before ; Though old age hath odds of youth, yet one
man at well at another hath afpirit of re af on and judgement in him,
whereby through fupply of fpeciall infpiration from God (who can
dH all things ) he may be able to k^ow that which want of y eases ,
denieth him. From the.words thus opened,
Obferve , Firft. »
Wifdome or underflanding is the <rifc of the Spirit of God.
We have a like alfertion by way of queftian in the 3 3th Chap-
of this booke ( ver. 36. ) who hath tut wifdome into the m-
wArd :
- •'
54 Chap. }i. An Expofttlon upn the Bscl^of J o b. Verf. 7.
ward parts, or who hath given underft ar.d^ng to the heart? who
h.ith ? hath man put wiic.ome iir.o himfelfe ?-or hath he made his
own heart to unci erf land ? the Queilion denies, no, man hath
n: . . Wiicome is an Influence or an Infpiratiomfrom the
Almighty ; knowledge to order common things is of the Lord
( Ifa. 28. 26, 2y. ) His God doth wfirult him ( the husband-
man he meanes ) to discretion (in ordering the ground ) and doth
teach him ; how much more in fpirituall things, and the myfteries
of the kingdome of heaven. ( Prov. \6.\. ) The preparation of
the heart m man, a*d the A r. fixer of the tongue ( thi. is, The fit-
. ting of the heart for any right aniwer of the tongue ) is from the
Lord ; bo:h the generall preparation of the heart for fervice or
u[q, and the fpeciall preparation of it to this or that fervice & ufe
is of the Lo d,& fo is the Aniwer of the tongue for the difcharge
of it. (Ecclcf 2. 26.) Godgizeth to a man that is good whisfight y
mfdeme and knswledgc and joy ; As God giveth man the know-
ledge of things , fowifdome to know how to order and man-
age the things that he knovveth ; Some have more knowledge
then they know how to manage , their knowledge mafters them,
they are not mafters of thei r knowledge ; they have more know-
ledge then wifdome. Now Cod gives to him that is good in his
fight (that is, to the man whom he choofeth and is pleaied with,)
knowledge and wifdome;and then he gives him joy,that is,Com-
fort in the exercife of that knowledge wherewith he is endued -,
this is a notable and a noble gift of Cod. We read ( Ifa. 1 1. z.)
The [pint of the Lord jha 11 reft upon him, the fp'rr t of wfdome and
tinder ft andlng ; It is aprophefie of ( hrirt, who being made in all
things like to man, had a naturall fpirit , or a reafomble faculty,
. and he had that furnifhed by the fpirit vvii hout meafure ; the fpi-
rit of.the Lord refted upon him, the fpirit of wifdome and under-
;ftandlng, the fprit ofCounfell and m<ght, the fpirit of knowledge and
cfthejeare of the Lord ; even Chriit as man received an unction
or infpiration from the Almighty for the fuflfrlfiri* of his Media-
toriall office ; much more doe meere men for the fulfilling of
any office they are called unto. ( i(w. 3. 5. ) We are not fujfi-
cient of our f elves fe much as to thinke a good thought ; Our fufli-
ciency is by the In fpi rat ion of the Almighty. ( James 1. 17. J
Every good gift and every perfect gift Is from absve ; It is not a va-
pour that rileth out of the earth, but an Influence which dfc-
ftills
Chap. 32. &4n Expofmon upan the Bocl^ of Job. Verf. 7. 55
itills and drops downe. from heaven, ic is Crom above ; than is,
from God, who though he be everywhere filling both heaven
and earth vvhh his rilentfail pretence , yet ( according to Scrip-
ture language ) his mod glorious and manifeihtive pretence is
above ; and therefore to fay, every good gift is from above, is all
os\£ as to fay, it is from God. Dwielmd thofe other three No-
ble youths of the Jewifh race exceeded all the wife men of Chal-
dea in rare abilities, and the Scripture tells us, whence ic was,
that they did fo. ( Dc.n. 1.17. ) As for thefe feme Children,
God gave them Vnomhdge and skill in all learning end wlfdome ;
and the afiertion is layd downe in General (Dan. 2. 21.) He
( thai is , God .) cha:<geth times and feafons , he removeth Kings
and fettah up Kings, he giver k » fhme to the ivife, and knowledge
ts them that krtow underjlandixg ; All thefe Scriptures fpeak with
one Content the language of this Text, It Is the Inspiration of the
^Almighty that g'veth urJerfiandlng. And if we compare 1 Sam:
in. 1 . wi'.h the 6*h cfla nth and 1 ath verfes of the fame Chap-
ter, we have a tnfflft remarkable paffage to this purpofe. Where
Saul having received the unction from Samuel, both as an aftu-
rance of and a preparation for the exercife of his kingly office
over Ifraci ; Samuel tells him (vcr. 6 ) The Sp'rlt of the Lord
will come upon the. and thou (}n!t prophecy with ihem ( that is., with
the company of Prophets fpoken of in the former verfe) and jhah
be turned Into another wan. And the holy, text adds (ver.9.)
Cod gave ( or as we put in the margin turned ) him another heart.
The:e is a twofold timing or changing of the heart, or of a man
into another man. Firft, by gifts of Illumination ; Secondly, by
the grace of Sanctification ; the great change of the heart is that
change, of Convert on, by the grace of Sanctification ; £of/'wiis
not turned into another man.nor had he another heart, as changed
by Grace ( for he fhewed (lill his oid heart in his new kingly
flare ) but he had another heart, or he wa~ another man as chan-
ged by gifts ; the fpirit of the Almighty gave him underff incirg
for the Government which he vvas called to ; for whereas before
he had only a private fpii it, taken up about cartel and the affaires »
of husbandry, then God gave him a fpirit of pir.dence and valour,
a fpirit of wifdome and magnanimity, a Noble and an Heroicall
Spi ir, befitting the Gove nour of fo great and populous a king-
dome, both in peace and warre. Eve: y Calling is a myftery,much
more
5 6 Chap. 32. An Expfmon upx the B$s}^ of J b. Verf. 8.
more the Calling of Kings and Supreame Magiftrares. It was feid
Tu regere im t0 Imperiall Rome \ 'Doe thou renumber to Rule Kfations and King-
peiio ppuhs d&tres, let thefe be thy arts ; This Art the Spirit of the Lord gave
Komane me- Saul , even knowledge and skill to rule and governe ; yea he
r?.envo\H<t ubi fad a gift of Illumination, not only for government, but for p/o-
fna artes— ph e fi £) he was found amongft the Prophets ; and when ( v. 1 ith )
they asked ( wondering ) Is Sad alfo amongft the Prophets ; As
if they had (aid, How ftrange and unheard of a thing is this, that
SWlhould be furnished wich the gift of prophecy, and joyne
himfelfe with the Prophets ? They who before were acquainted
with hisperfon and manner of education, were even amazed at
the fight ; And while they were furprized with this amazemen:,
one of the fame place ( as it feemes wifer then the reft ) Anf veered
and /aid, but who is their father ? ( ver. 12 J That's the fpeciall
Word, forwhich I alledge this text. What ? Saul among the Pro-
phets ! is it not ftrange that he fhould be Infpired 1 Thenoxe An-
swered andfaid y who is their father ? As if he had faid , Doe not
any longer ftand wondering at this thing, but confider who is the
father of Saul as a Prophet, as alio the father of all thefe Pro-
phets. Saul was the fon otKifh as to naturall defcent, but he had
another father as he was a Prophet, and fo all thefe Prophets,
had ( befides theit Fathers as men ) one and the fame father as
Prophets. Therefore wonder not that ye heare Saul prophecy-
ing, for all thefe whom ye heare and fee prophecying, have not
thefe gifts by birth from men, nor by induftry from themfelves,
but from God who. is a free agent, and infpireth whom he plea-
feth. The fame God who, by infpiration, hath freely beftowed
thofe gifts upon the other Prophets, hath alfo infpired Saul with
a gift of prophecy. The Spirit of God is his father ( in that capa-
city ) as well as the father of thefe other Prophets. And hence
that Scripture runs in the plurall number, who is their father ?
Unlefle God give power from above, the underftanding is darke,
the memory unfaithfull, the rongue ftammering ; It is light from
on high that teacheth the skill of prophecy. Solomon had thegrea-
teft meafure of underftanding of any meere man fince the fall of
man, and of him it: is faid, ( 1 Kings 4. 29. ) God gave Soloynon
wifdeme and understanding exceeding much y and lar gene ffe of heart ,
■even as the /and that is on the fea-fhore. Solomons heart had been as
• narrow as another man5,if the Infpiration of the Almighty had not
widened
Chap. 12. An Exposition upon the Book^of Job. Verf. S. 57
widened it. When Mofes was fo finfully modeft , as to excufe
his Embalfic to l J h*roah , fuppoiing himfelfc no: fitted fo: iiich
an undertaking: ( Exod: 4. 10, 1 1. J O my Lord, I am not elo-
quent y neither berets fore nor f nee thou haji fpsl^-i hi to thy fer-
vent, but I Am flow of fpeech, And of a flow tongue. God presently
put the queltion to him, >V>8 hath m*de mAns maah ? &c. As it
he had faid , Cannot he give words into thy mouth, who gave
thee a mouth ? cannot he act thy organs of Ipeech who made
them ? Now therefore gte and 1 will be with thy mouth; aid teach ift ^ iUt in n5 .
theemhdt thoufralt fay. The Infpirarion of the Airmgh.y ti\x\l&ff,fimtei
give thee undemanding. Heathen Poets hive boalied of their. m erda call ,
raptures and infpirations. The people of God have apromife of ft } f* ■ f£~
the Spirit to lead them into all truth, and to helpe them in main- *^^'
taining thole tiu hs.
From this general!, tharthe furniture of the underfbnding i
the gift of God, or by Infpiration of the Almighty, take t
hints by way of Coralary.
Firft, If a right undemanding flow from the infpiration of
the Almighty, then pray for an underftanding,pray for the Spirit ;
It have not kecanfe ye askenot, faith the Apollle {James 4. 1, )
God gives wifdome, but he gives it to them that aske it ( Jam:
1 • 5 • ) If An ) mAn WAnt wifdome, let him askjt of God, -who give th
liberally and upbraideth not . Godu: braideth us nDt, cither with
our want of wifdome, or with the abundance of witdome that he
is pleafed to fupply us with, and give out to us. When Solomon
was put to his choice what to aske, he laid, Give thy fervant an
u>idcrftandi>:g heart. God gave Solomon witdome , but Solomon
asked it firit. All good things are (hut up inpromifes and the
pr.omii.es are opened to give out theirgood thingswhen vve pray.
( Vrov. 25. 5. ) When thou ftjCfl after knowledge, and liftefi
tip thy vpyce fcr under ji and: ng, then (halt thou under jt and the feare
of the Lord) and find the knowledge of God. To pray -well is to flud e
well, becaufe by prayer light comes in from on high to make (lu-
dies fuccefsfull, and the worke toprofper in our hand. As the
hry breathetb downe on us,fo we muff breath u^> to the Al-
mighty. To expect and no: to pray, is to tempt God,not to truft
him.
. Secondly , Doe not onely pray for wildome, but uk meari;?,
and be induftrious for the obtaining of it ; The gift sf God doth
I net
j8 Chap. 32. An Expfiticn upon the Bool^ $f J B. Verf. 8 #
not take off the diligence of man. God doth not worke in us that we
Jhould fit (till, ( i'rov. 2. 4. ) Then [hah thou knave jvifdome when
thou feekeft her m filver, and fear c heft for her as for hidtreafure.
And where is this xreafure to be had ? Sorely in the mines of
Scripture, and in all thofe Appoyntmcnts wherein God hath pro-
mifed tomeete his people , to (nine upon them and give them
the knowledge or his wayes in Jefus Chrift.
Thirdly , Be thankfull for any gtft of knowledge ; for every
beame and ray of light be thankfull ; It is God who commands
light to fhine out of darkneife , and that God who at ririt com-
manded light to fhine out of darknefle , dayly ihineth into our
hearts, to give the light of the knowledge of the gUry of God in the
faceoffcfiu Chrift, ( 2 Cor. 4. 6. )
Fourthly, If underftanding be from Infpiration , then they
who have received much underftanding,muftbe caution'd againft
twoevills ; Fiift, not to be proud, nor high minded ; that our
gifts come from on high, fhould make us very low in our owne
eyes. M'hat haft thou that thou haft not received, and if thou haft
received it, why doe ft thou glory as if thou had si: not received it f
Thefe are the Apoftlesfoule-humblingand pride- mortifying que-
stions or expostulations rather ( 1 Cor. 4. 7. ) You that have re*
ceived the greateif gifts, whom the Infpiration of the Almighty
hath made moil wife and underftanding, be ye moft humble in
your felves. Secondly, let me adde ( which is another dange-
rous rock upon which great gifts are apt to dafh and fplit you )
take heed of defpifing thofe who have received leiTe • our porti-
ons are divided and allotted to us by the hand of God. Divine
wifdome gives us our portion of wiidome ; He that hath moft,
hath no more then God hath given ; and be that hath leaft, hath
as much as God ispleafed to give. They defpife the wifdome
and queftion the underftanding of God in giving wifdome, who
defpife thofe to whom he gives leiTe wifdome and underftanding
then he hath given to themfelves.
Fifthly , To thofe who have received but little,! fay alfo two
things, by way of caution ; Firft, doe not envie thofe who have
received much; It is of God that they have more then you,is your
eye evil becaufe the eye of God is good?Secondly,be not difcon-
temed with your ownlefier portion ; doe not fit downe fullen;
fay not,wc will doe nothing with what we have received, becaufe
we
Chap. 32. An Expojition upon the Bool^of Job. Verf. 8. 59
we have hoc as much as others : we know the doome parted on
him who having but one talent hid it in a napkin. If we are dis-
content with a little portion, or with one talent, that little is t66
much, and that one too many for us ; nothing doth more dim
the glory of God, nor more dcltroy and eate out our own com-
forts, then difconcent ; the Devill,fince his fall, is the molt dis-
contented f pit it in the world, and he was not contented while
he flood , he thought he was not high enough, & that was his un-
doing .They who are difconcent with the gift of Cod, loofe what
is given, and fo fall into deeper difcontent ; yea, as the Apoflle
fpeakes in another cafe ( iTim. 3. 6. ) into the condemnation of
the devill.
Sixthly , Then, let us not be lifted up in our ovvhe natur
wild ome and reafon, he that would he wife^mufi become afocle %
( 1 Cor. 3. 18. ) untill we fee our ovvne wifdome folly, we can-
not attaine the wifdome of God, or Godly wi.'dome.
Seventhly, This fhews us the reafon of the various kinds,,
and feveralf meaiures of gifts among the fons of men. Men differ
not more in the meafures and degrees of their outward eftates,
worldly riches, tides and honours, then they coe in the mea-
iures and degrees of their inward abilities,wifdome, knowledge.,
and understanding r men ditfer not more in the feature and figure
of their faces then in the furniture of their minds. One hath five
talents, another two, a third but one. And as the various degrees
of the fame gift, fo diverfities of gifts are from the foveraigne
pleafure of God. TheApoftleis large and very diftintt in this
matter ( 1 Cor. 12.4, 8, 9, it.) There are d:vcrfities if gifts,
but the fame Spirit ; to one is given by the Spirit the word of wif-
dome, to another the word of knowledge by the fame Spirit , to another
p-ophecy, to another difcernirg of Spirit s, to another divers \fnds of
tongues, &c. But alt thefe worketh that one and tjje felfe-fame Spi-
rit, dividing to every man feverally at he will. It is only the will
of the Split, the will of God which makes this division and di-
veriif cation of gifts among men And as theApoftle fheweth here
the rife or fpring of all to be from God , fo he had fhewed' than
the reafon and intendment of all this is the benefit of men (v. 7.)
The manifestation of the Sp'rit is given to every man to profit rvith-
all. What ever your gift is God hath given it for profit and ufe.
One hath skill in Sciences, another in languages , one is more
I 2 acute,
60 Chap. 32. An Exyofuvn ufon the Beol^ sf Job. Verf. 81
acute, another more iblid, one hath a Wronger judgement , ano-
ther a quicker phanlie and a more tearching inven[ion,One is beft
at an argument to convince the under! landing , another at a mo-
tive to quicken the affections ; one can confute an error and Rate
a Controverfie well, and another can beft diicover fin , and con-
vince the Confcience ; one hath weight of matter , but is flow of
fpeech, another hath a fluent tongue , but is leffe material! ; a
third is both j but all to profit withall. Such a Character was gi-
ven of thole three Eminent men in the beginning of the refor-
Kes (ineviY- ilut i° n > l*%tk&i Erajmus, and Meladihon ; Lmher had matter
k» LMtherw, and no: wo:ds,be dia not afteCt any exaclnetVe of llile or fpeech ;
verba fixe re- Erafmui had words at will, but leffe weight of matter ; Melax-
km Erafmuf, [the;-; was full in both, there was a concurrence or complication
p£r w of many eminent gifts in him. The. fame Erafmtu, mentioned
% y m * laft but one, hath a like pillage in his Preface to the workes of
the AncLnts ( which he with wonderfull skill and induftry re-
deemed from many miftakes, and fet forth more defecate and
pure to the view and ufe of the world ) where obfetving the dif-
ferent veines of divers Authors in their writings, he concludes
thus .; Sever all men have. their fever all gifts , as it tleafeth the gift
giving Sfirit to give tt them. In Athanaftu we admire a ferious
perfpicuity of fpeaking, and iwChryfofiome a flowing Eloquence ;
in Bafil) belides his fublimity, a plea fant language ; in Hilary we
Tee a lofty (tile, well matcht with the loftinefle of his matter ;
in Cyprian we reverence a fpirit worthy the crowne of Martyr-
dome ; and we are halove with the fweet incentives and mode-
fly of St Ambrofe ; In Jerome we commend his rich treafures of
Scripture-knowledge, and niuft acknowledge in Gregory a pure
and unpolilht fanctity. He fhuts up thus ; Leaft I fhoutibt tedi-
ms ; others have, from the bounty of the fame Spirit, their di-
ftin£t abilities, by which they are commended to the confeiences
of the Godly. Ihe Infriration of the Almighty giveth mderfiand-
ing. And as this is true with refpeA to the gifts of Illumination,
which Elihn pitcheth here upon ; lb 'tis much more true in re-
ference to the gifts of fanclification ; The Infpiration of the Al-
mighty .giveth a fpirituall underftanding to know fin, and hate it,
toknowChrift and love him ; fo to know as to be- conformed
unto, yea transformed into that which we know. The Infpiratn
on of the Almighty gives this underftanding, this heart- change-
ing and life-renewing underftandivg. A-
Chap. 32. An Exposition upon the Bwl^of Job. Verf. 8. <5i
Agline , There is afpirit I m man ^\ And the Infpiration of the
Almighty giveth tl*m wider jiandinsg ; The word is £»»/, weak*
man.
Hence No:e.
• God can make the weakest and the mlikeliej} of men wife And
fall of under ft anding.
It is no matter what the man is, if God will ufe him ; he can
make Enos to be./yfc, the weake man ftrong, the ignorant a lear-
ned a knowing man ; Amos was a husbandman, and God gave
him an excellent undemanding ; the ApouMes were Pifhermen,
and yet the Infpiration of the Almighty made them wife above
many ; God can make the wile foolifh, and foolcs wile. The
power of God triumphs over all humane power , and in all hu-
mane infirmity. So much the Apoftle tcacheth ( 1 Cor. 1. 27. )
God hath chofen the feolijh things of the world to confound the wife,
And the weake things of the world to confound the things wh'-ch are
mighty ; And bafe things of the world , and things which Are de-
Jpifed hath God chofen y yea and things which are not , to bring to
nought things which are, that no ftejh fhould glory in his prejence.
God chufeth thofe things which have the greateft improbility for
his worke, that the power and fucceiie : of the worke may be a-
feribed to him alone. When we chufe,we ihould chufe thofe that
are fit for the worke, to which they are chofen ; we ihould not
chufe a foole to governe, nor one that is of low parts himfelfe to
teach others ; we ihould pitch upon the . wifett and ablefl: we
can get. 'Jofeph faid well to Pharoah ( Gen. 41 . 33.) Lookt out a
man d'ferect and wife y And fet him oxer the Land of Eqjpt. We
cannot make men wifer then they are, and therefore we mi?(t
chufe and take thofe that are wife to doe our worke. But when
God comes to doe his worke, he often takes the foolifh and
the weake, because as he caile< h them to , lb he can fit them for
hisvvorke. As the ftrongeft opposition 0: nature againft grace
cannot hinder xhe worke of the Spirit ; when the Spirit comes,
l^e will mike a proud man humble, a covetous mm liberal!, an
uncleane perfon modeft and temperare \ fo the weaknefle of
nature cannot hinder his worke. If a man below in parts, God
can raife him ; Om of the mouths of babes a-«d fuckfj/rqs haft thou
tr.daincdftrength ( P&1..8* 2..) or ( as Chrirt alledgeth that text,
M*th;
6l Chap. 32. An Exfrftion tipan the Beo\t^«f J B. VerC p.
Math: 21. t 6. ; 77;w /j^r/? forfeited yraifc ; one might thinke,
Surely God will cake the aged, the learned and great for his
praile; no, he ordaines praise to himlelfe out of the mouths of
tubes and lucklings, that is, out of their mouths who inallmcu-
turall coniiderations, are no way formed up nor fitted ro {hew
forth his praile. ( Jfa, 3 2. 4. ) The heart of the rajh ( or hafiy J
fhall mderftand k^iewledge . Heady and inconfiderate perfons,
whofe tongues ( as we fay ) run before their wics, fhall then be
grave, advifed,and fcrious, both in what they doe, and (as icfol-
loweth ) m what they fay ; The tongue of the ftammerers (hall
Jfeake flawly, th.it is, cleare words with cleare reafon ; or they
inall fpeake well both in matter and forme , right things rightly.
All this the Lord doth that he may honour himlelfe, and lift up
his owne name only , which alone is to be lifted up. Never feare
toyut ancmptyvcffellto afullfoHntaine \ no matter how empty
the veflell be, if the fountainebe full : God delights in broken
weake and empty creatures , that he may mend , ftrengthen,
and fill them. There is a fpirit in man [ in weake man ] and
the Infpirationofthc Almighty giveth them uuderfl an ding.
Elihn having fhewed the original of mans wifdome to be from
God in this 8th verfe, makes an inference from it in the 9th ;
Theinfpiration of the Almighty giveth underftandmg ; And what
then ? iurely even hence it cometh to palle,thar,
Verf. 9. Great men are not alwayes wife , neither doe the aged
mderftand Judgement.
It is well conceived by fome Interpreters, that the Apoftle
doch more then allude to, even cite this text ( i Cor. 1 . 16. ) Ton
fee your Calling Brethren, how that not many vo'.fe men after the
flefh-i not many mighty, net many ]\foble are called. If God fhould
chufe only or moflly wife men, they would be ready to fay, we
are chofen for our wifdome ;Ifhe ould chute and call only or
moflly rich men, they would be ready ro r hirke, we are chofen
for our riches ; If he ilould call only ormoftly Kings and Prin-
ces, they would conclude, we are called for our Greatnelfe ;
Therefore the Lord paflfeth by moft of thefe, and calieth the
Fifherman , calleth the poore man , the ignorant man , and
iaith, You that have nothing, you that (intheeikeme of the
world )
Chap. 32. i/in Expofitwn tifoft the Bevl^ of Job. Ve-rf. 9. 63
world ) are nothing, doe you follow me , who have all things,
and can fupply you with all. Thus here faith Elihu, Great men
Are net afoayes wife ; Why not ? the reaion is becaufe God doth
not alwayes beftow wifdome upon them , It is the Inspiration of
the Almighry that giveth underfhnding ; GrearnetVe doth it not ;
Not many wije men after thefiefk, not many Great or Noble are
Called. Elihu and the Apoftle Paul fpeake the fame thing al-
moft in the fame words. This is alio a proofe of the divine Au-
thorise of this booke, as well as that ( 1 Cor. 1. 19. ) taken out
of the fpeech of Elifhaz, in the 5th Chapter at the 1 3th verfe j
He taketb the wife in their owxe craftineffe, &c.
Great men are net alwayes wife.
The word alwayes is not at all in the Originall text,and there-
fore put in a different Character ; Great men are not wife ; but
'cis well fupplyed by that word alwayes ; For the meaning of Eli-
hu is not that great men are never w/le, but not alwayes wife.
Great men, the Rabbles, the honourable men of the world, men 3^ yyfoo nif f
in Authorise and great place are intended by this word. The Of- unde Rabbi
fleers which King Ahafuerus fet over his feaft, are called Rabbles rtfyiji'er,qui
{Eft. 1 . 8.) fo that we may expound it here in the largeft fence, m ^^n erudi-
as including all forts and degrees of Great ones. HonZabil//'
Great men are not alwayes wife. Pa 8 n: #%'«■
tes. Tygur:
That is, wifdome neither floweth from, nor is it alwayes aflo-
ciated with Greatneffe. As fome are little yet great, little in the
world, yet great in true wifdome ; fo others are Grear, yet little,
they are little in wifdome, or have little true wifdome, though
.'.hey are great in the world, or have great worldly wifdome.
Hence note.
It is not great*ejfe of birth, of place, or fewer, that can make
any man wife, nor doth it at all affurc at, that a man is wife,
becaufe vte fee him exalted to and fetled in a place of power
and greatnefs.
The Prophet ( Jer. 5.-4, 5. ) finding fome very incorrigible
and hardned in finfull courfes, concluded them meane perfons,
and in the loweft forme of the people. Therefore I faid, Surely
thefe are poor c, they are fool ifh, for they know not the way of the
Lordy
64 Chap. 32. An Expjulon upon the 'BooJ^ of J o b. Verf. 9
Z>W, nor the judgement of their God. To be poors and fooliih is
very common ; thefe are poo re and foolifh ( faich che Prophet )
buc iiirely I (hall linde the Great ones better accommodated
\vi:h wifdome ; and thereupon he refolved, I will get me to the
great men, and will Jpcal^unto them, for they have l^:$wne the way
of the Lord, And the judgement ef their God • That is, thefe great
men have had great mbanes of knowledge, and we have reaibn
tofuppofe them as great in knowledge , as they are in place or
power. Bur did the great men anfwer his expectation ? did he
find that in them , which he iought and looked for ? nb.hing
lelle r The great men proved more foolifh, or leile in true know-
ledge then the poore, as it followetb, But thefe have altwethfr
broken the Jiakc and bwrfi the bonds ; As if he had faid, / thought
thefe great men had been wife, but I fee they are very fooles. Wnat
can be a greater argument of folly, then tobreake thofe yoakes"
and bonds, which the wifdome of God hath put upon us? 'Tis
both our wifdome and our freedome to be bound by the mod
wife and holy will of God ; and hence the Prophet accounts this
one as ftrong as a thoufand arguments, to prove that the Great
men among the Jewet- were not wife, becaufe they were nor only
unwilling to be bound to the obedience of the will of God , but
wilfully hurft thofe bonds. When Jelus Chrift came into the
world,the great ones,the Rabbles had the leaft true vvifdome,they
would not believe on him, nor receive him ; yea fome boafted of
this their unbeliefe as an argument of their wifdome ( 'johnj.
48, 49. ) Have any of the Rulers, or of the Pharifces believed on
him I No • they were too wife to believe ; Faich in Chrift was
left to the fooles, and counted folly by thofe wife men ; But this
people ( lay they, meaning the common fort or ignorant vulgar )
ivho knoweth not the Law are curfed. And they thought them ac-
curfed becaufe they believed in and received Jefus Chrift, the
chicfeft bleffing. Great men are no: afvVajF.es wife in civill things,
very rarely in fpirituall things ; They have nor alwayes the.
wifdome of a man,they feldome have the wifdom of a reall Chri-
ftian. They are not alwayes worldly wife , or wife for this pre-
fent world , much lefle are they alwayes wife for the world
which is to, come. Great in title, azdw'ife m truth, area fweete
couple, but feldome feene. If fo
Then there is no taking of things upm trufl from thegreatefi in
the
Chap. 32. An Exfoftuon upon the Book^of. Job. Verf. 9. 6$
the world. As it is dangerous to follow the multitude (£aW.2 3.
2. ^ the moft are ufuallv the vvorft, and they who are evilf, will
leade to evill ; fo there is no following great ones blindfold;
for even they are often blind, or ( which is worfe ) will not fee ;
And they who either doe not or will not fee their own way , may
foone leade others out of the way, and turne them afide to that
which is not good.
Againe , This firft part of the verfe ( Great men are not al~ , \ .
wayes w'fe) is rendredby the Septuagint, men of many yeares y * K °' * r * ,J "
or great in yeares, are not alwayes wife. The Original word may *J C / g^'
refer to greatnefle of age, which cenfifts in having lived many
yearcs, as well as to grearneife of honour, which confifls in the
enjoying of high places and dignities. But I rather adhere to
our tranfiation , that the great men here intended are the Great
in power and place, not in yeares and dayes, though it be a truth,
that fuch are not alwayes wi.e ; and if we take in that fence alfo,
it is a further confirmation of the general! truth in hand, That
wifdome is the gift of ood , and therefore thole men are not al-
wayes wife, whom we might mott probably lookeu, on as luch.
For as we fee Great men, who have the advannge of meanes for
education in learning, are not alwayes the wifeff ; fo the aged,
who have that great advantage of time and experience to ga-
ther wifdome are not ; Bo:h often come fhort in abilities of
understanding and prudence, the former of their inferiors, the
latter of their juniors. This is expreife in the latter part of the
verfe,and therefore needs no: be inferred from this firft part of
it,by way t)f interpretation ; Great men are net alwajes wife, then
followes this disjunctive propolit ion ;
"^{either doe the aged mderftand Judgement ,• or, that which
is right.
The word Mifhpat is taken two waves in Scripture ; firft, for
the rule of RighteoufnefTe ; Samuel told the people, the judge-
ment or manner of the Kingdome, ( 1 Sam: 10. 2 5. J that is,
how the kingdomefhould be ordered and governed, according
to judgement and rules of righteoufneffe. Secondly, Such an actu-
al! Administration as is according to that rule of righteoufneffe,
is in Scripture called judgement. The aged doe not alwayes
Knderftand judgement in either notion ; they dos not alwayes
K un-
66 Chap. 32. An Exptjitm npon the Be-ak^ of J b. Verf. p-
understand the rule, nor doe they alwayes a£ according to the
rule which they underftand ; they who fayle in one, much more
in boih thefe, doe not understand judgement. Sometimes the
aged are at a loife and know not what to doe, and oftentimes
they ate fo en:an:led with their lulls, that they will not doe
what rhey know. Yet here remember, thefe words are not to be
taken as an abiblute negation oF vvifdome to the ancient , much
lefle as a reproach upon them : For ufually the aged are molt
underftan:iing in judgement, and we may more probably and
doe more frequently rsnde Judgement with them, then among
thole that are young. And therefore when El'hu faith, neither
dqe the aged urMrftanl Judgement ; his meaning is only r his, old
age do:h not give vvifdome, nor is it the old mans priviledge
only x to underftand judgement.
Hence note.
<j4$ hononY-or greatreffe of eft ate, fo age or greatnefle of yeares 3
doth not confer wifdome upon any man.
Time doih neither flop nor convey knowledge and under-
funding ; old men have not their knowledge by their Amiqui-
tie , and tnerefore, as no man U wife at all times, fe no man «
made wife by time. In (Irict fence, vvifdome is not the daughter
of time , but the gift of the eternal. It is not time but divine
favour which makes wife. They are foone made wifc and lear-
ned, whom God will teach. The teachings of God make young
„. . men like the ancients in vvifdome, and without his teaching,the
iurvmnpln- a g £ d are like children in folly. God fometimes denieih vvif-
dei afenettute. dome to the Ancient, and lometimes he takes vvifdome from.,
Pua them. And God fuffers old men to a£t like children, to goe out
of the way, to doe foolillly, that he may fta'ine the glory of all
fleili, and that all might both know and have their dependance
on him alone. Hence take tvvo or three deductions.
Firft , From the Connection of thefe two verfes, we learne
that, The fpirit ofCjod is not tyed to any age <r degree of men ; The
Inffirationof the Almighty giveth under ft an ding ; great men an
not alwayes wife, &c- The Spirit of God is a free Spirit ; and as
the Spirit is free becaufe he moves without any defert in the ob-
ject ; as alfo becaufe he gives liberally, plentifully, and abun-
dantly; fQ the Spirit of God is free as to the choice of objects,
he
Chap. 32. An Expoftiov Hton the Bosl^ef Job. Verf. 9. 6j
he gives here and not thcre 5 he paffeth by this man,and takes hold
of that , he fometimes pafi'eth by the rich, and takes the poore,
(Eccl. g. 15.) Lhcposre wife man fazed the Ciiie ; fometimes
he pafieth by the old, and takes the young ; and he doth all rhis,
that we might afcrib- :.ll to himfelfe, not to the age of man, not
po any thing in man. God hath promifed to be vvnh his Church,
and With his Ministers by his Spirit to the end of the world ; but
the Spirit hath his choice as to particular men , and none have
been more deceived then they that thought the Spirit in bonds
or tyedtothem; Come ( fay they, Jer: 18. 18. ) let* us devife
devices again ft Jeremiah ; For the Law frail not peri fh from the
Priest, nor Counfetl from the wife, nor the word from the Prophet ;
The Priefts are of this opinion, and Jeremiah is out of the way,
he is a falfe Prophet , and therefore certainly we may proceed
in our devices againft him, for we have the opinion of the Priefts
and Prophets with us;Thus they lpake, as if the Spirit of God had ,
been bound up to that order. We ought to feeke wifdome at the
Priefts mouth ; yet they who reft u^on their wifdome may fooae
be deceived ; knowledge may perii"h from the Priefts mouth,
and counfel from the ancienr. The great Cheate which the Pope
ham put upon the world is, That the Sprit of God is tjsd to tht
pumctts of his Qo a' re, or that there he cannot erre. But as particular
men, fo whole Counfelh of learned and aged men have erred.
True wifdome i* no' the birth of time , nor the peculiar of a
party, but the free gift of the Spirit of God, who is moft free,
both in what he give r h, and ro whom he giverh. Therefore
Seconc'ly , Let hs nut fin our faith or our Ccafc'.ences upon ma,
h»w great , or how Ancient foever they are j Let us give refpecT:
to the Ancient, and the honourable, ( nor to doe it is not only un-
civill but imfull ) yet let us not give up our Confidences to
them ; For great men are not alwajes wife, neither doe the aged
underftand Judgement ; We mutt not reverence any mans per-
fon to the prejudice of the truth. The opinions of great or anci-
ent men are nor to be received,as O;acles,without debate ; we
have liberty to Confider of them,and to Compare them with the
rule : We "muft prove all thing?;, and hold fafttha*: only which is
good. A heathen gave that direction to thofe who heare philofo- e& !Wr in p ^.
phicall difcourfes ; Ton muft takeoff all thofe con ft derations which fophiaiicmm
tonceme the perfon {peaking, and only mind what is fpoken : his An- ea oportet exi-
j£ 3 t j. ftimatione ejus
<5& Chap. 32. An Exfofitlen upon the Beol^ of J B. Verf. 9.
qui iicit detra- ciquity, that he is an old man, and his authority, that he is a great
8j,feorfumper m , n> mu ^ no[ f vva y y 0U . ^jj s oulvV a;d gelhire, tone and gravity*
Etenimcani'ies ^ s ^ eveie or demure lookes, which mu^fa^ect, almoft ailonilh
dicenti,gekut unlearned auditors, and make them ready to fwallow any thing.
fi!perciLa,£<c, th.it is uttered , mull all be layd afide when the matter delive-
jacnm ad fer- ro ] anc j aiTei ted, comes to be examin'd and layd in the bTlance*
ceBendum im- j$..i; eve tf^ ] 3 f^j becaufe you judge ic true, doe not believe
^1 Audi' • .
mem. Hu- it true became. iuch or fuels a man huh fa id it ; became an old-
tarcr.de Au- man, or a great man, or a good man hath laid it. How flridly
ilttione. then and reiigioufly is this to be obierved in hearing the word of
Cod, and the doctrines of faith ? in that cafe be fure to lay ahde
all that concernes the fpeaker, and weigh wh.*t he fpeakes alone-
arid fingle in the Ballance of the. Sanctuary.
Thirdly , Then, we ought not to defplfe what young men fay,
■■-Tempera bccMtfcof 'their youth. If old men be not alwaye-s wife, then wif-
frippe \iriu- dome may be with the young ; fometimes an opinion is under-
tem -on pnma va j ue£ j ? becaufe it is the opinion of a young man ; and truths are
^nuiomr.u ' n ' c ^ceive^ becaufe he that delivers them hath not feene many
dayes. As it is a (in to adore old age, or to give up our faith
and Confcience to it ;.fo it is a fin to iiighr youth, in doing f© <ve
may flight the truth. Paul fnich to Timothy, Let no man Jefp'fe
thy. youth ; Which as it is a Caution ro Timothy (a; hith been
inevved ) to carry himfelfe wifely and wa.il , , lett he fhould oc-
calion others to flight or defpifie him ; ;o it is a Caution to. he
people, that they iVouId not defpife- himbecauie of hi? }ourh;
That which is the true glory o\ gray hayess, do-h fometimes Crowne'
the youthful! head , wifdome ( 1 mease ) and ripeneffe of under-
Coriorejuxen- (randing. It wis laid of a gorily woman, S bee had a youthfull »c-'-
cuh,ammocj- Ay ^ but an aged mm I, Samuel was young in yeares , but in ^race
iw:de*Aene- elder then old Ely ;. Jeremiah.vn* young, but how wife did the
te. .Ser: po. Infjriration of God mnk" rani ? D*«/i?/. was young, yet wifer then
alf the Magicians and Aftrologers ; Timothy and T.#> were
young, yet honourable forpudence and piety; and therefore,
feeing great men are not alwayes wife, neither doe the aged un-
derltand Judgement , as we fhould nor accept what old men fay
becaufe of their age ; fo.let us no: flight what young men fay
becaufe of their yomh.
When Cod furnifheth young men with abilities, and «.v.Uerh ■
them to his worke, even old men mu ft be willing, at leaft not.
diff-
Chap. 3 1. An Exposition upon the Bosl^of Job. Ve:f. p. 69
dudaine, ro heare them.Chrift mafi be heard in or by whom foe-
eveoJie will fpeake, God indeed doth ufually ferve himlelfe by
the aged»yet he hath aburtdan.ly telHried chac truth is not bound
uo co old age. Modelty ihould bridle young men from beipg
over-forward co ("hew themfetves , buc ic mull nf>c font or fenle
up their lips. Old men muft have the preh^minence ; Ehha
lnewes us chat order ( v.j. J I ( faich he ) fald dayes {leal fpc.-.ke,
and multitude of yeares fhall teach rvifdane : We mult hrft attend
and give eare to our elder*. And when we are co chufe Officers
o: Governours, co chute ignoranc Greene-heads before knowing
Gray hayres, were a perverting of all order. Therefore men ef
yeares having grace and wifdome proportionable, are co be pre-
ferred before che younger. In that cafe ic were a fhame to ad-
vance young men, wich a neglect, of the aged. Buc when God
gives more grace and underihnding co young men then to anci-
ents, our approbation fhould follow his preparation, and whom
he qualifies belt, we fhould fooneft chufe. The order of Nature
is good, yet >iot alwayes jitteft to be ob fervid. Right reaion and the
rule of he word of God muft f.vay and cart our vote , no: che
a>e md yeares of men. When Samuel was fenc to anoynr a King
m the place of Sa-d among the fens of Jeffe y he looking on Eli 'ab'
hid, Surely the Lords anoynted is be r arehim(- 1 Sam: 16. 5. ) but
the Lord [aid unto h m ( v. 6. ) Loohe not on his coptntenAfrce^ or en
the he : ght of his ftature, iecaufe I have refufed him, for the Lsrd
feeth '-or as man feet h ; for man loo^eth on the outward appearance,
but the Lord lookjth en the heart. Now, as we are no: to be taken
with the beauty and Mature men , fonoc wich their gray haires
and outward gnvity . Old men are not alvea^es wife.; wifdome and
a heart for God, a good heart, or a heart to doe good, may dwell
with a greene Head, even wi'h a eteener then feven, the eighth •
or g-eeneft of all ( io was Tlavids ) that come or Hand in a day/
of Ek&ion before .us.
JOB,
yo Ctap. 32. An Expoftion upon the Book^of J o «. Verf. 10
JO B. Chap. 32. Verf. iq 11, 12, 15, 14*
Therefore if aid, Hearken to me : I alfo will fiav
mine opinion.
Behold, I waited for yottr words : Igaveeare to your
rcajons, whilcfi you fe arched out what to fay.
Tea, I attended unto you : and beholdjhen was none
of you that convinced 'job , or that anjwcred his
words :
Left ye fiould fay j We have found out wifdome .*
God thrujieth him downe and not man.
Now he hath not dire&ed his words againji me ;
neither will I anfwer him with your fpeeches.
^pLihu having afferted this negative propofition in the former
JL. verfe, Great men are not always* wife, neither doe the aged,
nnderftand 'judgement , makes his inference from it in thefe
words.
Verf. 10. Therefore I fay A hearken to me.
As if he bad faid ; Though I am none of the great men of the
world, though I am none of the aged among xhefons of men, jet hear-
ken t.mome ; for feci* g great" and Aged men are not alwayes wife^
nor have inqyoffed all wfdome and under/landing to fhemfehes, it is
fojfible that fme keames of wifdome may fhine forth even from fo
mea> e a junior, even from fuck a puny as (I murt confeffej I am.
We may alio make the inference from the 8th verfe ; There
is a ffirit in man* and the itfpiration of the Almighty giveth under-
standing. Therefore I [aid hearken to me ; As if he had faid, Though
I am, a young man^ and have not had either thofe naturahor acci-
dental advantages of the ancient for the gathering of any great
fiocke or trte( nres of wifdome , yet there is an infpiratwn of the Al-
mighty which g'veh under ftand'ng. If the Lord will make ufe of
me, and infpire me, if he fleafe to breath his truths into me, and
rrrad'ate my foule with divine I'ght, I may be able to doe and fay
fome thing in th's matter. The inference, you fee, followes vveli
and without ftraine from either of thofe premifes. There-
Chap. 32. *j4n Expofttion upon the BoeJ^ of J B. Verf. 10. 71
Therefore I faid , hearken to me.
It may be queried, to whom did Elihu fay this ? We tranflate
the words ^definitely, not determining [hem to this or thar per-
lon ; But trie Original feemes to fpeake perfonally ; Therefore I
[aid, heare thou me. Which may be understood two waves j
Firft, that £///.# directed his fpeech principally to Job, Heare
thou what I frail fay. Secondly, that Elihu fpake to the whole
company there prefcnt,as if they had been but one man \ we may
i'peake in a congregation of hundreds and thoufands, we may
ipcake [o many, as if there were but one to heare ; as what is fpo-
kv n to a few, may be intended to all. ( M«rkj.i, t 37. ) What I
fay wtoym, ( my Difciples ) I fay mto all, watch. So that which
is laid to alt, is furely faid to every one in the aflembly where 'tis
faid. Though we take Elihu here, as fpeaking directty but to one
perfon,yet we muft take him as defiring that every perfon preienc
fliould take ic as fboken to himfelfe ; Hearken to me.
Hence note firft.
When any fpeake reafon , and fotd .out truth, they are to Re-
heard,
No man Should flop his eare with a prejudice to the perform
He that fpeaks truth, deferves to be heard : though (as Ellhtt ) he
be a young man, or infei ior to many in age, yet he is to be heard,
though infei ior to many in power and experience, yet he is to be
heard ; ( Side; 4, 1 3. ) Better is a poor e and wife child, then am-
old and foolijh K>rg that will net be admc-nified. And better is a
poore and wife cnild, then an old man chat can give no admoniti-
on. As that man is in a fad condition, whether king or fub 1 ec>,
that will not be admonifhed,io tint man, be he never lb ancient,
is not much ro be regarded, that is not able to give admonition.
But though both ciiicreete young men, and diicreete poore m.^n
are to b^ heard when they (peak truth and reafon , yet that of So-
lomon ( Ecc/e: 9. t6. ) is too often verified ; The poore mars
wifdvme is defpijed, and his word* are not heard. IVoft concludes
if a man be poore, hi> counfell is fp roo, and if he be young, hew
can he be a ccuafcller ? yet^Mr* me ( faith Elihu ) .
72 Chap. 32. An Exposition upon the BooJ^ of J © b. Verf.io.
VI Sdenti-
I alfo will frew mire opinion , or my kuowlejlge.
am imam. I will fhew what my underftanding is, or what light God nath
Mont. given me in this cafe. The words are phine.
Note from them.
Whet truth ot truths we have received and £w»>, we fhsull
communicate and make \nowne.
"lis a duty to fhew our opinion when we have a call and an
occafion to ihew it, as Elihu here hid. Some have knowledge*
who will not {hew it ; They ( which Chrift forbids,/W<*//>: 5.15.)
put their candle under a bull ell. God haih lighted a candle,
and fee it up in fome m^ns fpirits, yet they either quite con-
ceaie or much obfeure it. God hath given them a talent of
knowledge, and they like the unprofitable fervant, wrap it up in
a Napkin. They will not ihew their opinion. Not to fhew what
we have, when called to it, is a deniall that we have it. As
good not have a candle, or a talent, as let our*candle be hid, or
hide our talent. The very Ijearhen condemned this , while they
fayd, Covered venue, is f?Hr' elver tue. Yea while a man covers
his vermes, parts, and abilities, he burieth himfelfe alive, or is
dead while he lives. As, the Scripture laith, they have only a
name to be alive, but are dead, who make a (hew of more then
they have ( Rev: 3 . 2. ) fo they have a name to be dead, or may
be numbred among the dead, who will not ihew what indeed
chey have.
There are two things which hinder men from ihewing their 0-
pinion ; Firft,idlenefle, they are loath to take the paines to fhew
it. Secondly,fhamefaftnetVe ; There is a commendable modefty,
'tis not good to be over-forward in (hewing our opinion; But
that modefty is finfull , which quite hinders us from ihewing
©uropinion. They who keepe in their knowledge and opinion
either through idleneiTe, or fhamefaftneffe, doe almoft as ill as
they who (hew their opinion , and declare their knowledge
through pride and and high-mindedneffe, or meerely to fhew
themfelves, to (hew their wit, and to make a noyfe of their parts
and learning. 'Tis finfull felfe-pleafing either to know only that
we may know, or to publiih what we know only to be knowne.
With fome 'tis nothing that they have knowledge, unleffe others
know
Chap. 32. An Expofition upon the Bool^of Job. Verf. 10. 73
know that they have it. An arrectatioii toappeare knowing, is as
bad as to be ignoranr. / will fteiv mine opinion ( faid Elihu J But
why would he ihew it ? We have reafon to judge , it was from
thehonefty of his heart, not from the height of his Spirit. And
when ever we fhew our opinion, we ought to fhew it out of an
honelt heart, and for honeft ends, fuch as thefe.
Firtt, To inftruc} thofe who are ignoranr.
Secondly , To reduce thofe who are out of the way.
Thirdly, To feed hungry foules with wholefome doilrine.
( Prov. 10. 2 1 . J The lips of the righteous feed many.
Fourthly , To ftrengthen the weake.
Fifthly , To continue the doubt full.
Sixthly , To- comfort the forrowfull.
Sevenrhly , To encourage the fearefull.
Eightly , To quicken the floathfull in the waves and worke-
of Cod.
Laftly , And above all , That God may be glorified by the u(z
of the talent that he harh given. ( 1 Pet. 4. 10. ) Ai every man
hath received, the gift, evcnfo minifter the fame one to another, at
good Stewards of the mam fold grace of God. Stewards feuft not kc
lip their owne, but their Matters Intereft. We fhould minifter by
every gift as Stewards of the manifold grace of God.
/ will fhew m.ne opinion ( faith Elihu. J
But what hafte ? Elihu. it feemethforefawfome ready to ob-
ject ; Why doe you a young man take upon you to foeake in ~i
caufe, wherein fo many of your Elders and Betters have not pre-
vailed ? why are you fo bufie ? 'Tis much boldnes for you, or inch
as you to declare ycur opinion in this controverfie, wherein fuch
wife, lea - n':d, & godly men have,without fuccefle, ingaged alrea-
dy. To this objection, Elihu makes a preventing anfwer, rendring
this accoum of his undertaking; As if he had \aid J have attentive-
■ vbferwd all the pafj r ages and traverfes tf this dilute, I have heard
at 'I that jobs f ''tends have offered, whether for vir.d cation of the ju~
fdce a-'d right eoufnefs of (fed in laying that great affliction upon
Iv.m, or for the convillien of fob , to make him fee his fin, and Jit
downe humbled. I have heard all this (faith Eh.hu ) and upon the
whole matter I find, fob is yet unanfwercd, or that there is need of
her anfwer to flop his mouth , to file nee his complaints, and
L hun&le
74 Chap. 32. An Exf option upon the Booj^of Job. Verf.n*
humble him under the hand and foveragne power of Cjod.
This is the fcppe and iumrne of chefe two verfes following.
Verf. ii. Behold, I waited fir yo%r words, I gave eare to your
reafons, whileft you fear ched out what to fay.
Verf. 12. Tea I attended unto ym ; and behold , there is none
of you that convinced Job, or that anfwcred his words.
You have the generall fence of the text, \ fhall yet proceed co
a more particular explication of it.
Behold , / waited for your words.
XP moratuf The word which we translate to wane, imports three thin»s
^^ la " in Scripture ; Bill, an act of hope, or to be carried towards any
thv'h eX ^ S ~ r ^ n § defirable, with a wonderful 1 defire to enjoy it ; Hope can-
feth the fifth to heath after fruit ion. Secondly, the.word implyeth
that griefe or trouble which poflefleth the mind upon a long Ihy ■
or detainment of that good which we delire and hope to attaine.
Thirdly, it notes, the ioules patient waiting ( though grieved and
burdened with prefent delayes ) for future enjoyment. In all or
any of thefe fences, Ehhu might fay , Behold, I waited for your
words, I earneftly denred to heare you fpeake to latisfaCiion,
and I am grieved that you did not ; and I would, if need were,
patiently waite itill,did I not perceive you had done,and quitted .
your hands of this worke.
Behold, I -waited for your words.
33 ''OlT Mr Broughtrn renders, Behold, 1 waited through your jpeech, or,
into your words. I ftood ftill,but I have not been afleep, 1 have
long expected , you would fay what is right, and I have feriouf-
lyconiidered what you h)d,I waited for your words ; .
I gave eare to your, reafons.
Attendi ufq m ad "^ at is i to find what convincing reaion was couched in your
fenfa veflra\ arguments. The Hebrew is, / gave eare to your underflanding ;
lun: i.e. Accu- That is,. I attended to find out your apprehenilons , or to gather
vitijjmt <& U p y 0ur fence in this matter, that I might not miftake your
guam penitifft- meaning, nor anfwer at randomc. The vulgar tranflatioq reads it,
wjMexpio™- 1 have heard your wifdome j That is, what wifdome there was in
Chap. 32. An Exfofition upon the Bool^of Job. Verf. 11. is
your words. The truth or reafon that is in worcfe, is the wifdome f^^ p ™
of them. So that, when Elihtt faith, I gave care to your r '*/^j£"|J^ ul
or, to your under fiandmg^ it intimates that he tooke the kta&eft M.gentiJJiml
heed he pollibly could to find our theutmoil tendency mid! pur- aujcuhcvi ra-
pofc of their difcourfe. As if he had laid ; I Live weighed every #'«*» vefi-as,
tittle that ye have #>%», and tryed it by mine ear e. to find whether Vf^J* ,<y .V*
itwerefoltdyeaorrw. veJbatttuUfli,
There is one clatife further to be opened in cmsverfe; / (3 quas doflts
gave earc to your rcafons, e Jfe putaflu et
ad rem apus.
H'hile you fearched out what to (ay. Merc:
This implyeth that Jobs friends did ever and anon, take time .
toconfider either each man wkh himfelfe, or that they ctirifulted
one with another, what anfwer to fhape and make to Job,
J} hi left ye fearched oat.
The word which we tranflate tofearchout, noresthe ftric>efMpn Scma-
fearch after that which is hidden, remote and fecret. 'lis apply- r^, perfrv.tj-
ed ( Dent? 13.14.,) to that care which Judges ought to take in x ™ e £ 2 re ^ 0t(1
finding our the trurh of anaccufation brought againlt eriticers to ™ j l ™) Ji
ldola:ry. The llrietnefs of the Originoll is, while ye fearched out
words. As if he had faid , / am perfwaded you haze fir awed your
fclves to the tttwofi, to find out what to fay , you d'd not weak}
what came next \hut fearched for your an fivers.
■ We may learne a good leflon from the practice dtEl'hu - we
fee he was no idle hea-er ; yea in him we have the description
"or character of an active hearer ; / waked for your words ^ I g&v*
■care to your reafonmgs, while ye fearched out what to fay.
H nee note.
■Wenf/.fi dUnemly heare and give care , we gh a>;d confider
Wr:at us f pollen, before we give atfwer.
No man is well prepared to anfwer, bur he that hath been an
arennve hearer. And as no man can be a fit an.'werer in poynts
under difputarien, fo no man can be a fruitful! pracUfer in poynrs
•of inft; ucHon, but he that hath been adiligenr, hearer. Tig our
duty, when the word is preaxht, to waire, not for a found of
words, net for fine words, or words drefled up with affected
eloquence , but for found favory words , for words that have
L 2 •' weight
7 6 Chap. 32. An Expoft'ion upon the Beck, of J o b. Verf.n
weight aid light in them , for words that have ftrength and au-
thority in them , to prevaile upon the heart, and conquer us to
obedience. Thefe are the only words ,, worth the waiting for ;
and for thefe we ought to waire."
Secondly , Before El'.hu comes to give his opinion, he tells
Jobs friends, that he had diligently heard the nutter cut,. even
all their reafonings and.tearchings.
Hence note.
We muft not make a judgement from Any one part of a dif-
c our ft , we. muft take all together.
We muft compare the firft and laft, the Alpha and Omega, .
the beginning and ending of what is fa yd ; We muft looke quite
through. 'Tis not ingenuous to picke up this or that paflage,
to take a piece here , and a piece there ; we can never make a
true judgement till the whole is layd together. As, many ex-
ceedingly miftake. about the works of God, fo about the words
of men,becaufe they judge the whole by this or that part: Where-
as they fhould judge of the parts by the whole. As therefore we
ought not to make conclusions about the providentiall works of
God, till the laft Adl, or till all is concluded ; lb we muft not
judge the difcourfes of men, till the laft word, or till they have
concluded their ditcourfe. Heare a man out, and then anfwer
him.
Abjquoatten- Thirdly , Ehhu feemes to chalenge it as his due to be heard.:
tiemmjibicon- fpeake,after he. had fully heard them fpeaking.
Hence note,
7 hey who have had the patience to heare others^ ought to have
the pnviledge of being heard themfelves.
Heare w?, faith Elih* ; Why fo ? / have heard you. It is but
equall and rational!, that he fhould have liberty of fpeaking, .
who hath, fhewed an attentive perfeverance in heai ing.
From the laft branch of the \ztiz x whileyefearehed out what to -
to- ; ,
Obferve.
We »ught to ponder and try what we fpeal^e, before we fpeake-
it.
The worke of the tongue muft follow that of the underftand-
tiliat. Merc:
Chap. 32. An Expoftion upon the Boek^of Job. Veif. 12. 77
ing. (Eccl: 12. 10. J The Preacher fought to ful oat Acceptable S2H "HTl
words.) or words'of de/lght, words of pleafe-re. The preacher fougbc ;
But how did he feeke ? He fought diligently and earneftly. The
preacher fought, but inwhat way did he ieeke ? fu rely he fougrr
by diligent Ihidy and earned: prayer , to fitdwt acceptable word*.
\Vha. words were thofe ? not m en-plea fr.g words, not fofr words,
which, might paffe with all torts, or humour all rhanlies not fufch
words as would ferve for pillows under bad mens elbows. The
acceptable words which the Preacher fought, were words of trir.li
and fobriety, words of power and Authority ; in no other fence
may we feeke out acceptable words, or words of delight ; nor is
there any nue delight, but in wo r dsof truth. Thus every faith-
full Preacher fhould feeke to find out acceptable words ; every
holy and wholfome doctrine is made ■ up of fuch words. Only
thale doctrines and exhortations which are firmed and compe-
ted of fuch words, are ( as the Apoftle faith of the great do&rine
of Jefus Chrift , manifefted inj the flefh tofave finners ) faith-
full fty'ixgJ ) and worthy of acceptation ( 1 Tim: 1. 15. ) Ellhu
tooke notice of this in fobs friends, they did not fpeak hand over
head, but fearched what they might fay moiho the purpoie ( as
they judged) ofthecaufe in hand, and to the profit of thcir
hearers.
Elihu thought he had not yet ipoken enough in way of apoJo-
gie for himfelfe. And therefore the penman of this diipute re-
prefents him fpeaking further, yet much to the fame fence.
Verf. 12. Tea, I attended unto yon , and behold, there was none
of you that convinced job, or that anfwered his words,
l attended unto you ; That is, I did not frly deflretoreceli'c full
fatisfallion from you, but I attended, hoping at Lift to find it. I
flayed, I did not make hafte, nor did I haften you. Some ex- 2)f<p ad intima
pound the word with a great figuificancy, I did as throughly ve ft''' a confide-
confider and attend what was fayd, as if I had looked into you. l^j? ?*•
Thus ( faith Ellhu ) I attended unto you.
But what did he find ? He found two faults in their words
after he had attended unto them throughly. Firff, he found them ■
faulty, becaufe *one of them had convinced Job. Their proofes did
not rn.alje.good their accufations. The fecond fault which Elihr,
found,
7^ Chap. 32. An Exfof:tion upon the Bacl^of J o b. Verf. 12,
found, was, They had not refu re d Jobs after don. As if be had
f.iid, Te have ffiiken much, but upon the mutter have done little, I
waited, & I attendcd.e xtelTintr ay eat t bines from youjbxt 1 have bw
dec e reed in my expectation , ~Eor4iav\ng taken out thefirength and
Jubftance,the fpirits and qxintcjfcnce ofymrfpeech, I find nothing
coming up, eaher to a conviction of Job, as faulty \k matter of fact ,
nor to an anfwer of hint, a-s defective in matter of argument. So that
ivhcn I have layd all that ye have fp»ken in the ballance, it vieigkis
too light, fob is your match, yea, he hath over-matcht you.
Behold , there is none of jon that convlnceth fob.
The Hebrew word which we here tranflate to convince, ua»
swers the Greeke in the New Teftamenr, which is 2lfo tranilated,
hsytfi,; To reprove or convince. And both the Hebrew and the Greek,
carry a threefold fignification;
Firit , to prove, or to make good what is affirmed , either (irft
by reafon and argument, or, fecondly, by teftimony and authori-
ty. When fuch proofes and reafons, fuch teftimonies and autho-
rities are brought in, as a man can make no exceptions againif ,
or cannot evade nor reply to, then he is convinced. The Apoftle
« ~- giving a description of faith (Heb: it, 1. ) faith, It us the fab-
''*- fiance of things hstcd for, and the evidence ( o" conviction) of
things r.otfeene. The Spirit of God makes conviction before faith
;iits. He brings fuch proofes , fuch cleare evidences , that
though the thing be not Teene, yet the foule fits downe convin-
ced, that it is fo, a-; fully as if we had feene it. The g r eate(t con-
viction we have to believers from authority and teftiar.ony ; yea,
that's propei ly and only faith, when we confent to ashing upon
the teftimony and authority of another.
Secondly, The wo-d figni : es to reprove^ or rebuke wi?h
iteyZop. WO"ds. ( Math: 18. 1 <>. ) Moreover, if thy brother fha/i trefpafe
aga? ft tl.ee, noe and tell him of his fault. To reprove a man, is
Firft to tell him of his fault, and then ro blame him for ir. Every
mam fruit rr.rft be clearely proved , before he can be jirfily re-
proved. 'I bus the Bap r ilr reproved Hercd (Luke $'. T9.) And
becai ie Ltsfct vroves, therefore it alfo reproves (John y. 20. )
Every one that doth cvill, hate h the I ght y neither cometh to the
I'ght, kfi his deed', ficnld be reproved. The fame word is itfed
. (Eph: 5. it. J Have no fellow fo'prcih the unfruitful! works of
dark?
G)wp. 32. t/f n Expofition ttpo/t the Bool^ of Job. Veri. 12. 79
r
darknefi, but rather reprove them. And.igaine { ilim: <,.zo.)
1 Lcmihat fin (chit i-, ei. her openly, before ail, or whole {in
hath been pj o\cd before all ) rebuke before- all ; and, as the tame
le directs [1 it; 2. 25. j Rebuke them jlarply.
Thiroly , The word figniheth, as to prove ana reprove, fo to
chaiten ami correct, to rebuke by the hand as well as by the
tongue {Hcb: 12. 5.^ Te have forgotten the exhortation which 'J* esn <K-y-
fpes.keth ur.to you as y.nto children ; my fin , defpife nit tmn tie ?S ! '-SO:n
chajtr.ir.gof the Lord, nor faint when thou art rebuked of km-.. "° eo a '£ lx ~'
When thou art rebuked of him by blowes, or received iencible
Convictions. ( Rev: 3. fo. ) ulycm I love I rebuke and chafien.
Here in the Text we mull imderitand the word in the ririt fence.
There is no, < e of you that hath convinced Job ; That is, ye have not
proved what ye hive ia\d ; \o. have called him an hypocrite,
and toldbim that he hath oppreffed the poore, and detained the
right of the fatherlefs ; But ye have proved none of thefe evills
againft him. Ye have not proved rhe matter of" fad, that he might
Jit downe penitcntially confeflins; himfelfe fueh an offender,as ye
have accufed him to be.
Hence note.
-We can never convince another by what we fay, until I we prove
what we fay.
If we reprove any man for an errour in his judgement, and
doe not prove it to be an errour 5 or if we reprove a man for fin
in practice, and doe not prove his practice finfuil, or that he hath
practifed that Cm, no conviction follows. What is fayd and not
Droved comes to the eare only, not to the confeience. Therefore
faith Chrift ( John 8. 46. ) Which of you convinceth me of fin.
Find a fpot in my life if you can. I know you are ready to (lander
me with, but you cannot convince me of evill. It is iayd of A-
folks ( Acts 18. 28.) He mightily convinced the f ewes. How did
he convince them ? not by reproving them only, for not recei-
ving the Meflias ; he did not barely tell them, ye are a company
of unbeliever^ : but he reproved them by proving the neceifity of
their receiving Chrift the Meflias, and the evill of rejecting him,
fhemng by the Scriptures that Jefus was the Chrifi. Here was #
proofe , and fo conviction followed. He convinced them by
authority, by the teftimony of the word, comparing Scripture •
with. •
86 Chap. 22. An Expofition upon the Bffo!^ of J b. Verf.12.
wieh Scripture, the prophetic,, with the hiftory of Ghrift. The
ApoiHe would have the Minilters of the Goipd mighty at this
vvorke ( Tit: 1. 8. J They mu(\ hotd fcft the fahkfxll word, thai
they may be able byfouttd doclrine^sih to exhort and to convince the
.gdft- foyers. Not only muii they be able to rebuke gain-fayer*,
this wiii not doe it ; they mult aho convince them, or -flop their
■months. ( James 2. 9.) If any of yon have refpect to per fans, ft
•commit Jin y And a; e convinced of the Law as trunfareffours. How
doth the Law convince ? Not only by reproving, but by proving,
It fbew^ lis a rule, and faith, there you have departed' from \i\
here is the line, md there ye have tranlgrefled, or gone over it.
Thus ye are convinced, that ye are tranfgretfers. He is both,
wile and faithful!, he doth his worke like a workman that needeth
not be afhamed, who not only gives reproofebut proofe, either
of error in judgement, or of evill in pracfifc. For the clofe of
this-poynt, -I may fhew you three great convincers.
Firff , The holy Spirit of God ; This office of the Spirit CbriTt
, fets forth ( John 1 6. 7. ) I will fend the (fomf<rrter, and when he
is come (what fhall he doe? )He will convince the world of fin^ and
of right eoufnefs^ and of Judgement • That is, he will bring proofe
home to the confcience,to ihew linnets their evill (hte and evill
lives ; He will alfo bring home to their fpirits the alfufficiency of
the righteoufnels of Jelus Chrift, and fo overcome their unbe-
liefe, that they fhall not be able to refufe the offers of grace. He
will likewife fhew them fuch reaibns why they ough: to be holy,
and walke in the waves of righteoufnefs , that they iliall rieithgf
have power nor will to gain-fay.
The lecond great convincer, is Confidence. Th:y who were #
\o forward to accufe the woman taken in adultery ( John 8: p. )
were at taft convicted bj their owne Confaence, and went out one by
one ; Their confidence told them they were guilty, if no: for that
fin, yet of other (ins as bad as that. They were lb far before from
judging themfelves for, that they tooke no notice ol their owne
faults ; they were fevere againft the woman, but they flattered
themfelves, till Chrift made their owne conlciences , their con-
vincers. And furely confidence will one time or other convince
to purpofe , They who have refilled or outftood convict io» by
the word, yea and put by the motions of the Spirit, fhall at hl\
find -confidence convincing and peaking home to them.
The
Chap. 32. An Exp jit ion upon the Boob^of Job. Verf. 12. 8x
The third great Convincer, is Jefus Chrift in perfon ; Of him
ki the performance of this cilice, the ApofUe fpeakes clearely
( Jude\: 1 5. ) Behold the Lord comet h with ten thousand of his
Saints ( And what comes he to doe ? ) To execute judgement upn
ally and to convince all that are ungodly among them, of all their
ungodly deeds which they have ttngcd'y commit ted, and of all their
hard fpceches which ungodly fanners have fpoken againfi him. Chrifr
will make the greatest of ungodly ones in that great day to ac-
knowledge, that all their hard fpeeches which they have fpoken
againft the Saints, or godly men, were fpoken againft-him. When
prophane men are among their wicked companions,they can jeare
at the godly profelfors of the name of Chrift, even while they
pretend to honour Chrift ; But Chrift will make them fee, that
they fco.ned him, while they fcorned the leaftof thole that fea-
red him, and believed on his name. The great day will be a day
nor only of executing Judgement, but of conviction,every mouth
fhall be flopped, and all the world of vricked men friall become
guilty in their owne fight before God. Thefe are the three great
Convincer*. The holy Spirit of God, the Confcience of every
man, and J^fus Chri(Vin the judgement of the great day.
And let tho'.e who now undertake that great worke of con-
viction, often remember ( which was a little before mentioned
and fee downe ) the method to be ufed and obferved in it ;
Firft, prove the matter, and then reprove the man. None were
ever wrought to any good, by bare reproofe, much leffe by force.
Men are not to be driven into the faith by fire and fword,by ter-
rors and imprisonments ; convic\ion*muft doe it ; and that will
doe it to purpofe. This is the firft thing which El'hu blamed and
burdened J»h frieiids wick ; They reproved him, but did not
bring fufificient convincing proofe agamft him. There was none of
you that convinced fob.
Secondly, He lays this to their charge, that They had not an-
fwffed&h words. As ye have not proved your owne allegations,
lb ye have not refuted nor infirmed his reafons.
But how could Elilm fay, They had not anfwered his words,
•when to every word he fpake we rind their feverall anfwers?
Then Eliphaz, the Temanite anjwered and fa'.d • Then Bildad the
Shuhite anfwered andfaid ; The like is faid of Zophar the Naa-
math tc. They had been anfwerin° all the while, yet faith Elihu,
M Behold,
82 Chap. 32. An Expjf/itim ttpo* the Becl^of Job. Verf.i^,
Behold^ there was none of ysu that anfwer ed his words. I lhall re-
folve this doubt, by giving this note ; which was alfo given upon
the 3d verfe, where lee more.
ijnleffe we anfxer home to the matter, and ( ai we fay ) hit the
nalle on the head, we have given no ax fiver. We have not atlfVVt-
red, unlefle we give a fadsfaclory anfwer. When the Refpon-
dent in Schooles acquits himielfe well, The Moderator brings
him off honorably, faying, Thy Anfwer s faff ce. Jobs friends had
been anfwering long, and they made many long anfwers, but Eli-
hu, the Moderator was forced to tell them, ye have not anfwered
fufficienriy.
Laftly , Ellhu having heard all their anfvvers, and finding that
they did not reach a preofe againft Jcb^iot anfwer his reafonings
and replyes, he fpeaks himfelfe.
Hence note.
When we have weighed alldnely, and find that others have not-
done the deed, we muft not d'jfemble our judgements ', nor flat-
ter them in their faulty anfwer s.
Elihi would not doe fo, and the reafon why he would not, is
kyd downe in the next words.
Verf. 13. Left ye (hould fay, we have found out vtifdtme ; God
thrujfeth him downe not man.
In the former verfe Elihu (hewed his owne difappoyntment,
while he waited upon orher^ ; / attended untojou (faith he to
Jobs three friends ) and behold, there was none of you that cenvin-
ced Job, or that anfwered his words ; Then followes, Left ye fbould
fay, we have found out wifdome y &c. In which words Slihu pro-
ceeds with his Preface, that he might the more fairely fall into
difcourie withj^jfor having told Jobs friends that he had waited"*
In vaine, for fatisfacHon from their anfwers or replyes, they ha-
ving not convinced him, either by folid reafon, or by Aurhenrick
Authority and teftimony, that he was fo bad as they judged him
to be ; He adds, this I affirme.
Left ye fh»uldfay y we have found tut wifdome.
Itut is, left ye fhould fay it boaftingly, and cry littery againft
this
Chap. 32. An Exfofition upon the Bosl^of Jo 1. Verf. 13. &3
his afflicted man. The word is often tifed in Scripture to fignine '
faying with Drafting, or fpeaking in pride of Spirit. The Baptift
( Math: 3.9.) tells the Phariiees, 7 hinke not to fay within your
(elves, we have Abraham to our father ; his meaning is, doe not
"fpeakeof your pedegree boallingly nor proudly : that ye are A
bra-hams' children will doe you no good, unlefle ye are good, like
your father Abraham, and doe as he did. So here, Left ye fhould Rm ^ ^
(proudly )p/, we have found out wfdomc ; we have found the m J<y ipf um
myftery of the whole matter, we have found out the key, which cardinumfnjue
unlocks this fecret, or as 'WCalvins trmflater wittily as vveil as mm ntnrrtxr-
truly exprellerh, we have - found, out thebeaneln the Cake, we 'fty^J^fiffi
Leji yc fhould fay, we have found out wifdome ; That is, that whieh T
will furely prove us wife men, and gaine us the reputation of wit-
dome among all wife and knowing men. What their fpeciall re-
folvewas, which they counted widome, followes in the clofeof
the verfe according to our reading, Cod thrufhth him downe not
man. But before I deale with that conclusion, I lliall briefly n
two things from thofe words , Left ye fhouldfay, we have found
out wifdome.
Fi.it , tjHaJt is very apt to ffeahe boaftingly , to have h'gh
thoughts, and then to utter great words ofhnnfelfe. Man is a proud
yiece of llefh, and a fmall matter will make him lliew his pride,
and fpread his plumes ( like that naturally-painted bird ) if not
explicitely in words, yet his fpirit will fwell, and be pufc up with
towring conceits of himfelfe. The Prophet Habah^uk defcribes
this temper ( Chap. 2. 4. ) He that is lifted up , fas fpirit is not
upriffht in h'm ; A proud fpirit is alwayes a fal r e fpirit. They who
thinke h'^hly oftLcmfelves, thinks themjelves higher then they are.
And 'tis a great argument that man is naturally v^ry proud, be-
caufe Cod hath given fo many flops and checks to his pride, or
%ha r h made fo many provifions againft it. The very contrivance of
the work of Redemption in that way by the hand of Jefus Chrift,
had this great ttefigae in it ; For as the chiefe defigne in refe-
rence toman was his falvation ( that was the ultimate end as to
man ) fo there was ano - . her defigne in it, why God would fave
man thSr way, which the Apofile Iayeth dbwne ( 1 Cor: 1 . 29. )
That no flefn ft.ould glory in wsfgbt ; While God intended to
give man sjl'ory, he took a courfe to cut off all glorying from man.
would not let up man a-gaine to worke his owne falvation,
M 2 left
§4 Chap. 32. Antx^ofalon Hfon the Boo^of ] B. Verfiiy
left he fhould beproud of his vvorkes. Though we are now cal-
led to K9Drk.mt our owne falvatwn ( Phil. 2.12.) yet it is wholly
wrought by another ; and we are there commanded to work ouc
- our owne falvation with fear e and trembling, not with preemp-
tion and boafting.
Againe, How apt is man to boaft of any good he doth ? feeing
he is not afhamed to boaft fometimes when he doth evill, and of
that which is evill,even of the Iufts and luftings of his evill hearr.
( Pftd. 10. 3. ) The wicked boafleth of his hearts defire. And what
good is there in the defire of a wicked mans heart ?.He (as fuch)
can defire nothing, but whan is worle then nothing, fin or vanity,
and yet he boafts of ir.
Yea, man is ready to boaft, not only of evill done , but of his
ability to doe evill ; They in the Prophet boafted that they were
mighty to drmhe wine, And men offtrength to mmgle ftrong drinkj y
( Ifa. 5. 22, J How deefome pleafe themfelves that they are in
power, only, becaufe that gives them an advantage to opprefle
whom they pleafe, or all thofe with whom they are difpleafed.
David faw that fpirit ruling and raging in fpitefull *Zb/£,whom
he therefore checks, (. Pf&L 52. 1 . ) Why boaft eft thou thyfelfe in
m> f chief e^O mighty man ? The Apo(ile found thofe (Phil. 3.19.)
who gloried in their fhame ; That is , in finfull practices ( even ■
making their belly their God ) whereof they ought to be afha-
med. The Prophet fpake of their like long before, ( Ifa. 3. 9. J
They declare their fin as Sodome, they hide it net ; As if it had been
their ornament and their honour, their beauty and bravery to be
wicked.
But efpecially if bad men doe that which is good, they boaft
of it. A carnal man, may for the matter doe good ; yea, he may
have a zeal e for God. Jf/w (aid, Comefeemyx^ealefortheLoriy,
( 2 Kings \o.\6. ) But Jehu defired more to have his zeale for
the Lord feene, then to be zealous for the Lord-. And fo his was
indeed zeale for himfelfe., not for the Lord'. The Pharifees did
many good things, but they could not. forbeare boifting in the
good they did ; They doe all ( faith Chrift, who knew not only
what they did, but with what heart ) to be feene of men, or to
have prayfe with men. Yea, not only are evill men ready to boaft
of the good they doe , but the temptation lies hard alfo upon
godly men to. doe fo, their hearts are often unduely transported,
as-:
Chap. 22. An Exfofnion upon the Bosl^of Job. Verf. 1 5. '3 5
as with the thoughts of their gifts, parts, and graces, fo wich what
they doe through the gift of grace. Our very graces, much more
our outward priviledges, may be an occanon of bo.ilting. Pride
and boading are w^eds which grow up from the bell and richelt
foyle. 'lis rare to lee any man rich in gifts and graces, and poore
in fjurit ; poverty of lpirit is the pureft and truett riches of
gcace.
Secondly, As to the particular here fjokenof, Left je fhouU
fay y ire have found out ivijd>we.
Nore.
{J[{aH is very prone to make boast of or gl/ry in that which
hecalleth wifdome.
When he hath found out ( though but fuppofed ) wifdome, he
cannot contains, he muft cry it up. It is faid of the old Mathe- Archimedes,
matician, when ( after long ftudy and beating his braines ) he had
found cut a Conclusion in Geometry, he ran about the Citie ( as
if tranfported ) or ravilned with this loud out-cry, / have found
it j I have found it ; and thus fobs friends were ready to cry out,
they had fonnd y they had found, out wifdome. There is indeed a ve-
ry great temptation in the finding.out or attaining of wifdome,
to puff" man up, and to make him vaine-glorious. We have great
caufe to be humbled, that we have* fo little wifdome ; and they
that have any ftore ( as they thinke ) mo:c then their neighbours,
are in great dangof of being proud of it. Knowledge : puffeth up,
( 1 Cor- 8. 1. ) When the head is full , the heart grows high.
Yet this is robe underftaod of literall knowledge, not of fpiritu-
al^or of knowledge when and whete it is alone without grace y
not of gracious knowledge. The more a gracious man knowes,
the more humbh he is, becaufe his knowledge fhewes him his
own vilenefs and emptinefs ; but the more a ca mall man knowe?, .
the more proud he is, becaufe ( while fuch ) whatsoever or how
much foever he knoweth, he knoweth not himfelfe, nor doth he
know any thing as he ought to know it, as the Apoiile fpeakes there
at the fecond verfe. And as meere naturall men, fo they who are
but fmatterers, or beginners in the wayes of godlinefs, are alfo
very ready to be tranfported with an opinion of their parts and
knowledge. And therefore, the fame Apoftle gives it in charge
ibTiimth) ( 1 Tim. 3.6.} that he who is called and received
unto
$6 Chap. 32. An Exposition upon the Bsok^of J B. \forf. 1 ?.
unto Office in the Church, fhould not be a twice ; he means ic
not fo much of one that is young in yeares, as of one that is young
in the faith, a new plant in the Church, or one newly converted.
And he gives this as a re.ubn, Left being puft up ( with pride he
meanes ) by being in fiich a function, or by having- fucH reputati-
oafor wifdome and knowledge, as is requisite to aCofpel Mini-
Her, he ( which is a fad fall, if not a down-fall into utter mine )
fall into the condemnation of the devill. Not that thcdevili will
■condtmne him for his pride, no, the more proud men are, the
more the devill approves of them ; nor is it the devills office to
condemns, it is his office to execute ; he is the executioner, not
the Judge ; and wnat ever he condemnech any man for, he will
not condemne him for pride, no nor for any fin. So that when the
Ajroftle faith,' Left he fall into the condemnation of the devill, it is
as if he had faid , Left he be condemned for the fame fin that the
devill was condemned for, which vans pride : And it was pride (for
he is the right father of the Gnofticks ) arifing out of a high opi-
nion, or conceit of his owne wifdome, and knowledge. Zophar
fayd ( Job 1 1. 12. ) Vaine man would be wife. But is it an argu-
ment of a mans vanity that he would be wife ? it is a mans duty
to be wife, that's a good defire ; why then do:h he fay , Vaine
man would be wife ? The meaning is, Vaine man would be in ac-
count fo: wifdome , he woulcfbe reckoned among wife men, or
he defiresmore to be thought wife, then to be wife. <iA vaine
man, indeed, cannot defire any good, but in refe+e;-.ce to feme, evill
that cleaves to it ; and upon that account he may defire to be
wife. The firfl: fin came into the world by an attempt to get
wifdome, or by a proud thought in the hopes of attaining farther
wifdome. The wiidome which our jirft parents fought for,, was
no: wi.dome to know God,for that is the moft excellent wifdom,
it is eternal! I fe to know Cjod^ So then it was not wiidome to know
God, but it was wifdome to be knowing as God which they affe-
cted, -hey would be high and lifted up above the rate of a crea-
ture in knowledge, and that was their ruine. AnJ I fhall fhew (in
two things ;why there is fuch a temptation in wifdome,or the rea-
1 on why when we have found out that which hath a fhew of wif-
dome in ir,we are fo forward ro applaud our felves,& boift in it.
Fi;h\ 'Tis fo, becaufe wiidome is no common Commodity,
as I may fay ; wifdome is but in few tads, if you confider the
multi-
Chap. 52. zAn Expo ft ion upon the Bo$k, of Job. Verf. 15. 07
multitude of men in the world. Now that which few have, all
who have it are ready to be proud of. No man is proud of than
which is every mans ; no man is proud that he is a man, or proud
that he haftb reafon, becaufe that is common to all men ; but all
men are no: wife, all men are nor learned , all men have not an
improved wifdome, reafon, and underfhnding ; that hath a pecu-
liarity in it, and therefore of that m.my are proud.
Secondly, Wifdome is not only rare, but very ufefull , ani
( which reacheth this poynt more fully ) very ornamentall ; and
how apt are we to be proud of our ornaments ? A man is not
proud of his ordinary Cloihes , nor a woman of her every-day
d-elle, but when a man or woman have their ornaments and
Jewells on, their Gay-cloithing and rich apparel on, then they
are apt to be proud and lifted up, fo it is in this cale ; Wifdome
is like Gay-cloathing, it is a Jewell, an ornament, and therefore
man is under a temptation when he hath any thing of wifdome,
efpecially any eminency of wifdome about him, to be lifted up
and defpife others: yea, to arrogate great things to himfelfe,
and to pre fume that he can dot no fmall matters with his braine,
or the engine of his underftanding. It is a great attainment to be
full of knowledge, and full of humility , h'gh in parts y and lovely m
Jpirit ; Lefi ye fkwldfay, yet have found-out wifdome.
Cjodthrufieth him downe not man ; or as others read, God
hath caft him downe not man.
The Omnipotent dtth Tofs hint not man, faith M*. Broughton
The word fignifles to tofs a man (as it were) in a blanket ^ That is,
to tofs him as we pleafe far re enough from his pleafure, or to tofs
him in open view. As if they had iayd, fee how the omnipotent
toffeth this man ;-The Omnipotent toffeth him not man. There are
two references of thefe words given fcty Expofiters.
Firft , Some expound them as the words of Elihu. Secondly,
Others as the words of Jobs three friends.
Firft , Lefi yefhonldfay, we have found out wifdome. /( faith
Elihu ) fay, Godfhatt thruft him downe not man, TThat's^he prin-
ciple by which I will deale with fob , and fothruft him downe
from that opinion which he hath of himfelfe, and .humble him,
( that's the fence of the words ( thruft him downe ) accordingro
this interpretation ) God fhall doe it and not man. Some of the
learned
S§ Qhap. 32. An Expofttion upon the Boot^ of J o B. Verf.lJ.
ILn eft hoc 0- learned innit much upon this interpretation; wherein SUhu is fup-
l<u* uHim ho- Yo\t& mating a great dii'covery of his humility, as not daring to
^j^j^ undertake jf^.hirafclfe, but going about k in the itrengch and
faamiajfed power or" Cod ; As if he had laid, '' 1 u a work: above or too hard
diviiui plaid for man to p-.ifvb off from that opinion vmereU he isfetled. 7'odoe
vixfute opus ti)u is a worke worthy of God, i.cr can it be done by any power , but
eft. Cumtamen t ^ at w j }lc h & properly divine. And feeing God is gracioufly pleafed
miraflerloma- *? *$ e *h W^OP ' °f ma " f°* * hs bringing about fueb workes of
w graliofead Grace \farre be it from me that I fhould arrogate and, affume that
perjiciendas res to my felfe which God is pleafed to work^by my word. We may para-
bujufmodi abjit \ Q \ E hi s fpeech of Elihn with two o:her places of Scripture, which
' TemJuoTfeZ Wiil S ive W? ™ *-. *%<*> ( <*■* 4» ? 16. ) A,d Jofeph ««f*ered
Centum meo Pharoah, faying, It is not in me, but God ft all give Pharoah an an-
effellwus eft. fwer of peace. When Pharoah proofed to him his Dreames of
lun: the fevenleane kine, and of the fevcn thin ears of Come, Jo-
feph profelfed it was not in him to expound them, but only in
God; and that God would doe it he was conrideir ; God fh all
give to Pharoah an anfwer of peace. I ovvne no wndome in or of
my felfe, enabling mc to refolve this queftion, or to open this
fecret ; If ever I die it, 'tis God who dnh it, not I ; unlefle he re-
veale the fecret unto me, I cannot reveale it un:o thee. Thus ?l-
fo fpake Daniel, ( Dan: 2.27.) When all the wife men of 5^-
/<w werefoyld, and gravell'd at the Kings p opolall ,7 he fecret
jvh'ch the King hath demanded , cannot the wife men, the Aftrolo-
gers, the* Magicians, and the Somk-fayers (hew unto the Kin <r.
Yhey cannot doe ic ; it is not put by way of interrogation, can-
not they doe it ? but they cannot, by way of negative aflertion ;
how then-can it be done ? or who can doe it ? He anfwers , But
there is a God in heaven that reveale: h fecrets, and maketh hnowne
to the King Nebuchadnezzar what ft all be in the latter day es. As
if he had laid, As thy Magicians cannot, fo I will not undertake to
reveale the fecret, but Gad both can and will, He will furely doe it,
yea, he is now doing it ; the text fpeakes as of a prefent a£t, He
f makcthknowneto the King, &c. Thus (according totheexpofi-
tionbefore*us ) Elihu fai h here, Lest ye jhould fay, we have found
out wifdeme ; I tell you plainly, I will not undertake him, and I am
much affured ye cannot, therefore Let God thruft him downe, let
God deale with him, and conquer him, not I, not you, not man,
rot any man. If God will ufe me as a poore inftrument to doe it,
I
Chap. 32. An Expojitioft upon the Book^of Job., Verf. 1*. 89
I am ready, but the whole efficacy and power mufi: be from him-
fclfe. This carrieth a provable and a holy fence ; every good man
afcribes the etfect of all rhathefpeaks inperiwading orhers for
good to [he power of God. God muff, convert the finner, net
man, not the preacher ; Cod muft humble the proud, no: man,
God mutt call him downe from his high thoughts, or c\{\ downe
the high thoughts that are in him,not man ; God muff foften and
breake the hard heart, not man ; in a word , 'tis God who both
thiufterh man downe by a gracious work of repentance and felfe-
abhorrence, and rayfeth him up by a powerfull worke 6f foith and
holy confidence in Jefus (Thrift : when man hath done his be(f ,
he can doe no:hing effectually, only God can. VVhacfoever good
man doth, God doth ir in him and by him. Hence thofe crea'ure-
abating and Chrift-exakirg queftions (_\Cor: $. \.) ifhfh
Paul f and who is Apollo ? b:tt Minifies s by whom ye bcl.eved, tven
tu the Lord gave to every ma;?. Vanl puts a flight u; on himfelfe,
and a flight upon all inftruments, that rhe whole p^we: might be
of God , as he concludes ( v. 7. ) So then neither is he that t>l Unt~
eth ay thing, neither he that rsatere; h, but God that giveth the en-
cresfe. God only thrulfs mtn downe from his vaine and carnal
Rate, God only lifes him up unto a blei'.ed and a heavenly ftare.
This you fee, is animproveable interpretation, as the words are
luppofed fpoken by El'.hu.
ik:r, I rather referre them to 'jobs friends, being collected or
grhered up by Elthn., as the illue of their whole difcourfe with
job. God thrush eth him dow'nei, a*iimtman. This is it, t hut you
; -,iean; (faith £!ihn ) this ft the top of you: wifdome, the flower
andCreame,the fumme and fubihnce of all your arguments." AH
that ye have tayd U reducible td tht.f one profit ion , God thruftcth
him downe s k$i man, and therefore he is a wicked mm ; This is the
.vifdome which ye glo-y to have found.
Now though we take' the words as the fumme of what Jobs
frienashad fpoken, collected and drawne together by Elihu,
vet there is iome variety in opening the hincz of them ; I will
but touch a little slz what is offered by feverall Interpreters, and
ft.iy upon that which I conceive moft proper to the place.
Firff , Some conceive that in thefe words an account i> given
why Jobs friends gave over fpeaking, or why they fhxd filenr,
either revolving to fpeake no more, or prefuming they had fpo-
N ken
po GhflC; 52. An Exfofition HpOfi the Bool^of j o b. Verf.13.
Zlihu ie ami- ken all ; As it' they had iaid, M t have found out and conclnded a~
conim Jobi Jt- MO t-g ourfeives^ that 'tis mofi advisable for m^ or our v;£eji way to
erat0 ^ n ^e- [ ay ng mort y ou no:Tblv thinke we can lay no more, buc we ck>e
dent. R'cimuf indtittrioiifly forbear :o fay any more; wny ihould we trouble him
AiM.jl-ij.r.xi any further ; God troableth and vexech him enough. Godjlxrujtet-b
oporw homi himdmn^ therefore Ieflioc man ; And therefore we- thinke ic
nsm exjgitjre our w iidome ( hiving fayd this ) to forbtare and give him over,
l°uZ'' jL '<" fo - vvcwttl not adde affliction any longer to [he afflicted. Su
'exagitetur. ■ rnu as c .9> Apcttle ipeaks concerning, the repen.-ng Coriacbian
VatabI: ( 1 Episl. Cor. 2. 6, 7. J Sufficient to fuck a irn&n is tins ptnifh-
Cur. dew pro- ment which was infilled or many, fo that con trar; wife ye ouoh. ra-
ptUat turn mhtl t y r to j or ^ ve \y m Ar J comfort him, left perhars fitch a one r
ut ab homine be fsvallovted up with overmuch forrow;iojcbs friends (according to
Hnpvgnetur ; ut thislsxpofition ) are b. ought in fpeaking the tame fence; Suffi-
effliSo infuper e cr.t /* him is thxt pumfkment which hath been inflicted or. him
&ddj;urajju8ioi-£y one ^ gvsn by-God y fo that cor.tr anmfe we ought rather to com-
quia ja « ej r { ^ left hi (kould be f wallowed up with overmuch sorrow,
§: ; *d dew eun J \ / 4 J f . ,1 •
ok fua peccata Seconal)', Others give their meaning thus rigidly ; fie th nk^
perfeqiutur. tt oter w'flome to fay no more, but to remit or give him up to God y
Efeab: Levi, as a man that it ebfimate and will net be convinced, E'.ihu told
them a little before that none had convinced Job ; and here they
are reprefefieed, laying, we indeed have left him to God,, as un*
convincibi e by us, and therefore, God mufi thrufi h*n dewne, net
man • thee is a truth in this. Some men are # fo obilmate in their
wayes, though evill, and ftirfe in their opinions, though grofeii:
errors* that there is no more dealing with them, fuch as thefe are
ah animi oh- P a ^ mms s ^ to recall or reclaime, they mult be left to God. As
jim.itio omne in exrreame dangerous cafes of travel in child-bir:h,:he good wo-
ampliwloquen- men hgh and give over, faying, This is not womans worke, we mufi
di dejidemim have her to the man ; So in dealing with fome men, after long la-
edimit cum eo jj 0ur ^ no f ucce {f s> vve mu ft even-fay, This is not mans worke,
■nmohomo po- ^ e mu ^ ^ c ^ e ^ c t0 ^ 0< ^ > w ^° ^ one can rnru ft him downe, man
terit, fed deut cannot.
Mui de iih a- Thirdly, That which is,I conceive,chiefly intended, take thus°
nkmpmmach. j ( fa[ t h £liht* ) have undertaken after long waiting and expe-
epeliere. un: £^ ance co i"b e w mine opinion, Lefl ye (hofiidfay, we have found out
, / a. wi '(dome fXVAK. is,an argument fo llrongly concluding fob a wicked
gatur% tnult- maT1 > cnac no w ^ e man can °^ e <^ againft it.' But what was that
utomodo qjjU- irrefragable argument, by which Jtbs friends honed to conclude
zuur,idpateo him, and flop his mouth for ever ? Surely that which followethin
this
Chap. 32. An Eficfofitiojpttfon the Bcol^ef Job. Verf. 13. 91
this vecfe, Cod tkrttfteth him downe y m man j That Jobs friends jujh, qui nee
hyd the maine ground-worke of their hard opinion concerning %Zi? e ff.\
him in the dealings of God with him, is evident by .whit ^^dia^oJfsqui-
been fhewed from many palfages quite through the Bool^e ; All tur plant >•
which miy be refolved into the fence, now given, of this onz y G$d bum efjc im-
thrnfhth him downs, not wan, and therefore he is x wicked man. P rooi [- M vx ^'>
m Drui:Mer«
Hence obferve.
F' ru , 7 he ajflittitns and tlr a/Fines' &4wt>e effom* men tire e.
riintly from the kand of lied.
Every affliction is from God, but feme are more from God.
As God is more vifibly feene in the lifting up of fomimen , lo
in the carting dovvne of others. Every man that is lifted up, is
lifted up by the hand of God ; "lis the moll High, who one way
or ether, ietteth any man on high ; but infecting up tome men
on high, his wo/kings are io high, that every man may fee them
and fay, The finger of God is there, the hand of God hath done
it. ns thus alio in thruftingmen down^ ; every affliction, every
thruiiing downe,is from God, there is a hand of God in it ; for
as E'ifh.Jz, fpake ( Chap. 5.6.) Ajjl'tt'o* comes r.ot forth of the
dnft, not ■ dot in trouble '.firing out of the ground • Whence then are
troublesrSurely they drop dovvne frum heaven; they are from the
earth as to the contracting of them , but from heaven as to the
contriving of them. Yet there are fome troubles which fall frcm
heaven more apparently then others doe ; That is, there is more
of God, more of the hand of God in fuch a difpenfation, then
there is in others, though there be a hand of God in every one :
therefore dyjoh friends, God thrajis him downe, and not man ;
■ his nitfns iffrctions are mighty ftroakes from heaven, For though
God ha' h railed up and ufed inftruments againft him,yet himfelfe
hath appeared moft againft him.
Second iy , Obferve.
'ih'fe .ff <tions wherein God doth eminently appear -e againft a
man , \ecme to hare the grcatefi witntffe againft him of his ,
■1 ';,ef]c or wickednejfe.
That was the fcope of Jobs friends, This is, fay they, anunde-
•"iahl , < , that the man is.wickcd, becaufe there is fuch an
enjfrrchr Ffend-of Goduponhim. This was the foundation upon
N-2 . which
«pa Chap. 32. AnExfofituin upon the psok, of Job. Verf.15.
which they buik all their feverall c.enfures of him , yea, their
hardefl fentences againii him. And there is a faire probability in
this way of arguing ur; on foure Confederations.
Firft j It may be urged, thus ; God is jufi, ( men indeed are.
often unjuft and unrighteous in the evill which they bring upon
oihers ; hut God is juft ) and therefore.he vvoula not lay his
hand upon aqy man in this manner, unlelle he were a wicked man.
Surely his iniquity hath found him out, whom the hand of God
hath thus found out.
Secondly , God is mereifull, he is gracious, {Lament, 3.3 3. )
He doth not afflitl willingly , nor grieve the Children of men. Now,
if God hath declared himtelfe io unwilling to grieve the Chil^
dren of men, furely, when we fee him fo willingly grieve a man,
as he hath grieved this or th it man, may we no: fay, he is a wick-
ed man ? judgement is called Gohfirangc works-, but in judg-
ing fome he acteth as it judgement were ins proper mrke y zs if he.
wire in his Element when he is laying heavie ftroaks on their
backs ; therefore may we not conclude fuch among the wicked ?
Thirdly , Cjod is wife « he cannot be deceived concerning any
man ; therefore [here is fome great reafon why he afflicts, and
what reafon can more probably be given of a great afflicTioii, then.-,
fome great fin ?. As God is fo true that he will not deceive any >
man, fo he is fo wife that he cannot be deceived in any man..
He cannot mifle his mark, nor fall ujron a wrong fub.je£i in his
difpenfauons -therefore we have ,f aire warrant to lay, that a man--
againft whom God appeares fo much,appeares very foule to him, ,
what ever faire.appearances-he may have among men.,
Fourthly ., Take this Confederation alio, when men afflict their
brethren,they often do it either out of refolved malice,or in heat
of revenge^but God cannot do it with fuch a fpirir,nor from fuch
principles • The higheft atts of revenge in God y are but the awards
ofjuftice. Againe, Men will afflict oihers out of envie,or to eafe
themfelves ; as the Apoftle fpeaks of parents chaining their chil-
dren ( Heh: 17. 9j io.- ) We have had fathers of our jlefh y which
have corrected us, and me gave them reverence, (hall we not much
more be in fnbjeBion to the father of fririts and live? For they veri-
ly for a few dayes chaftned w after their owne pleafure, or ( as that
jtfwrfTd eTcfcy^text may more clearelybe rendred out of rhe o iginal Greek )
ttv-roit. ptout M itfecmedaood to them, or as they tfanvht eeod : As if he had
spjtsvidebatur*. *'■-' * ' * - • J r- A
Bez; im >
Chap. 33. Ah hxpsfition upon the Boak^of J o b. Verf. 13. 93
faid, They will doe it upon their natural! prerogative , or the
ri^ht of paternity, withouc giving ajiy account ; Yea,a father will
afflict and chaden his child lometimes ( in another fence ) for his
pleafure ; That is, to vent his paffion, and eafe hirrifeife : but God
n^ver chaftneth us in paiiion, nor ever purely upon prerogative,
but with a refpedt alio to our fpirituail"( which is tne bed ) pro-
fit, and fos (^ good. Now among the good things which God
aymeth at in afflicting any mm, this is not the lead , the purging
out ot his evills. And therefore when we cannot afcribe the
chadifement of man to man, but to God alone, 'tis a witnefs a-
aainrt him, at lead, it drawes a futpition upon him of fome great
fmfulnefs lodged in him, or finfull waves walked in by him.
Thirdly, Obferve.
Jt is no ( oncluding argument again ft Any man that he is w. ek-
ed, becaufeGod afflicts him immediate!} ; or, how muchjacver
the hand of God appeares in an affl.i'ib.on y *Us no concluding ar-
gument againfi the afflicted.
'Tis one principall fcope intended by Elihtt in this difcourfe,
to (hew that there were other caufes & reafons of Gods afflicting ,
'job, or any lHan elfe befides him. And that we fhould not make
Conclufionsj that the greateft fuflFerers, are the greateft finners.
For fird, though indeed God threatneth to punifh the wicked,
who wilfully tranfgrefle his Law , yet he afflicts many, with-
out refpec~l to wickedneffe. Secondly, though God threatens the
wicked only or chiefelyat lead, yet he relerves a liberty to try
the innocent •, yea, as -Job faith in the o*h Chapter, He laughs at
the trial I. of the innocent ; And therefore the moft innocent, are
mod tryed. I have had occafionmore then once to lherv why
they are mod or lb much tryed. Fird, for the exercife of their
faith ; Secondly, for the -improvement of their patience ; thirdly,
to humble them ; Fourthly, fometimes to fet them up for
examples to o:hers ; as the Apoftle fames fpeaks ( Chap. 5 . 1 o. )
Take my Brethren, the Prophets, who have fpokeu in the name of the
Lord, for an example^ of fuffering affliction and of patience. The
Prophets have futfered affliction , and God hath let them furfer,
that they might be patternes of fuffering ; and 'tis fo in many
o:her indances j Fifthly, God doth it to mortirie their corrupti-
ons j Sixthly, to prevent future tranfgrefflonsjh.e hedgeth up their
way
94 Chap. 3 2. An Evpe/ition upon the BsoJ^of ] b. Verf. i 3.
Way with thomes ; Seventhly, to difcover or gaine a teftimony of
their fmcerity. They ferve £hrilt to purpofe, whoxan furfer
while they ferve, and bleed under his croffe, while they fweat un-
der bis yoke. Surely then, there is no concluding againfl any man
that he is a ion of Bclial,b:hxtb call ort the yoke of Chrift, be-
caufe Chrift Durdeneth him with his croife. Yet this was the
great Afaxime, which Jobs friends infilled upon, (ft mult needs
be a wicked man, becaufe the Lord had thruft him downe, not
man.
But when we fee good men thruft downe by the hand of God,
■ there.'is a better ufe to be made of it, then to judge them, and
that is to be watchfull over our felves, left we put a rod ino the
hand of God ro chattels us, or a fword into his hand to wound u-j.
For as Chrill fpake ( Luke ^2. 33. ) If it be thus done to the
grec;/e tree , what/kail bt done to the dry ? If Chrift flittered fo
much, who was a greene flourilhing fruit-bearing tree, what may
we who are dry and barren trees ? Or take the meere ions of
men, fume of them comparatively to others, are as greens trees
flourilhing in grace and holinefle, who yet are under lore af-
fliction; and if this be done to a greens tree, what (hall be done
to thole who are but dry barren fruitlefs trees , yfa , trees that
bring forth eviil fruit. The Apoftle ( 1 Pet. 4. 17. ) gives a {u-
table caution ; If Judgement begin at the houfe of God ( he does
not fay at the Temple of Idolls , But if it begin at the houfe of
God ) wbAt will the end be ofthofe thAt obey not the Gofpel! Let
others -looke to it when they fee God afflicting his people, when
they fee God bringing fuch roubles into his o'wne houie, what
troubles may they expect," who are indeed but a den of theeves,
and whole houfes are, yea who themfelves are as a Cage of un-
le birds ? Thus we fee .the great argument diiproved, which
Jobs friends ufed to prove him wicked, becaufe God did thrufi
him doivzey not m*n. And, faith Elihu, this is it you fay and boaft
of, as your wifdome ; but indeed youhave not convinced Job, no'
not by thi-. What you have taken For a demonstration, is but a
fallacy. And though I might wave mine ownerouble in fhewing
that it is fo, becaufe I am n$t the mm ( but ye are the men ) to
whom fob hath fhaped his whole dilcourfe, yet I cannot forbeare
to doe.it, only I promife you, I will not tread in your.fteps, nor
take up your method in doing ir. That's the fumme of the words
which follow. Verf.
•p. 32. tA n Bxyifit.oa uior. the Bock^ of Job. Verf. 14. 95
\ V i. 14. 'Xow he hath hot dir cited his^ords a^ainjl me , nei-
n either will I anfwer him with your f pee ekes.
In [hi s verfe Elihu fpeakes Negatively in two things ; Firft,
He tells in, ifttt 7^ had riot fpokenproreiiecly, nor directly co
n . Secondly, he cells us,how he would not deale with Joi ; that
is, not as his friends before h:.d done.
JVjw he hath not directed his words a^tinft me.
As if Ekhu had (aid, I confe(Ye I have not been at all" ipoken
to ;J1 this while, r.nleiVe in common with all the Auditory, and
therefore might well enough looke upon my felfe as unconceind
in this matter.
The word here ufed to dir eft, hath a great elegancy in it, and
may be anallufion; Firft, to an Archer who aymesat, or directs
his arrow to the marks. Secondly,to a Warrier,efpecially a Com-
mander in warre, who, fees his men in battel array againfl: the ene-
my ; As if Elihti had laid, Job hath not aymedat me, nor hath he -py digeji
ordered or fet his words in order to opprfj'e me. Job hath not draw tie dtfpofuit, ordi-
up hit forces, nor Jet himfelfe in array agamjt me, biit againft you \ navit, verbum
And [0 perhaps that hate and bitternefs offpirit, which you have bel {[ curn ^ e f ci *
controlled by this long- continued: debate with Job, hath given you. oc- tuy l Tyjerc:
tajiffti prudently to withdraw, and frr bear e the entertainment of any
further difcourfe wit h' him. Tea, pojjibly ye are now fallen into a deep
contempt of him, as a man for fah en of God, and there fere to be ho
more dealt with by man. But theattmot the like reafon for me to
forbear e fpeahiyg with him ; feeingju he hath not at all oppofed me,
f& I am not at all difturFd in my owk 'thoughts about him, nor is my
fpirit imbitteredwith any umdiUive motions again ft him ; and fh all
therefore enter the lifts of this dif put at ion, with a peaceable and cjuiet
wunde ; or rather I {hall (being a per (on everyway unprejudiced J
doe my heft endeavour to moderate and compofe this great difference
between you. Now he hath not directed his words atrainft me, Sec.
Hence note.
Firft, Our words fhould be well ordered.
They fbould be drawne up like a wel difciplin'd Army, in
ranke and file.Coifufion in words is as bad as confufion in things •
Some heape up words, but they doe not rightly difpofe nor order
them ,*
g6 Chap. 32. An Exposition upon the Book^ of J o B. Verf.14.
them ; all they fpeake is one 0? joynt or frame. As a multitude
or roue of men , cfotrfnot make an Army ; we may fee cenxhou-
fand men together, and yet no Army ; why ? because they are
not in order o: method , they are no: under Discipline , and fc
they are but a confuted throng, not an Hoft of men. And thus a
great many words hudled and throng'd together, ate of no more
force nor u(c^ then a number of men without order ; Method is
• very good in every thing we doe, efpecially in what we fpeake ;
A ipeech rightly ordered, is like an Army rightly mirihaled.
A word fitly Lpoken, fitly as to the feafon of it, an i fitly as to the
joynting and dilpofing of it ( vye miy take in bo:h in that place of
Solomon y A word fitly fpoken J is like apples of .gold in pi fores of
Jiher.
Vttlt ofhndere There is another thing considerable in this former part of the
quod Hon hqui- verfe, Elihu (as was lately intimated) fpake thus to ("hew he came
turquajiproxo- t0 tne difpute unprovoked ; He hath not directed his words again]}
catw. Aquin: W(f . ^ e hath not touchtme. Ye indeed have been provoked by
his words, he hath touched you often and often to the quicke,
and this hath made you touchy, angry and paflionate, and you
havegrowne into heats ; but becaufe he hath not dire&ed'his
fpeech agalnrt me, therefore I fhall come upon the fnge, and en-
ter this difpute with much coolnef? and temper. In a word,I bring
nopafllon againft his perlon, as you ( being flung by his words)
have done.
Hence note, Secondly.
They -who are not provoked) have no reafen to fpeake provo-
That's it which Elihu would have Job perfwaded of ; we ufe to
fay, Speake when joh arefpeken fo.Then furely we arc not to fpeake
cherwife, then we .re fpokento; we mr.ft not give rayiing lor
rayling, much lefTe may we rayle when raylingis not given.
He hath not directed his words againft me.
Superbi qu£ ad One of the Ancients Commenting upon this text, faith, Elihu
comunemomni difcovers pride in this fpeech, He hath not directed his fpeech *-
um utiliutsm ^nsi me ; As if El hu difdained to take notice of what was fpo-
Aicunturnun- *^ en t0 t ^ m . which ( faith he ) is the humor of a proud man ;
S'm'wt wholookes not upon himfclfe as engaged by any thing fpoken,
■Grigon ' "^fle
Chap. 32. An Expofition upon the BooJ^of Job. Verf. 14. $7
unletfe you fpeak perfomlly and dire&ly to him ; whereas Chrift
fpeaking perionally 10 his Difciples only, would yet have all men
Ice tfecmteiVes ipokento ( Mark. 13.34.^ What I fif to yon^
I jay to a'ly match. El'hu fhould have taken what 'job lpake to his
thrcj friends, a (poken to all that were prefent, and fo might
well enough have fparfed this complement, as my Author con-
ceives. But I pafle hat as a curidlity ; Efpecially becaufe it ap-
peare's plainly enough, rhat Ehhtt, though the words were not
v fpoken' directly to him , yer did rake himfelie to be mucfr con-
cerned ; and therefore rifeth up as a Moderator in this cfcitro-
verlic ber ween job and his three friends. He hath not directed his
words Aga-njl me.
Neither will I anfretv him with your fpeeches.
I will nor goe your way, nor follow your example in this un- Mhi integrum
dertaking ; 1 (hall proceed upon O'.her principles, and ufe orher eft refpondere
medium's then ye have done ; iuch,I hope, as will be found much & v^dem lon-
more effeaualUand atraine their ertd.We may take thefe words " ; |j£ 'K^*
I will not a^fwer him with ywr fpeeches > two cvayes ; FJTrt,' as t0 ' //"j| ^&i.
their fpeeches had too ikde light of reafon in them ; Secondly, teB^obm non
as rheir fpeeche" had roo much fire of pailiort in them. As if he oppugmveriu
had iayd, I will ufe milder Words and ftronger arguments ; I ut- ^5 ult -
terly difapprcve the courfe you have taken with him ; and there- a /";Sj^™"
fore I will neither infiit upon your theame to condemne him for fpondendo, Jed;
an hypocrite, nor ul'e your argument to prove it, becaufe God alias efficacio-
hath thus fo-cly afflicted him ; for 1 hold that a meere Sophifme. riS iweniam.
I will not ax f *er him with your [pecches ; That is, with fpeeches A< J uin:
which have fo much pailion, and 10 little true rcafon in them,as
to the poynt in hand. For chough Jobs friends had fpoken many
things of much weight and reaibn confidered abftra&Iy, or in
Theft, ye: when it came to 'he hypothecs, as appliable 10 jobs fpe-
ciall cafe, then their fpeeches had little or no weight in them.
So that in this profelfion Ehha feemes to promife thefe two
things,
Firfl , That he would ufe ftronger arguments then they had
done ; I will not ufe yours, that is,weake ones, I purpofe to come
better prepared to the Combare then you ; For though Etihu
doth fomerimes ufe fuch arguments as they, yet he doth not ufe
them to their end to prove that Job a&ed rebellioufly, or like a
O wicked
pS Chap. 32. An Exfofition Hfon the Bool^of Job. Verf.14-
wicked man againft God, as they did : but to (hew, that he car-
ried himfelfc too highly, or over-confidently towards God* And
this ( as it appeares by the ilTue) tooke more upon Job then all
his friends hard fufpitions, charges, and accufations. This hum-
bled him, this filenced him ; he had nothing to returne, but fate
downe convinced ; and therefore Ehhx dealt with him in »more.
iirength of reafon and divine authority then they had done.
Secondly, When Eli ha faith, ,/ will not anfwer him with your
fpecchqJac feemes to engage that he would deale mildly with
him, o§ without palfion i.he would not ufe bitter words, • but de-
hate and argue the matter gently and meekly. For though Elilm.
gave 'Job many fevere reproofes, yet alwayes in a more friendly
manner, not to prove that he had done wickedly, but to convince
him that he had fpoken overboldly;or that while he was fo zealous
to defend his own innocency , he fometimes intrencht upon the
foveraignty of God, in his eager and earneft defire of pleading,
his caufe before him. And furely it was but need that Job fhould
have a man of a milder temper fent in to fpeake to him, elfe his
ipirit might have been quite over- whetm'd and funke. Nor was
it without the fpeciall hand of God,that after this poore afflicted
ibule had been fo hardly ufed , and fo grievoufly cenfured by
rhofe rigid difputants, he fhould at laft meetewith a man more,
meeke and compaflionate,in fome meafure,to mittigate and allay
his forrow.
Firft, In that Eli ha faith, / wiit not anfwer him with yom
ffeechss.
Obferve.
It is not good to imitate others in any thing they doe or [feake-
which is not good.
We muft not either a& or fpeake by example, but by rule, or
by example only fo farre as it anfwers the rule. 'Tis dangerous
treading in their fteps who tread awry. When Paul found that
Peter did not goe right, he was refolved not only not to follow
him, but to reprove him ( Gal. 2. 14, ) Thus farh £//£#, here I
will not write after your Coppy, nor take up directions from
what you have done, for I fee you have gone and done amuTe.
Againe , When Elihn faith, / mil not anfaer him with your
fyeeihes.
Note
Chap. 32. An Expofition upon the Boof^of J B. Verf. 14. 99
Note Secondly.
0hat we fpeakefhould be sur owne fence ', not the fence of others?
unleffe their fence, either of things ar per fens, he the fame
with ours.
Some pin their opinion upon the (leeves of others, and they
will be juft of the judgement of fuch a man ; what he faith , they
will fay. As fome expect that every one ihould be of their
Judgement, and fay as they fay ; they are many Mafrers ( which
the Apofile fames forbids , My Brethren, be not many Maflers,
doe not take upon you to give the rule to all others , fome are
proud at this rate, they thinke themfelves able to give the rule
to all men ) fo not a few are fo eafie, that prefently they will
take up any thing as 3 rule from any Mafter ; whereas we fhould
not be fo apt to follovv,but labour to have thejudgment or reafon
of things in our felves,rather then to take it up upon truft.When
Luther was much troubled about the dealings of God in the
world, to fee how matters went, and was faying within himfelfe,
Surely it were better things were carried thus and thus ; while
Luther ( I fay) was thus troubled, he thought he heard this word
of reproofe from God ; O Martin, Martin, I fee thou art very lYknine^MaY-
wife, thou car.fr give rules, even to God himfelfe, but I am not a Cjod tine, tu wide
eajie to be led by men. I will not take thy Counfell, though I fee thou f a P" > M e g°
haft an honefi heart in what thou connfellefl. I have a way of my n9n f um & s ™
owne y a"d I will have my ovone way, though the world, yea, though
goad men, and my owne faithfull fervants are grieved and mourne at
it. Man would appoint to God himfelfe, but God will not model
matters by mans wifdome, nor in his way. Thus in the prefent
cafe ( I only allude ) it is not good for us when we heare what
others fay , prefently to receive it, or take the impreffion from
them ; and fo anlwer in their words , or vote their opinions,
though they are wife and good men ; Elihu takes the liberty to
diffent, as in his opinion, fo in his Method of proceeding with
Job, I will anfwer, but it (hall not be with your fpeeches, 1 will
take my owne courfe.
Thirdly, Note.
7 he fay lings and mi flakes of others, fhould be our warnings not *"
te doe the I ke.
Elihu obferved where they mifled as to tne matter in hand,
O 2 he
ioo Chap. 32. An Exfofition upon the Beo]^ of Job. Verf.14.
he obferv'd alfo wherein they mifled , as to the manner of
proceeding ; and he obferved both vvell> and wifely to avdyd the
like inconveniences J and thereupon profefled, / will net anfwer
him with your fpeeckcs.
Fourthly , Note.
We (hould an f veer to every poynt and per [on with reafon and
fweetnejfe 3 not with pajfim and bit: erne •jje.
There is no convincing others with wrath ; The -wrath of
man ( faith the Apoftle ) works net the right eoufneffe of God,
( 'james 1. 20. ) That is, wrath will never bring about no; effect
thole righteous things , or ends, which God would have us ayme
at. The wrath of man puts him quite out of the way of righte-
oufneffe, both out of the way of right (peaking, and of right act-
ing. To (hew much reafon, and little paifion, is our wifdome.
So the Apoftle gives the rule ( zTim: 2. 26. ) The fervant of
the Lord mttft not ftrive ; he doth not meane it of bodily (hi-
ving; As if he had laid, he muft no: be a fighter. As when the
Apoftle faith ( 1 Tim: 3. 3. ) A Minister map not be a /Inker j
It can hardly be thought he thould intend only, if at all, that Mi-
nifters llould not be like groisly boyfterous men, who are not fc
much as Civill in their behaviourjfurely fuch are farre enough off
from a fitnefs to be received into the Miniftry ; therefore lbme
expound the Apoftle to the poynt in hand , he muft be no ftriker
with his tongue in paffion, anger , and wrath, no word-ftriker.
There is great ftriking, yea, wounding with words. Though Mi-
nifters muft ftrike and wound with the authority of God, yet not
with their owne animoftties. They muft wound the confeiences
of fanners, with the Word and Spirit ©f God , but not with their
own wrathfull fpirits ; fuch ftrikers they may not be, nor may the
fervant of the Lord ftrive, thus, but be gentle to all men , apt to
teach-, yea, patient in teaching. It is a great exercife of patience
to teach, with line upon line, precept upon precept j When we
fee little received or heeded, yet toinfift upon it, rhis is pati-
ence ; In meeknejfe inftruEting fuch as eppofe t hew J elves , if God
per adventure will give repentance to the acknowledgement of the
truth. As the Apoftle James exhorts ( Chap. 1 . 2 1 . ) to receive
the word with meeknejfe ; that's a moft neceflary rule in hearing
the word ; for many times the hearer is in a paflion , there is
fwch
Chap. 32. An Exception ufm^the Book^of Job. Verf. 14. 101
fuch a ftorme in his bowels that he cannot heare to purpole,
therefore if any would receive the ingrafted word , they mult re-
ceive it wich meekneile. I lay alio the word fhould be given out
or fpoken if meeknefs, though not wich coldneiie ; I doe no: lay
wich coldnefie or wich a flightnefs of fpirit , but wich meekneile.
And the truth is, milde fpeaking or m^ekndle of fpeech ( as
to the fpirit aiW conference of the hearer ) is not only moll com-
fortable , but molt prevailing. Meekneife fhould be ihewed,
even wh'ere there is the greateft zeale ; and zeale then prevailed
moft, when there is molt meekneife in it. The Apoitle )ude
faith, Of fome have eompaffion, making a difference, others fave
with feare ; That is, fave them by preaching that which may
make them afraid, fcare them out of their fins ;4)utyet ftill this
is to be done in a fpirit of meekneife. ( Cjal. 6. 1. ) If any cat
be over-taken in a fault (what then ? rayleon him, rage agiinft
him, and revile him, no, but faith the Apsftle ) ye that are fpiri-
tuall, rtfl ore fuch a one with the fpirit of meekneffe ; conftdering thy
felfe, left thou, alft be tempted. Bones muft. be fet ( to that the
word which we tranflate reftere alludes) with a tender hand.
Thofe three»things which are required in a good Chirurgion, or
Bone-fetter, are as neceflary in a reprover, or in him that would
reduce another from the error of his way. Firft, He muft have an
Eagles eye, to difcerne where the fault or fayling is. Secondly,
K Lyons heart, to deale freely with the faulty, how great foe-
ver they are. Thirdly, A Ladies hand, toufe them gently and
tenderly. AH which will more fully appeare, while
Laftly , From the example o£ Elihtt, we collect and iearne,
that a good Moderator or compofer of differences, muft avoyd
five things. Firft, (lightnefsof fpirit and 'of fpeech. It is not
good to fpeake lightly of little things, but it is a flume to fpeake
lightly of great things. Weighty matters muft be handled wekh-
tily,and we fhould put not a little finger, but our fhoulders to
them ! Secondly, pa'fionveneis ot ' fpit'it and of fpeech, muft be
avoyded. That which hinders rea on, had need be fruit out while
we are reafoning. What a contradiction in the adjunct is it , to
heare of an angry moderator ? or to fee a man fet himlelfe to
compofe diffe~ences between others with a difcompofed fpiric
ofhisowne. Thi r dly, partiality in fpeaking, or the favouring of
a party muft be layd afide ; for as Elihn did not fpare to tell
fobs
ioi Chap. 32. An E'xpfitlon upon the Bsol^of J b. Verf. 14.
Jobs friends their owne , fo neither did he fpare to tell Job his
owne, he wag not partiall on either fide. What can be imagin'd
more uncomely, then that he who ftands between two fhould
leane to any one ? or that he who comes to be an umpire or a
Judge, fhould make himfelfe a party or an Advocate. Fourthly,
he muft avoyd timoroufcefie, and not be daunted with what man
fh all fay or can doe againfthim, while he is <joing his duty.
The fear e of man is afnare ( faith Solomon ) That man had not
need be in a inare himfelfe, whofe bufinefs it is to bring others
cut of the fnares of error, whether in opinion or in pr actife. Fifth-
ly, he muft beware of an eafinefstobe drawne ailde, either by
the perfwafions or applaufes of men. A Judge between others
muft keepe his^wne ftanding.
Thus farre concerning thefe two verfes , wherein Elihu is
ftill carrying on his Preface, to prepare Job to receive attentive-
ly What he had to fay. In the next place, Elihu turning to the
ftenders by, fignifies to them in what condition he found Jobs
friends.
JOB.
Chap. 32. An Expojition upon the Bool^ of Job. Verf. 15. 103
JOB. Ch.1p.32. Vcrf. 15, 16,17, x ^3 l 9o 2 °-
T/jcj' were amazed^ they anfwered no more) they left
When I had waited^ (for they fpahg not d>ut flood fiiU)
and anfwered no more ) ^
I f*idj&. will anfwer aljo my fart , I alfo will flier*
mine opinion.
For I am full of matter , the fpirit within me con'
flraineth me.
"Behold^ my belly is as wine which hath no vent) it. is
ready to burfl like new bottles.
I will fpeal^) that I may be refrefjed : I will open my
lips and anfwer.
ELlhu had fpoken of his friends filence before, and here he
returns to it againe, with a further addition and aggravation.
Vcrf. 15. They were Amazed) they Anfwered no more, they left
of fteakix£,&C
There are two opinions concern ; ng the perfon who fpake
thefe words. Firft , Some referre them to the writer or penman-
of this Book, but I. rather take them as the words of El'ihu him-
feife.
They were amazed.
The root fignifies to be aftecled with a very pafllonate and nnn cumpa*
ftrong feare, even fuch-a feare as they are arretted with who flee ™emajfert ,
or fall bsfore their Enemies in battel.. So the word is ufed ^abllte'
(Jer: 5 o. 26. ) ^Afword is upon her mighty men, ™dthejfhall^ tiJ j;2L.
be difmayed. Difmay or amazement, is the difplacing, at leaft the perantur. :
difturbing of reafon it felfe ; Ehhu fhews how unable and unfit
fobs friends were to argue with him any further, feeing upon the
matter, they had loft the ufe of their reafon, and were as men
crack-brain'd, or broken in their underftanding. They were cma- 1
z,(d,
They>
IC4 Chap. 22. An Expofltion upon the Bo'\ of J B. Verf.15.
They anfveered no more , they left off [peaking, or
Speech was departed frem them ; there is a two-fold E*pofi-
\p HVHq.d tlon ofthatfpeech' {they left off [peaking ) Some underftand it
ab iJIii aM/a paflively, like that ( Luke 12. 20. ) This night [rail thy [ulebe
[tint verba, required, or taken from thee ; thou fhak not freely deliver it up,
but k fhall be inatcht from, thee ; So here, their fpeech was ta-
ken from them; o: by an unanfwerable. conviction, iifefce was
impofed upon them. Mr Broughton renders , j key doejfeake m
more, Jjeeches be departed from them. How can the) fpeake from
whom fpeech is departed.
We traniiate actively, they left off [pealing, as implying 3 vo-
luntary ac^,they gave a (tO;" to themiclves ; eir'ier rhey were not
able, or it was not fir for them ro lay any more. ■ he Hebrew is,
They removed foeech from then.felves , and io became a-- Jen: as
if they could not fpeake at •II. They wee as mute as ■ ■fhes.
The following verle being of rhe fame fence, I fhall opetl that
before I give the obferva ion-; fom this.
Verf. 16. When I had na'ted ( fer they (p^kenot bx( flood flill y
and axjwercdno more )
Job waited hoping they would ipeak feniewltff wor'hy of
th. mfelves, worthy of that opinion ton which they
Stare pro ta- had in the world fo; wi dome, bu ed his expe&ati-
cere. or!) He could not have no> hea.-v a word I ori om them. This
Elihtt putJ ino a p' r enthelis ( for they fake fot , but fload ftill y
And Anf&ered no more ) He uleth man] w ds the lame pur-
pose, to ibew that '.here was fomewhat .- ■ raordinary in their fi-
lence ; They (pake not, rhe'.r tongues flood [till. As fpeech is the
* image of the mind, and from the aboundance of the heart, fo it
is by the motion of the tongue. If the tongue ftand ftill , dif-
courfe is frayd. Their mouths were ftopt, as being either unable
or afhamed '0 urge their accufations and arguments any further.
They flood fiill and anfeered no more. It is faid of thofe forward
accufers of the woman taken in adultery ( John 8. 9. ) That be-
ing Cenvttcd by their owne Csnfcience, they went away one by one ;
they fhrunke away, having not a word to reply ; And fo did Jobs
friends, Who while they flood ftill , carried it as men unwilling
ro be heard or feene any more upon the place.Tbej were amAzjed,
tec. Firft,
Chap. 32. An Exp&fition upon the Book^of Job. Verf. 16, 105
Firft , Hence note.
^Ama^ement unfits tu for argument.
Where wondering begins, difputing ends. They were amaz,ed t
they answered, no more.
Secondly , Note.
The fame men are fome times fo changed, that they can [cart ely
be knovone to be the fame men.
Ellfhaz, fayd ( Chap: 4. 2. ) who can withhold himfelfe from,
freaking ? He was fo forward that he could nor be kept from
words, but now he had not a word in his keeping, fpeech was
wkhheld, or departed.
Thirdly, Note.
Fa/fe grounds or psjitions, cannot be alwayes maintain A.
God will fupply both matter and forme,arguments and words,
toconHrme his owne truth; they who are in the righr, fhalinot
wane reafon to back it: but they who are in the wrong,may quick-
ly find a Hop , and havS* no more to fay. The Apoftles were
weake, becaufe unwilling in a bad caufe ( 2 {or: 1 3 . 8. J We can
doe nothing against the truth, but for the truth ; and they who
aYe willing to be again!} the truth , fhall be weake and not able
long to doe any thing againft it ( They [pake no more ) ^/is God
gives a banner, ( that is, outward power ) to them that fear e him y
that it may be dlfplayed, becaufe of the truth ( Pfal: 60. 4. ) So he
gives wifdome and understanding ( that is, inward power ) for the
maintaining of the truth. In thy majefly ride profperoujly becaufe
of the truth ( Phi: 45. 4. ) As Cbrift who is truth, and the giver
forth of truth, fothey who are undertakers for truth, fhall ride
and prolper. Truth may be borne downe by power, and out-fae'd
by impudence, but ic canno: be overcome. Never feare to under-
take a good Caafe ; and ever feare to undertake a bad one, for it will
beflurd at laft. Truth may be oppoied , but r ruth-defenders
("hall never be alhamed , nor want a tongue to ipeake for it.
Chritt^Math: 10. 17. j waines his Difciples what entertain-
ment they were like to find in the world ; They [hall deliver you
up t e Rulers, je (hall be brought before (Jovemours and Kings for
m }'f"kf; But he withall encourageth them ; Take no thought
P vehat
io6 Chap. 32. An Expfetion upon the Bael^of Job. Verf.i-6.
what ye (hall Jpeak.,or what ye {hall anfwer. For feme might fay,
What if we fhould be called inqueliion for the truths of the Go-
fpel ? we are willing to burne for them ( as that Martyr faid) but
wefeare we cannot difpute for them. Well,taith Chrift, take r.a
thought what yon (hall fpeai^ font Jh all be given yon in the fame
home. God himfelfe by his Spiik will prompt you, he will vvhif-
per ilich things into vour eares, as all. your oppofers thall not be
dtele to gainiay. Indeed we fee fome men of corrupt minds, and
reprobate concerning the truth (as the Apoftle gives their Cha-
racter) who have courage enough to fet forth lyes , and (lander
the truth, who ftraine their wits to the utmoft, and ( as the Pro-
phet fpeakes, ( Jer: 9. 3. ) bend, their tongues like their hew for
lyes. But let them remember what the Apoftlejfayd of fuch as
they ( 2 Tim: 3. 8. J Tstyv at Jannes and Jambres withftoodMo-
fes, fo doe the fe alfo rejift the truth - t but ( v. 9. ) they [hall proceed
no further ', for their jolly Jhall be made mamfeft to all men ;That is,
fhortly all fhall fee that thefe men have but playd the fooles;
we may fay of all thole who hold wild rauraing opinions, they
fhall proceed no further, though they a£fc highly againft tfce truth
now, yet ftay but a while, and they will have nothing to anfwer
or returne, they will have emptied their quiver, and quite fpent
their powder, you ftiall heare no more- of them.
From that 1 6*h verfe, where Elihtt addeth, / waited ( for they
fpake not but flood ft ill, and anfwer td no more )
Obferve , Firft.
It is our wifdome and our duty to ftay our time before we put our
f elves out upon buftnefs.
It is good to wait ; God himfelfe is not hafty upon us , he
waits to be gracious, and we muft wait our feafon to be fervice-
able ; Elihu did not prefently engage. The providences of God,
and the Exigency of things, muft put us on, we muft not put our
felveson. Chrift tells us (Math: 9. 38. ) The harveft is great,
and the labourers few-, pray therefore the Lord of the harveft that
he would thruft forth labourers into his harveft • he doth not fay,
pray that labourers would thruft forth themfelves into the harvest ,
or run into it before they are fent, but pray the Lord of the har-
veft that he would thruft forth labourers ; that is, that he would
powerfully encline their hearts to -the worke, whom he hath
fitted
Chap. 32. An Expofition upon the BoeJ^of J o 1. Verf. 17. 1 07
fitted and prepared for it. And as untill we are, at leaft, both
competently prepared, and fairely enclined to that or any other
good worke, 'tis beft for us to wake ; fo when once we are pre-
pared and enclined, 'tis beft for us , without delay , to fet upon
the wo/ke ; Ellhu did fo, as appeares in the next verle.
Verf. 17. / [aid alfo I will anfwer my part, I will {hew my
opinion.
Now Elihu addrefleth to his worke, his duty ; and in this with
the verfes following to the end of the Chapter, we have,firft, his
reiblvednelfe tofpeak, I [aid I wdl anfwer for my fart, &c. Se-
condly, his ability, readineis and furniture to fpeake ( v. 18.) For
I am full of matter, &c. Thirdly, we have the motives that preft
him to fpeak, or that he was exceedingly preft to it in the latter
end of the 1 8th verfe, as alfo v. 1 9, 20. Myfpirit within me Con-
fir aineth me. Behold my belly is as wine which hath no vent, &C,
/ will fpeake that I may be refrcjhed. Fourthly, in the two laft ver-
fes, he tells us what caution, yea what confeiencehe meant to ufe
in fpeaking ( v. 20. ) Let me not I pray yon accept any mans per-
[on : neither let me give flattering tides unto man, &C.
/ faid I will anfwer fsr my fart, Sec.
Now you have done, I will begin ; thofe words, Ifaid, are not
in the Hebrew text explicitly , yet are well underftood. I will
anfwer for my part, that is, ( as fomc conceive, the force of the
phrafe ) I will anfwer with my ftrengrh, and might, I will put my
fhoulders to it ; but better Grammarians conclude,that the word ^ U(l ^ uoi ali ~
imports, A mans fhare or portion in any worke to be done, rather j^J^^/""
then the ftrengrh which the workman ufeth or puts forth in doing p ro mei xirili
it. And fo the fence is plains, as if Ellhtt had faid,they have done pane am pto
their part, thjy have goneto the utmoft of their line ; now I fee w*b*9 j ati ^
k falls to my turne to ipeak, and I will do what falls to my turne, *°\ IW &ir ' um
I will mfatr alfo for my pan. £ermn2L
I alfo will (hew my opinion. c» fignijicatio-
J J J ' nem. Pined:
We had thefe words in the negative at the 6th vetfe ; There
Ellhtt fayd, / was afraid and durst not {hew yon my opinion-, But
here, as flfo before ( t>. 10. ) Ellhu had taken courage and was
P * refol-
io8 Chap. 32. An Expofttion upon the Beok, of J B. Verf.17.
refolved wfhew his opinion. I fhall not ftay upon any opening of
this claufe, only I (hall note two or three things briefely from it,
as connected with the former verfe. There we had Elihu waitr
ing, here we have him purpofing to fpeake.
Hence note.
They who confder and waite before they fpeake, fpeake mojl pre-
* vailmgly, mojl weightily.
It was long ere Elihu ventured to fpeake, but when he did,,
he did it to purpofe and with full effect. Thatwhich comes from
our owne heart, is moil like to take upon the hearts of others ;
they fpeake as much from their hearts as with their tongues,
whom we fee long waiting before we heare them fpeaking.
And therefore, it is not good, no not for good fpeakers, to be
fpeaking before they have been waiting ; many through haft
bring forth untimely births, and unripe fruit ; Elihu could fay, /
have waited, before he fayd, / will anfwrr for my part.
Secondly, Note.
We ought to obfsrve order Tn fpeaj^ng, and aU our proper part.
I will anfwer for my part ( faith El'ihu ) or my turne is come to
anfwer. The Apoftle Paul gives this rule at large ( t Cor: 14.
28, 29, 30. ) He would have no Interruption , no confufion in
Church-meetings, or Church-fpeakings.
Thirdly , When he faith, J will anfwer alfofor my party I alfo
yeilljhew mine opinion.
Note.
He that hath received a gift er taknt, foould makeufe of /V,
and nGt hide it.
It is good to be doing our part,and fhewing our opinion where
we may be ufefull. Some love to act other mens parts rather then
• their owne , and to intrude into Provinces which are not theirs.
But whatfoever our hand findes to doe ( as Solomon fpeakes , '
Eccl: 9. 10. J that is, whatfoever is, as Elihu here calls it, our
part, that we fhould doe with all our might. More was given a-
bout ufing our talent and ftiewing our opinion at the 10th verfe
of this Chapter, whether I referre the reader.
Fourthly , Elihu was here but an auditor, not a difputant, not
Chap. 32. M Expofitlon upon the Boe]^of Job. Verf. i3. 109
a party , he came in only upon the by ; yet having received a
word he utters it.
Hence note.
Every man fhotild thlnke. hlmfelfe Qncernd to fpeake for the
truth) when 'tis wroxged y and doe his best to right it.
Or we (hould take all occafions and ieafons of doing good by
bur words as well as by our workes. As it is not good to out-
~un providence, lb to neglect or foreilow it is not good.
Laftly , Obferve.
fVhat others fayle in y rve fhould labour to fnpply in the catife
of God) and for his truth.
It is a proverbiall fpeech among the Hebrewes ; where there Vbi non eft
u not a, man , there be thou a man ; That is, if we fee any un- Wi w *"'
able to carry on and goe thorow-ttitch -with the worke before e ft°*
them, we fhould lend a hand to helpe and fupply them ; thus
faith Elihit) I will anfwer for my part, I alfo willfhew mine opini-
on. And it feemes ( by that which follows ) E/ihu did io,not on-
ly to aniwer his duty, but to empty and eafe his tpirit. For
In the 1 8th, i^th, and 20th verfes, he gives us that further
account of his interpofition about this controverfie. ^
Verf. 18. For I am full of matter.
Yea I am under a mighty Conftraint ; there is a kinde of force
upon me , The Spirit within me Conftrair.eth me.
I am full of matter.
The Original is , / am full of words ; yet of more then words,
as appeares in the following part of this Chapter; therefore we
tranflare, / am full of matter ■ that is, I am full of fuch words as
are materiall ; words of truth, words of fobernefte : I am full of
fuch words as will carry with them a Conviction home to thy
Confcience O Job, & filence all thy complaints.Or as if Slihu had cumaitfeplo
faid to Jobs friends , Though ye have fpent your ftore upon Job, mm, amkorum
yet I have ftore and plenty by me to fpend upon him. Thus he re- inpiam notare
fleets upon them as fcanty and fhort in their undertaking ; your "^w. pined:-
Lamps have fpent their oyle, you have emptied your veflels ;
fohavenof I, I am full of matter..
The
no Chap. 32. An Expofition upon the Book^of J 1". Verf. ift.
The Spirit within me Confiraineth me.
P^S inHiphil ^he rexc IS 1 My fpirit in my belly Coifiraineth me. Mailer
anxit,aiigiij}o- Broughton renders , My belly cs Spirit doth prefs me : The Seven-
vhprdfc. ty render, The [pint of my belly deflroj r eth me. A Greek tranfla-
ter faich, My [prat within me jets me on fire, or , I am all in a
cvvx-Aieoi am- flame. The word which we render (forflraint, fignifies to prefs
eum. Sym. vef y p Qre ^ j ue ip S j ^ j 7> j ^ fJ j - n came t0 ptjj'f thsfeventh day y
that he tdd her, becaufe fke lay fore upon him, or conflr awed him.
It may be questioned, whole fpirit, or what fpi it it was that
Conftrained Elihu ?
Some Expound it of the Spirit of God ; he dictates both
words and matter to me. Mafter Calvin feemes to Comply
with this Exposition ; God hath printed fuch amarke in the do-
clrme of Elihu, that the heavenly Spirit is apparent in his mouth ;
God ( iaich Elihu ) hath put his Seale to what I have to fay, there-
fore doe not receive it as the word of a mortal! man, the Spirit of
God Conftraines me. Paul ufeth a word in the Greeke of like
fignificancy ( iCer. 5. 14. ) The love ofChrift Confiraineth me y
it preffeth and overbear eth me ; I am not able to get out of the
power of it.
41 Againe , Others underftand it of his ovvne fpirir, yet acted by
• the Spirit of God ( Prov: 29. 1 1 . ) A foole utter eth all hlsfplnt ;
we tranflate, all his minde ; th^ fpirit preffing Elihu was his mind
carried ftrongly or refolvedly bent upon this bufinefs. The ftrong
inclination or difcofition of a mans mind to any thing good or bad,
is in Scripture language called his Spirit. The Spirit within me.
The Hebrew is,
SbiriM vsn- ^ je fc Tlt *f m y ^J ' Which forme of fpeech notes only
tm efl nxtpi- tnar vv hich is moif hrernall , or lyeth clofeft within us. Solomon
two. fo ala- faith of the words of wild ome ( Prov.- 22. 18. ) It is a pleafant
crius urgens thing if thou keep them within thee ; The Original is, /* thy belly,
y «*#«»«- ( "john 1 . 38. ) Out of his belly fh all flow rivers of living water ;
dumf CocT"" ^ z ls > out °' ^ " lwar ^ RIan J there ^ a ^ be a ^P' r ' c ' n hi* fpi-
rit ( for this Chriff fpake of the Spirit which fhould be given)
and the lame word is ufed of the wicked man ( Job 1 ^ . 3 5. )
His betly ( that is, his mind or underftanding ) prepareth deceit.
And Solomon {Cant; 7. 2. J fpeaking of the Church, faith, Her
Mlly is like an heap of wheat fet about with Ulli.es ; That is, /he
is
Chap. 32. An Exfcjition upon the Botl^ of Job. Verf. 19. 111
is big with holy thoughts and conceptions, as a woman great with
child, ready to be delivered. A gracious heart is continually me-
ditating and conceiving holy things, which it brings forth, and is
as it were delivered of, upon any good occafion. ihefpirit with-
in me Conjirameth me.
What Elihu had thus fpoken in plaine cermes by way of afier-
tion in this verie, he illuftrates by way of fimilitude or allufion
in the next.
Verf. 1 p. Behold , mj belly is as wine which hath no vent, fl"m *10n
it is ready te bxrft l<ke new bottles. vinum novum
y vel mufrum, cut
Elihu profecutes the fame thing in another way ; and to fliew turn ibthwacu-
how troublefome it was to refraine fpeaking any longer , his hn ut cxbaUt.
thoughts being not only too many, but too working to be enclofed Iun;
in fo narrow a roome as his owne breaft , he compares them to
wine, or to new wine, which will either find or make its way
out.
The whole fimilitude is exceeding elegant, Firft, he compares
his thoughts,or the matter he had in his mind to wine. Secondly,
he compares his foule or fpirit to bottles, his inward man was
the vetlell that held this wine. Thirdly, he compares his long,
filence to the ftople or Corke of the bottle. Fourthly, he com-
pares that trouble and griefe of mind which this forbearance to
fpeake brought upon him, to the working which is in a 'bottle
fo ftopr, or having no vent. Fifthly, he compares his intended
fpeaking to the openingof the bottle which gives it vent.
Behold, my belly is as wine ; that is, the thoughts of my belly
are as wine.
The Chaldee Paraphrafe faith, as new wine, which is full of
fpirits, and being ftopt is ready to breake the bottle ; which
fhews the mighty force which Elihts thoughts had upon him,
they would out, there was no flopping of them. Chrift faith,
( Math: 9. 1 7. J Ts^oman ppttteth new wine into old bottles, but
men put new wine into new bottles ; why ? becaufe they are
ftronger, and fo more fit to preferve. the wine ; My belly is 4*
vtine %
It
ii2 Chap. 32. An Expofttiott upsn the Boek^ of J b. Verf.19.
It is ready to burji like new bottles.
31N pro utre The word which we render bottles^ is never ufed in Scripture
rum alibi repe- elfewhere in this fence, but it is often ufed no fignihe Wizards,
ntU thol7* uod or fuch as hav " hm[[m S P irics ( f f* : 8 - * 9- l i a: z 9- 4') becaufe
quihocariMdi ^ey w ^° u ^ tnoI " e helli^ arcs b y compact with the Devill, did
genere uteren fpeak out of their belly, & fo as it were,out of a bottle. Now,faith
turxdut ex u- Elihu> Aiy bell J is as new w:nethat hath no vent, and it is ready
nibui vocem t0 b tir ft /,£, nerv fatties ; even new bottles will break, unletfj? the
emitterent. ■ ^ ^ ^ nc j b ecau f e :noU ah new bottles be
On A e a Green n . , , . ... , o .
tpyurpipuS.t lironger then old to keepe in wine , yet toe wine may be io
di:untw. ftrong as to breake them, therefore Elihtt here-by fhewes that his
Merc: defire or necelTity of lpeaking was fo urgent upon him , than
though he fhould ttrengthen himfelfe, yea ftrive with himfelfe
as much as he could to refraine from lpeaking, yet fpeake he
tiiuft.
/ am full of matter, &c.
Obferve , Firft.
e/fman fhould not $eaj^, efpecially in wtighty matters , till
himfelfe be wellftored with matter.
Secondly , Obferve.
Whenfome veffells are drawne quite dry-, and inflrnments fpent
and worne to the flumps, when they can neither doe nor fay
anymore, then God fills up and f ami (heth others for his pur-
There was not a drop more to be fqueez'd out of fobs friends,
but Elihu was a full bortle ( Mai: 2. 1 5. ) there is a refidue of
the Spirit ; God hath more Spirit or fpirituall abilities to dif-
pofe of, and beftow then he hath yet difpofed of to, or beftowed
iipon any one or all the fons of men.
Thirdly , Note.
God can furn'fh Inflruments with proper gifts for the- -worhe
which he CalU them to.
Here was a man Cut out on purpofe for this worke, he was
Clothed with a fpirit of prudence and courage, as well as with
a fpirit of difcerning. We have a wonderfull Example of this in
Luther,
Chap. 32. An Exception upon the Book^of Job. Verf. 19. 113
Luther-, who came forth againli all the powers of the papacy.
What a fpirit had he ? his was a fpirit of might, his fpirit Con-
(trained him, his belly was like a bottle full of new wine, there
was no (topping of it. Others would have been daunted and
cowed downe with the tenth of that oppoiition which he met
wich, but he was bold as a Lyon, who turneth not afide.
Againe , Why did Ellhu come forth ? why did his fpirit con-
ftraine himPwhat made his belly like winePSome charge him with
pride and arrogancy of fpirit, as if he did it out of vaine oftenta-
tion, to fhevv his parts and gifts, to let himfelfe above thofe 0-
ther Worchyes who had dealt and difcourfed with Job before.
But we have reafon enough ( confidering what he ipake, and '
what the ilfue of his fpeaking was ) to determine, that he was
moved with a zeale for God, and to doe good to Jeb, not with
a fpirit of pride, to (hew his learniug , wit or wifdome among
men;, and therefore we finde that when the whole matj^r was'
brought to an iflue, and God himfelfe came to deale with Job
and his three friends, God commends Job, and reproves his
three friends , but there is no reproofe upon Ellhu. Now for as
much as Goi himfelfe doth not charge him, what hath man to
doe to charge him ? Not only charity but reafon and judgement
command us to thinke his defigne honeft, and his aymes fincere,
while he profetTeth under fo vehement an impulfe or impreifion
upon his fpirit to engage and fpeake in this matter.
Hence note, Thirdly.
To fee truth ill handled, fhould fill our fpirit s with much zeal
for God.
That was it which drew Ehhu to this engagement, he faw
thofe men ( though good men ) had put a diiguife upon the
rhings and dealings of God ; and if men difguife the truth, and
maintaine erro-, if they deface the doctrines of faith and pure
worfhip, with their ovvne phanfies and falfe glofTes , it fhould
kindle a holy fire and fervour of fpirit in us, to affert and vindi-
cate the truth. Our fpirit within us ( in all fuch cafes ) fhould
Conftraine us.
Fifthly : In that Ellhu was foConftrained and preflfed in fpi-
rit, as wine which hath no vent , or as a woman with Child ready
to travell,
CL Note,
114 Chap. 22. An Exfofition upon the Beol^of Job. Vj^'rCiy
Note.
It is a paine not to fpeake when we have much to utter , and
much minde to utter it.
When Ll'hii was full he hid a Conftraint upon him to venc
his opinion. D-tfWfaitl] ( Pfal .39. i 7 2, 3. ) I held my peace,
eze;; from good words ; ( he did noconiy forbeare idle and evill
difcourfe, but refrain'd from-good ) buL.it was a trouble to him
not to fpeak, efpecially notto fpeak g6od words 5 therefore he
add:-;, {JMy heart waxed hot within me. Jeremy found it no ealie
vvorke to keepe in words ; yea, he defcribes himfelfe as much
pained by not delivering his minde, as a woman is when not de-
livered in child-birth ( Jer: 20. 9. ) Then [aid I, I will not make
menu on of him, nor fpeaJ^ any more in fas name, but hi* word was
in my heart as a burning fire $:ut up in my bones, and' I was weary
' with forbearing, and I could mt ft ay. There was wine , new wine
in his belly, yea there was a fire within him ; as we may be weary
with ipeaking , fo with not fpeaking, or forbearing to fpeake,
Cjer: 4. 19.) My bowels, my bowels, I am pained at the very
heart, my heart maketh a noife in me , I cannot hold my peace.
Read him in the like trouble upon the fame occafion('/#v<5.i 1.)
Eliphaz, ( Chap: 4. 2. ) was thus prefled, Who can withhold him-
Jelfe from fpeaking ? Tis a great paine, to be mind-bound, or not
to deliver our mind, when our mindes are full and we full of de-
fire to deliver it.
Sixthly , When he faith, lam Conftraind , I am like a bottle
ready to burst, It ceach'eth us.
The Spirit of (Jed doth Jo over-power feme men, that they can-
not contame.
The Pharifees and high Priefts, thought to ftop up the Apo-
ftlesthofe boitles full of the new wine of the myfteries of (Thrift,
and therefore gave them Counfell, yea a command to fpeake no
more in his name. At the iothverfe, they laid of fome in a
common fence , Thefe men are full of new wine, that is , they are
drunken; but the truth was, they were full of the Spirit, full
of Gofpel-truths, and like bottles full of new wine they could not
bold. And when the Pharitees and high Priefts would have ftopt
up thofe bottles, and charged them that they fliould fpeak no
more
Chap. 32. An Exposition upon the Booj^of Job. Verf. 20. if 5
more in the mme of Jefus ; they anfwered , whether it be meet
to obey Cjod or Than judge ye ■ for we capnot bui fpeake the things
that we have [eene and heard ; you may cut out our tongues if ye
Will, take ajway the organs of fpeechyemay, but otherwise we
cannot but (peak. As it is faid of Chrift, they eoul'd nor renft the
Spi: it by which he fpake ; fo they were not able to refift he Spi-
rit by which,the Apoftles fpake. Some have (itch ImpulfeS from
the Devill upon them , that they cannot but fpeak boldly as well
as wickedly and blafphemoufiy ; it is ftrange to fee what fame
bch old and new Impoftors have done, their bellyes h;.ve been
like bottles full of new wine, they have even buril to- vent their . ^
wicked opinions. Bernard difcouriinsj of fuch an Opinionift in his J l Vf •' mt
r ■ 1 rr / t t ■ n c a v ' 1 r r r auditore: qui-
time, laith, He hungers and thrrjts for Auditors, into whole bojomes y^ omne e U od
he might empty hmfelfe, and powre out all his fentiments, that fc fentit ejfundat,
might appear e who and how great a man he was. lie careth not qwbut qualti
to teach thee what than \rnowek not. nor to be tamht by thee what he . V®^™ f lt
, , / / 1 1 • 1 if 111 1 t tnnotefcat. Non
doth not know ; but that himj elf e may be Knowhe tok*ow what he CUYatt * docers
knoweth. Now if there be fuch preffures upon the fpirits of vaine vela te docen
men to be delivered of their falfe and ayery conceptions : How quod nefiit,jed
much more when a man hath ftrong imprefiions from the Spirit of ut fi^ffdatwr
God ( 'tis diicernable by the matter that comes out of the bottle, f^. Ber *
whether it be the wine of Sod«me, or of Sion ) is he unable to ' /
containe himfelfe ? Such a man muft fpeake not only toinftrucl:
and refrefh others, but (as it followeth in the next verfe ) toeafe
and refrefh himfelfe. ' -
Verf. 20. / will fpeal^ that I may be refreshed.
The Hebrew is, That I may breath, or, I may have roonte. FH") latw di-
The word properly fignines, that which is enlarged' or widened ; htatuf,recrea-
when a veflell is full, a&S fhu draw feme of the liquor out of it,' tut , l°* mr &
then there is room ; So faith ttifau I will [peak, that I may be™*- htum e ~.
refie^or havers P % 3 tdtaZeZ
I will ,p cn my lips, and an[,er. !w J£i-
To open the lips is a preparation tofpeaking; Chrift opened f™, interio ~
his mouth and fpake j fpeaking is begun with opening the mouth : & abaZTta
a man may open his lips for other ends then for fpeaking, and a te 'ejidevij re'
durnbe man opens his lips who cannot fpeake , yet no man can quiefiam..
CL.2 fpeak A<pi*
v\6 Chap. 52. AnExpofit'ion upon the Beol^ of J B. Verf.io.
fpeak without opening his lips : and why did Elihu open his lips ?
it was to refreih. himrelfe.
Hence nore.
He that fpeakj his minde, eafeth h's mlnde\ '
'Tis good to. i peak to refreih our felves, but as much- better
tip ipeak for the refreshing of others ; yea , we fh'oufd fpeak.
hough to our own paine) than we may refreili others, and fpeak.
away their paine ( {fa: 50. 4. ) Thou haft given me the tongue of
the /earned, to fpeak a word in jeafon to him that is weary ; They are-
good words indeed which refreih both the fpeaker , and the
, hearers. But the defigne of fpeaking is rather for the refreih-*
ing of hearers , then of thelpeaker. How vainly then doe they
ipend- their breath in fpeaking, who fpeak without any defigne of
good, or cf refrelhing , cither to themfelves or others, who-
fpeak only to be applauded and taken notice of, to be cryed up
:;nd commended for eloquent fpeakers. Thefe are fad defigne s
of fpeaking ; better be a ftammerer, then fuch an Oator, better
be dumb and not able to fpeake, then to fpeak' for iuch ends,
with greateif ability. Unlefie we fpeak, that -others may be in-
formed, converted, comfor.ted,ediried, faved, fome way or other
bettered , we were as good hold our peace and fay nothing.
The holy ApofAle profeffed ( iCor: 14. 19. J T had rather fpeal^
five words with my understanding, that I might 'teach others a/Jo y .
then ten thoufand words in an unknowne tongue. To fpeak ftrange.
words in an unknowne tongue, may gaine us a name among men ;
But neither are any foules gained, nor doth any foule gaine the
worth of one farthing in fpirituall knowledge by hearing thou-
fands and ten thoufands of words fpoken in an unknowne tongue.
We lliould thinke all thofe words even as loft to us, by which
_ we have not, at leaft, intended the gaine and good of others.
But fuppofe v while we flncerely intend the good of others in
fpeaking, they get no good by what is fpoken ; yet it (hall not
be without good to us : for as Elihu.hz're hoped, fo may we to
be refreshed by it ; for when a man hath difcharged his duty to
God and man, in fpeaking hu mind, it cannot but be a great eafe
to his minde.Elihu had a great duty upon him,to moderate and fer
this bufineiVe right between Job and his friends, to ta^e downe
that height of fpiric that was in Job, and to allay that fharpnefle-
and
Chap. 32. An Expofition upon the Bo$k^of J o b. " Verf. 20. 117
. — — - — •-• = — = ■ — — — ~"
and bitternetfe of fpirit that was in his friends. -When we have
in fmcericy difcharged our clity no all others, and done than
which our Confciences charge upon us, how doth ic quiet and
refrefh our minds ? and how many have, been burdened and dif-
quieced in their fpixits for neglecting this duty: They (I fay)who
rteglecKngto fpeake when it-was incumbent upon them to fpeak,
and the caufe of God required it , have found it a harden upon
them long after. When Mordecai had acquainted Queene Efter
with the fad condition of the J ewes, ( whole deftruction Haman
had plotted ) and adviied the meflenger to charge her, that jhe
jhouldgoe in unto the King to maj^e fupplication unto him, and to
make requeft before him for her people ( Eft: 4. 8. ) She returned
him aniwer by the fa»e meiienger , that fhe could not doe
this without running the hazzard of her owne life (v. 10, 11. ).
yet Mordecai replyed ( V. 14. ) If thou Altogether hold ft thy
peace (let the danger be what it will ) at this time, thenfhal/ their
enlargement and deliverance arife to the jerves from another place %
but thm and thy fathers houfefh all be defiroyed : and who knowes
whether thou art come to the kingdome for fuch a time as this ? As if
he had fayd, It is thy duty to ipeake for thy people at fuch a time
as this, and therefore if thou doeftnot breake through all diffi-
culties to fpeake, thy filence will coft thee deare, probably thou
• wilt loofe thy owne life by it, or if not, then certainly thy confei-
ence will trouble and vex thee for it as long as thou liveft;
Many offend in fpeaking, and we may in many cafes offend both
God and man, yea o-ur felves too ( when we. fee our opportuni-
ties loft ) by neglecting to freake.
1 O B,
'.1 1 8 Chap. 52. An Expofitwn upon the Baol^of ] o B. Verf. 11 ■
JOB. Chap. 32.. Verf. at, 22.
£ef #/£ «0? 5 / pray you^ accept any mans perfon : nei~
ther let me give flattering titles unto man.
For I knew not to give flattering titles : in Jo do-
ing^tny Maker would joon take ms axe ay,
IN thefe two verfes Elibu concludes ( in which he had con-
tinued long ) the Preface to his following difcourfe and pro-
cedure with job ; Here alio he acquaints us in what .manner he
meant to proceed with hiin ; about whiA we may confider two
things.
Firft , His refolvedneflfe or the fedednefife of his purpofe what
courfe to take. Secondly, the realbns which moved him to it.
The former heexprefteth negatively in the 2ithverfe, and
that in two points.
Firft , He would not accept any mans perfon.
Secondly , He would not give flattering titles unto man.
Thefe two negatives ( as the negative precepts in the Law of
God ) are to be understood wiih their affirmatives. I will not
accept any mans perfon> is, I will have and give an equall, or nei-
ther a more nor lefl~e(to the beft of my underftanding)ihen a due
regard to every mans perfon.And,/ will not give flattering titles ;
that is, I purtofe to fpeak plainly, I will not complement men,
but doe my beft to accomplilh the matter. And as he afliires us
how he will proceed in this 1 i*h verfe, fo
Secondly, He gives us the reafons of this his intended im-
partiall,plaine , and down-right proceeding in the 2 2d. Thefe
reafonsare two-fold.
Firft, He would not doeotherwife, becaufe he could not with
any content to himfelfe. It was againft the very graine -of his
fpiric to doe othetwife ; his difpofition by a quite contrary way,
he was a man of another genius or temper, a man of another
mould and make, then to doe ffch : ©w and unworthy things,
as accepting the perfons of, or giving flat: enng titles unto men.
• He is exprefle in this ( v. 2 z. ) I know net to give flattering
titles* '
Second-
Chap. 32. An Exfofition upon thrBsok^ of Job. Verf. 21. 119
Secondly , He would not becauie he dur/l not: give flattering
titles, nor accent the pe> fins of men. The danger and dammage he
fhould incurre by doing fo, kept him from doing fo, as wel as his
owne indifyoiition' to it. He il.oi.ild layhimfelfe open and ob-
noxious to the wrath of God by fuch feeking the Favour of men ;
as appeares in the dole of the verfe ; Info dswg my Maker would
foon take me away.
Thus you have the parts and purpofe of thefe words • I fhall
now give a more diftinct explication and account of them.
Verf. 21. Let me not, I pray you, accept any mans per fin ; or,
let me not now.
So that particle is rendred ( Job 5. 1. ) Call now , If there be KJ adverbiutn
any that will anfaer the?; yet 'tis an Adverb of befeeching or in- f eu panicula
treating ; and therefore we render weLZrft me not , I pray yon ; °tf e cf*™»>f<M
which rendring (eemes to have in it thefe two things. As if Eli- f d e Tamabo "*
hu had fayd, ^ latin*.
Firft , Expect not that I fhould, nor believe that I will doe a-
ny fuch thing, as the accepting of perfons,or the giving of flatter-
ing tides.
Secondly, Be not offended if I doenot,be not angry with me,
if I deale plainly with you ; pray give me leave to ule my owne
freedome and liberty when I am fpeaking ; for I am refolved to
doe it , and not to accept the perfons of men, nor to give them
flattering titles. The words may be rendred alfo in a direct ne-
gation, Verily I will not accept any mans per fin. But Tfliall keep Non accipiam,
to our reading. ■ "J'tJ?
£w qua: end-
Let me notj, 1 pray you, accept any mans perfon. lege infolens
non ejh Druf: :
The Hebrew is , Let me not lift up any mans per fin • or (which
the Apoftle forbids ) Let me r.ot have any mans perfon in admira-
tion ; I will not over-reverence any man, nor give him a refpect
beyond himfelfe. The word which we render perfon, is in He- uriN *>J3,
brew, face, Let me not I ft up the face of a man, o~ wonder at any
mans face, as the Septuagint often render this phrafe. And ic is
ufuall to put the face, or the countenance for the perfon, becaufe
the face declares the perfon and fhews who the mans is j and it is
elegantly expreffed by the face, becaufe accepting of perfon?,
imrorteth a refpeet to others for their outfldej or in conikleraci-
on
120
Chap. 32. An Expojhion Ufa the Book^ of J o b. Verf.27.
on of fome external! glory. Let me not accept the face of any jm>^
or perfon, lee him be who he will. The origimll word Ifh, molt
properly figniSeth an eiMnenr, or honourable pan, a learned or
wile man. As if Elihtt hid fayd, I will no: accept or life up the
face of a man, though he be ( ifh) a man never lb much lifted up,
and exalted above his brethren. To accept the perfon of a man,
is not a faille in it felfe ; for as our perfons are accepted of God,
fo ought our perfons to be accepted -with one another ; yea, i: is a
duty to accept the perton of a man ; that is, to give him favour,
honour, and due reiped. Not only civility and humanity,but reli-
gion it felfe calls us to give outward reverence to them who ex-
cel!, and are fuperior, cither toothers otourfelves. Godhim-
lelfe is fayd to accept the perlons of hifcpeople firftj and then
their faciiHces or fer vices. And we ought to accept the perlons
of men according to their diiferencesin place and power, efpeci-
ally according to thofe gifts and Graces, which fhine in theirt.
Therefore when Elihtt faith, Let me not ■, I pray you, accept any
mans perfon, his meaning is, let me not doe it in prejudice to the
cauie or truth that is before us. Then we are properly and ftrift-
ly fayd to accept per fans, when in any matter, bufinefle, orpoynt
of controveriie, our eyes are fo dazel'd or blinded by external
appearances, that we have refpect rather to the perfon of the
man, then to the matter, or the truth of the caufe in hand. So
then,this fan of accepting perfons,isalwayes committed when we
are more fwayedby,or when there is more attributed to perfons
then to things , that is, when the mans worth is more looked to
then the worth or merit of his caufe;or further, when fomething
in a perfon which hath no refpect to the goodnes,or badnes of his
caufe, moves us to give him more or lefle then is meete, this is
hnfuliy to accept or refpect a perfon. Thus Elihtt acquits him-
felfe from all thofe bonds and blinds which his refpect to thofe
worthy perlons before him, might lay upon him. They were an-
cient andyjrave men, they Were wife and good men, he had a
great^felpect for them , he owed much reverence to them, con-
sidering their age and gravity, their degree and digniry ; yet he
owed a greater refpect to God, and to the truth, then to their
perfons, and was thereupon refolved, ( though he had many and
great temptations to dde it , ) not to accept the perfons of
wen.
Hence
Chap. 32. An Expoftmn upon the Boek^of Job. Vcrf. 21. 12I
Hence note.
To accept perfons in prejudice to the caufe or truth before us, U
* h'gh offence both to God and good men,
*Tis lb in a double notion ; Firft, in the a& of it , becmfe we
doe that which in it felfe is not right, nor according to the mind
of God. Secondly, in the iifue, confequence or effects of it, be-
caufe by refpe&ing perfons, we are endangered to many other
fins. While Solomon only faith (Prov: 28. 21. J To have re-
fpett cf perfons is not good ; his meaning is , 'tis very evill, 'tis
ftarke naught. And the reafon which he gives of the evili of it,
is not only becaufe the a& in it felfe is evill, but becaufe the iflue
and confequence of it is worfe ; For, ( faith that Scripture )for a
piece of bread that man will tranfgreffe ; That is, he that refpedts
perfons, will turne afide from juftice, for his owne advantage,
though it be very fmall, even for a piece of bread. The Prophet
complaines of thole ( Amos 2. 6. ) who fold the righteous for fi-
ver, and the poore for a paire offhoes. They who have fold or gi-
ven up themfeives to this crooked Spirit of refpedting perfons,
will not fticke to fell both the perfons of the righteous, and the
moft righteous caufes, not only ( as the Prophet faith ) for a paire
of flioes, but ( as we fay) for a paire of fhoe- buckles. They will
foone judge amiffe of things, who have rejpett to perfons, and they al-
wayes looke be fide the caufe, who loeke too much upon the j ace - no-
thing fhould weigh with us in judgement, but truth or right, and
that in a five-fold oppofition.
Firft , Truth and right muft weigh with us in oppofition to
relation. When a Broiher, or a neere kinfman be in the caufe,
we muft not decline, nor be biaifed from the truth, yea though it
be on his fide to whom we have no relation, but that oiman.
Secondly , We muft keep to the truth, and doe juflice in op-
pofition to. friendfhip. Though he be my friend, my old friend,
and my fathers friend, I muft not refpect him, if truth ftand upon
the other fide, upon the fide of the meereft ftranger. It was an-
ciently fayd, Socrates is myfriend,and Plato is my friend \but truth Amicus Socra-
is more my friend, and therefore I will fiickjo that. tes , Amicus
Thirdly , W T e muft hold to truth, in oppofitioia to or notwith- tl<w,fe&ma-
ftanding the hatred of men; fuppofe a man beares us ill will* £* arr "
yea in other things hath wronged us, f yet if his prefent caufe be
R righte-
amica ve-
122 Chap. 32. An Exp ft Ion ttfox the Bgol^cf Job. Verf.21,
righteous, we muft doe him right : We may not bring in our par-
ticular wrongs or quarrells upon any caufe, but that about which
the Wrong or qu.irrel rifeth. They iView the purefl love to righ-
teoofnetle, who a& rlghtcbufly towards tho.e that hate them,.
and will hoc wrong thole who have attempted to opprefle and
juine them. A true lover of Juftice will do to others as himfelfe
would have others doe to him, yea though they have not done to
hi.D, as they would be done to.
Fourthly, We muft (fond to truth in oppofition to riches
and worlcly aboundance 3 riches ufually find more friends and
favourers, then righteoufnefle doth. And 'tis ufuall to favour the
rich more then the righteous. How often is truth on the poore
mans iicle over-ballanced by his adverfaiies purfe. But O how
peore are they in fpiritualis and morals, who thus refpect the
perfons of the rich !
Fifthly , We muft judge for truth in oppofition to worldly
greatnefs and power ; and that in a two- fold confederation. .
Firft , Though men have a power to reward, and preferre us,
to doe great things for us, yet this fhould not draw us afide ; woe
to thofe who refpecfc the greatneife of the perfon ihftead of the
goodnelfe of the caufe: yet how many are there who care not how
bad a great mans caufe is,if he will but engage to do them good :
yea fome great men look upon themfelves as much undervalued,
if they be not favoured in their caufe ( how bad foever it* be J
• becaufe they are able to doe them good who favour it. BalaS^
rooke it very ill at Balaams hands, when he feemed unmoved
by his ability to advance and reward him. J5id not 1 earnefily fend
for tbee y to call thee f Wherefore camefi thou not to me y am I not a-
ble indeed, to promote thee to honour ? ( Numb: 22. 57. ) And wilt
not thou ferve my intereft, when I have fuch a power to ad-
vance thine ? Thus alfo Saul thought all muft cleave to him, and
forfake the caufe of David, becaufe he was great and could pre-
ferre them ( 1 Sam: 22. 7. J Will the [on ofjejfegive every one
of you fields ^and vineyards , and make you all (faptams of thoufands^
and Captains of hundreds ? Hath he any great places to beftow,
and honours to give ? Why then doe ye leeme to adhere to him
and his party. Hope of reward makes a great bias upon fome
mens fpirits , and carrieth them quite off from truth.
There. is afecond confederation prevailing much with many
in
Chap. 32. An Expofition upon the BooJ^of Job. Verf. 21. 123
in this matter ; for though they are unmoved by rewards, and
wHl no: bite at the bayte of felfe-advancement ; yer, hy they, O
he is a great man,and hath great power, he may do me a fhrewd
turne, he may vex me and undoe me, he may fit upon my skirts
hereafter and mine me. Thus where hope doth not, feare may
carry a man from refpeel: to right to the refpeel of perfons. But
know, That be a man never lb great, and able to doe me a mif-
chiefe, yet truth mutt be maintained and. Juftice be done, though
we fnould be quite undone by appearing for it. It hath been
fayd of old, Let jufiice be done, though heaven fall ; much more
lhould it be done, though (ve for doing and abetting it fall to the
earth. Mofes gave that charge more then once ( Levit. iy. 15.
Tkut. 1. 16, 17. ) Thou jkalt not refpeti the perfon of thrpoore,
nor honour the mighty , but in right eopifnejfe (halt thou judge thy
neighbour. Againe, Te jhall not refpett perfons in Judgement, but
ye jhall hears thefmall as ivell as the great, you jhall not be afraid
of the face of man, for tfoe judgement is (jods ; neither undue pity
to the poore,nor carnal feare of the great "(which two often doe)
ought to put any check or ftop tn the execution of Juftice. So
in that excellent model of inftrudions which Jehofhaphat gave "
his Judges ( 2 Chron: ip. 7. J Wherefore now let the feare of the
Lord be upon you Jake heed, and doe it , for there is no iniqmty with
the Lord our God, nor refpeel of perfons, nor taking of gifts. As if he
hadfaid,Do nor you refpect perfons,for God relpeclsno perfons;
he is no gift-taker, therefore be yeno-gifr-takers ; your dury is'
to give every one his due.That which is right to one man is right
ro another, either in the fame, or in any paralel cafe ; That which
is the rich mans right in his caufe, is the righ: of the poore man
in his caufe ; yea it is asfinfull not to have a due refpeel to the Quod mi *-
rich man in his cafe, as not to have refpect to the poore man in V mn e ft-> non
his. Then all forts and degrees of men are judged righteoufly, f l alx f n l!!
when there is no regard had or notice taken in udgement, of .■,..■„.„..„ "
what fort or degree any man is. judges are called gods, and there-
fore fhould aft like God without refpeel to men.
And as this is a truth in all thofe cafes of judgemen", where
Magiflrates (it in the place of God, fo it is as true in all the pri-
vate judgements and determinations of brethren concerning per-
fons or things, which ( by way of diftinction from the former )
is commonly called the putting or referring of a matter in dirfe-
R 2 rence
124 Chap. 32. An Expofition upon the Boof^of J 1. Verf.21.
rence to men. We mult take heed in private judgements,that we
be not fwayed according to the condition of perfons, nor mutt we
make the fault great or lelfe, the caufe better or worie, becaufe
the perfon is greater or lefle* friend or ftranger to us. The A-
poftle gires this counfeiand caution to the Churches ( James 2.
1, 2, 3,4, 5. ) My Brethren, have not the faith (that is, the
doctrine of faith or profelfion ) of our Lord Jcftu, the Lord of glory,
with reflect of perfons ; For if there come into your ajfembly a man
with a (toU ring, and there come in alfo a poo-re man m vile rayment,
and you have refpecl to him that weareth the gay clothing, and fay
unto him, fit thou here in a good place, and fay to the poore, ft and
then there, or fit here under my footfiool : are ye not then partial I in
jour j elves, and are become judges of evill thoughts. In admini-
ftting the things of God which are fpirituall, we muft obferve no
civiJl difference,no diftinttion among men.Chrift hath given him-
ielfe alike and equally to rich and poore,bond and free,and there-
fore, as to Church-priviledges and enjoyments, they muft all be
alike,and equall unto us. No man is to be knowne after the flefh
in the things of the Spirit ( 2 Cor: 5. 16. ) that is, no man is to
• be valued meerely, upon natural or worldly accounts ; if we doe,
then ( as the Apoftle James concludes in the place laft before
mentioned ) are we not partiall in ourfelves ? that is ( as fome
alfo tranflate that reproving queftion ) Have we not made a dif-
ference, a groundlene difference, or a difference grounded upon
carnal refpe£ts,rather then upon any folid reafon ; and fo as it fol-
lows in the clofe of the verfe, are beceme judges of evill thoughts,
that is, have made our judgement of thofe perfons, according to
the dictate of our owne evill and corrupt thoughts, not accord-
ing to the rule of the vvord.
Further, this fin of refpe&ing perfons, is found alfo in the or-
dinary cenverfe of men; For when we caft favours upon thofe
that are ill deferving, and commend thofe ( as we fay ) to the
skies, who fbould rather fall under our fevereft cenlure, and are
led to doe all this alfo>becaufe the perfon is a kinfman or a friend.;
for though ( uteris paribus, other qualifications and circum-
ftances being equall ) we are to refpecl friends and kindred,
who are our owne flefh, before ft rangers, yet vertue and worth
fhould out- weigh relations, and ( as Levi in doing Juftice,.Z>#f:
33. <p. ) fo.we in beftowing rewards, jhould net acknowledge our.
Br*.
Chap. 32. An Expofition upon the Boet^of Job. Verf. at. 125
Brethren, ntr know our owne children • but let fuch have our re-
wards who belt deferve them.
I may adde this alio, To take up this or that forme of religion,
becauie iuch and fuch perfons are in it,, and to rejedt another,
though better, becaufe none but a few that are defpifed and con-
temned are mir, is a molt dangerous way of refpe&ing perfons.
This was the meaning of that queition ( John 7. 48 . ) Have any
ef the rulers, or of the Pharifees, believed on him ? As if certainly
that mutt alwayes be the belt way and rule of believing, which is
profeffed by the rulers ? Or as if it were ground enough to reject
away of religion becaufe the common people or the poore are
moltly found in it. Thus, 'tis ftoried of a Great Prince that was'
converted to the Chriitian faith, and refolved to be baptized, that
feeing a great many .poore men in his way as he went, he asked
to whom they belonged ; it was anfwered they were Christians,
and of that religion which he was entring into ; what, dorh Chrift
keep bis fervants fo poore ? ( fayd he ) I will not ferve fuch a Ma-
tter, and fo drew backe, even while he was but fetting his face to-
wards Chrift. I might inftance the fmfullnefs of accepting per-
fons in many other particular cafes, as well as thefe, but thefe f
may fuftice fo: a taft. Let me not ( faith Slilm ) accept any mans
ferfon,
Neither let me give flattering titles unto man.
In the former part of the verfe it was Ifh, here it is Adam ; Otffivertatm
I will not refpect the perfon of the greatelt men, nor will I flat- ^ndi Kr°«r-"
ter any earthly, any mortall man. Mr Broughton renders, That I ^m^M.
re^eB an earthly man. The vulgar htine tranQates the whole xerm,et 3*u-
verfe thus; / will not accept any mans per j "on s, and I will not e- futtnu vp'ow
quail God to man j As if he had fayd, / will not meafnre God by * r .'jaurariper-
man y in his dealings and proceedings mth man ; As my purpofe is to ^T^* t M e rc«
fceakc truth, and fpare no man, fo /will not wrong God by drawing £ t & eV mhomni
Urn downeto the rules of men. what is man that he (hould compare non <eqmfo.
with God ? But, though this be a truth, yet becaufe it departs fo Vulg:
farre from the Original text, I will not Hay upon ir. Our read-
ing is cleare.
/ will not ffive flattering titles.
There are feverall other readings ofthefe words, which I lliali
prepofe
12(5 Chap; ^2. A:: %xprfiiw upon ihe Bvol^of J B. Verf. 21.
.. apt...
nsm ne pemu- names before me:: ;<;■: Jet me not fiea\to ma ' ttx&er a borrowed name ';
tem nomina. That is, let me fpfe'ake plain! y an J clearly without ambages and
? oc ° , . fetches : let me fpeake to every man, and about every thins by
Li ad horr.inem ■ S ' . , J _,' , •,- t V
non mutato no- KS 0?fni mms > ^ 11D: Wicn covered words, as it I were unwil-
tnine foquar. Hfig to touch th©:e to whom I fpeake. Our tranflation is yet more
Merc: cleare to the fcope and tendency of this place; / will not give
Ego noningra- flatt&irfg titles.
xZlZafoc- ' ?kisiet}terice is but two words in the Hebrew; The verbs
culte eum de- 'fighlfies ( lay the Rabbins ) to hide^ or conceale y o: to carry amat-
ftgrnns <& w- ter clofely and obfcurely ; and they give the reafon of it, becaufe
men proprium m flattering there is a hiding of what men are, and a fhewing of
immutans.Vet-- ^ mz ^y are not< ^he word fignirleth alfo to give zncke name
Seat aliqmn or a h' name * an ^ f° nne & nce 1S '> * w ^ non §^ ve fecret refle&i-
acculti dejg- ons > no f g^d at any man.upon the by ; Jobs friends had done fo
mre. Merc: fometimes, though they after fpake explicitely and directly e-
"■^m! nough. Further, the word fignifies the giving of any Additional!
\it remnttomi- tnle > ^ us * ™^ e lz u ^ m ^ e P ro P net ( V a: 44- 5- ) 0»ejhatl
nibmager:, utf a )'-> I A1 P *h* Lords ; ( fpeaking how perfons iTiall flow into the
non pojjls riifi Church ) and another (hall call himfelfe by the name of Jacob :
tbfewd quid a ^J[ another jhall fubferibe with his hand unto the Lord y andfirname
lUC^on- hif "f el f e h the mme oflfrael: He (hall frname himfelfe ; that's the
iwimeftjpe- wor< ^ ^ ere ufed,he fhall take up that title, that illuftrions title,
tire os, et ok* he fhall lift or enroll himfelfe among the people of God , and
c»y ok* tM thinke it his honour and glory to flfmme himfelfe by the *amt of
appeUare.Coc: jf rae l. The word is To ufed ag'aine ( Ifa: 4^.4.^ For Jacob my
ferv ants fake ^ and Ifmelmine eleU:, I have even called thee by thy
name • I have firnamed thee, though thou haft not knowne me.
It is fpoken of Cj rm -> I have given thee a glorious title ; God
did not only name Cyrus, but gave him a firname, he called him,
C yr us my ferv ant, And Cyrus mine anoynted. Thus the word fig-
nifies to give a title, or a firname ; now there are firnames or ti-
tles of two forts ; Firft, difgracefull and reviling ones, juftly gi-
ven to,but commonly by vile men. Secondly, Honorable and ad-
vancing ones. And thefe are of two forts.
Firft , Such as are true and well deferved , many by the great
acts which they have done, have purcrnfed firnames ; Alexander
King
Chip. 32. An Exposition upon the Book^ of Job. Verf. 21. 127
King of Greece^ for his Warlike valour and fucceiies, was called
The Great ; And among The Romans .SV/p/o after his # victories
over the Carthaginians in Africa^ was firnamed Afllcanw. The
Romane Hiftoiies fupply (undry examples of this kind. And when
in Scripture Paul is called an Apostle Jeter an Ajeftle, They well
deferved thefe honorable Tides, becaufe as they were meerely
of Grace immediately called and fent of God, topublith and
plant the Gofpel all the world over , fo they laboured aboun-
dantly in it, and by their miniftery fubdued» and conquered the
world to the faith and obedience of our Lord Jefus Chrift.
Secondly, There are alio titles and fiimmes, which are meere
pieces of flattery, there being no worth in the perfon that may
juftly deferve them. 'Tis nor finfull to give titles, but as we tran-
slate to give flattering titles unto men .We Should call men as they
are, and as they deferve ; I will call a [fade afpade, (faith Ellhu)
he that is good I will call him good, and he that is bad I will call
him bad ; and that which is ill done I will fay it is ill done ; Let
we not give flattering titles w-ito men.
Hence obferve.
E lattery is iniquity : to give flattering titles untt men is to
tranfgreffe the Law of God.
Some will not give true and due Titles to any man ; The moft
truly honorable perfons and higheft Magistrates, Shall have no-
thing from them but Thou and Thee. "Jacob a holy and aplaine
man, yet called his owne brotner, Mj Lord Efau, ( Gen. 32.4.
Gen: 33.8.) Luke The Evangelift called Theophllns, Moft ex-
cellent ( Luke 1. 3. ) And ZWftiled Feslut, Moft Noble ( Acts
26. 2 ?.) Now as they erre upon one extreame,who will not give
true titles, fo doe they on the other, who give ( which Ellhu here
difdaimes ) flattering titles. There is a two-fold flattery.
Firft , In promifes.
Secondly, In praifes.
Some are full of flattery in promiSes,they will tell you of great "*
matters which they will doe for you , yet meane no Such thing.
Thus ( Pfal. 78. 36. ) Jhe children of Ifratl dealt with God,
when in the time of their Straights and calamities they proniifed
to doe great and good things, they would turne to the Lord and
Serve him •> Nwertheleffe ( faith the text ) they did flatter hiuu
with
123 Chap, $2. An Expofition upon the Book^ of Jo b. Verf.2i'
with tl cir month , and they Led unto him with their tongues ; for
their heart was not right with him, &c. Thus many upon their
lick-beds, or in a day of trouble, what promifes will they mike ?
How deeply will chey engage for ciucy,if God will reftore them ?
bow holy and zealous and upright will they be ? they will leave
their former ill courfes, and yet all is but flattery, they really in-
tend it not. 'Tis flattery in promifes to God, when there is not
a purpole in the heart to doe what we fay , but only to get our
ends upon him ; And we deale no better many times by one ano-
ther ; men in (freights will promife any thing,and when they have
^ gained enlargement, performe no hing.
Secondly , There is a flattery in praifes, and that's here pro-
felled againlt. This flattery in praifmg hath a double refpe6t.
Firft, To the actions of men. 'Tis flattery to call that act
Mulufuntqut o od that is nought, that juit that is unrighteous: To put ti-
bus vicinu ho- l ^s of vertue upon thofe things that are vicious, to call thit
nejhre conten- which is indeed a covetous act, a thrifty one, and to call that a£t
dunt e> viti- which is cruell,jurt, at moft but ftri6t or fevere, this is to flatter
urn omne pati- men ^ wriac t h ev £ Q ^
nomenclatura'l Secondly , There is a flattery of perfons, as to what they have
vicinofubjeS* an d are, when we fpeake more of them then is in them, when we
virtu*. Bad: fpeake highly of them, who are low in all abilities and attain-
in P&h 6u ments. How groflely doe they give flattering titles , who blow
up very Ideots with a conceit of their learning, who extoll fooles
for wifdome, and commend the wicked as vertuous, yea recom-
mend them as patternes of vertue.
We fliould give honour to all men to whom it belongs ; but we
are not to flatter any man, for that belongs to no man. ( Rom: 1 3 .
7. ) Render therefore to all their dues, tribute to whom tribute ts
due, cuslome to whom cuftome,feare to whom fear r, honour to whom
honour. There is an honour that belongs to men with refpect to
their degrees, when none belongs to them with refpect to their
qualities. He that is very honorable as tohis place, may not de-
ferve any honour as to his worth, yet he muft be honoured as
much as his place comes to. And as there is an honour due to
thofe that are above us,fo there is an honour due to thofe that are
our equal Is, yea to thofe that are our inferiours, and below us.
The Apoftle gives that dire&iou more then once ; we have it
firft ( Rom: 12. 10. ) Be kindly ajfeftionate one to another, in ho-
nour
»— « •— ■ — ' ' '" ■ ■ ^-TJ 1
Chap. '.j 2. An Expo/it ion upon the Boo\rf ] b b. Vert, 'fi. 129
nottr preferring one another. The people of God fl-iould be fo
farre from an ambitious afte&ation of preheininence above 0-
rfiers, chat they fhculd freely and really^ not as many doe com-
plementally )'§ive others the preheminence, and offer them the
upper place or hand j The grace of humility, doth not only for-
bid us to exalt our felves above our betters, but ic alio ( in many
cafes) bids us Yet our ielves below thole whofe. betters we are.
One of the Ancients hath made three degrees W-th'is kind of hu-
mility. T-hefirftis, when we make our felvesinferior to our e-
quals; The fecond, when we make our felves but equal to our
inferiors ; The third, when we make our felves inferior even to
our inferiors, and leffe then thofe who are lefler then we. Of this
third fore of humility, the ApohMe fpeakes againe in that ierious
admonition to the Church ( Phift 2. %. ) Let nothing be done
throttvh ftrife, or vame glory , but in loivhnejfe ojmmde -^ Let each
•efteeme other better then htmfelfe. As it is good to judge ( ac-
cording ro truth ) the worft of our felves, and the bell of o-
thers, fo it is good to have a better opinion of others then of our
Ielves.
So then, the poynt lyethnot agalnftgiving-honour to any man,
0: to men of all forts, bur only againft the giving of undue honour
to any. Of that the Apodle fpeakes (Jjd: 1. 10. ) If I yetpleafe
men, I fhould not be thefervant ofCkrijl ; that is,if I lhould pleafe
men by Haxtery,fmoothing them up in their fins or errors,! could
not be the fervant of Chrifi They that were the (trick observers
of Chrih\ could not but obierve this in him, that though he came
to fave man, yet he was farre enough from pleafing, that is, hu-
moring any man: ( Luke 10. 2 f . ) And they n$\ed hint, faying,
A f.:ficr,we k'noiv that thonfayefi and teacheft rightly, neither tic-
*epttft thou the perjon of any, but tcitchtjlthrrray of God truly.
Yet caution is to be uied here. Forfome goe fo farre to the
other hand, that while they thinke they ought not to flatter or
pleafe, they care nor how they flight or difrefpeel: the perfons
of men ; and in Head of forbearing ( as they ought ) to give un-
due titles, they will not ( as was toucht before ) give fo much as
thofe that are due ; that's a fin in defect, as the other is in ex-
ceffe. And they fin much more who while they refufe to give flat-
tering tides , a e free to give reviling titles. There are thefe
twog'eat tongue-evilte among men ; c ome give flattering titles,
S others
130 Chap. 32. An Exfofition upon the Beol^of Job. Verf.22.
others give reviling tides, detracting, calumniacing, and biting
titles ; it is as dangerous not to torbeare the one, as to be free
and forward in giving the orher , and therefore we fhould take
heed of both theie extreames, that our fpeech may have an e-
quall refpeet to truth, both while we praiie, and while we re-
prove.
Verf. 22. For I know not how to give fluttering titles.
Nefdo cosno- ^ feemes to have little vertue in it, or matter of commenda-
mimre', i.e. tion, not to give flattering titles, when we are not able, or know
hUniiri. .Bez: not how to give themfTo heare one that is(as we fpeak) a meere
Countryman, or a clowne fay , I will not give flittering titles,
fpeakes not his praife at all, becaufe 'tis fuppofed he at moll can •
but ipeake fence, or true Englifh ; but to heare a learned man,
or fome Great Courtier fay, I will not give.flattering titles, this
is fomething, this fhewes that his honefty mailers his ability,.,
and that his confidence is too ftrong for his parts. How is it then
that Ell hit faith, I know not to give flattering titles ? Had not Ell-
hu wit and skill, words and language at command to give them ?
Was he fo courfely bred that he could not reach them ?
. I anlwer, Thofe words, I know not, may have a three-fold in-
terpretation.
Firft , I know notjs, I have not made that piece of knowledge
myftudy , I have not fet my felfe toleametbe art of flattery,
nor to' gaine the skill of carnal CourtLhip. Thus / know not to
doe it, is, I have not fet my felfe to doe it, I have not made it
my bufinefle, or my ayme to doe it ; A good man hath, or at leaft
Aejlreth no skill in that which u evlH, or not his duty ; how much-
foever any man knows to flatter, yet we may fay he knows not to
flatter who abhorreth flattery ; And can fay (as the Apoftle fpeaks,..
Ephef: 4. 20. J He hath not fo learned Christ ; that is , he hath
heard nofuch leflons, nor received any fuch inftru£tion in the.
fchoole of Ch rift.
Thus Ellhu faith, I know not to give flattering titles. And
doubtlefle, 'tis beft being an Ideot , or a bungler at the doing of
that which is not good , or ( as the Apoftle faith, fome are to e-
very good work ) to be reprobate to every evill work, and word.
How knowing are they, who can fay in ttuth , they know not how
t© Jie, or flatter, &? % I dare not fay ( with the Papifts ) that ig-
Horance
Chap. 52. An Exposition upon the Bool^of Job. Verf. 22. 1 31
norance- is , but I am lure this nefcience is not only the mother
of devotion, but a great poync of devotion it felfe. And, in this
fence every godly man, and only a godly man knoweth not how
to doe evili.
For as the wicked may have the Theory of good workcs, and
j know what it is to pray, what it is to heare the word Of God , yet
I they have no skill, they are not ftudied, nor fitted forthepra-
ctileof thofe workes ; So a godly man may know in fpeculacion
what it is to doe wickedly, and how to doe it as well as the rfcofl
.^wicked man-in the world, yet he is not at all difpofed nor ready
for the prattife of any wickednefs. As nature makes us reprobate
to good, ib grace to evill workes. The Prophet lakh of a bid
iort of men, ( J err 4. 22. J 7 hey are wife to dye evill, but to die
good they have no know ledge. Were they an ignorant people ? hio^
the meaning is, they had not fet themfelves to learne the doing of
that good which they knew ; theirs were not f.ns of ignorance,
but of wiJfulnefle, and perverfnefie. So on the other fomdy tis the
commendation of the people of God, 7 hey are w.feto doe goody
but to doe evill they have no knowledge. I know not to give flatter-
ing titles.
Secondly , As to know a thing or pe#bn, imports the allow-
ance and approbation of it. ( Ffat: 1.6.) The Lrrd knoweth the
way of the right com ;. that is, he approve th it. (Pfal; 101.4. )
I will net know a wicked perfon • that is, I like him not, I regard
him not, I will never give him teftimony, he fhali neither have
my hand, nor my hearr. So, not to know a thing or peribn, notes
our disallowance and diltaft ofei r her j inthisience Chntl wilt
lay to thofe great knowing profefiors ( Luke \ 3. ij. J I tell yotu
1 know yon not wher.ee ypu arc , depart from me, &c. Thus, here
when Lb.hu vroretieth, I k>.ow not to gtve flattering titles • his
meaning is v I like not, yea, I cannot abide to doe it. I may be as
much skilled as any man tofreake high words, pofibly I could
Court it as well as others, but I have no heart to doe it, yea it is
rhe abhorrence, of my r oule ro doe it. ^4 gwd man doth vet ap~
f rove the doing of evilly and therefore though he know well enovurh
how to doe evill* yet he is truely jayd not to l^ow how to doe it.
Thirdly, K^ot to know a thing, is not to be accuffomed , or
praftiled in it. Thus when Elihu faith, / know not 40 give flatter-
ixg titles ; he feemes to fay, It is not my manner, I have not been
S 2 ufed
1 32 Chap. 3 2. An Expfition upon the B@o\^ of Job. Verf.22
ufed to flatter. As ufe doth not only make fitnefle, but encreafeth
our knowledge, fo dilufe doth at once unfit us ro doe a thing,
and diminifheth cur knowledge bow to doe it. And therefore
what we ufe no: to doe, we are rightly fayd not to know -to doe.
I know not to give flattering titles.
Hence note.
7 lie jfirit of a good man is fet again fl 'all that is evilly hi can-
;:-t clofe nor comply with it.
His underftanding aiienteth not to it, his will chufeth it not,
hi? conscience cannot fwallow it, though not a camel, but a gnat,
the leaft of fin-evils, much lefle doth he give himfelfe up to the
tree and cuftomary practise of great fins. A good man may well be
fayd, not to know to fin, becaufe though he knoweth the nature
of all fins, yet he knowingly declines the doing of every fin.
I know not to giy* flattering titles ,
In fo tiding my Maker would foone take me away.
Thole words, in fo doing, are not expreffed in the Original!,
but fupplyed to make up the fence ; and yet we may very well
read the text without th#n ; / know not to give flattering titles,
my Maker would foone take me away, or as hit Browhten renders,
my Ma\cr would be my taker away.
Olfy CMaktr.
Elilw exprelTeth God, by the work of creation, or by his rela-
tion to God as a creator ; Elihu dorh but include himfelfe in the
number of thofe whom God hath made, he doth not exclude 0-
thers from being made by God , as much as himfelfe, while he
faith, My Maker. God is the maker of every man, and .is fo in a
three- fold confideration.
Firft , He is the maker of every man, in his naturall conftitu-
tion,ashe is a man, confiding of a reafonable foule and body.
/ am f ear ef ally and wonderfully made, fayd David, with re(pe&
to both, ( Pfal: 119, 14. J
Secondly , God is every mans maker, in his civill ftare, as well
as in his naturall ; he formeth us up into fuch and fuch a conditi-
on, as rich,or as^poore,as high,or as low,as Governours or as go-
verned, according to the pleafure of his ovvne will. (Prov.22.2.)
The
Chap. 32. An Expofition upon the BooJ^of J o t. Verf. 22. 1 3 3
The rich and the pore meete together, the Lord is the maker of
them both ; he meaneth it not only, if at all in that place, that the
Lord hath made them both as men , but he hath made the one a
rich man, and the other a poore man. Thus the Lord is the ma-
ker of them both. And as the Lord makes men rich , ib Great
and honorable. (Pfa/.-j^. 6.) Promotion cometh not from the Eafi,
nor from the Weft, nor from the South ; It cometh from none, of
thefe parts or points of earth or heaven, it cometh from nothing
under heaven, but from the God of heaven ; God is the Judge,
he putteth downe one, and fetteth tip another .
Thirdly , The Lord is the maker of every man in- his fpirituall
ftate,as good, and holy, and gracious. ( Ephef 2. 10. ) We are
his tvorktnanfhip, created in Chrifl Jefus unto good works ; till we
are wrought by- God, we can doe none of Gods worke^ nor have
we any mind to doe ir. Now when Slihu faith, My Maker -would
foo;;e take me away, we *may understand it in all thefe three
fences ; he that made me this body and foule, when I came in-
to the world, he that ordered my way and ftate all this while-
that I have been in this world , he that formed me up into a new
life, the life of Grace, and hath made me a#<r*> man intkis and
for another world. This my Maker would foone take me away.
Hence note.
It is good to remember Cjod as our maker.
Man would not make fuch ill worke in the world, if he re-
membred God his maker, or that himfelfe is the work of God.
We iliould remember God our maker ; Firft, as to our being,
as from him we receive life and breach. Secondly, as to our
well-being, as from him we receive all good things, both for this
life and a better. (Ecclcf 12. 1. ) Remember now thy creator
( not only that God is 3. creator, but thy creator, remember this)
in the dayes of thy yo'4th;And furely if thou remembreft him well,
thou wilt ngt forget thy felfe-fo mu^h as to forget the duty which
tbau oweft him. Thinke often upon thy maker , and then this
thought will be upon thee alwayes, If I owe my felfe wholly unto
God for makrngme in n'ature, how much more doc I owe my felfe unto
Cjod, for making me anew creature. We ought to live wholly to
him from whom we have received our lives. He that hath made
us fliould have the ufe of us. He hath, made all things for him-
felfe,
134 Chap. 32. An Exposition upon the Bwl^of J b. Verf. 22,
felfe, ( Trov: 1 6. 4. ) chiefely man, who is the chiefe of all vifr
bles which he hath made. Thofe two memento's, That we are
made by the power of God, and that the price by which we are
redeemed is the blood of God, fhould conftraine us at all times
and in all things to beat the -call and command of God. My
Maker
Would, foone take me away.
■invoce^Wti'* ^ e W tne ftroe w° : d m tne former verfe, there 'tis ufed
toUeret me, al- for accepting a perfcn ; here for taking away a perfon. The Lear-
luditadprace- ned Hebricians take notice of an elegant flower of Rhetorick in
dens Kti/fc* .q. t fr ls expreflion ; If I take perfons, God will takeaway my-perfov ;
faciemme^ca- *° vve ma y tranilate the Text ; // / take men, my God will take me
piet. Coc: away. Yeajiiy maker would not only take me away at lair, or
( as we lay ) firfi or laft , but he would make difparch, and be
quicke with me, My maker would
Soone take me away.
Some render, Trie would take me away as a little thing ; But the
mind of our rranflation is, he would take me away in a little time.
ADVD'D The original! word beares either fignification, and lb may the
fcope of the text ; My Maker would take me away as a little
thing, he would blow me away as a feather, or as dull, and crufh
me as a moth ; and he would doe it in a moment,in a little time ;
all the men of the world, yea the whole world is but a little thing
before God, and he can quickly take both away. ( I fa.- 40. i<$.)
Belw'd, the nations are M a drop of a bucket, and are counted ax
the fm all dvfl of the Balance ; Behold, he taketh up the Iflands at a
very little thing. Now if Whole Ifiands, if all nations are fuch lit-
tle things as drops and dufts,then, what is any one particular man,
how big ibever he be ? And how foone can God take him away !
Little things are taken away in a little time. So the word is ti-
led in the fecond Phi me ( v. 1 2. ) If his wrath be kindled but a
little, or bur,^ a little thing • if the wrath of Chrift be kindled
only To farre that you fee but a fparke of it, b'.effed are they that
trufi m him ; There is no fending before the leaft wrath of the
great Cod, by the greateft of the fons o" men.
We tMnf!ate,//f would foone take me away, or he would doe
»r in a little time, my mine needs not belong in working, he
would
Ch:-p. 32. An Expofitlon upon the Bocl^ of Jo b. Verf. 22. 135
would rid his hands of me prefently ; co take ot march a man a-
Sftfjt, no:es three things.
Firif , A violent death, or a violence in death. •
Secondly, A fpeedy or iuclden death, a quick dispatch. When
i he fire was kindled and the word fent out againft Korah, 'Da-
than, and Abiram, their maker fcone took them away ; he bid the
earth open, and it tooke them away in the tvyinckUng of an eye ;
they went downe quick into hell. It is fayd of a wicked man in
this boDke ( Chap: 27. 21. J 7 he Eafi wind, carrieth hint away ;
there alfo this word is ukd, that isj judgement like lome fierce
impetuous winie, jhall blow him from rns ftanding, and blaft all
his glory.
^ome give the fence by the erf eel: of fire, My Maker would $ mt ^ ui
foone burne <?r consume me. The word in the Hebrew fignineth to ^JS&i toUe- ■
burne, as well as to take away, and we know the burning of a thing r & me, expo-
is the taking of it quite away ; fire makes cleane riddance. And nam > combu -
againe Fire or name rneth up (as a thing that is taken up ) into Uquan&o Cuni-
the aire, and that which is burned in the fire may be fayd to be tut hoc verbum
taken up with it. Thus alio 'tis translated ( 2 Sam: 5. 20, a jlamma,qu<*
21. J 'David came unto Baal-fera^tm, and David [mote them inftibiimi tolli-
there, &c. and there they left their Images* and David and his men m ' Merc:
burnt them ; we put in the margin, and David and his men tooke
them away ; which is the translation here in Job. Eit-her of the
readings is cleare and full to the purpofe 3 God hath fire, he hath
hell-fire unquenchable for finners, their maker can- quickly con-
fume and burne them up. ( Ifa: 27. 4. ) ffao would fet the briars
and thorns in battell aga.iv ft me , / would paffe through them and
burne them up together. How quickly can the Lord burne wicked
men, who like briars and thorns fcracch and teare the innocent ?
wicked men can no more (land before the wrath of God , then
briars and thorns can ftand before a flaming fire. That's a good
reading ; ours comes to the fame fence, my Maker woulU foone
take me away.
•
Hence obferve.
Firft, <tA* flattery and accepting efperfons are great, fo they are
very dangerous fins, they are wrath-provoking fins.
If we flatter men, God will not flatter us, he will deale plain-
ly with us. To receive flattery, or to fuffer our felves to be flat-
tered,
136 Chap. 32. An Expofetion upon the Book^ of J B. Verf.22.
tered, is very dangerous , as we fee in the example of Herod
( Acts 12.22,23.-) who having made a very eloquent Oration,
• 7 he people gave afhout, faying, u us the voice of a God, and. not of a
-/nan ; They gave him flattering tides, or(as fome render the for-
mer part or [his verfe) they wonder'd at his perfon.But what was
the illue of it ? Prefently ( faith [he text) the Angel of the Lord'
fmote him, becauje he gave not Cjod theglsry, and he was eaten up
with wormes, a>;d gave up the gh'jft. Thus his Maker tooke him
foone away, for taking that glory to himfelfe. O take heed of
entertaining flatteries when given,vve fhould put them back from
us, as we would a poylonoKS cup. High commendations of Ser~
mens given to the Preacher, may have a fad confequence. When
men give much glory to mentis hard for men to give the glory back,
cgaine to God. Herod was io pleafed and tickled with the glory
which the people gave him, that he could not part with it, and fo
' loll himfelfe. Becaufe he forgat that he was a worme, he was de-
stroyed by wormes. The tranllation given us by the Septuagint of
t&i 'tyX writ tms cexc m 3°b> complyes fully with that dreadfull example in
(fev7ct/,etm$ the Acts; I know not how to give flattering titles, for in fo doing the
tine* edent. wormes or moths will eate me up. The words ©f Elihn thus ren-
8ept: jj-gj jjj j b are a chreatniiig all ertion, That the wormes fhall eate
thole that give flatteries;and the judgement which fell upon He-
rod, is an example threatning all thole that receive flattering ti-
tiles , with that dreadfull doome of being eaten up bj wormes.
Anddouklefie,ifnotthat, yet either fome other corporal and
vifible judgement, of^- which is much worfe) fome fpirituall and
invihble judgement, will overtake thole who love either to flat-
ter others, or to be flattered themfelves. And as that example
ili ewes how dangerous it is to receive flatteries ; fo to give flat-
teries, hath in it a double danger.
Firft , It is dangerous to others. When Parahtes flatter Prin-
ces, vthen Minillers flatter the people, how doth it entnare their
foules? 'Tis hell and death to flatter flnners, and not todeale
plainly with them ; to give lenitives inftdad of corofives ; to give
©vie where: vineger fhould be given^to heale the hurt of the foule
decekfully>is the greatefl hurt and wounding to the foule. Flat-
teries are thofe pillows Ipoken of in the Prophet (£*,d^.- 13.18.)
fowed to the Arme-holes or elbowes of wicked men, upon which
many fleepe without feare, till they dye without hope j yea ihefe
flatte-
Chap. 32. An Expo ft ion upon the Book^rf Job. Verf. 22. 137
flatteries as well as any falfities and errors of doftrine , whether
refpe&ing faith or worlhip, are that mtempered morter, of and
againfl which the Prophet fpeakes in the fame Chapter {v. 10,
15.) wherewith fome daubed that wall of vaine confidence
which others built, while they (educed the people, fay ing, peace,
and there was no peace. How often doe the true Prophets warne
the people againlt thefe Batteries of the falfe Prophets. And how
fadly doth the Prophet Jeremy bewaile them {Lam: 2. 14. ) Thy
Prophets have feene vawe and foolifh things for thee, and they have
not difcovered thine iniquity, to turne away thy capttvity ; but have
fcene for thee falje burdens, and cmfes of banishment ; that is, the
vilions- which they have feene, they pretend, at lead, to have had
from God, but they are their owne dreames"and brain-fick phan-
fies, and fothe caufeefthy banishment ;they have undone thee
with thefe deceits, foothing thee up in thole thy fins, which pro-
cured thy banifhment, and caufed the Lord to thruft thee out,
and fend thee farre away from thine owne Land. They have
fed, yea,filled thee with falie hopes, till thy condition was hope-
lcfle.How many thoufands have been deftroyed by flatteries both
for here and for ever. And if flattery be fo dangerous to the re*
ceiver , then
Secondly , It mufl: needs be much more dangerous to the gi-
ver. It is no fmall fin to palliate or cover the fins of others ; But M>» ^' e fif-
it is a farre greater fin to commend the fins af others, or to com- ~* e J' ™ yt ~ ,
mend others in their fin. And we may take the meafure of this ]J crc: m '
fin by the punifhment of it. When we heare the Lord threat-
ning flatterers with luddaine deftrucHon, doth it not proclaime
to all the world, that their fin is full of provocation ? The Lord
beares long with many forts of finners , but not with tinners of
this fort. My maker wmld foone take me away.
Whence note, Secondly.
.God can make quiche dijfatch with [inner s.
As the grace of God towards finners, fo his wrath na^s no Nsfat tarda
longtime in preparations. When we defigne great actions, w« molmim fpi-
mult take time to fit our felves. Princes muft have time to fet ritus . f an ®*
out an Army or a Navy, when they would either defend them- smia '
felves againfl, or revenge themfelves upon their enemies; But
God can prefently proceed to action , yea to execution. He that
T made
138 Chap. 33. An Exception upon the Bool^of Job. Verf.23.
made all vvich a word fpeaking, can deftroy the wicked as foone
as fpeake the word ; he can doe it in the twinkling of an eye,
with the turning of a hand. My Maker would foone take me
away.
Thirdly % Becauie Ehhu, being about to fpeake in that great
catrfej fees Ged before him, and God in his judgements* in cafe
he fhould fpeake or doe amiile.
Note , Thirdly..
They that doe or fpeake evil I , have reafon to sxfett evil I at
the hand of God.
If I fhonld flatter ( faith Eli ha ) my Maker would foone take me
apay, I have reafon to feare he will ; noc that God takes away
.every finner as foone as he fins, ( God rarely ufeth Martiall Law,,
or executes men upon the place, we fhould live and walke more
by fence then by faith if he fhould doe fo ) but any (inner may
expect ir. God ( I fay ) is very patient and long-furtering,he doth
not often take Tinners away, either in the act, or immediately af-
ter the a& of fin. Yet there is no finner but hath caufe to feare,
left as foone as he hath done any evill , God fhould make him
feele evill, and infhntiy take him away. David prayeth (Pfal: 28.
3 . J 'Draw me not away with the wicked^ and with the workers of
iniquity . There is a two-fold drawing away with the workers of
iniquity. Firh\ to doe as they doe ; that is, wickedly. Thus many
are drawne away with the workers of iniquity;and 'tis a good and
mofl necefiary part of prayer,to beg that God would not thus draw
us away with the workers of iniquity, that is, that he would not
fufter the workers of iniquity to draw us away into their lewd
and finfull courfes. Secondly, there is a drawing away to punitfi-
ment, and execution. In that fence ( I conceive ) David prayed,
Lord draw me not away with the workers of iniquity , who are ta-
ken away by fome fudden 'ftroake of judgement ; though I may
have provoked thee, yet let not forth thy wrath upon me, as thou
fomdjlhes doeft upon the workers of iniquity : doe not draw me
out ascattelloutofthepatture where they have been fed and
fatted, for the {laughter. Every worker of iniquity is in danger of
prefent death, and may looke that God will be a fwift witnefs a-
sainfthim : though moft are reprieved, yet no man is fure of
that,
Againe,"
Chap. 32. An Expofition upon the Bool^of Job. Verf. 22. 139
Againe , In that Elihu reprefents God to himfelfe ready to
take him away , in cafe of flattery and prevarication in that
caufe..
Note, Fourthly.
It is good for us to over-awe our joules with the remembrance
of the judgements and t err ours *f God.
'Tis profitable fometimes to converfe with the threatnings, as
well as with the promiies ; 'tis profitable to remember what God
is able to do againft us, as well as to remember what God is able
to do for us;Even believers iliould goe into the dreadfull treafu-
ries of wrathjinto the thunders & lightnings of divine dilpleafure,
as well as into the delightfull treafuries of mercy,of love & com-
panion ; it is good for a good man to thinke God may take me
away,as well as to thinke God wUI fave and deliver me ; we {jeed
even thefe meditations of God , to keepe downe our cor-
ruptions, and to fright our lufts. Though it be the mo-e Gopel
way to make ufe of love, yet the Gofpel it felfe teacheth us to
make ufe of wrath, ( 2 Con 5 . 1 1 . ) Knowing the terrour of the
Lord we perfwade men.
Laftly, Note.
When we goe About any great worke-, when we are either tofpeal^
or dee in any weighty matter , it is good for us tofet Cod he-
fore our eyesy to thwkj cf and remember our Maimer.
As in great undertakings we (Wild remember our Maker,
waiting for and depending upon his afififtance, ftrength, and blef-
fing, in what we doe or goe about ; fo we (hould remember him
to keepe our hearts right. And to remember ferioufly, believing-
ly and fpiritually, that God beholds and leeth us in all our wayes
and workes, and that according to the frame of our hearts , and
the way that we take in every action, fuch will the reward and
the if) iie be, cannot but have a mighty command, and an anfwe-
rable effect upon us. We can hardly doe amiffe with God in our
eye. And therefore as it is fayd of a wicked man ( Pfal: 10. 4. )
that through the pride of his countenance he will not feeke after God y
God is not in all his thoughts. So T)avid faid of himfelfe ( though
in that Pfalme he fpeakes chiefely as a type of Chrift ) and fo in
proportion or as to finceriry every codly man faith like David,
T^ 2 Pfal:
• — —
140 Chap. 32. AnExpofitlon upon the Btol^ of J o b. Verf.22.
Pfal: 1 6. 8. ) I have fet the Lord alivaj/es before me .- becaufe he is
at my right hand, therefore Ifhall not be moved ; that is, as I ihaJl
not be utterly overthrown^ by any evili of trouble, i o I fhall nor
be overcome by any evill of temptation : or I fhall not be. mo-
ved either in a way of difcouragement by the troubles I meete
with j or in a way of enticement by the temptations I meete
with. How ftedfaft, how immoveable are they in the worke of
the Lord , how doe' they keepe oft from every evil I worke,
who fet the Lord alwayes before them, and have him at their
right hand ! Could we but fet the Lord before us, either in his
mercies or in his terrors , we fhould not be moved from doing
our duty in whatfoever we are called to doe.
Thus farre Ellhu hath drawne eut his fpeech , in a way of pre-
face, preparing himfelfe for his great undertaking with Job ; He
hatruiow fully fhewed the grounds why he undertooke to deale
witnhim , and what method he would ufe in that undertaking.
In the next Chapter, and fo forward to the end of the 37th } V ve.
have what he fayd, and how he mannaged the whole matter*
JOB:
Chap. 3 3 ,
Verf. i. 141
Job., Chap 33. Verf i 9 2, 3.
wherefore^ Jobj I pray thee D 'heare my fpeechcs, and
hearken to all my words.
Beheld now I have opened my mouthy my tongue hath
J pollen in my mouth.
My words f)aU be of the uprightnejfe of my heart:
and my lips full utter knowledge clearely.
Lihu having fpent the whole former Chap-
ter in prefacing to Jobs friends, directs his
fpeech now to Job himfelfe ; yet not without
a renewed Preface, as will appeare in open-
ing this Chapter. Wherein we may take no-
tice of foure heads of his difcourie.
Firft, We have his Preface in the ieven
former verfes of the Chapter.
Secondly , A proposition of the matter to be debated, or of
the things that Elihtt had obferved in Job's fpeech about this
Contreverfie, from the 7th verfe to the 1 2^.
Thirdly , We have his confutation of what Job had affirmed,
from the 1 2^ verfe to the 3 ith.
Laftly , We have his conclusion, exciting Job to make anfwer
to what he had fpoken, elfe to heare him fpeaking, further in rhe
three laft verfes of the Chapter.
Elihtt in his Preface, moves Job about two things ; Firft, to at-
tend what he was about to fay.
Secondly , To make reply to and anfwer what he Should fay.
Rlihtt moves Job to the former duty feverall wayes.
Firft , By a mild Entreaty and fweet Insinuation in the firft'
verfe ; Wherefore, Job, I pray thee, heare my fteeches, anl hearken
to my words. As if he had fayd,/dW not come authoritatively andri-
p*ZjZ@&^&"'%5fT?
J
6fS ^^>md
J Y/^Cj
t ■"" Jf^-3^1
f^wffr
e=^ =aK~ 51
4^ .Chap. 33. -A'* Expofition upwdpe Book^of Jo b. Verf. i.
goroufly upon thee , to command, or demand, thy at tent ion y bat as a
faithfull friend I defire thee to attend unto my fpeechy and hearken
to my voice, ,
Secondly , He moves him to heare, by profeffing his own rea--
dinetle ana preraredndTe to fpeak, in the 2d verfe ; Behold now
I haze c] ened my mouthy my tongue hath fpoken in my mouth ; that
is, I have been ( as it were) tuning my inltrument, and fitting my
lelfe for difcourfe, let me not looie my labour nor my ftudy.
Thirdly , He moves him to attend from the finceriry and gra-
'cious Ingenuity of his heart in that which he had to fay to him.
Tins he layeth before him in the 3d verfe ; My words fhall be of
the uprigktneffe of my hearty and my lips fhall utter knowledge
clearely. What better Encouragement to heare ! And
Fourthly, Elihu moves him to heare from the Confideration
of hispreient Race, as a man, not only made by God, but by him
inftructed for the work which he had undertaken, the former of
which is Expreft, the latter Implyed in the 4th verfe ; The Spirit
of God hath made me y anil the breath of the Almighty hath given
me life. Thus Elihu Calls our fob to heare. And
Secondly , As he invites him to heare what he had to fay , fo
he provokes him to anfwer what he fhould fay, verf. ^ . If thou
canft anfwer me, fet thy words in order before me y fiand up. As if
he had laid, Be not difcouraged, take heart man, doe thy beft to
defend thy felfe, and make good thy owne caufe againft what I
ihall fay ; Spare me not ; Doe thy beft, thy utmoft.
Having thus encouraged him in General to anfwer, he pro-
ceeds to give him two fpeciall Motives.
Fir ft , From their Common ftate or Condition, in the 6th
verfe ; Behold, I am according to thywifh in Godsfiead ; I alfoam
< formed out of the clay. As if he had fayd ; Tou have often defired
God to plead withy or that Cjod wsuld heare your plea ; now eonjidery
I am in Gedsfleady though a man tike. your felfe^
Secondly , He encourageth him from the tendernefle of bis
fpirii toward him, refpe&ing his prefent Condi' ion, promising to
deal with, or treate him fairely, gently, in the 7th verfe ; Behold,
my terror frail not make thee afraidy neither fhall my hand be hea-
vy upon thee. Thar favour fob h d asked of God, in the 9th
Chapter ; Let not thy terror make me afraid. Now faith £lih u >
that which thou didlt fear from God,thou needeft not at all feare
in
Chap. 23. An Expofition upon the Bool^ of Jo B. Verf. 1. 143
in dealing with me , My terror [kail mt make the afraid, &c.
Thus Elihu begins with job, rh.u he might lead him to receive
f.urely, or anfvwjr fully what he had to lay.
The three firft verfes of rhe Chapter" Comaine rhe fird pare
of the Preface, wherein Elihtt excites and calls forth fobs atten-
tion by thofe foil re Conliderations^ilready dillinitly propofed,
the firft whereof is layd dewne, x
Verf. 1. Wherefore, Job, Ifraytl.ee, hear e my fpeeches, and
hearken to nil my words.
Eliht* begins very mildly, tweedy, infinuatingly , even en-
treatingly, and befeechingly, wherefore
I fray thee.
The word which we rranflate, I fray thee , is in the Hebrew *U adhortM-
language a monafyllable adverb of obiecration or exhortation. / X(i vei e ^ci-
pray thee. - tantUtumeti-
' ' am objecranttt.
Hence note.
'Tis good to ufe gemleneffe towards thofe with whom we have
to deale, efpecially with thofe who are either outwardly affli-
Ued, or troubled in fpirit.
Entreaties have great power ; and therefore though the Pro-
phets and Apoftles fpeake fometimes in a threatning way, and
command attention upon utmoft peril, yet for the moft part they
befpeake it with Entreaties, ( 2 (far: 5. 20. ) Now then we as
Embaffadors forChrift, as though God did befeech you by us, we
fray you inChrifls fiead be ye reconciled to Cjod. The Apoftfes
went about a begging, as it were, with this meilage, with the. beft
meflage that ever was carried forth to the world, Reconciliation
unto God ; we fray you. And againe ( 2 Cor: 6.1. ) We then m
workers together with him, befeech you alfo that you receive not the
grace of God in vaine \ that is, the doctrine of the Gofpel hold-
ing forth the grace and favour of God freely in Jefus Chrift,
( 1 Tktf: 4. 1.) Furthermore, we befeech you brethren, that as
ye have received of m how ye ought to walke and to fleafe God, fa
ye would abound more and more. As he did. befeech them not to
receive the grace of God in vaine , fo he did befeech them to a
grogrefs in & an Improvement of that grace. Again(iT/jf/- 2. 7. )
JVC
144 Chap. 33. -/*« Expofition upon the Booi^ of J o b. Verf.i.
Vy'cwerc ncntle among you,, even as a Tfyrfe cherljketh her C hil-
ar en ; how tender is a nurie to the infant hanging at her breaifc,
oj; dandled on her knee. Speal^ye Comfortably toferstfalem, was
the Lords direction when fhe was in her warfare ; that is , in a
troubled and afflicted condition. ( I fa. 40. 2. ) The Hebrew is,
Speal^ to her heart ; fpeak iuqp words as may revive her heart,
and adde frefh fpirits and life to her. The Apoftles rule for the
refloring of thole that are fallen, is, that they fhould be kindly
treate.d ( Gal: 6. 1. ) Brethren, if a man be overtaken in a fa-Alt,
ye that areffiritus.ll reftorc fitch an one mth the f pint ofmeekneffe.
Ic is a great poynt of holy skill fo to order a reproofe as not to
provoke ; io to fpeak as to fpeak open , or pick the lock of the
heart ; Affectionate Entreaties are bletTed pick-locks, which doe
mt ftraine the wards, but effectually lift up the holders and
fhoote the bolt of the heart, caufing it to ftand wide open to re-
ceive and take in the truth of promifes, counfels and reproofes.
Me eke words meeken the Jpirit. 'Tis hard to refufe what we
perceive fpoken in love ; and if any thing will foften a hard heart,
toft language is moft likely to doe it. When Abigail came out
and met David upon his way, hot upon revenge, yea having ( up-
on the matter ) fvvorn revenge againft Nabal and his houfe , yet
her Entreaties and mild words overcame that mighty warriour,
at leaft, took orf the edge of his fpirit, and of all his party,
( 1 Sam: 25. 33. ) Nor did he only accept of or fubmit to her
counfel, but gave thanks both to God and her for it ; Bleffed be
the Lord, and bieffed be thy advice, which haft kept me this day
from fhedding blood. Gentle words, like gentle raine, foake deep,
and make the foule, like a fruitfull tree, bud and bloffome. For
as paflipn in the fpeaker, begets paflton in the hearer, and heate
brings forth heate, fo kinde and kindly words, are not only moft
ufefull, but moft powerfull. There is a rebuking, and that Cut-
tingly, or a fpeaking of cutting words, ufefull in fome cafes, then
efpecially, when finners have not only done evill, but are fetled
and refolved in it. But in cafe of affliction, fpecially of inward
affliction, or trouble of fpirit , foft words are beft and doe beft.
Heare, J pray thee, faith Elihu.
<j4.nd hearken to all my words.
Here's hearing, and hearkening, to hearken is more then to
m heare ;
Chap. 33. An Expo/it ion upon the Book^vf j o B. Verf. 1. 145
heare ; to heare is barely to receive the found of words ; but to
hearken is to take up the fenfe of them, or as it were to fuck our
the Ifrength and fweetnefle of them ; to hearken is to weigh or
ponder every tirtle fjroken, and take the value of it. The word
in the text, which lignilies to hearken-, bach a lingular elegancy in
it. One of the Rabbins renders, Eare my words ; heare my words
and Eare them. The fame word which in the verbe iignihes to
hearken, which is the worke of the eare, figniries alio the cue,
orinrtrumenccf that worke int he noune. To eare words, notes
the molt diligent attention, as to eye a thing, notes the molt ac-
curate inflection. The word Iignihes alio the beam of a bal-
lance, becaufe by the eare, or by the two ears ( as by a ballance ) .
words are tryed and poy fed, whether they are weighty and fo-
il J, or light and chaffy ; when Ei.hu faith, hearken to, or weigh
my words, he intimates that he meant ro Speak words which had
worth in them , or that he meant to fpeak matter more the;.,
words. And therefore he would no: have a word loit, Hearktn i
faith he,
Te all my words.
To all, not to this or that only, butt© all 5 As if he had fa yd,
/ intend not, and I hope I frail not fpeak^ one needle Jfe or timifeFttlf
words ; not a word belide the bulinelle. Therefore hearken to all
my words.
Hence no:e ; Firft.
1 hey who fycakjo in fir ulhon, admonition or cxhertation, foonld
fiot i:(c one word more then is vfefull, not a word more then is
to thepxrpofc,
:ine, every nllc war A that men (halt fpea!^, they (hall give ac-
connt fo)- it in the day of judgement, ( Math: 12.36. ) How fhould
every man take heed of freaking an idle word, a word of which
h^cvn give no good account for any good it is likely to doe.
Idle word* will make fod worke one day, and words of no value
or account, will rurne ro a heavy account in the great day. That's
an idle word,nhich doth f&ifher warty the heart for good,nor (Ireng-
ihen the hand to sr m a good worke. And if we tV-ouid be carefull
not to Ipeake one idle word, or not one word unworthy to be
heard, how fnould we avoyd evill words, 0; words which corrupt
die hearers. V Se-
146 Chap. 33. An Exfefition Hfon the BeoJ^ of Job. Verf.i
Secondly , As the words referre to that duty which Etlhtt
minds Job of, and moved him to, Hearting to Alibis words.
No:e.
They who heare, efpeclally about holy things atdfoufe-watpcrs,
JkottLl heare all.
One word fhould not be loft, when every word is precious.
We gather up the filings and leaft dufts of Gold. The eare.
fhould gather all that truth which the mouth fcatters, and the
heart thauld lay it up as treafure. We may charge many forts of
men with deficiency at eare-worke. Andfurelyif men will not
heare all that they ought to believe and doe, they can neither
doe nor believe any thing that they heare.
Firft , Some will not heare the word at all, they are like the
deafe Adder flopping their eares at the voyce of the charmer,
charme he never fo wifely to them.
Secondly , Others thinke that there's not a word more to be
heard,but what they have heard already, who can fpeak what they
know not ?
Thirdly , There are few who hearken to any word that is fpo-
ken ; that is, who make it their bufinefle to heare, who heare
with diligence, and labour at it. As it is a great labour to fpeak,
fo I aflfure you, it is no fmall nor eafie labour to heare, if you
heare indeed and as you fhould. To heare the word is the exer-
cife of the whole foule. Among many hearers , there are but few
hearkeners, fuch I meane as weigh and confider what they
heare.
Fourthly , There are very few who heare and hearken to all
the words of righteoufneffe and falvation. As fome though they
heare all, yet hearken to halves, fo others will heare but halfe,
or only fo much as pleafeth them of what is fpoken. When the
J£m% oi Jttdah (Jen 36. 23. J had the Role brought to him
which Baruch had written from the mouth of Jeremiah, he heard
three or foure leaves of it read to him as he fate by the fire, and
then he caufed it to be cut with a penknife and call into the fire ;
He did not read it out, he had enough of it, he had ( as we fay )
hit belly fully but his heart was altogether empty, he was very
angry and vext at the word, but not at all humbled nor affected
with it; and therefore would not heare allthofe words,
Againe^
Chap. 33. An Exf option upon the Bool^of J v B. Verf. I. 147
Againe , To hearken is to obey, to fubmit and yield up our
feiyes to the truth we heare. Samuel tells Saul ( 1 Sam: 1 $.22.)
To obey is better then facrifice^and to hearken then the fat of Rams;
to pbey and to hearken is the fame thing j the obedient eare is
the hearkening. eare. M'n-.e eare haft thou opened ( faith Chrift,
Pfal: 40. 6. ) This opening or digging of his eare ( as we put in
the Margin ) fignified his readinefle to obey , as 'tis exprefled
( V- 7> 8. ) Then fay d I loe I come ; / delight to doe thy will my
God. And in reference to this he had fayd before ( v.- 6. )' Sacri-
fice and offering thou didft not defreyburnt-offering and Jin-offering
haft thou not required ; that is, for themfelves, or comparatively
to that, which in the volume of thy booke is written-ofme, that
I fhould doe. Which clearely expounds and is almort the fame
in termes with that of Samuel; To obey is better then facrifice,
and to hearken, then the fat of Rams. Thus Elihu prelferh job to
hearken zo all his words obedientially, or to hearken with apur-
pofecoobey. Take a few Confiderations, why we fhould both
heare and hearken to, that is , obey, the whole mind of Gorf,
all thofe words which have the (tamp of divine authority upon
them.
Firft , All the words of God are alike holy and true, pure and
precious. Though fome truths are more neceflary to be knowne
and believed then others, yet all are neceffary ; nor can we be
difcharged from the duty of hearing and obeying any one of
them, if called. *
Secondly , There is a like or the fame power and authority in
all the words of God ; fo that to negleft or flight any one word,
is to put a flight upon the authority of God himfelfe. There is
but one Law- giver and word-fender.
Thirdly , Not to fubmit to any one word ( though it be fttp-
pofed we hearken to all others ) drawes upon us the guilt of
non-fubmilTion or difobedience to the whole word of God.
That's the Apoftles conclufion ( James ^. 1 2. ver. ) whofoever
fhall keepe the whole Law y and yet offend in one poynt, he is guilty of
all ; for though in many things we offend all, yet there is a Go-
fpel-fence wherein we are faid to keep the whole Law of God,
And fo the Apoftles meaning is, that whofoever fhall give him-
felfe a loofe or a liberty, whofoever {lull difpence or indulge
himfelfe in breaking any one Command of God, he breakes all,
V 2 that
i-4<3 Chap. 33. An Exposition upon the Beol^of Job. Verf. :.
that is, he declares himfelfe ready to break ali, if he had a li! e
occafion or temptation.
Foutthly , We would have all our words hearkened toby Gov.-,
we would have God grant all our Petitions , all our requeil?,
and iupplications, and fhail not we hearken to and obey all the
precepts of God ? Shall, we not receive and believe all his pro-
miles and threatnings ?
Eifchly, As we defue God would, ibGod hath promiied to
heare all our words, even all the requefts of his people which are
according to his will. Chrift lpeakes without redaction ( Math:
21. 22. ) All things whatsoever ye atl^e in mj name, believing ye
frail receive. And againe (John 14. 1 3, 14. ) ffhatfoeveryejhall
askj in my name, that will I doe, &c. Nor are there any reftricti-
ons upon the promifes of God in granting and doing what we
aske, but only thefe two ; Firft, that we ifkexight things; Se-
condly, that we aske aright. Now if the Lord hath promiied to
hearken to all our words, not to this or that, but to ali our words
which are according to his will, .(. we have no liberty to aske be-
yond the will. of God, beyond the rule of Scripture, nor can we
aske any thing beyond that, but it is ro our hurt and damage*
now if God ( I fay ) will hearken to all our words ) fhould nor
we hearken to all his ?
Laflly, The condition upon which God hath promiied to heare
all our words, is, that we lliould be ready ro heare and hearken.
to all his words,(i John 3. 22. ) F/hatfoever i$e as\e we receive,
■ bfcaufe we k,eet>e his Command.emer.ts, and doe the things that pfeafe
him. It were not confidence, but higheft and moll hatefull impu-
dence, to expect that God fhouldpleafe us by giving us what
we aske, while we refufe ( which is the condition of that-prc-
mife ) to doe the things that pleafe him. Thus Slibu would have
Job hearken to all his words, he being about to fpeake, not his
owne, but the words of God. And that Job might not delay the.
opening of his eare to heare, EUhn tells him further in the next
verfe, that himfelfe had already opened his mouth to fpeake.
Verf.. 2. Behold now I have opened my .mouthy my tongue hath
fpoken in my month.
Thisphrafe of 'opting the month, imports foure things.
Firft-
Chap. 33. An Expofition upon the Bosl^of jo B. Verf. 2. 149
Firit , That a man hath been long filent ; they that are full of
tafke, and fpeake out of ieaion, may be laid to have their mouth-
al.vaves open, rather then at any time to open their mouthes.
V^xblib* proielVed in the forme; - Chapter that he had waited as
a Difcipletoheare and to learne,- and had waited with utmoft
patience ; therefore he might well lay, Behsld w / have opened
my mouthyznd taken upon me to fpeake. So ( Chap: 3. 1-. ) after
J<?6 had late filent a great while, it is laid , Then Job opened his
mouthy and curbed the day of his l;;rth ; Thus to open the mourn,
intimates much lilence or forbearance of fpeech, and long ex-
pectation of a feaibn or opportunity to fpeake.
Secondly, Opening. the mouth, implyeth as fpeaking after
much filence, lo with much prudence. A fooles mouth is there-
fore, iayd. to be alwayes open , becauie whenfoever he fpeaketh,
he is found fpeaking imprudently and impertinently. But a wifeO/ aperire di-
man will not* fpeake, unlelle he may fpeake to purpole, and focumurapud
open? his mouth to fpeake. Solomon faith, ( Trov. 24. 7. ; tvif S^JJ S-
dome is toe high for a foole, he opener h mt his month in the gate ; r ^ fla fj{ um
that is, he is unrit to fpeak in the pretence of wife and judicious -et de re gnvi,
men, he may open his mouth in the ftreets, and in common Com- Pifc ;
pany, but he opens not his mouth in the gate, where the Elders
and Magistrates ufed to meete and judge the weightier! matter*.
There is a foure-fold Coniideration to be had,astothe due open-
ing of the mouth r ( And'tlsnofmall matter to open the mouth-
with thofe Confederations. )
Firit, Coni; deration is to be had of the place and Company
where, and to whom we fpeake. We muft not caftpearles before.
fwine, nor give itrong meate.to children.
Secondly, The time and feaibn wherein we fpeake muft be-
cenhdered; every truth, is not fit for every time. Chrift would
not fpeak all at once to hisDifciples, for this reafon, ( John i$ t
1 2.) I have many things to Cay ttntoyoa^ but ye cannot beare them •
novo ;and becaufe ye cannot beare them novv,therefore I will hot
fay them now.
'Thirdly, Confideraticnistobe had how and in what way to
fpeake, whether init> uctingly, or exhortingly, reprovingly, or
Comfortably, vve fhotild alwayes labour to divide the word of
God, and what we fpeake from it aright , giving every one his
proper part and portion. Then a man opens his mouth to fpeake,
whtta
ifo Chap. 33. An Exposition upon the Book^of ] o B. Verf. 2.
when he Connders how to fore his fpeech according to the ftate
of things and perlbns before him.
•Fourthly , Coniideration is to be hacj of the end or tendency
of fpeech, what cur ayme and mark is ; we lay, a fooles boh is
(ootie [hot, he Confide rs not his ayme and mark in fpeaking ; he
that opens his mouth, locks to his mark, and drives a deligne,
or hath a purpofe in every word that paileth from him.
'Indg videtur Thirdly, This phraie of opening the mouth, notes liberty of
diet DlK /»- fpeech, or boldneiie in fpeaking ; when a man doth not fpeake in.
\ejfi Si ^ ls throat, as untaught children doe, nor in his belly, or in a bot-
iresinjiati'tur- 1 ^' as Witches and Sorcerers are fayd to doe, that peepe and
gejeant <&fpi- mutter ( Ifa: 8. 1 o. ) When a man ( I fay ) do h not fpeak any
ritu* immundus of thefe covert wayes, but freely and liberally, then indeed he
ex illorumyen- p e ns his mouth to fpeake. We have that Expreflion in the pro-
' >,: " eJp<mdeat ' mii'Qy( Ez^ek, 29. 21.) I» that day mH I caufe the horn of the
honje oflfrael to budforth t and J will give thee the opening of the
mouth in the midft ofthem> and they [ball know that I am the
Lord j That is, I will give thee boldneiie, and liberty of fpeech :
time was when thou didft not dare to fpeake a word for God, or
-of God, of his praife, name and worfhip, or if thou didft it was
but in a Corner, or whifperd in fecret ; but the time fhall come
when I will give thee the opening of the mouth ;thou {halt fpeak
my truth and praifes boldly : and the Enemy (hall know that I
the Lord have procured thee this liberty .'Tis a grear mercy when
God gives his people the opening of the mouth, or liberty, of
fpeech, to fpeak boldly, no man hindring, no nor fo much as dif-
couraging them. The Prophet makes that the character of an e-
vill time, when the prudent keep filence, ( Amos %. 1 3.) As in evill
or calamitous times, it becomes the Godly prudent to be wil-
lingly filent , adoring the juftice of Gods fevereft difpenfations
towards ihem with patience and without murmuring at his hand.
So in fome evill limes they are forced to keepe filence,(rnough
as David fpake, Pfah 39.2. ) their forrows be ftirred ) either
left by fpeaking, even nothing but truth and reafon,they draw fur-
ther forrows upon themfelves ; or becaufe they fee it but loft hr
bour to fpeake to a people obftinate and refolved on their way.
Fourthly , This phrafe of opening the mouth to fpeake, notes
the things fpoken to be of very great worth, fuch as have been
long concocted and digeftecl, and at laft ready to be brought
forth
Chap. 33. An Expedition upon the Book^ of Job. Verf. 2. 151
forth,as out of the treafury of an honeft and underftanding heart. Os aperire eft
The heart is the treafury of words, there they are ftoredup: bene difiujfa et
and from thence itfued forth; as Chrift faith, Oat of : the a ^ Hn ~ habere ^cen-
dance of the heart the month fycakcth. As there is a ftock of evill da. Bold:
words iathe hearts of evill men, foot good and gracious words
in the hearrs of Godly men, and when they open their mouthes
( according to this notion ) it is to bring forth the trealures, and
riches of their hearts,to bring forth the gold and filver and preci-
ous things ftored up there ; all thefe are very ufefull interpreta-
tions of this phrafe ; and I might give diftinct obfervations from
them, but it may fuffice to have named them. I fhall only adde
that the.laft is conceived by fome to be chiefely intended in the
latter branch of this verfe.
My tongue hath fpoken in my mouth.
This feems a ftrange ExprelTion ; where fhould the tongue
fpeak but in the mouth ? when the tongue is oat of the mouth,
can it fpeak?as the mouth cannot fpeak without the tongue,fo the
tengue cannot fpeak out of the mouth : why then doth he fay ;
tJMy tongue h^th fpoken in my mouth f
The Hebrewis,/» myfalate,thz palate being a part of the mouth,
and one fpeciall Inftrument offpeech ( Naturalifts reckon five,
The Up, the twgue,the teeth jhe palate,&the throat)Yispuz for all;
but there is more in it then fo,for every man fpeaks in his mouth, Pa j atum #*
or by the palate which is the heaven, roofe or ciellng of the mouth, £? "7 ^
Therefore when £/*/>/* faith, My tongue hath fpoken in my mouth, Prsmeditata
or in my palate; The palate may be confidered as the inftru- ex quaji inteVt.
ment of tafting as well as of fpeaking. We fay iiich a thing is ve- genii* me*
ry favory to the palate ; And we call that Palate wine, which \ z Pf att> P ra 8 u '
cjuicke and lively, briske and pleafant to the raft. Thus when E-^tF^gf*'
hhn faith here, My tongue hath fpoken in my mouth or pabate ; Benejhpui/ver.
His meaning is ; I have uttered only that which I have wel con- ba mea ante-
fidered, what my tongue hath fpoken to you, I have tafted my 1 uam iUa e ff e "
felfe ; I have put every word to my palate ; For as a man that [r^rl^f'*
that tafteth wine or any other fapid thing, muft have it upon his^/'S^f*
palate, before he can make a Judgement, whether it be fvveet or derem. Bold:
fnarpe, quick or flat : fo faith Elihu, my mouth hath fpoken in Mmfiiuarrer-
my palate, I tafted my words before I fpake them. badiommjed
Hence W ' /sJfc ""
ho. Aquin:
I 5 a Chap. 33. An Evpofitiox upon the Beot^ of J o B. Yerf.}:
Hence note.
fvdictews a;:d wife men will tas~i and try what they intend t$
fpeake before they m\e< ir.
The fpeaker prefects hi; words to [he raft of the hearer ; For
as this Scripture hath it at the jd verfe of the ne*t Chapter,
The eare tryeth words, a< the month t aft eth meat; now he thac
ventures his words to the raft and cenfure of others, had need
take a tart of them before he doth it. CM) tongue hath [poken in
my month.
Secondly, From the fcope of E/lhn in adding this, namely,
to gaine attention,
Note.
There ir great reafon we fhould hear e that carefully, which the
fpeaker hath prepared with care.
They who regard not what they fpeake, deferve no regard
when they fpeake ; but a weighing fpeaker, fhould have a weigh-
ing hearer.And-wrnt any mans tongue(in the fence c&Elihu) hath
fvoken in his mouthy that we fhould heare,not only wich our eare,
but with our heart. This a ftrong argument to quicken attenti-
on, yet. £//'/># gives in another, and a Wronger in the next verfe.
Verf. 5. My words (had be of the uprightneffe of my heart,
my hps (hall utter knowledge clearly.
In the former verfe Elihu called for an open eare, becaufc he
opened his mouth, and was about to fpeak, or had fpoken what he
had well tailed. In this verfe he prefleth the fame duty," by pro-
fefling all maimer of Ingenuity and Integrity in what, he was a-
bout to fpeake. He would fpeake not only ferioufly, but honeft-
ly, not only from his underfhnding, but his confeience.
My words fhatt be of the uprightneffe of my heart, &c.
The meaning n> not/hat the uprightneffe of his heart fhould
be the fubjeci upon which he would treat, though that be a blef-
itd and moft ufefuil fubjeci, yet it was not the poynt he intend-
ed to difcuflfe : -but when he faith, C%€y words fhall be ef the up-
rightneffe of my heart, his meaning is, my words fball flow from
the
Chap. 33. An Expofttion upon the Book^'of Job. Verf. 3. 153
the uprightnefle of my hearr, I will fpeake in the uprightnefle of
my heart, or according ro the uprightnefle of my heart,my words
fhall be upright as my heart is ; the plain truth is this, / willjpe«l^gi nee ,t etahf-
truth plaint}) fie ffetl^ as I think?, you may fee the Image of my que 'ullo fuco
heart itpon every word, I will fpeake without daw bin* , without proferam <nv.mi-
either f mutation or dijfimuUtion. Some conceive this to be a mex i e% y % - ctt
iecret reproofe ©f,or reflection upon Jobs friends, as \iElihu had
fufpe&ed them to have fpoken wori'e of Job, then they could
thinke him to be in their hearts. "But as we cannot judge mens
hearts directly, (0 there is no reafon why .we fhould judge fo of
their hearts conjefturally. It. is enough to the purpofe,that Elihu
aflerts his owne uprightnefle without reflecting upon or fufpeft-
ing trie uprightnefle of thole, who had dealt with Job before ;
My words fhall be in the uprightneffe of my heart.
This uprightnefle of his heart may h«ve a three-fold Oppositi-
on. Firft, to paflien ; Some fpeake in the heat and Are of their
hearts, rather then in the uprightnefle of them ; it is good to
fpeak with the heat and fire of zeal in our hearts ; but take heed
of the heat and fire of paflion, I will not fpeak in the heat, but in
the uprightnefle of my heart, iaith Elihu.
Secondly , This uprightnefle may be oppos'd to partiality,
I will not fpare when there is caufe to fpeake home, nor prefle,
nor load thee with any thing where there is not caufe for it.
Thirdly , This uprightneile in fpcakiqg, may alio be oppos'd n on loqwr ad
to fpeaking without cleare ground or proofe. And 'tis fuppofed crfumniendam
that Elifyu aym'ed more fpecially at this, Jobs friends having been J*' fi< j. f ? f< jf n "
fo high in his reproofe, charging him with divers things for "v-t. ?
which theyfcad no proofe, but only a vehement lufpidon. The vertt jtem ma-
words oiElifhaz, are full ( Chap: 22. 5. J Is not thy wickednejfe nifejhndam..
great, and th'ine iniquities infinite 2 for thou haft tal^en a pledge from Acjuiru
thy brother fur nought, aridftripped the naked of their Clothing :
Theu haslr fent wiadowes empty away, and the armes of the father-
lejfe have been broken ; Surely Eliphaz, could not fpeak this in
the uprightnefleof his hearr, knowing it to be fo,though he fpake
it in this uprightnefle of his hearr, that he really though: i: ro be
fo.Which kind of uprightnefle Paul had in perfecuting the Sain- s,
( Alls 26. p. ) I verily thought with my felfe, that I ought to doe
many things contrary to the Name of Je[ns ■ of N*z,areth. Thus
Jebs friends verily thought he had done many Grofle things con-
X tra-
154 Chap. 33. <A" Exf e fi twn ^ on ^ )e B°°L°f Job. Verf.3.
trary to the Law of God, but they only thought fo, they could
not prove it ; This is a lame kinde of uprightnefl'e, and in oppoii-
■tioiito this Ehhn might now fay, I will not charge or burden
thee With any thing but what I know to be true, and had even
from th ; * own mouth. My words fhall be of the uprightneffe of my
heart.
' I fhal! not (lay 10 give particular notes from thefe word?,
.;co:dingto ibis three-fold opposition ; The reader may im-
prove them in that , as he hath occafion ; Only in Generall
Obferve.
The heart and tongue fhould goe together.
The tongue ihould alwayes be the hearth Interpreter , and -
the heart fhould alwayes be the tongues fuggefter ; what »s fpo-
ken with rhe tongue flioifld be rirft itampt upon the heart, and
wrought off from it. Thus it fhould be in all our Communica-
tions and exhortations, efpecially when we fpeak or exhort about
the things of Cod, and difpence the mylferies of heaven. < Zta-
vid fpake from his heart while he fpake from his hizh(Pfal: 1 \6.
10. J [/.believed^ therefore have I fpoken. Believing is an act of
the heart, with the heart man believeth ; fo that to fay, [belie-
ved, therefore have [fpoken ; Is as if he had faid, / would never
have fp&ken thefe things, if my heart had not been clear e avd up-
right in them. The Apoftle takes- up that very protection from
"David ( 2 Cor: 4. 13.) According as it is written, I believed^
therefore have I fpoken ; we alfo believe, and therefore fpe^kj, that
is, we moved others to believe nothing but what we believed,
yea, were -fully allured of, our felves, as the nexttvords of the
Apofile import, Knowing, that he which raifed up the Lord Jeftts,
feallraife up m alfo byfefpu , and fhall prefent us with you. Tc
t fpeak what we'in our hearts believe, is to fpeak in the upright-
nefle of cur hearts.
Some fpeak without their hearts, that is, coldly, they have no
heart at all in fpeaking ; as fome heare without their hearts, only
with their eares ; fo fome Ipeak without the heart, only With the
tongue.
Secondly , Others fpeake what was never in their hearts ;
They have no experience in themfelves of what they fay to c-
thers. They throw out their words at a venture. It is fad to
fpeak.
;
Chap. 33. An Expofition upon the Book^of J\> b. Vcrf. 3. I 55
{peak that as a truth, or a Comfort to others , which we have not
found in our felves, that is, have not felt the operation of it up-
on our owne' hearts. How are they to be lamented, who fpeak of
the things of God as a Stage-player, who a&s the part of, or Per-
fonates a Prince, being tymfelfe but a poore plebeian. It is bad
to fpeak without our hearts, or coldly, but 'tis worfe to fpeak
what was never in our hearts, or hypocritically.
Thirdly , Not.a few fpeak quite againft their hearts ; thefe
are at fartheft difhnce from fpeaking in the uprighmefle of their
heart ; they fpeak with a falfe and malicious heart ,• they fpeak
with a deceitful and double heart, with a heart and a heart.There
are three waves wherein men fpeak againft their owne hearts
and Coniciences. •
Firft , In the profeifion which they make of themfelves,
(.Rev.- 2. 9. ) Chrift writing to the Church of Smyrna, faith,
I kjim thy fcth dnd patience, -&c. and the Blafphemy of thenu
who [ay they afe J ewes and are not , bat lye, &c. And fo at the
oth verfe of the 3d Chapter , Which fay they are Jewes and are
not, but doe lye. We are not to underftand it ftrictly, that they
•profeflfed themfelves to be of the Nation of the Jewes, the Chil-
dren of Abraham. A Jew there is, any one that holdeth out a
profeifion of the faith of Ch;ift. Old Teftament words are often
applyed to the New Teftament, or Gofpel ftate ; they- fay they
are Jewes y that is, true believers, but they are nor, and doe lye j
to lye, is to gos againft a mnns mind, againft his Confcience ;
they make a great pTofelfion of godlinefle and holineflfe,of Chrift
and his waves, and they fye-at every word ; for indeed they are
the Synagogue of Satan. Thus -at this day fome make profeifion
before rhe Church of God, and by fuch profeifion get admittance
into the Church of God, who yet belong to the Synagogue of Sa-
tan. The Apoftle John fpeakes of fuch, ( 1 Ep: Joh: 2. 19. )
They went out from ut, but they were not ejus ; that is, they were
rot truly of us, though they once defrred to come in and joyne
themfelves to us, and for a time walked with us.
Secondly , The tongue fpeaks againft the, heart many times in
the promifes which men make to others of what they will doe,
O what Courtehes and friendships will fome men profeffe ! they
will tell you aloud how they love you, and how much they are
your fervants, while there is nothing in their hearts, but deceit
X 2 'and
igr6 Chap. 33. AnExpofition upon the Bsck. of J b. Verf.j.
and guile, yea polfibly nothing but wrath and revenge to death.
Thus Ifhmael went out reeep'ng all along ai he went ( Jer: 41.6.)
and fayd, Come to Gedaliah, tlfe {on of Ahikam, yet tie invited
them into the City as poore birds into a fnare, to deftroy them
prefently ; He was feemingly troubled a: their affliction and
wept, but his were Crocodiles tears , he murthered them as
foone as he had them in his power.
Thirdly , Some fpeake again!* their hearts doctrinally or in ■
the Doctrines which they propound and. teach. There are three-
forts who (peak amille doctrinally.
Firft,#Some fpeak than which is not right in the uprightneOe
of their hearts ; or, I may fay, they fpeak that which is falie with a ;
true heart ; that is , -they think it to be a truth which they ut-
ter, when 'tis .an- error, and will be found io at hft. When ever
we fee different opinions ttirly maintained among honeft and god-
ly men, ( which though it be a very fad light, yet it is too often
leene,inthat cafe I fay) one iide-alwayes fpeaks'that which is
falie with a true heart, and utters error uprightly. The truth is,
fome men defend an error with better and more honeft hearts r
* then fome others defend the "trurh. For
Secondly, There are fuch as fpeak right without any up-
rightneile of heart, or they fpeak truth with a falie heart; this
El'ihtt fpecially profeiieth againii ; he would not only fpeak thac
which was right, but with uprightnefie. The Apoftle found fe-
verai teachers of this fecond fore ( VIM: 1. 16, 17, 18. ) Some
preach Chrift, that is, the Gofrel, yea rhe truth of Chrift in the
Gofpel, (elfe the Apoftle would not-have rejoyced in it, -as he
profeiieth he did at the 1,8th verfc, / therein doe rejoyce, yea and
will rejoice) Yet theie men did not preach in the uprightndfe
of their own hearts ■ for, iaith he, Some Preach Chrift ont m of en-
vy and flrife^and fome out ofg*>d mil, (they preached Chrift, pure
Gofpel, ye: no: with pure hearts, for,he adds,they did it ) fuppo-
jing to adde sffl'clion to my bonds ; They preacht to oppofe the
Apoftles more then to fet up Chrift , and though they preached
the truth, yet they did it more in pretence then in trnth ; as 'tis
fayd at the iSdvverfe. The fame Apoftle fpeakes of others,
( 2 Cor: 1 1 . 1 3, 14. ) who preached what was true for the mat-
ter, and yet he calls xhtmfalfe Apoflles, deceit fall workers, tranf*
firming th.emfelves into the Apoftles of Chrift) and no marvel/, for
&na*
Cbap.-3 3- -d- n Expofition upon the Bosj^of] o b. Verf. 3. 157
Satan himfelfe u tr uniformed Into an A;: gel of light. They formed _
an i imped themfelves into Angels of light, and tooke up the
1 doctrine of the fiithfull Apoitles of Jefus Chriit in iome things,
yet they aid ic not intheuprightneile of their hearts , but that/
they rhight Weaken the eitimadon of the true Apoftles in the
hearts 01 t&e people, and let up themfelves there , that fo in 0-
ther things they might with greater efficacy or more effectually,
mil-lead them or draw them into error. Thus fome are found
fpeaking iy§s in the truth of their hearts , and orhers fpeaking
truth in tne falfenefle of their hearts.
Thirdly, Many fpeak [hat which is faife with a false heart ;
This is the height of vvickednefle. The Apoftle p; onhefieth of
fuch ( 1 Tim: 4. 2. J Who frail {peak* //« in hypccrif.e : the mat-
ter they fpeak is a lye,and they fpeak it with a Safe and falfe heart
too. And therefore he faith of thefe in the fame verfe, Their
co'fciences are [eared with a hot iron ; that is, they are infencible
both of the miichiefe they doe, and of the.'mifery they muft
fuffer.
Elihu profeffeth himfelfe to be none of all thefe ; He fpake
that which was right and true in the uprightnefle and truth of his
heart. Such a one" the Apcftle direete the Gofpel Deacon to be,
( 1 Tim: 3.9. ) Holding the my fiery of faith in a pure Confer-
ence, which is the fame with an upright heart. And he tells us
(1 Thef: 2.4, 5. ) That himfelfe did not ufe any guile in the
miniftration of the Gofpel; He had truth on his fide, and he had
truth in his heart, as he alio profefied to his Brethren the Jewes t
( Rom: 9. 1, 2. ) I fpeakjhe truth in Chrifi, I lye not , my Confci->
ence aljs bearing me witneffe in the holy Ghofi, &c. And againe,
( 2 Cor: 2. 1 7. ) We are not of thofe that Corrupt the truth ; vh
fpeal^ f he truth , and. fpeak^ it truly. He is a better fpeaker that
fpeaks with an upright heart, then he that fpeakes with an elo-
quent rongue , He is the happy fpeaker, who fpeakes more with
his heart then with his tongue, that cm lay with Elihu to Job,
My words fhall be qf the upnghtneffe of my heart. Words fpokerx
of that fubjecl, and words flowing from that fubjeil, are lovely
words. Of this latter fort fakh Elihu to Job, My -words fhall be,
^/ind my lips frail Utter" know I edge clearly.
Jeb had charged his tnree friends X &*$• T 3- 4- J ^x they_
'•ve re
*
An Expfjitint upon xhe Book^of J o b. Verf. ?
m^bMim^f^^^ ' 1 ^' This£/;A " eng^geth againft, while he faith,
pofberat, q™d **/*& M l ***" knowledge clearly.
e Jhnt fabrics The word here cranflated Q**ftfi is rendered two waves.
twtestnenAaciu JFfrft, As an Adje&ive.
% a J e '*lt Secondly, As an Adverb.
fememTm ll M ' n > ren( ^ er irts an Adjective , A*/ % /£*// utter chart
bia mea puram hw ledge, or diftinft knowledge ; cleare as to the matter ; pure,
foqueztnr. a- plaine, without any adulteration, deceit, or guile, as no trie man-
qum: Rer> So the word is often u'fed, I might give ycu Hianv Scrip-
p/«5- tUr f/°[ ic -T h f P i P k f r l*4i%»>* perfonof anftC/p.^S-
cuum, afucoa, 2 " ) ^ ait "' & e " At " ntade-meapoliflcedpaft, the Hebrew is, a pure
liemmfincerumP J ffii a glittering, fhining (haft. (Jer: 5. 1 1. J He made bright
<& ab omni his arrows, there this word is ufed. It is appiyed alfo to Chiefe
ZndJfT men ( x Chro>1: 7-4 8 - ^ The f e ™ ere cho )' ce men * P UFe m en. So faith
gatererrt. &&*( My lips fhall fitter cleare fhining pure knowledge. )
Merc: Hence note,
•We fhotild fiea\cleare truth. Truth -without mixture , truth
well winnowed, doctrine well refined.
The comviAndement of the Lord is a pure word, ( Pfal: 19 B.)
There's not any drofs at all in it,'tis like filver tryed feven times
in the fire ( Pfal: 1 2. 6. ) The Prophet among other ble.Tings
which God promifeth to his Church and people,hath this(//*: 20.
24. ) The Oxen likjmfe and the jouxg Affes that eare the ground
fkall eate clear.e.Provender,free from the fir aw, and chaff, duji and
darnel. But may we not here renew the Apoftles queftion,
( 1 Cor: y. 9, 10. ) Doth God take care for oxen ? or faith he it
altogether for our fakes ? for our fakes no doubt it is written ; .
That the mouth of the oxe treading out the eorne, jhould not be
mu^d'd, was written for the Minilters fake, to affure them, that
while they labour in the Gofpel to feed fouls,their bodies fhould
be fed. And that the oxen and young affes fhall eate cleanepra-
ver.der, was written for the peoples fake, to affure them , that
Chrirt would fend them fuch Minifters as fhould feed them with
pure holy wholefome doctrine, not with the charfe of unwritten
traditions, nor with the mixtures of humane inventions. They
fhould be taught cleare knowledge, as Elihu here ijpeaketh.
This mercy was alfo prophecied ( Zeph: 3 . 9. ) Then will I turxc
to the people a pure language ,or a (flean lip .• it is this wordy that fe,
what
Chap. 33. An Expofttion upon the Bsol^ of Jo b. Verf. 3. 159
what they fpeak, {"hall be pure truth. Their language (hall be,nor.
only Grammatically pure, proper and genuine,' but Theological-
ly pure, without any tincture of-error in it.
Secondly , As the word is taken ( according to our tranflati-
on ) Adverbially.
Note.
ff'e ought to fpeake truth clearly.
Some fpeake cleare truths, who. yet doe not {peak them clear-
ly. They fpeak great truths, yet obfcure them in their own way
of expreifions ; they who wrap up found doctrine in hard un-
couth words, or deliver it man unneceflary multitude of words,
doe rather puzzle and confound their Auditors, then enforme or
inftrutt them. And they who fpeak not knowledge clearly, are
like thofe who mud the waters, or raife a duft in the ayre , which
will not let others fee diftinctly -what they hold or put in ei-
ther. Speaking in darke words and ftrange notions, is like fpeak-
ing in a ftrange language. They only fpeak profitably, who fpeak
clearly. We commonly fay, 7 'mthfeekes no corners, truth would .
not be hid. What are obfcure and ambiguous words, words of a
doubtfull conftru&ion and interpretation, but csrners, wherein
many tjjde truth, while they pretend to fpeak and publifh it,
Such fpeakers as wel as they who fpeak in an unknowne language,
are Barbarians to their hearers. And therefore as the Apoftle
in reference to an unknowne tongue ,4 olhould we fay in reference
to any covert or obfcure way of fpeaking in our ovvne % mother
tongue, We had rather fpeak^fve words that others may be edified, .
then ten thouf and words in hard and ftrange expreffions. Though we
fpeak in a knowne language, yet doubtfull words hinder edifying
as much as ari*inknowne language doth \ yea fuch are as a forrei-
ner to their hearers , while they fpeak in their owne Country
tongue : 'Tis a fpeciall gift of God, to fpeak knowledge clearly.
The Apoftle hath left that excellent advice with all who are cal-
led to (peak the great things of eternall life, ( 1 Vet. 4. u. ) If
any man fpeake ( that is, if he fpeak about^the things ©f God, di-
vine things ) let hlmfpeakju the Oracles of God. What are they ?■
The oracles of God are the knowne word of God. But how are
thofe oracles to be knowne ? Surely as Godfpake them, plainly
and clearly; The oracles 6fGcd were fpoken without ambigui-
ty
i6o Chap, j j. -4» E.vpojitioit .upon the Boc]^ of Jo b. Verf.j,
ty, therefore let no man fpeake them as the orades of the devil
were i'poken, or as the devill ipake his oracles, that is, ambi°u-
oufly and doubtfully • The devill of old gave out all his anfwers
and oracles doubtfully and darkly to his darke and blinded vo-
taries 3 what he fayd might beare leverall Conftrucfcions. And he
fpake fo on purpofe, that whatfoever the event or ilfue proved to
httTrn Vkhm ^ he ( tnou S h the father of ty es ) mi o hc have the reputation of
penetrans mag- lpeaking truth. The Devils oracle gave Croefus fuch an anfwer as
nam pervertet he might Interpret either of a great fuccefle, or of a great over-
run ra throw, when he a^ked counfel about his warres. And when Saul
came to Enquire- of the Witch of Endor, that is, of the Devill,
( i Sam: 28. 1 1. J he gave him a doubtfull refolve ; Tomorrow
fait thou and thy Sons be with me ( v.ip. ) Which ambiguous an-
fwer might be underftood as of the next day following, \o indefi-
nitely of any day neere approaching. Satan loves not to fpeake
knowledge ciearely. But the fervants and meflengers of Chrift,
muft ' ufe~ great plainnefs of fpeech while they are treating of
and giving out the mind of God to his people ,• and be carefull
that as the do&rine is found which they deliver, fo there may
be a clearnefs in their delivering of it. Their lips ( as Elihn en~
^aged his fhould ) ought to utter knew/edge clarelj.
job,
Chap. 33. An Expofition upon the Booh^of Job. Verf. 4. 161
JOB. Chap. 33. Verf. 4, 5,6,7.
the Spirit of God hath formed me, and the breath of V
the Almighty hath given me life,
If^thou canft anjher me, fet^thy words in order he- .
fore me, ft and up.
Behold^ I am according to thy wifij in Gods ftead:
I aljo am formed out of the clay.
Behold, my terror JIj all not make thee afraid, neither
fhaU my hand he heavie upon thee,
IN thefe fcure verfes, Elihtt ftill profecutes a difcreete pre-
fatory insinuation both of. himfelfe and of his intended dif-
coutfe into the heart of Job, that both might find yvellc|jm£,
and good entertainmentthere. Elihu ha<Js$»wtjtnTa'c cne third
verfe, that he would fpeak in-the'iiprightnefs of his heart, or
that he would deale candidly, arid clearly with hirn. That was a
(trong argument to gaine attention. And in this fourth verfe, he
argueth with and urgeth Job , to give him attention, becaufe he
was a man of Gods making, as job alto was. The fame hand
wrought them both,and therefore,why fliould there be a ftrange-
neiVe between them ? or an unwillingnefs to give or receive
counfel and helpe from one another ?
Verf. 4. The Jpirit of Cfod hath formed me , and the breath of
the Almighty hath given me life.
I iliall open thefe words two wayes.
Firft, As a direct proportion, or aflertion.
Secondly , In their connection and 4e^||l^nce > as they are •
here ufed, for an argument of perfwanorh - ^
Firft , Confider the "fe^ £shin aflertion ; The [pirit of God
hath made we, &c. The word "doth not fignifie barely to make , \! ./ Ja *
or to clap up a worke any how , but to make with art , to make ^i^rj^oy
skilfully, to compote and fafhion a thing with exa&eft grace, e i a boratam a-
comelinefs, and beauty. Thus are we made by the Spirit of <uod. gendi rationem
Man is an excellent piece of worke , vea man is the Mafier-piece ojferu Pined:
Y of
1 62 Chap. 33. An Expofitlon upon the Bool^of Job. Verf.4.
of all the vifible workes of God. The Sprit of God hath made
me.
There are two things here tob«; enquired ; Firft, what we are
to underftand by the Spirit of God, to whom Ellhu attributes
hi? making. Secondly, Why doth Ehhu attribute his making to
the Spirit of God ? To the former queftion, I anfwer ; Firft,ne-
garively, that by the Spirit of £od we are not to underffan i a
power or vertue put forth by God, in which fenceAve fometimes
read the Spirit of God in Scripture. But by the Spiric of God
here, we are to underftand- God the Spirit. In which fence we
read ( Gen: 1. 2. ) The Sprit of god moved upon the face of the
waters. As alfo( Math: 3.16. ) He faw the Spirit of God def-
cenilng like a dove y And lighting upon hm ; that is , upon jefus
Chrift, baptized by John,'m Jordan.
The fecond cjueftion is, Why dotji Ellhu attribute* his making
ro theSpirit of God ? Regeneration or our new- making is ^ro-
pe rlyrrie work of fhe Spirit, but is Creation, ©r our natural 1 con-
f'Utution his work alio ? Saith not Mofes ? (Gen:2. 7.) The Lord
God formed man out of the dust of the earth ; Jehovah Elohim for-
med man. And if we look into the firft of Johnvt:: 2,3. we read
thus; In the beginning was theword y and the word was with Cjed y .
Mid the word was God ; the fame was in the beginning with Cfod y
all things were made by him y and without him was not any thing
made y that was made. There our maker ( for the making of all
things is attributed ro him ) is the Son, the fecond perfon in the
holy Trinity, pr the fVsrd, who ( as it followeth in that Chap-
ter ) was made fiefh. Why then doth Ellhu here, afcribe his
making to the Spirit ? And how are thefe Scripture*" recon-
ciled ?
I anfwer, By that received Maxime in Divinity , The workes of
the holy Trinity towards the creature are undevlded. So that, while
this Scripture afcribes the making of man to the Spirit or Third
perfon in the Trinity, it doth not at all croffe thofe which afcribe
it to rhe firft or fecond, the Father or the Son. The Spirit of God
hath made me.
Hence note.
Firft , Man as to his bodily makvng y or the makjng of his hody y
is the workman jhip of God.
z/is we are his wrl^manftlp created In Chrlfi Jefm to qood ( or
"'holy)
Chap. 33. * An Exfofition upon the BooJ^of J\> B. Verf. 4. J 6 3
holy ) worlds, (Eph: i. 10. ) fowe are his workmanlliip crea-
ted to common and naturall workes. We have heard of that di-
vine confutation or relblution rather ( Gen: 1 . 26. J Let us make
man .- The Father made man, and the Son made man, and the ho-
ly Spirit made man ; The Father by the Son , through the holy
Spirit made man. What a glorious, what a mighty power is put
forth for the production of luch a poore creature as man is !
And this is tine, not only of the hrftman in his -creation, but of
every man lince the creation, there is a concurrence of a divine
power and workmanfhip in the fetting up of man as man.
( Pfal: ico. 3. ) it ts he that made m\ and not we our pelves i
God doth not only make us holy men , but he makes us men.
Hence David ( Pfal: 1 3. 9-14. ) I am fearefully^ and wonder-
fnllyfh'ade . He lpcaks there of the frame of his body, though
r^^r K.^|Ja «3|r^j- r pK> in reference to the admirable frame of
th flieW c"Smttre which is fee up in the foule ; fo, indeed we are
fearefully and wonderfully made. ( If*: 27. 1 1 . ) This is a pes-
pie of no under ft and? ng ( But did God ever make a people without
f naturall undemanding ? Surely no, but they were a people with-
out fpirituall undemanding, they did -not understand what the
mind, and meaning of God was, and what their owne duc^was;
Such are a people of no understanding, how wife foever they are
in their owne eyes, or in the eyes of the w&ldV what followeth )
Therefore he that made them will not have^mercy on them y and
he that formed them mil (hew them no favour ; That is, God who
made and formed them, both in their naturall capacity as men,
as alfbjn $feir civill and fpirituall capacity as a Church and Na-
tion, oTas a' Nationall Church ( understanding it of the Jesves )
will not have mercy on them, will not favour them. We read
the fame Church at once looking roGod as their maker and moft
earnefily moving and imploring his pity upon the fame account.
( J fa: 64. 8 , 9. J But now O Lord, thou art our father, we are the
clay, arid ihon om -potter, and we all are the work, of thy hand ■ As if
they had iayd, Thou O Lord, haft moulded us as thy creatures,
and fafhicned us as thy Church, when we were but a rude malTe
or heape without forme or comelinefs, therefore doe notmarre
thy owne worke, doe not breake the vetfels of thine owne ma-
king , or as it followeth in the fame Chapter, Be not wroth very
fore O Lord, neither remember iniquity for ever y behold^ we befeech
thee, we are all thy people. Y -j. ■• Hence
104 Chap. 3 3. An Exfofttion upon the Baok^of J 6 b. Verf.4.
Hence confider.
Firft, That, we owe not, only our well-being, but our very
being unto God. And therefore
Secondly , No man ought to looke upon himfelfe as his
©wne ; So the Apoftle argues ( 1 Cor: 6.19.) Know ye not that
■ yonr body is the temple of the holy (jhost^ which is in yoH y which
}c have of God^andye are not your owne ; No manis his owne,be is
Gods, who bach made him. Saints and believers efpecially are not
their own in that repie£t;as alio becaufe their bodies are the tern-
■fie oj the holy Ghoft • that is, the holy Ghoft hath fanitiried them
for himielfe,fo: his peculiar fervice,and for his habitation.Now as
- the bodyes of Saints are the temple of the holy Ghoft, becaufe he
doth fan&ihe them ; io they are the temple of the holy Ghoft,
becaufe he hath reared them up, arid built them. That confide-
ration fhould urge us to duty ; our bodies are temples built, as
well as temples iancli'ed by the holy Ghoft ; Xndmerefo(Bwe
are not our owne at all, nor in any refpe£t ; and if we are not oar
owne at all, but the Lords, then we ought to be alwaves for the
Lord. ; I
Hence , Thirdly , Hath the Spirit ofGed made us ? ( as Elihu
faith ) then let the Spirit ufe us ; how fad is it,tbat when the Spi-
rit of God hath made our bodies and foules, we fhould let the
wicked fpirit ufe either ( as he doth both the bodies and foules
of earn:;!! men ) to his bate Cervices. The evill fpirit did nei-
ther make your bodies nor your foules, why fhould he have the
command of either ? Therefore as ymr members have been -wea-r
pons ofunrighteoufnejje t9jtn y fo let them be injirnments ef right e-
otifnejfe unto God. Seeing the holy Spirit hath made us',1ecnot ihe
evill fpirit ufe fo much as a little finger of us ; for, he hath not
made not only fo much as a little finger of our hand, but fomuch
as the leaft haire of our heads ( as Chrift faith we our felves can-
not, Math: 5. 36. ) white or bUcke. And therefore let not the
evill fpirit make ufe of one haire of our heads white or black, as
a.flagge of pride and vanity, or to be an occafton of fin to others.
He that maketh the houfe ought to have the poflfeflionand fervice
of it, either to dwell in it himfelfe, or to receive rent and pror
fit from him that dwells in it. The fpirit having made us, fhould
not only have the rent and revenue, but the full poflelTion of us
for ever. That which is of God (hould be for God, for him al-
wayes, and only for him. Se~
Chap. 33. An Expofition upon the Book^of Job. Verf. 4. 16 5
Secondly , In that the making of man is attributed to the
Spiiic.
Obferve.
The Spirit of God is God.
The holy Ghoft is not only a power of God, or a word gone
cut from God, but the holy Ghoft is God. This is cleare from
• the efficiency of the holy Spirit ; The Spirit of God hath made
me. The work of creation is attributable to none but God.
That povyerwhichat.hr ft fet up man in his creation, continueth
him to this day ; this power and great prerogative is given to the
Spirit ; therefore the Spirit is God. ( Pfal: 33. 6. ) By the n
word of the Lord ( his fubftanciall Word or Son ) were the heavens
tnade y and aU the hoft of them, by the breath ( or Spirit ) of his
month ; that is, Jehovah by his Etemall Son and Spirit made all
things. The heavens and their hoft, are there exprefled by a Sy-
necdoche of the part, for the whole creation, or, for all creatures
both in heaven and in earth. Againe ( Pfal.-.ioq. 30. J Thoufend-
eft forth thy Spirit , they are created; The Spirit of God creates
every day ; what is it that continueth things in their created be-
ing, but providence ? That's a true axiome in Divinity ; Provi- j
dence is creation continued; Now the Spirit of God who created
at flrft, creates to this day ; Thou fexdeft forth thy * Spirit > they are
created. The work of creation was hnii~hed in. th z firft fix dayes
ef the world , but the work of creation is renewed every day,
and fo continued to the end of the world. SuccelTive provider*-
tiall creation as well as originall creation is alcribed to. the
Spirit.
The Scripture is full of arguments to prove that the holy
Ghoft is God ; Which ( becauie this fundamental! truth is blaf-
phemouily fpoken againft ) I fball a lictle touch upon.
Firft , As the Spirit createth and makes the natural! man con-
fining of body and foule,fo he regenerateth.( which is a greater
creation ) the whole into a fpirituall man ; therefore he is God.
( John 3. 5. ) Except ama-n be borne a game ofivater, and of the
Spirit ( that is, of the Spirit who is as water ) he cannot enter into
the hingdomeofGod. The. holy Ghoft is a\fo-ca\['d,Tbefanflifier;
fanctifi cation is regeneration inprogrefs, and motion ; regenera-
tion is fan&ifkaiiori begun , arid fanclihcation is regeneration 1
per-
166 Chap. 33. An Exposition upon the Book^of J b. Verf. 4
perfecting from day to day.' ( 1 Ihef: 2. 1 3. ) We are bound to
give ths.*k>to Cjod for you, brethren, beloved of the Lard, becaufe
Cjod hath from the begir.nirg chofen you to falvation, through fax-
Itipcationof the Spirit, and belief e cf the truth. And the Apollle
Peter writes to the Eleft ( 1 Pet: 1. 2. ) according to the fore-
knowledge of God the father, through fanUification of the Spirit.
Now, who can doe chefe great things but God ? who can regene-
rate, or give a new nature, who can fanctifie or perfect that new
nature but God alone ? Men and Angels muft let thefe workes a-
lone for ever, or ( as we tranllare, Vjal: 49.. 8. ) thefe acts ceafe
_for ever from men and Angels , as much as the redemption of
' man from the grave, or from hell, from corruption, or condem-
nation.
Secondly , The Spirit is omnifcient , He hnovteth all things^
( 1 Cor: 1 . 1 2. 2 10. 19. ) The Spirit knoweth all things, yea the
deep thmgs of God. He is not only acquainted with, and privie to
the furface and ouriide of things, but he fearcheth things to the
bottom of them. Nor doth he fearch only the deepe or bottome
things of common men, or of thechiefeft of men,Kings and Prin-
ces, ( whole hearts are ufually as much deeper then other mens,
. as their perfons and places are higher ) but the Spirit fearcheth
the deep things, the bottome things of God, the things of God
that lye loweft, and mod out of fight, ,the Spirit underttandeth ;
therefore the Spirit is God. For ( as the Apoftle argueth, 1 Cor:
z. II.) T>{o man knoweth the things of a man , fave thefpirit of a
man that is in him ; even fo the things of God knoweth no man
but the Spirit of God, or, he that is God ; if the fpirit that is in
man, were no: man, or the intelle£tuall power in man,it could ne-
ver know the things of man ; and if the Spirir of God were not
God,he could never fearch and know the deep,the deepeft things
of God.
Thirdly , As the Spirit of God knoweth all things, as he fear-
cheth the deep things,even all the fecrets, and mylieries of G©d;
fo he teacheth all things, even all thofe fecrets and myfteries of
God,which 'tis needful or ufeful for man to know .The Spirit is a
teacher, and he teacheth effectually iff oh: 1 6. 1 3 .) when the Spi-
rit of truth is come^ he mil guide you into all truth : for he fhall not
fyeakjf h'mfefr (that is, he (hall not teach you a private do-
ctrine, or that which is contrary to what ye have learned of me )
but
Chap. 33. An Expofltion upon the Boo)^ of Job. Verf. 4. 16 7
£#£ whatfoever he flail heare y that flail hejpeake , and he mil flew
yea things to come. Which laft words are
A fourth argument that he is God. As the Spirit teacheth, fo
he forerelleth all things ( 1 %im: 4. 1. ) Nov? the Spirit fpeaketh
exprejfely, that in the latter times fome flail depart from the fan /;,
ghing heed to feducina fpirtts and doUrmes of devills. The Spirit
of God clea;ly forefeeth and infallibly foreteileth what ("hall be,
bdbre.it is, therefore he is God. The Lord by his holy Prophet
( I fa- 41 . 23.) challenged all the falfe Idol gods of the Heathen
to give that proofe of their Divinity ^ Shew the things that are to
come hereafter ', that wc may know that ye are Gods. As if he had
fayd, Doe that and we will yield the caufe.Men and Devills may
gueile at, but none can indeed (hew things to come but God.
Fifthly , The Spirit appoints to himfelfe officers and minifters
in the Church, therefore he is God t ( Acts 13.2.) The holy Ghoft
faid) feparate ms Bamako* and Saul for the work whereanto I have
called them.
Sixthly , The holy Ghoft furniiheth thofe Officers whom he
calleth with power and gifts, as he pleafeth, that they may be fie
for the work or miniftery of the Goff)el ( 1 Cor: 12.8. 1 1 . ) To
one is given by the Spirit, the word ofwifdome, to another the word of
knowledge by the fame Spirit % &c. But all thefe -worheth that me
and the felfe-fawe Spirit y divi ding to every manfeverally as he -will.
Now, who can give wifdome and knowledge, who can give them
prerogatively, following in this diftribuuon, or divihon of gifts,
no rule, no r giving any o:her reafon of it but his owne will, ex-
cept God only ?
Seventhly , The holy Ghoft is finned againft ; therefore he is
God. Some, polTibly may object and fay, This is not a convincing
or demonftrative argument, that the holy Ghoft is God 7 , becaufe
he is finned againft ; For man may fin againft man. All fecond
tabk'fins are fins againft our Neighbour ; and the Apoftle tells
the Corinthians ( 1 Ep: 8. 12.) that while they ufed their lawfull
liberty in eating with offence, they finned againft the Brethren.
I anfwer, Whofoever is properly finned againft is God, becaufe
God is the Law-giver. And, though many actions of men are di-
rect wrongs to man , yet in every wrong done to man,God alfo
is wronged, and, mfttict, fence,he only is finned againft by man.
For ihcreafon why any action ia&wr,cing to man , is. becaufe it is
againft „■
168 Chap. 33. An Expofition upon .the Boo\^ of J B. Verf.4.
againft fome Law of God. And it to be finned againftin ftri<5t
fence, be proper zq God only ; then the argument ftands good,
t'hu the Holy Spirit is God, btcauie he is finned againft ; eipeci-
ally, it we confider, that there is fucban Emphafis put upon fin-
ding againft the holy Ghoft in the holy Scripture ( more if porta-
ble then upon finning againft the Father i or the Son ) (Math- 12.
3 1 . J Wherefore, 1 fay mto you ( faith Chritf: ) All manner of fin
and blafphemy pall be forgiven nine men, bat the blafphemy again ft
the holy Ghoft fkalLnot be forgiven unto men ; As if he had laid,
Though you fin againft the Father, and the Son, it ihall be forgi-
ven you, but if you fin againflT the holy Ghoft it fhall not be for-
given ^either in this world or in the world to come ; that is, it
{hall never be forgiven. Seeing then there is more in finning a-
gainft the holy Ghoft then againft the Father, or the Son, who are
God, the holy Ghoft muft needs be God. For though there is
no degree or graduall difference in the deity, each perfon being
coeternall, coequall, and confubftantiall ; yet the Scripture attri-
butes more in that cafe, as to the poynt of finning againft the ho-
ly Ghoft, then to finning againft the Father, or the Son ; there-
fore certainly the holy Ghoft is God.
Laftly , The holy Ghoft is the object of divine worfiiip ; are
nor. we baptized in the Name of the Father, Son, and holy Ghost ?
Is the Father, and the Son God, and the holy Ghoft not God,
who is joyned with them in the fame honour ? Shall a creature
come in competition with God ? And doth nor the Scripture or
word of God, direct us to pray for grace from the Spirit as well as
from the Father or the Son ? ( 2 Cor: 1 3.1 3. Rev: 1 . 4. ) Thus we
fee how full the Scripture is in giving the glory of the fame
workes upon us, and of the fame worship from us to the Spirit,
as to the Father and the Son : And therefore from all thefe pre-
tnifes we may conclude , That the Holy-Ghoft with the Father
and the Son, is God bleifed and to be glorified for evermore.
The Spirit of God hath made me,
*/Ind the breath of the Almighty hath given me life.
Spiriw ex ore The words carry an allufion ( as Interpreters generally agree )
egregiens,hali- to that of ^/W defcribing the creation of man ( Gen: 2. 7. J
^ ^TlieT V* n * ti)e Lerd G ° d f orm ^ dma " °' m °f ttie Ju & °f the earth J *»*
™$ca?halitm, breathed into his mftrills the breath of life } and man became a li-
J*r me';onymi- Vtng
Chap. 33. An E.vpojition upon the Book^of Job. Verf. 4. 16 $
ving foule. £//£#fpeakes neere in the fame forme, fully to the<«n ejfeQi y ani,,
fomeerfeft; Ihe breath of the Almighty hath given me life, or,'""" 5 P ey J>'
enlivened me ; As if he had fayd, That foule which the Lord hath ZembruM
breathed into me, hath made me live. The foule of man may be ?&. - m De u t: *
called the breath of the Almighty , becaufe the Almighty is ex- 10. i<5.
prefled infufmg it into man at firti by breathing. And therefore
the word Nejkamah, which properly iignifies the breath, doth al-
fo by aMetonymie of the effect iigrihe the foule it felfe which
cauieth breathing. Thus our tranflaters render it (Ift: 57. \6.)
I ( faith the Lord ) will not contend for ever , neither wit I, I be al-
wayes wroth, for thefpiritfhjjU&Afade before mc^a; d the foule s which
I have made. As the foule <9pb was breathed in by God, fo the
foule is that by which man WRies. Breath and foule come and
goe together. Some comparing the originall word ( Shamaijm)
for the heavens, with this word ( Nefhamah ) which here we
tranfiate breath, take notice of their neere affinity, intimating
that the foule of man is of a heavenly pedegree, or comes from
heaven ; yea the latine word ( mens ) i^gnif) ing the mind, is of
the fame conforunt letters with the Hebrew Nefhamah, and, as
fome conceive, is derived from it.
So then, I take thefe words, The breath of the Almighty, as a
defcription of that part of man which i^oxofedto his body ;
The Spirit of God hath made me ; that is, hath let me up as a man,
in humane fhape, And the breath of the Almighty hath given me
life ; that is, this foule which the Almighty nath breathed into ,
me, hath made me a living man , ready for any humane act, or
( as Mofes fpeakes ) god breathing into my noflrills the breath of
life, I became a Uvingfsule.
Hence obferve.
Firlf , The foule of man florveth immediately from God;.
'Tis the breath of God ; not thatGdd liveth by breathing ;
the way of his life is infinitely above our apprehenfion ; But 'tis
cleare in Scripture, That the Almighty breathed into man the
powers of life. And therefore. he is called ( by way of Eminence)
The father offpirits, ( Hcb: 1 2. c,. ) For though the Almighty is
rightly entituled the Father of the whole man, though both body
and foule are the worke of God, yet he is in a further fence, the
father of our fpirits, or foules, then of our bodyes . And here
2 Solo-
i 7 o Chap. £3. An Exfofition ufon the BobJ^of Job. Verf.4 #
Solomon fhewing how man is difpofed of when thefe two are fepa-
ratedby cknh y (mh\Eccl:i 2.7. ) Then [hall the dujl (thatis,the
body ) returr.e to the earth as It vcas^ a-dthe fp.rit ( chat is, the
foule ) [halt retarne to God who gave it. Th* body is the gift of
God, but the body is not the breath of God , it .is no: iuch an
immediate gift of God as the ibuleis; when the body of man
was made at firft, God tooke the dull of the earth and formed
his body out of it, but when he gave him a ibule, he breathed
that from himfelfe ; it was an immediate effe&of Gods power,
not dealing wich, nor working upon any prat-exifting matter. The
fpiiit or foule of man is purely of G^d 3 foU\y of God. And hence
we may inferre.
Firft , Then the foule is not a v^Kr, ariling from the crafis
or temperament of the body, as the life of a beaft is.
Secondly , Then the foule of man is not traduced from the
parents in generation, as many learned men affirme, efpecialIy,to
eafe themfelvesof thofe difficulties about the conveyance of ori-
ginal! fin or defilement into the foule.
Thirdly, We may hence alfo inferre, then the foule is not
corruptible ; it is an immortall fubftance. How can that be cor-
ruptible or mortall, which hath its rife ( as I may fay ) immedi-
ately from God,or is breathed in by the Almighty, who is alto-
gether incorruptible and immortal. And whereas there is a two-
fold incorruptibility ; Firft, by divine ordination, that is, God
appoynts fuch a thing fhall not corrupr,and therefore it doth not ;
fo the body of man in it's firft creation was incorruptible , for
though it were in it felfe corruptible, being made out of the
earth, yet by the appoyntment of God, if man had continued in
his integrity he had not dyed. And therefore it is laid, By fin
came death ; yea doubtlelfe if God fnould command and ap-
poynt the meaneft worme that moves upon the earth to live for
ever, or the moft fading flower that groweth out of the earth to
flourifh for ever, both the one and the other would doe fo. Se-
condly, there is an incorruptibility in fome things, not meerely
by a law or appoyntment of God, but as from that intrinfecall :
nature, which God hath beftowed upon them, and implanted in
them. Thus the Angels are immortall, r hey have an incorruptible
nature, and likewife the foule of man, being breached from the
Almighty, is in it's owne nature incorruptible, ; it hath naturally
no
f clay ; As
irJlHPflrc
wl,the
Ghap. 33. An Expofition tfpon the BooJ^of J**o B. Verf. 4. 171
no feedes of dhTolution in it, becaufe no contrariety, no contrary
qualities in it, as all bodyes or corporeall fubfbnces have. I know
the Apoitle faith ( 1 Tim: 6. \6. ) God only hath immortality ;
it's true, he only hath it in himfelfe independently, originally ;
but he derives and gives it as a talent to fome creatures in a way
of dependance upon himfelfe.
Secondly, Obferve.
The fotile brings in the life of the body , The life of man.
What is the body without the foule, but a lumpe of clay ; As
foone as ever the foule departs, life departs, man dyeth
-comes a putrifying carkalTe ; yet fuch is the folly of
that all their care is for the life of the body, which is (
dying life, they utterly neglect the foule, which , as i
of the body, fo it felfe never dyeth. The foule is the
body is but the Cabinet, the ioule is the kernel, the body is buc
the fhell. Will you be follicitous, about a Cabinet, and a fhell,
and flight the Jewel, or throw away the kernel ? Will .you take
care of that which liveth, the body, and will you not take care
cf that which holds your life, the foule ?
Againe , Note.
Life u the gift of God.
- If the foule which is the caufe of life in man, be of God,
then the life of man is of God alio. The caufe of the caufe is the
caufe of the effeft or thing caufed. But we need not argue it
from Logick rules, Scripture teftiirony being fo aboundant in this
thing. ( Atts 17. 25 . ) He gheth to all, life and breath, and all
th:ngs. And (v.iS.)In him we live and move and have our be-
ing. Spiriruall and eternall life,arethe gift of God, fo alfo is
naturall life. And if fo, Then
Firrt , Live to God « Secondly , Seeing God gives us life,
we fhould be willing to give our lives to God. Yea Thirdly, We
fnoufd therefore be ready to give up, or rather to lay dovvne our
lives for God. And as we fhould give up our lives to God when
he calls for them by natural death,fo we fhould give up our lives
for God, when he calls us to beare witnefs to his name and truth
by violent death.
I fliall yet take notice of one thing further, before I pafTe from
Z. 2 this
172 Chap. 33. An Expofition upon the Book, of Job. Verf.^.
this yerfe ; The Spirit ef God hath made me, and the heath of the
^Almivhty hath given me life.
Some, upon good g-ounds, referre the firftclau'.e ; The Spi-
Gcdhath made me, to the creation both of ibtile and body ;
.::xi the lecond or lancer chufe , the breath of the Almighty hath
■ '■: en me life, to th.it quickning which we receive by the Spirit
to the duties whe'reinto we are called in this lire. The breath
of the Almighty harh given me life ; that is, hath firred and
prepared me for the feverall offices and fervices of life. As if
Elihu had fayd , The Spirit of God hath not only made me a matt,
tan for worke, yea the Spirit of God hath quicknedme to the
rkj and bufmeffe 1 am come about. Thus, life imports
Ffpirituall life in the being of it, but all. the furniture,
and abilities of a Ipirituall life. The Septuagtnt ren-
men <# *-"■»- der~H p-oiethon made.by Elihu expreiTely,to this lence , hold-
TTtTT W 'i n S 0Uta faong affurance which Elihu had, that God had both
c'shiratw ca ^ e< ^ an ^ prepared him for the fervice he was come about
omnipstentis . an d engaged in. The Spirit of God hath mads me, and the breath
eft qu^ docet of the Almighty hath inflrucledmt. Another of the Greek Inter-
me. Sept: prfcters ipeaks as much ; I am not ignorant, that of -my felfe I am
H.wd me met a y > e t0 ^ oe ^ ff)i^g- y y H t / have received this pwer from God ; As if
fed tZobunc E! ' hu had faid ' lhe S P irit °f the Almi g ht J iyAth qnickned me to
pritientia fin- f h is works I &m n °w upon, and taught me what both to fay and doe
fum me ac:.e~ in thy cafe, O fob.
pijft. Nicet:
Hence note.
Gedgiveth not only the life ef nature unto men, but he fits them
for all the duties, and fervices of this life.
We, indeed, are fcarcely to be reckoned among the living,
if we have no more but a natural I life ; what is it to be able to
ea:e and drinke, to heare, and fee, and fpeake ; unlefle we have
mo r e then this, we deferve not to be numbred or written among
the Jiving ; we are upon the matter, but dead lumps, and clods
of clay, IrW-the. breath of the Almighty thar quickens- us and fu-
peradds ability to doe good, that frames, failiions and fits us for
every good wo"d, and wo"ke ; This is the life of man • when a
man is fitted for duty, and fervice, when he is furniflied for im-
ploymenr, to ftnd God, and his Brethren in fome ftead while he
is ia this world, trkn.he lives. The motions, impulfes and influ-
enceSj.
Chap. 33. An Exfofttwi upon the Boel^of J o b. Verf. 4*. 173
ences, the teachings and guidings of the Spirit of God, are the
life of our lives. We can doe nothing of our ielves, till the Al-
mighty beftows a new life upon us ; and as we can doe n jthing
ac all in fpirkualls,till he gives us a new life, To we can do nothing
to purpoie till the Spirit acts & ilirres up that life in us. It is the
Spirit who htit beftows;Secondly,encreaieth;Thirdly,excites our
ipiricuall life, & puts the new creature into motion. All our good
thoughts and holy actings, all our uprightneiie and fmcerity, all
our itrength and ability flow from the Spirit ; until! the holy Spi-
rit workes in us,we fit Hill j and when the Spirit worketh, we muft
not fit ftill ; /( faith the Apoftle, Rom: 1 5. 18. ) will not dare
to jpeak^of any ofthofe things, which Chrifihath not wrought by me,
to make the Gentiles obedient by word, and deed • As if he had iayd,
My ovpne workes are not worth the naming, I will not fo much as
mention any thing that £hrifl hath not wrought in me by the Spi-
rit ; That was a mighty worke which he was enabled to doe,
to make the Gentiles obedient in word, and deed. Chrift did
not leave him to doe it in his owne power. The breath of the
Almighty enabled him ; and fo he doth all thofe that are able and
willing, ready for and fucceffefull in any fuch holy worke.
Let us therefore afcribe all to his working and quickening ;
let us fet down our feverall Items of receit in our account-books,
confefling that we have nothing of our own. This gift,thac grace,
that ability to doe, to fpeake, to fuffer,t© a£t, we have received
from him. Let the whole Inventory of our foules riches , have
Gods name written upon it , and afcribed to his praife alone.
And if we thus uncloath our felves, by giving God the g'ory of
all, we fhall loofe nothing by it, for God will apparrell and fur-
nifh us, deck and adorne us better every, day. The poorer we are
in our felves, the richerwill he make us. To be thus diminilVt is
thebeftwayto ourencreafe. 'Tis the breath of the Almighty
that teacheth us, and if we can but humbly enough, that is, heatr
tily acknowledge it, we ■fhall be taught and learne enough..
So much of thefe words as they are a direct atfertion; I foall
confider them a little in their connexion, and reference borh to
what went before, and to 'hat which follows after ; which was
the fecond contention of this verfe at flrft propofed,
Firft , This verie may be connected with the three former
verfes, and then the fence appeareth thus"; As iiElihtt had fayd,
Q
<7 t Chap. 33. y& Jixf option upon the Book^of Job. Verf. 4
0j<?£, I have motied thee to heare me patiently , and attentively,
and let It mt $ e em e grievous to thee to doe foe; For, though I am
thy mferlour in age, and deoree , yet I am a man as well as thou,
and I have a [otiie and body lll^e th'r.e, yea the Spirit of God that
made me, hath alfofurnijFedMie ; I havercetived ability from God
as thou haft, Ijtand upon even ground, or eqitall termes with thee,
as to creation, and I am not altogether voyd of inflrufdlon ; and
therefore as a man I have A pojftbdity to wider ft and reafon ; and at
a man tndowed by the Spirit of God, I have a capability to dlretl
thee about the wayes of God , or how to underftand and comport
w;th his providences towards thee. Thou hajl been long under the
hand ofCjod , and lon<r In the hands of men, who have rather en-
tangled and troubled thy mind then eafed it j who knowes but that
IfWho alt this while have been but a looker on, may fee fomewhat in
thy cafe, which hath hitherto been hid from thy former underta-
kers. ' Therefore pray favour me ( it may prove in the iffueafavour
to thy f elf e ) with an honre or two of patient attention. Take this
note from it.
The confederation of our common o-igvnall, that we have all
one maker, or are all come out of the hand of God , fhould
make us willing to heare, and learne of one another.
Thus Ellhu argueth ; Heare me ; why ? Becauje the Spirit of
God hath made me, as well as thee ; doe not defpife what I have
to fay, as if you were a man of another mould, or pedigree, the
fameGod,out of the fame matter, by the fame Word, and Spi-
rit, hach form'd us both. Some pictures are more highly prized
then others of the fame perfon, becaufe drawne by a better hand,
by An Apelles, or A Michael Angela. The fame of the Artift or
workman ruts a value upon the vvorke ; And the title of the Au-
thour doth fometimes commend a piece more then, in truth, ei-
ther the forme or matter. But come among the fons of men, alt
their faces and features are drawne by one hand ; The fame moft
exacl: hand of God hath wrought and fafhioned them all, both as
to their cutfide, and infide, both as to the forme of thefe houfes
©f clay, and as to all the ornaments and beautifyings of them.
As we all waJke upon the fame earth, drinke out of the fame wa-
ter, breath in the fame ayre, as we are all covered with the fame
Canopy of heaven, and lighted with the fame Sun , fo we are all
made
Chap. 33. An Exposition upon the Bool^ of Job. Verf. 4. 17$
made wi:h the fame hand ; The Spirit of God hath made one as
well as another ; This man'huth not had a better pencill nor a
more skilfull Limner then that. Thus we may argue from the
common condition of man in nature, to a mutuall condifcenfion
among men. Indeed ChrilUans , who have higher principles,
have olio higher topicks & arguments then trut,why they fhould
eondefcend one to another j and (as the Apoftle directs, Eph.^.
4, <),6. j Keep the unity of the fpirit in the bond of peace. Saincs
ihould be lovely and mecke with hxg-fuffermg T forbearing one ano-
ther in love, ( as the Apo'tle thefe exhorts ) no; only becaufe one
hand hath made all their bedyes, but becaufe they are one bo-
dy ; though they are many narurall bodyes, yet one myfticall
body ; There is one body, and, one fpirit; As one Spirit hath made
them,fo they are made one fpirit ; There is alfo ( as it followeth )
one hope, one Lord, one faith, one Baptifme, one God,and father of all,
who is above all, and through all, and in you all. How fhould all
Saints be one , who are comprehended and united under this
feven-fold onenefs. That we have all one maker in nature, is a
very moving argument to meeknefs, love, and unity , but that
all believers are made one by Grace, is a much more moving
argument.
Againe , We may confider thefe words in connexion with the
three following- verfes , and then, as in connection with the
former, they are a prevention of Job's pride , fo in this, they are
a prevention of his feare , or an encouragement of him to a
chearfull hearing of what Elihu had to fay. Job had been dealt
feverely with by his three friends, and the terror of God was
upon him, he was under much difpondency of fpirit. Now ( faith
Elihu ) Anfwer me if thou canft,ftandup,fet thy words in order be-
fore me, for the Spirit^ God hath modems, and given me life;
I am a creature, and I am but a creature, 1 am no more then thou
art, I am made of God, a*d thou art made of God as well as 1,1 was
made out of the duft , as thou art ; / am not God to terrife thee,
but I amfent of God, to c our- f el and comfort thee ; my handfhall not
be heavie upon thee, I prcmife to deale t&derly with thee, I amf:<ch
* one as thy felfe, as I am not worfe, fo J am not better, we ft and a-
Uke together in this difpute ; therefore thou mayeft freely come forth,
and anfwer me, who am but a po&re creature, as thy felfe is. Thus
Elihu befpeakes Job in the fmh and feventh verfes ; // thou canft-
anfwer
ij6 Chap. 33. An Export ion upon the Book^ of Jo b. Verf.5.
anfwer me, fet thy words in order before me, ft and up. Behold J am
according to thy wifh.Speake freely, and clear e thy felfe, if thou art
able, tfau haft fee leave for me. '
Verf. 5. If thou -canft anfwer me, fet thy words in order befcrt
me , ft and up.
This verfe may have a four- fold refpe&,
Firii , To the inefficiency, or incompetency of Job's parts
and intelle&uals to deale with Elihu in this matter ; as if they
were a daring challenge, Anfwer me if thou canif, doe thy worft.
And hence fome of the Ancients charge Elihu, as if he came up-
on Job boillingly, and fpake thus in the pride of his owne fpirit,
and in the difdaine of Job, at once to iliew and flight his weak-
nefle , Ifthm can ft anfwer me. As if (like fome irrefragable
Doetor ) he had faid ; I fhall fpeak^ fuch reafon y as I know thou
canst not anfwer ; doe what thou canft, fet all thy wits aworke, and
beate thy br-ames as much as thou wilt-, thou wilt but loofe thy la-
bour, and weary thy f elf e invaine. Thus the meaning of , Anfwer
me ifthm canft, is, Thou canft net anfwer. But I fuppofe Elihu,
( though hot fpirited enough) was yet of a better fpirit & temper
then to fpeak either thus proudly of himfelfe,or defpifingly of fo
worthy a man as he had before him ; nor did Elihu look upon Job
as fuch a puny to him,or fo much his underling as that he durft not
hold up the Bucklers in difpute againft him. Elihu knew Job was
an old experienced Souldier, well verl'd in the wayes and things
of God. And therefore
Secondly, {If thou canft ) may rather referre to the weak-
nefle and foareneffe of Job's body , to the wounds or troubles
which he had received and felt from tha^Umighty in his fpirit,
then to any inability of his mind for argument. As if Elihu had
faid ; I conftder how it is with thee , thou art a man difeafed and
diftempered in thy body, fitter to lye upon or keep thy bed, then to
ft and up to a difpute, fitter for a hofpitall then for the Schooles.
Thou alfo haft a troubled ana] an afftiBed fpirit, I doubt thou art ml
in cafe to anfwer me,or tojiand up longer w a way of difpute ; but this
I fay, if thou canft anfwer me, pray doe : fet thy words in order be-
fore me. I will not lay this burden upon thee, unlejfe thou art wil-
ling to take it , unlejfe thoufindeft thou haft ftrength and fpirit to
beare
Chap. 33. An Expofttlon upon ihe Book^of Job. Verf. f. 177
b ear e and carry it through. Anfver me if thou canfi, otbermfe /
willfpcak^my thoughts out, ami make what ufe of it thou pleafeft.
Thirdly, 1 conceive Elihu might here intend to let job under-
fund, th.it he was reiblved to put him to the utmoft, that he was
rcfolved to bring the ftrongeiHrguments, and ufe the quickeH
way of reafoning for his conviction that he could ; and that there-
fore he alio advifeth 'job to doe the like,ro doe his befl,to buckle
himfelfe 10 the bufinctfe with all his might, for he was no: come
to dally with him : he would have him let his fhculders to the
work, and gather all the forces of his foule to the battaiie, he
bids him bring forth even his horfemen for his defence ( as I may
fpeak in allufion to that in the 1 2th of Jeremy ; If thou haft r.ttn
with footmen, and they have wearied th?e-> how fha.lt thou co-ntend
rmhhcrfes ) Elihtt was riuy o r ed and refolved to bring cu: his
greatelf ftrength, his horfemen to the bfttaile, and therefore
wifheth 'job doe fo too. Thus he gives him f aire warning, // ths/4
canft, anfver me ; doe thy utmolt, I am ready for thee.
Fourthly, While Elihu faith, If thou canft, anfwerme, fet thy
yvordiin order before me, ft and uc. We may take his words as ,1
gentle and fweete invitation to the worke ; As if he had fayd,//'
thou hafl fpirits enow left to h»ld difcourfe with me, or to reply mm
me, come friend, (pare me not, fst thy words in ordsr befsre me, I
will not^ be a terror to thee. Or there may be this condescending
fence 'in th^fe wo"ds of Elihu ; T)oe not thinly ( O Job ) becaufe.
J beg'n to fpcal^jhat therefore I mcane to fpea\all,or to have all the
difcourfe my felfc ; affure thy felfe, 1 'have no purpofe to hinder thee
in any dcfer.ee wh ch thou arrt able to make for thy felfe : No,though
I am come ;v ih my beft preparations to urge thee, and reply upon
thee, as to all thai hath paft between thee and thy fr'tends, jet I am
a; wJl'.g that thou (hoy/deft anfwer, at I am ready prepared and
prcfi to 'vcake ; thou hafl free leave to make thy Apoloqje, to fay
what thru canft for thy felfe, I intend not to impofe upon thee, nor
by any Authority to compeR thee to fiand to my fentence, as if I
•were thy Mafter, or would Lord it over thee ; Doe and fpeake thy
heft for thy owne vindication, I am ready to receive it from thee,
and give thee a f aire account of my thoughts about it. If thou canft y
*nfw:r me,
Set thy words in order before me. '
*Tis a metaphorical fpeech, often and moft properly ufed for "py
A a the
178 Chap. 33. An Expefition upon the Bool^of Job. Verf.y.
the marfhalling of an Army ; and fo is elegantly applyerd here in
this ,rmtter of controveriie, or polemicall difeourfe. Set thy
words, thy reafons,. thy arguments , as it were in battaile aray
againft me ; we had the word in the former Chapter at the 14^
verfe. It is applyed al to the exa£tnefs of the heart in prayer,
no: an affected exactness or curiohty about words, or to word ic
wkn God, but it notes exa&riefs or ipirituallneis rather in me-
ditating and diff ofing the (irongeft Scripture reafonings v to pre-
vaile with God in prayer. Prayer is, as it were, a battaile fought
in heaven, not in wroth or revenge, but with faith and holy lub-
miiTiort. Thus did Jacob when he wraftled with the Angel,
( Gen: 32. ) And thus 'David 1 peaks ( Pfal: 5. 3. ) In the morr. ■■•
%rig I mil direct my prayer unto thee,, and mil Isokjtp, or,/ will mar-
(kall mj prayer, 1 will bring up petition after petition, pleading
after pleading, even till I am become like Jacob a Prince with
God, till I have won the field, and got the day. Thus the word
is applyed by a metaphor both to difputations with men, and Am-
plications to God. Further, we may take the meaning plainly
without any ftraine of rhetorique , Set thy words in order before
me. Methode is good in every thing, either an expreile or a
covert methode. Sometimes 'tis the beft of art to cover it , m
fpeaking there h a fpeciall ufe of methode ; for, though, as one
laid very well Cfpeaking of thofe who are morecuiious about
methode, then ferious about matter) Alethode never converted
any man ; yet methode and the ordering of words, is very ufe-
full. Our fpeeches fhould not be heaps of words , but words
bound up, not a throng of words, but words fet in aray, o", as it
were, in ranke and file. The Prophet ( Joel 2.5. ) defer ibes a
terrible Judgement of God by aftrong people fit in battaile aray.
In purfuance of which fence , Mr Brouohton renders the next
words, not ( as we Jfiahd up, but fiand to it, as Commanders fay
to their Souldiers,y?<W to it ; and the Italian tranflation thus ;
Set thy words in order before me, prefent thy felfe to the Combate.
Staquaftin a- ^ nus ne continues the metaphor ; As if he had faid ; Chufe thy
tie, u&pvgnan- ground, andmaintame it like a valiant Champ' on • I doe not defirs
dim contra me thoufhouldft yeild me an inch of ground, yedd to nothing but the
Y wvincen- truth, difpute every patch with me, ft and up, fiand to it ; ft and as if
vStJ^lS' ^ 0U wert tG ^ c a battaile, not only for thy honour, but for thy
life. The Apoftle ( 1 Qrr: 16. 13.) fpeaks in that language
about
Chap. 33. An Expoftion upon the Book^of J\) b. Vcrf. 5. 179
about our fpiriruall warre ; Watch ye.flandf aft, quit your f elves dv*ti[t£rt
VMemen - Wah it, be Wong.' There is fuch a fence in Elihu s ex- «» V w «
hortation here to jftf£ ; 6>f f/?/ words in order before me , ft and
up.
Novv,in that: Elihu when he was thus bent to (peak, and was
fo full of matter to fpeak,that as he tells us in the former chapter,
He was like bottles of wine, and that he could not hold, yet gave Jolt
faire law, and bid's him anfwer, if he could.
Note Firft.
In all matters of difference we (J-ould be as willing to heart
what others can ayfver,as we are dejirons that others fhoM
heare what we can cbjetl.
If thou canft, anfwer me. It is good to fpeak in a right caufe,
efpecialiy to fpeak rightly, and it is very good to iearne what
can be anfwered.
Note.
Secondly , Elihu looking upon Job as a man in a weake con-
dition, fpeaks incouragingly,y?<W*/p ; as much as to fay, Take
heart.
It is our duty torefrefh thofe that are troubled , or to comfort
thofe that are weake, whether in body or in minde.
We fhorld doe our beft to put ftrength and infufe fpirits into
finking hearts atid fainting fpirits. Thus God dwells ( 1^:57. 51.
and fofhovld We ) with him that isof acntrite and humble fpi-
rit, to revive the fpirit of the humble , and to revive the heart of
the contrite ores.
Thirdly , As thefe VVGrds, If thou aans~l y anfwer me , import
that as Elihu intended to put fob to the urmoit 3 fo he would have
Jib beftirre himfelfe to the utmoft.
•
Hence note.
Every man fhould doe his beft for the clearing or maintaining
of a good and righteous caufe.
5 Tis finfull to be flight in matters of moment, whatfoever thy
hand findeth to doe, doe it with all thy might ( faith *Solomon^ Ec-
clef: p. 10.) we fhould efpecialiy doe thefe two things with all
our might ; Firft, rnaintaine the truth of God ; Secondly , our .
A a 2 owne
i So Chap. 33. An Expofition upon the Bsok^ of Job. Verf.6'0
owne integrity. The former of thefe was chiefely upon the hand
otEHhn in [his undertaking, the latter upon the hand of Job.
To betray the truth, of God, is the worft kinde both of cowardife
and treachery ; and to betray our ovvne Integrity is next to ihar.
There is nothing more unworthy a man, much more a Chriftian,
then to leave either truth, or our own integrity to iinke or fwim,
to iliift.for themlelves. Thus Eli h ft provokes Job to -the. corn-
bare, and lends him a friendly challenge, which left he friould
refufe or net accept, he gives him a comfortable account (as a
cordiall ) what manner of man he ihould find him ro be , even a
man moulded and modeli'd to his owne heart , or minted to his
mind, as will appeare in the next verfe.
Verf. 6. Behold^ I am according to tby-wifh in Gods ftead^ &c.
Here we have a very winning argument ( as was (hewed- in. or
pening the whole Context ) to incourage job both to heare and
aofwer. If ever a man will fpeak when. he comes to a buiinefLe,
in is when things and perfons are according to his with. Job had
.oftentimes wiilu that he might be mildly heard by God, & not fo
harfhly dealt with by man ; his friends having been fo over-levere
and rigorous toward him, that he was even compelled in the bit-
cemefle of his foule, to cry out , He that u afflicted, fou/d have
pitty from his /nVWi. Yea, when Job wiilu to be heard by God,
he, with much earneftnelTe deprecated his feveriry, ( {'hap: 9,
34. and Chap: 1 3. 24. ) Let not thy dread make me afraid.
Thus, Job had willit for a milde and gentle treatment from all
hands. In anfvver to which defire Elihn prefents himfelfe to -
him.
Behold , / am according to thy wifioin Geds-fiead.
Thofe words ( According to thy ivijh ) may have a two-fold
interpretation j 1 Firft, as we render, according to thy wifh, is, ac-
cording to what thou haft heretofore fpoken or drawne out in
wifhes ; thou haft thy vote, thy wifh, and what wouidfl thou have
more. As if he had faidi O Job , / have heard thee mfhrngfuch
wifhes , tjjat'thou mighteft be more tenderly handled ; that God
would not opprejfe thee with his Majejly, nor thy friends with the.r
r ev?rity % l^ow thotihafl thy defire^ I doe here yromife my felfe facb
Chap. 33. An Exfofitim upon the Bool^of Job. Verf. 6. i§*
a one to thee as thou hasi de fired ; For as I will be- a faithfull ad-
vocate for God,fo,I, who am it: G>ds flead, will not. ( as thou* haft
vrayed God mould not At the hearing of thy cafe J be terrible nor
dreadfullto thee ; / doubt not but to carry the matter with thee to
thy hearts content. I am according to thy mfh.
Hence note.
Wee fhould labour as much as \n us he th to an fiver the de fires
andwifkes of others mall things [awfully cfpecia'ly when they
are weal^And labouring under fore burthens of affliction and
infirmity.
Ic is not good to be croffe-grain'd at any time to our brethren,
much Idle at fuch a time ; fome love ( as it were ) to lie thwart
in every buiineile, nor is any thing more deiireable to them, then
to oppole another mans deiire. The iweetnelle and ingenuity of
thefe words, / Am according to your wifh, in what I fafely may, is
feldome heard among brethren. Some indeed are too forward to
be according to the with of others in things that a r e finfull.
When theeves and murderers fay to them, Come, come with us^
let us lay wait for blood, let us lurk? privily for the innocent without
caufe,&c. C aft tn your lot among us, let us all have -one pxrfe;
They fay, we are according to your wilh, we will goe with you.
When the prophane iay,co:ne run with us into all excelfe of riot,
to drunkennefs and uncleannejs, they anfwer,we are according to
your wilh, we are for you. It is good to lie croile to the finfull
defires of men ; but to comply with their honert defires, and :o
aniwer every good wilh of their ioules , is a great part of our
goodnefle, and of our fulfilling the law of love : we fhould ftrive
in that fence, to fall in with every ones wilh, and to become all
things to all men, both for their edification and confolation;
Behold, I am according to thy wifio.
Secondly , Thefe words are rendred 'ffricrly out of the Ori- X^^fecun-
ginal.thus, , / Am according to thy mouth, or meafure ; I am in the dum os tuum.
fame condition and ftate as thou art. Thus alio they are words i*e.Jicuttu»
of encouragement to J*£,afturing him that he fhould not be over-
power 'd, nor borne downe by force. This forme of fpeaking is.
ufed frequently in Scripture, to note the futablenefle or propor^
tion of things. The Israelites ( Exod: 16. 21.) gathered Manna
every morning. Every man According to his eating, The Hebrew y uxt a os efa-e
is'yfui. Heb:
i §2 Chap. 33. An Exposition upon the Book^of J b. Verf. &-
is, i£*wnf of.e did gather to the month of his eating, that is, accord-
ing co :he meafure of ftis eating, fuch was the meafure of his ga~
.ihering. The Na&arttc was to offer according to the vow which
Ivt Heb' ^^ ^ w*& ( Numb: 6. 21.) The Hebrew is, according to the month
Juxta os'fer- °fk& w*. Agahie 'tis faid ( '~Nun;b.- 7. 5 . ) Mofes Wis to give
vitij. Heb; the offerings of the Princes of Ifrael to the LeV ices, to every man
accordlngto his fcrvice, or, according to the mouth (that is, the
condition and degree ) of his fervice. Once more, Solomon
( Trov: 22,6. ) preffing the good and genuine education of chil-
8upey os r?> dren, exprelfeth it thus ; Train up a child in the way that he fkoM
fi«f. Heb: g oe ; The Original upon the month of his way ; that is , in fiich a
way as is no: only good and hbnelf in it felfe, but moft proper
and congenial 1 to the fpirit, difpofition, and capacity of the
child. As children are to be ted withiuch meates, fo to be
taught in fuch a manner as they can mod: eafily and profitably di-
geft. After this manner, or to this fence , Ehhu fpeakes to Job,
Stand up,- 1 am recording to thy mouth or meafure ; As i;" he had
faid ; CJod indeed is infinitely above thy meafure, But 1, -who am
come to deale with thee in Gods flead, am according to thy mouth or
meafure, therefore take courage ; one man is like another, the mea-
fure of one man is the meafure of another . There are I grant, feve-
rali differences among men, both as to civils and Ipiricuallsr •
there are feverall graduall and perfonall dirferencesjbnc no fpeci-
ficali difference among men ; every man is according tos the
mouth or meafure of any o'her man : in that God only tranfeends
the meafure of all men : My thoughts are not as your thmghts, nor
my wayes as your wayes • but lochias the heavens are h gh above the
earth., fo my thoughts are above your thoughts, and my wayes above
your wayes % faith the Lord ( 7 fa. 5 5. 8, p. ) But the wayes of one
man are like the wayes of other men,- and the thoughts of one
man are like the thoughts of other men : There is no fuch tranf-
cendency among men ; They are all ( as men ) of one meafure,
that is, not only finite, but they are all fhort and narrow^ even
they who carry the greateft length and breadth among the fons of
men. If we confider man with man, as to his finfull condition,
fo one man is perfectly like another ; one man is of the fame mea-
fure with another ; as Sdomon expreflfeth it ( Prov: 27. 1 9. J As
in water face anfvers face,fs> the heart of man to man. If man look
downe into the water,that face which he feeth in the water is like
that
Chap. 33. An Expofition ufpn the Bool^ of Job. Verf. 6. 183
that face yvhich teeth the water. Thus the hearts of the children
of men anfwer one another, heart anfvvers heart, as face anlwers
face : And as man anfwers man fully, as uo naturall linfulnefie, fo
UiofUy as to n.iturall abilities , as for thole which are acquired,
chough the difference may be fo great that one. man may be
clearly difcerned to excell another, yet that man who excelis
moft, doth not exceed man ; and therefore may be cornpalied by
man. It isiaid ( Rev; 21. 17. ) That the wall of the nzsvjeru-
falem was meafured according to the meafure of a manjhat is^ of the
Angel. There is one meafure of an Angel, and there is another
meafure of a man ; Angels have a "meafure above men ; why then
doth he fay according to the meafure of a man,that is, of the An-
gel ? I anfwer, he fpeakes io becaufe the Angel appeared in the
fhape of a man, to doe that worke. Now as the meafure ( that is,
the Ability ) of an Angel is above mans ; So God hath a meafure
infinitely above both men and Angels. But men are of a mea-
fure. / am according to thy mouth or meafure.
Hence note.
Firft , CMan and man are of a meafure.
Let us not make a God of any man, no nor an Angel. The A-
poftle Jude reproves thofe who had the perfons of men in admira-
tion. Men will be Iefle to us then was expected, if we expect
too much from them , or more from them, then is meete. For
though one man may have a little more height and largenefle of
parts and gifts, in that which is either acquired or infufed, then
his neighbour, yet what man is there in the world , -but hath his
match, & fhall finde his meafure in fome other men ; yea,though
fome men exceedingly out-goe others, yet their equalls may be
found among men, no man out-goes all men. The beli of men
have but the meafure of a man.
Secondly , Take this Caution from it ; Let no man make a god
of hmfelfe^ or lool^ufsn himfelfe as if he were in his meafure beyond
a,\l other men. We are very apt to doe To. And if we have but
little more then fome others, we are ready to thinke we have
more then all others , or to look upon our felves as if we tranf'
cended the meafure of mankinde, and fo fwell prefendy with
pride and felfe- conceit ; then which toothing is more uncomely
or unmanly." Not a few efteeme themfelves fo imparaleU'd in the :
parts ;
184 Chap. 33. An Exposition upon the Boo\ j/Job. Verf.o,
parts and beauty of their bodies^that they defpfe ocher3,and ma-
ny doe it in reference tti the endowments and abilities of choir
rrtirids ; they have fuch a vjuiekneffe of Cffiderffoncling , fi
ftrenr/h ct memory, iV.ch a Buetacy of fpeeeb, fuch *depth of rea-
fon, fuch povvtr of arguing, as they fuppofe none can match then 1
or meafure wit h them. All fuch have forgotten that they are but
men! Therefor? as no man should admire anorhetj fo ie: hi.
rhinke highly of himfelfe , let him rather thinke that though pof-
ilbly there are feme below him, yet there maybe many, yea a
great many more above him , and enow that are upon the
kvell with him. / am according to thy rvif}: or meafure,
Elihu.
U.4. In Gods (lead.
fro Aeo ; wa But how came Elihu to be in Gods ftead ? had he a Com
deum. fion from God to undertake Job ? was he, as I may fay, Gods
Delegate or Ambaflador ? did God fend him out upon this er-
rand ? if not, why did he take fo much to himfelfe, as to fay, lam
According to thy wifh in Cjods (lead f
Non quodfcdei I cannot fay, that Elihu had any formall CommiiTion to come
locoilliaut ds- out, and appeare in Gods ftead, as an Atturny appeares in ftead
, um mjuturum of ^ s client, or as an AmbaiTador in the ftead of his Prince ; Buc
Td moddeT doubrLMle Elhm had an equivalent or virtuall Comm'.fion, even a
panes & caw mighty impreffion upon his fpirit, by the Spirit ofGod to doe fo ;
fan Jit contra his heart was drawne out fecretly, but ftrongly to ftand up and
iVumJefenfr undertake for God, towards the determination of this long con-
rus.Vtqmail t j nuec | ^if^ue. / am ( faith he ) m Gods ftead or place ; in that
tiHfmaie(ia.tem P^ ce which if God himfelfe fhould fu?ply,he would be a dread
congredi xere- and a terrour to thee. Buc I a man of like paffions as thy felfe,
b.nur, offer •« fa and being here in Gods behalfe, and by his authority, in his name
Jobo dei loco anc j f or m \ s glory to {peak unto thee,I fhall yet fpeak according to
jUi fitwrvnu t ^ emea f ure fa man, and rhei-efore, thou needeft nor feare thac
Ego i'uxta os my terrcur fhould make thee afraid, / am in Gods ftead.
tuum dec i.e. rj- M ™ t^ a
pro deo.tft e- V , ° . , , r ;• c ^ , a ,, n ,
nim datixmfa- 7h c J who ffeal^to others about the things of God, fhould fpeak^
•vorv. Bold: ai God) or as pit in Cjods place and (lead.
'lis enough to make all the Minifters of jChrift tremble and
cry out in the Apoftles words, Who it {efficient for thefe things .?
to
Chap. 33. An Expo/it Ion upon the Bool^of Job. Verf. 6. 1S5
to remember that when they fpeake to men, they fpeake in Gods
ftead. We ( faith the lame Apoiile, 2 for: 5 .20. ) are Ambaffa-
dorsfcr Christy as though God did befcech you by us, we praj ytu in
Chrifts ftead, be jee reconciled to God. Thus fpake he vvn ■:>
had indeed an immediate call and commiifion from God; and
they who have not fuch an immediate call and commufion as he
had, yet fpeaking of or about the things of God ; 2nd coming
in the" name of God, they fhould fpeake as placed in Gods liead.
And if the Micilters of Chrilt ought to fpeake as in Gods itead,
then furely they that heare, fhould heare them as fpeaking in
Gods ftezd. The Apoftle telHties of the Gdathlans ( Ga|:4.i4.)
My temptation which was tn my fiejh ye defpifed net, nor rejected,
but received me as an Angel of God , even as Christ Jefns. Ye
received me not only as an Angel or melTenger of Chriit , but as
if Chrift had been there in perfon , fo did ye receive me. He.
gives the fame teftimony of the Thefj'alomans ( 1 Thef: 2. 13.)
F«r this caufe alfn thanke we God without ce^ng, because when )e
received the word of God, which ye heard of us, ye receded it not as
the word of man, but ( as it is in truth ) the word of God, which
effectually worketh alfo in you that beleeve. I doe not fay, that what
every man fpeaketh about the things of God, is p.-efen'Iyto
be taken for the word of God, or.as if God fpake it. But if cha:
be his fcope and purpofe, it that be his Theame and his bufinefle,
if tbat be the fubject matter and iubltance of his fpeech, Then he
{ as to the body of his fpeech ) is to be lookt upon as uttering the
vvo-d and minde of God in Gods (lead. 'Tis a very great means '
ro advance our pro'Tt in heariog the word, when they who fpeak
ic are lookt upon as fpeaking in Gods (lead, and not bringing an
errand of their owne.
Before I palfe from tbisfirft claufe of the verfe, I i"hal! briefe!',-
: men two other readings and interpretations of it.
Firif, thus ; Behold, I am, as it thy mouth were to CJod ; that is, £ece ego quafi
thou needed not as thou haii wished togoe 0: addrerie to God ^ os tu " m
fcimfelfe for the laying open of thy caufe,the matter may be done a ~ uf "" ' gc '
between me and thee, even as if thou hadft fpoken to God him-
felfe.
Secondly, Some render "thofe latter words not in Gods ftead
as we, But, in refpeil of God. As if he had faid,In refpeft ot God,
I ftand in ihe fame proportion, or upon the fame terms with thy
B b felfe,
i.86 Chap. 33. An Expoftion upon the Bool^of Job. Verf.6.
felfe, for he is the God of us both, nor did God make me of any
better or more excellent matter then thou art made of; which-
he fully expretfeth in the clofe of the verfe, as it followeth.
/ alfo am formed eut of the Clay.
Thefe words are another argument ( as was iliewed when I
gave the profpett of the whole Context ) why 'job fhould heare
Slihff: I am in Gods ftead indeed, but I am a ppore creature,
moulded out of the duft, made up of earth, as thou art ; I alfo ant
formed out of the Clay ; therefore ftand up, anfwer me, and feare
not ; anfwer me and fpare nor. The higheft and holyeft that ever
difpenced themindeof God, in Gods ftead, to his Church and
people here on earth, were made of earth , and were formed .
out of Clay. The Apoftle makes that humble confelfion of him-
fejfe and fellow-Apoftles ( 2 Cor: 4. 6. ) We have this treafure
in earthen veffels, t hay he excellency of the power might be of God..
The vveaknefs of the inftrument lifts up the glory of the fuperior
agent. They who by commiffionare the MiniftersofGod, and
fo in Gods ftead, are yet bur, as other men, in their naturall
ftru&ureand conftitution. ( Acts 10. 26. ) when Cornelius gave
too much reipeft, a kinde of Adoration to Peter, he forbad him,
faying, Stand up, I alfo am a man. As if he had faid with Ellhu,
I am formed out of the clay as well as thee. There is a refpeft
due to the perfons of men, and much more to the Meflengers of
God, yet too much may foone be given ; I will none of that,faith
Peter ; / alfo am a man. So Paul and Barnabas ( A6ts 14. 15.)
when the people were fo hightned in their ignorant refpecls,
that they would have facririced to them, as Gods, They rent their
cloathes ( as in cafe of blafphemy ) and ran in among the people,
crying out and faying, Sirs, tvhy doe ye thefe things ? We alp are
men fub jell: to likepaffio"s with you, See.
^HWip I am a ' l "° \_f orfne ^ ] or as the Hebrew fignifies, Cut out of the
Excifm. Clay. As the potter cuts off a rude lump ©f*day from the whole
mafle of clay before him, to make a veflel of it ; fo man is cut out
of that mafle of mankinde ; for though the birth and originall cf
cnan is now by ano'her way, then the firft mans was, yet we may
all look upon our felves as having the fame originall ; we are cut
out of the clay, and fermed out of the duft.
Hence
Chap. 33. An Expo fit ion upon the Bool^of J v o B, Verf. 6. »&7
Hence note.
For the matter all men have one origin all. I alfo am formed out
of Clay,
I have heretofore met with this poynt, and therefore paffe -it
here. •
Secondly , From the fcope of Ellhtt,
Note.
7 he conff deration of our common condition, jhouldfit us with cowt-
^ paffion one to another ; much more fkonld It keep hs from it*~
Wb fulti&Lever one another.
Elihu ufed this exprelfion , to aflure Job that he would deale
very tenderly with him ; What, doft thou think, that I who am a
piec^^fclay willinfult over thee, svho art as good a piece of
clay^PI ? why fhould one earthen veflel daih hard upon ano-
ther ? When we are tempted to pride in our felves, let us re-
member that we are clay , when we are provoked to anger a-
gainft our brethren , or to any harfh and rigorous dealing witfe
them , let us remember that we alfo are clay, that our pedigree
and our ftock is from the duft as well as others. If our feet be
but a little fouled , we think our felves^fomewhat humbled by it,
if but a little dirt flick to our fhoes, or hang about our cloaths,
we are fomewhat afhamed of our felves, yet the truth is, we are
all duft, all clay, all mire, we are nothing as to ourbodyes, but
a little living duft and breathing clay, why then fnould we be
lifted up in high thoughts of our felves ? I might hence alfo give
a third note ; Tis a common Thcame, but of important ufefui-
neife.
CM<*n is a very fralle creature , he it clay.
But having had occafion to fpeak to this alfo heretofore,! fhall
hot ftay upon it. Only coniider, that, as man is clay, fo he is re-
turning to clay, yea turning into clay. We are but a little well
compacted and compounded duft, and we fhall ere long crumble
into duft. We are every day going back, and fnall fhorrly be
gone, back to what at firft we were. Thefe confederations fhould
wither and nip the buddings of felfe-conhdence, and bring down
the height of mans fpirit ; / alfo am formed cut of the tlay,
B b 2 We
i#*$ Chap. 33. An Expofition upon the Beok. of J B. Verf.7.
We may cake notice of one thing farther, Elihu fpeaking here
of bis own naturall formation, gives it in this ftile ; I alfo am for-
med out of the clay. This is a peculiar Scripture-expreffion , or
the proper phraie of the holy'Ghoii, nor of a heathen Author,
Poet,, or Orator. They at belt had only iome rude notions about
this myltery of mans original, His formation by the power of
God out of the earth. Which may enforme us, that the Saints
and people of God in thofe elder and darker times, were famili-
9 ent V enm . arly acquainted widi the. doctrine of the creation, and knew well
homin^UBa ^ QVV CG *P^ate in a Scripture language, though they had not then ?
a deo plajma- the written word or Scriptures ; For 'tis a question whether thggfr
tione & ex tranfactions were before the giving of the Law or after ; Hov^^
tcYYjfornauone V er, they were verfed in Scripture truths, and in thofe formes of
mjteriumptni- f h , ^ God h[s j d h j forefathers.-
tut tgnorarunt. f. , ' . \ r r ir r 1 c t > - a
Bold; Here.s Scnpt-ure phraie, / aljo am permed cut of the claj^Ana
therefore Elihtt\ as fencible. of arjothers frailty by the exf^tnce
which he had of his own , fub'joynes this Aiiurnnce of his refpeft
to 'job's weaknels in what he Jliould further fay,
Verf.7. Behold, my terror (I? all not make thee afraid , neither
fhdll my hand be heazie upon thee.
Elihu had given Job much fecurity already that he would deale
fairely with him ; and here he gives him a promiie for it ; Asi£
he had laid ; I give thee my hand, I plight thee my truth y that my
terrwjhall not makj thee afraid, nor [hall my hand be heavie upon
Virmtamen thee. The vulgar translation reads, my miracles ( or what 1 will
niraculum doe in any ftrange. and unufuall way ) fball net t err' fie thee. In--
mewn te non <jeed miracles haue a kinde of terror in them ; But we need not-
tnreit. Vulg: p UC ^ uc ^ a ft ra j ne U p 0n t ^ e T ext jh e worc { which we tranflate
v ^r^ 1v » terror, (ignifies that which is moft terrible and dreadfull toman,
ilno d even the Magillrates throne, the prefence of great Princes; of
tat ((y'fa-pe il- which Solomon faith {Pro: 20. 28. ) 7 he King fitting upon the-
lum, qui info- throne, fcattereth all evlll with his eyes ; that is, with the terrible
cieregit, judi- looks of Majelly which God hath ftampt upon him. The Prophet
cj, principu ( j er . ^ Q , ■$%, ) ufeth this word to exprefle idols or falie Gods'
' um * by ; and he calls them fo either in a holy fco ne ; O thefe dumbe
idolls which have eyes and fee not, eares and heare not, feete and
voalkenoty are doubtleffe very fhrewd and terrible. things, are
they
Chap. 3 3- -A" Expofaion upon the Bool^of J o b. Verf. 7. 189
they not ? have we not great reafon to feare what thefe doughty
Gods will fay or doe, who can neither fay nor doe any thing ?
Thus he might call them in a way of fcor'nc : or he calls thole
Idolls terrible things Jehim, from the event, becaufe foolifh,
vaine, ignorant men, did exceedingly feare them, or were much
terrified by them, and God left them to their owne feares and
terrors , as he fpake by the Prophet ( Ifa: 66. 4. ) I alfo mil
chafe their delufons, and bring their feares upon them. As if he had
hid, Becaufe they being vainely deluded, have. chofen to feare that
which was not to be feared ,t here fore I alfo will make this my ch^yce
to bring that upon them which they feared, and hofed to aveyd by
following and worfhipping Idolls, or by their Idolatrous worfhip.
Now whereas' Job was afraid of the terror of the true God,Elihu y
who prefenred himfelfe in Gods ftead, tells him, my terror fhall
not make thee afraid. And we may well conceive , that Elihtt
fpake tfiis ironically concerning himfelfe; for having fayd before,
I am but a piece of clay , furely then my terror cannot ma\e thee TgmY ffl / mm( j
afraid. What terriblenefs is there in a piece of chy, in a c\<9\ oipoteft &ffb in
earth ? What are the moft terrible of the fons of men, that they majaluti^ua-
fhould be a terror to us ? we ought not to truft in the mightieft l " e ft omn »
among men, why then fhould we feare them, or what need we °*
feare them ? who art thou ( faith the Prophet, Ifa: 51. 1 3, 1 3. )
that thou (houldefl be afraid of a man that fiall dye, and of the fon
of man that jh all be made as Cjraffc ? and for gene fi the Lord thy
maker. We never feare men unduely, till we doe one of or both
thefe things , either rirft forget God who made us, or fecondly,
forget of what other men are made.I am but a piece of clay (faith
Elihtt )\vhzt matter of terror can! be to thee T wonder ?
In rhat Ellhu giveth fob fuch a promife, Behold, my terror fhall
net make thee afraid.'
Note.
(Jlf an fhould fhew h mfetfe faire andmeeke to men, efpecially
to a man in afjlittion.
It'ispcffible for a man, though he be but clay, as another man
is, yet to cloath himlelfe, as it were, with terror, yea as the neck
of the horfe is faid to be clothed ( Job 3 p. 19. ) with thunder. .
He may put onakinde of dreadfulnefle as a Garment, and ap-
peare very formidable to his brother, Some men indeed ap-
peare
%90 Chap/33. An Exception upon the Book^of J b. Verf. 7
peare to men as a Wolfe to a poore fheepe, or as a Beare and
Lyon to a Lamb. Though bat clay, yet how f'caringly doe ibme
men look and Lord it over their brethren! they will rore upon
them like a Lion, and rend them like a Beare ; clouds and dirk-
nefs are in their faces, and ftorme fits upon their browes. There
is a terriblenelVe of man to man. Thus the holy Prophet (If*: 2 ^ .
2. Jlaith, The blaft of the terrible one is like a Jhrvte againft the
wall. Yea, fomemenare not only dreadfuil, like favage bealis,
but like devills, they even ac"t or play the devill with their bre-
thren. How farre have they departed from their duty, and broken
all the Jawes of love,\\hich command us to be as God Gne to ano-
ther, in kindnefs, in mercy and companion ? I grant, Magiftrates
by their place and office are (aid to be terrible, yea. a terror , but
it is to evil I dorrs ( Rom: 13. 7. ) Rulers are not a terror to good
-worhes,but to the evilly that is, not to thofe whofe workes are
good, but to evil! workers. And to them they ought to be a ter-
ror ; For they doe not beare thefword in vawe • that is, to hold it in
theif nands, or let it ruft in the fcabbard, and never ftrike with
it; As they are Mini ft ers of God, io avengers towards men, to
execute wrath upon him that doth evill. Againe , Gofpel-Mini-
fters in fome cafes are to be terrible, they may be Boanergejfes,
Tons of thunder to the obftinate and rebellious, to the proud
and prefumptuous (inner ; they muft cut him out a portion to his
condition, and fave him ( if it may be ) withfeare. But the gene-
rall temper and carriage of the Minifters of the Gofpel ismeek-
nefs and gentlenelTe, they fhould be full oflove and of compak
lion, m^ruUina even thofe that oppofe themf elves, if God fer adven-
ture will give them repentance, to the acknowledging of the truth.
( zlim: 2.25, 26. ) The Minifters ofChriftmuftnot dealeout
terror, till there be a necelHty of it : And alwayes they who doe
well, or are humbled for the evill which they have done, muft be
handled tenderly. My terror jhall not make thee afrad,
Nenher frail my hand be heavie upon thee.
Onwneumfu- J^f) 1 Burthen (hall not be heavie upon thee, faith the Chaldee
fer \e non ait Paraphrafe, and fo fome trsnfiate out of the Hebrew , taking the
tjgffyf' Tar S : derivation of the word from a roote which fignifieth to bow downe
sifc* ita r u , the backe, as we doe when a burden is layd upon us. So the word
nunt ovcCxr isrendred ( Prov: 16. 16. ) He that tabouret h, labours for him-
Chap. 33. An Expoptio'i uton the Bool^ of Job. Verf. 7. 191
!'elfe,for bis mouth crazeth i: of him , due's our reading ; and we mat ah £3S
put in the Margent, and his month boweih unto him. The mouth f" od ^ l ! n:i '[' <
of a labouring man boweih to him, as begging that he would get ™^ "/{^
and give it fomething to eate,and fadsiie the craving of his hun- iaponm non
gry (tomacke. 'Tis fad to fee fome poore men io given to Icle* erit ule,utfii!>
nefs, that they had rather f larve then worke, and when ( accord- w inairveru.
ing to the propriety of this next in the Proverbs ) their mmt ^i^'j. it r e r u _
biweth to them, that they would take paines to gee a little bread p S ./ eum os j- u .
to eate, they had rather endure the burthen of hunger, then the urn. Mont:
burthen of labour ; But I inftance this place only for that word
which fignihes ^burthen, or to burthen. Thofe dreadfull Pro-
phecies which mere published againft any people in Scripture,
are called Burthens, 7 he Burthen of Ttuma ; the burthen 9} 'Da-
ma feus \the burthen ofBnbyhn ; that is, a prophecy which had a
burthen of calamity in it, able to break the backs of the ftrongeft
Nations. So faith Elihu accor<^j0| to this tranilation ; My bur-
then fhall not be heavie upon thee.
Others render it thus, My Eloquence (hall not be heavie upon Ehqusmismea
thee • that's farre from the text ; yet there is a truth in the thing ; non erit tibi
As if Elihu had faid , Though 1 am about to fpeake, and have g Y ™». Vulg?
much to fpeake, yet I would not ipeak fuch words, nor fo many
( I hope ) as fhall be burthenfome to thee. I would not burthen
thee with Eloquence ; that is, either with affected Eloquence,
or the oyer-flowings of Eloquence. Multiplicity of exprelfion is
very burthenfome ; nor is any thing in fpeech more grievous to
a wife man, then an unneceffary heape of words. They who have
a fluency of fpeech , are ulually more pleated to heare them-
felves fpeak, then others are to heare them. Elihu ( according to
this reading ) fpake difcreetly, and to the purpofe, while he tbus
CCgigeth to fob ; I will not burthen thee with my Eloquence. But
I paiVe that alio.
We tranfiate fully and clearly to the text ; My hand fhall not ^w \*-y
be heavie upon thee. The hand is taken two wives ; properly,and xoxama. i. e.
iir properly; it is not to be taken properly here; we cannot fuf- mama ptyajut
pe6t Elihu of any fuch rude behaviour, that he would lay a vio- A f e pbJJt addi-
lent hand on Job. Improperly the hand Ggnifies any act of a man tlUxm f lxe Ker.
towards man ; fo a mans woros may be his hand ; A mam hand Dru f.
may be heavie on him, whom he never touched or came neere,
yea, a mans hand may be heavie upon him whom he never faw.
Our
Ip2 Chap. 33. An Expofnion upon the B t ook^ of J o b. Verf.7.
Our bond is heavie upon o:hers, not only by outward violence
upon the body, but by any preifure upon the mind or inward
man ; our vexing or troubling another, whether by doing or lay-
ing that which afflicts him , is the laying of a heavie hand upon
him. That's the meaning oiEl.lm ; My hand fall not fo-heavje
upon thee ; that is, I will doe nothing, nor will I fay any thing,
which (in it ielfe ) lhall be grievous and vexatious to thee.
We r'nde David complaining ( Pfal: 32.4. ) that the hand of
God was heavie upon him day and night ; that is, God appeared as
difpleafed with him, he could not get evidence of his love in the
pardon of his fin ; This pretTed his foule like an intollerable bur-
then. Great afflictions of any kinde are a heavie hand upon us.
Ellhu whofaw the heavie hand of God upon Job already, giveth
him this comfortable promlfe, That he would no: adde griefe to
his forrow ; My hand fhall not ke heavie upon thee ; Iknow thou
half thy load already. Thefe lata| words are of the fame gene-
ral! importance with the former ; And we may Note further
from them.
Meehnefs and gentle dealing becomes us while we would reduce
others from their error , or reprove them for it.
My hand fhall not be heavie upon thee.
The ApofHe called God to record concerning the Corinthians
( 2 Cor: 1.23, 24. ) that it was to fpare them that he 1yd not
come as then to Corinth. As if he had fayd, I was lo:h to lay fo
heavie a hand upon you, or deale with fuch feverity, as your cafe
required. And yet he adds, what feverity ibever I or others ("hall
ufe towards you, we fhall ufe it, Not for that we have dominion
over your faith^ but as helpers of your Joy. We fhall not come
with Lordly power upon you,we purpofe not to carry it by meera
authority and command, but of entreaty and love ; we will nqjjU
Lord it over your confidences, but only regulate them, that your
comforts may flow in more freely. Hard words are oftentimes
more preiTmg then the hardeft blowes. Words may weigh much
more upon the fpirit , then a heavie burthen up*n the backe.
I grant a heavie hand muff be layd upon fome, there is no other
way to deale with them. The word is a hammer and a fire.
But as I intimated before, we mult diftinguifh of perfons and of
caufes, and accordingly lay our hand. God hath not made his
Mimfters
Chap. 33. An Exprftion upon the Book^of Job. Verf. 8. 1^3
Minifters Lyons to fcare»his {lock, nor Bulls to gore them, buc
Shepheards to feed them and watch over them. And efpecialiy
when the hand of God is upon any, our hand fhould not.
For conclufion, take here the laws of a ju(l difputation. Elih*
in this Preface ( I have yet gone no farther ) gives Job free leave
to anfwer, and let himfelfe to the battaile with him, and promi-
i'eth to deale with him in the faireft and in the meeteft way he
could wifh or defire. It is the obiervation of a moderne Expor-
ter upon this place, confidering the equanimity and gentleneife
vvirh which Elihn engaged himfelfe to mannage this difpute.
If fitch a fpirit ( faith he ) could, be found, as here Ellhu profejjeth Levmernt,
in this coxtr over fie with Job, how foone might all our controverfies
be ended • but we fee mo ft men every where magifierially impofing
fine upon another , yea magi fir ati catty. If they cannot imfofe mage-
fteriaHy, and make others believe what they fay, becaufe they (ay it,
then they will impofe magi fir atic ally, the Magifirates fword jhall
make way ,if firength of argument cannot. And (faith he) when they
have diluted a while and anfwer is made, they will not receive an-
fiver, but tell ofpriftns, $f fword and fire. Thus he taxed the Po-
pifh Magistrates. of thole times, who layed indeed a moft heavie
hand upon all who fubmitted not to the Babylonilh yoke. And it
were well if there were not fomething of fuch a fpirit, a bitter
fpirit, an impoling fpirit, a fpirit of dominion over the faith of 0-
thers remaining at this day ; but that we could with fweetnefs
and gentlenefs treat about our dirTerencies, and fay as this man
did ( though a man full of 2eale for truth ) to our diffenters, we
will not terrifie you with the Magifirates fvvord, nor will we
deale by fubtlene'fs • we will not perfwade you by bonds and pri-
fons; Our terror Jhall not make you afraid, nor our hand be heavie
upon you, neither will we provoke other hands to be heavie on yon ;
we will carry all things fairely, amicably, Chriftianly, waiting in
the ufe of proper meanes, counfels, convictions, and prayers, till
God ("hall make way into every mans fpirit to receive the
truth.
Thus farre Ehhn hath ( like a fubtle Orator ) prefac'd it with HaSenus exor-
Job, to ipfepare him for an attentive hearing, for a candid con- dim & uim
ftrutUon of, and a ready condifcemion to what he had ready to $ V0 M ,U9 '
propofej and fay.
C c JOB,
194 Chap. $3. An Exception upon the Bool^ of J o B. Verf.8.
-
JOB. Chap. 33. Verf. 8, 9, io 3 1 1 .
Surely thou haft fpoken in my hearings and I have
heard the voyce of thy words r fay ing^
lam clean without tranfgreffionj lam innocent ^nei-
ther is there iniquity in me,
Behold^ he findeth occasions againft me 3 he count eth
me for hk enemy.
He putteth my feet in the flock* > he marl^eth all my
paths*
ELihts having ended his fweet ingenuous and iniinuating Pre-
face, tails roundly to his bufinefs, and begins a very fharp
charge. Bitter pills will hardly downe, unlefle guilded over and
wrapped in fugar ; nor will any mans llomack receive and di-
gefl them, unleife well prepared. Ehbu was wile enough to
confider this ; He knew well, what he had to fay,and with whom
to doe, and therefore layd his bufinefs accordingly.
In this charge ( to give a briefe of the parts of it ) Elihu tells
Job ; firft, he had heard him fpeak ( v.- 8. ) Secondly, he tells
him what he hath heard him fpeak : And that may fall under thefe
two heads;Firft, that he had heard him juftifying himfelfe,(^.-p.) ...
I have heard thee, faying^ I am cleane without tranfgreffim^ I am
innocent^ neither k there iniquity in me. Secondly, He had heard
him unduely reflecting upon God, and that two wayes ; Firft, as
over-feverely obferving him , as it were, to gather up matter a-
gainft him, in the beginning of the iotHverfe, and in the latter
end of the nth. Behold, he findeth occafwn again/I me^andmark^
eth all my paths. That's one reflection, and a very fore one upon
God. Secondly, E//^chargeth him with reflecting upon God,.
as over-feverely dealing with him. That we have ( v.- 10th and
1 ith ) He comteth me for hit enemy y he putteth my feet i» the
flocks, &c. Thefe things ( faith Elihu ) I have heard thee* fay-
ing ^ And having fayd all this , he had indeed fayd enough to
make him blame- worthy.
Verf. 8„.
Chap. 33. An Expofition upon the Booj^of J\> b. Verf. 8. 195
Vcrf. 8. Surely thou haft fpoken In my hearing, and I have
heard the voyce of thy words, faying.
There is nothing difficult in this verfe. That which we ren-
der, Thou haft ftckjn in my hearing, is in the text ; Thou haft fpo-
ken in mine eare ; that is, / have not gathered up what 1 bring a-
gainft thee upon uncertalne report s, But have been an eare-witneffe
of them. I have been one of thine hearers, 1 have' flood by thee at-
tentively, while thou haft been complaining fo bitterly. Surely thou,
haft fpoken in mine eare,
fj4nd I have heard the voyce of thy words, faying.
Thus and thus, as it followeth in the next words. As if Elihu
■hacyayd ; O Job , while I conftder thy prefent fuffer'mg condition,
I deny not that thy affliction is great, and thy croffe heavle ; / deny
not that thy afflictions are many, and of long continuance ; / deny not
that in the debate held with thy friends , thou haft /pollen many
things well, and haft inft fled upon very profitable and remarkable
truths-, nevertheleffe, I cannot d : ffemblemy dlflike of fome things
thou haft fpoken, and muft tell thee plainly wherein either through
paffion , or want of information , thou haft been much nnftaken.
And yet thou fhalt fee that I will not Impofe my fenfe upon thy words,
nor ftraln nor torture them by undue and odious Inferences to thy
dlfadvantage ; But fhall recollect and fairly reprefent fome paffages
which have fallen from thee, and fhew thee the error of them. I
know thou can ft not deny that thou haft fayd the things which I am
offended with ; and I believe when thou haft heard me a while, and
tonfidered better of them, thou wilt not undertake to defend them.
Surely thou haft fpoken 'in my hearing, and I have heard the voyce
of thy words, faying, 1 am cleane, &c.
Firtt , In that Elihu coming to charge Job about what he had
fpoken, profefletn he had been a ferious hearer of him , while he
was fpcaking.
Obferve.
What we object Again ft others, wefhould have good evidence and
proof e of it our felves.
There are two infallible witneffes>or they may be fo;Firfr,eye-
witneffes, fuch as have feene that which they fay ; the witnefs of
C c 2 the
ig6 Chap. 33. An Expofition upon the Book, of Job. Verf.8.
the eye is fureft as to what is done. Secondly, Eare-witneffes, and
they are the fureft as to what is fpoken.We fhould not take up ao
cufaiions by hear -e- fay } but be able to fay > me have heard the accufed
fay it. Thus faid £///;«, I have not taken up this matter -by the
way, from thofe I met with , But I have been upon trie place my
felfe ; I Hood by thee and heard while theie words dropped from
Ay mouth. Many report what they never heard, they report up-
on report ; as thofe accufers in the Prophet, (Jer: 20. 10. ) Re-
( fay they ) and we will report it. They cannot fay, as Eliku,
You have fpoken it in our hearing, and we have heard the voyce
or vour words , but we heare you have fpoken it ; or you are fa-
med for fpeaking it. How many tranfgrefs the rules of charity,
and break the bonds not only of civill friendfhip, but of Chrifti-
an love, upon reports of what others report. 'Tis dangerous to
report more of others,then we have heard them fay,r.ill(at leaft)
we are fure the reporters heard them fay it.
Againe , When Elihu faith , Thou, haft fpoken in my hearing
ar.d I have heard the voyce of thy words ; He would convince Job
to the utmoft.
Hence nore.
To accufe or condemne any man out of his owne mouth , musb
needs flop his mouth. Or , To be condemned out of our owne
msuthy is an unanfwerable condemnation.
When our owne fayings are brought againft us, what have we
to fay ? Chrift told the evill and unprofitable fervant, who would
needs put in a plea for his idlenefs, and excufe himfelfe for hide-
ing his Lords talent in a napkin(that is,for not ufing or improving
his gift) (Lukj 19. 22. ) Out of thine owne mouth will I judge
thee, thou wielded fervant ; I will goe no further then thy owne
words. And we fee, as that evill fervant had done nothing before,
fo then he could fay nothing, becaufe judged out of his owne
mouth. When the offenders tongue condemneth him, who can
acquit him ? ( Pfal: 64. 8. ) So they fhall make their owne tongue
to fall upon themfelves. The tongues of fome men have fallen up-
on them, and crufht them like a mountaine, and they have been
preffed downe, yea irrecoverably oppreffed with the weight of
their owne words. The ApoftleJW* tells us what the Lord will
do when he comes to Judgement,in that great and folemne day of
his
Chap. 33. An Expofition upon the Bool^of Job. Verf. 9. i?7
his fecond Appearing, ( v: 1 5. J He fhall convince all that are
ungodly, of all their ungodly deeds , which they have ungodly cent'
muted, and of all their hard fpeeches, which ungodly Jinners have
fp»ken againjl him. He fhall fay to them , are not thele youc
words ? can you deny them ? or have you any plea for them ?
Have you not fpoken thele things in my hearing ? And have I
not heard the voyce of your words , fpeaking thus and thus re-
proachfully of my waves, ordinances, and fervants ? This is like
wounding a man with his own weapon, 'tis like the act of David
in cutting off the head of Cjoliah with his owne fword. He that is
condemned by his owne laying, dyeth by his own fword. David
faith of fychophants and flanderers ( Pfal: 55. 21. ) Their words
ivere fmoother then oyle, yet were they drawne [words. Such draw
thefe 1 words with an intent to wound other mens reputation or
good name, but they ofteneft wound their owne ; And as their
words who flander others, rebound upon themfelves, and turne
to their owne difgrace, fo alfc doe theirs for the moft pare, who
are much in commending or podTibly only ( which was Jobs cafe )
in vindicating themfelves. Surely thou haft fpokjn in my hear-
ing, &c.
But what had Elihu heard Job fpeake ? the next words are an
anfwer, or declare the matter of his fpeech ; and in them, as was
faid before in opening the Context ; Elihu ftrft chargeth him Wuh-
an over-2eale in juftifying himfeife, / have heard the voyce of thy-
words, faying ;
Verf. 9. Iamcleane without franfgreffion, 1 am innocent y nei~
ther is there iniquity in me.
This thou haft fayd, and this I charge upon thee as a great ini-
quity. For the clearing of thefe words, I fhall doe thefe foure
things, becaufe upon this charge the whole difcourfe of Elihu
throughout the Chapter depends.
Firft , I fhall give the fence and explication of the words as
here expreffed by Elihu, and fome briefe notes from them.
Secondly , I ftiall fhew what matter of accufation, or of fault
there is in thefe words oljob, as brought by Elihu in charge a-
gainft him, or how finfull a thing it is for any man to fay he is
without fin.
Thirdly , I fhall enquire what ground Job had given Elih*
to. charge him with faying thefe things* Fourth-
198 Chap. 33. An Expgfition upon the Booj^of J b. Verf. $/
Fourchly , ( which followeth upon the third ) I (hall inquire
whether Elihu dealt rightly and tairely with Job, in bringi ng thi
lore and levere charge againft him.
Firii , To open the words, as they are anaflertion, Thou haft
fayd, /. *.m c leave without tra*fgrcJfion y [am innocent^ neither ic
there iniquity in me. Some diftinguifh the three terms uied in
the text, as a deniall of three feverall forts of fin. Firft, That, by.
being cleane without tranfgrcjjion, he intends his freedome from
fins againft fobriety, or that he had not finn'd 2gainft himfelfe.
Seconcly, that,i/ being innocent, his meaning is, he nad not done
impioufly againft God. Thirdly, that, byHtaving no iniquity in
him y he cleares himfelfe of wrong done to man. Thefe three ibrts
of fin, containe fin in the whole latitude of it. All fin is either
againft our felves, ftrictly called intemperance, or againft God,
ftri&ly called impiety, or againft man , ftrictly called unrighte-
ournetfe. But though thi? hath a truth in it, as to the diftinftion
of fins, yet it may be over-nice to conclude Elihu had fuch a di-
ftincl refpect in thefe diftincl: expreffions ; And it may be que-
ftioned whether the words will beare it quite rhoiovv. There-
fore I pafl'e from it and leave it to the readers Judgement.
Further as to the verfe in generall, we may take notice, that
the fame thing is fayd foure times ; twice affirmatively, / am
cleane ', I am innocent ; And twice negatively, / am without tranf-
greJJion t There is no iniquity in me.
I am cleane without tranfgrejfton.
The word which we render cleane, impfyeth the cleaneft of
cleannelfe ; 'tis rightly oppofed to the word tranfgrejfion, which
figniheih, a defection or turning orf from God. Every fin in the
nau>re of it, is a defection from God ; bat fome fins are an in-
tended or refolved defection from him. Some even throw orT the
foveraignty of God over them, and his power to command them,
not being willing to fubmit their backs to his burden, nor their
necks to his yoke. Thefe are juftly called fons of Belial, they not
only tranfgreffe the Law. but threw off the yoke of Chrift from
their necks, and his burden from their fhoulders , and fay ( like
them, Luke 19. 14. ) We will not have this man reigne over us.
So then, when Job fayd, / am cleane without tranfgrejfion, he may
be very well underftood thus • Thcugh 1 have many failings, yet
Chap. 33. An Expofition upon the Bool^ of Job. Verf. 9. 199
/ am free from defection, though I have many weaknejfes , jet I am
free from rebellion and ebfiinacy . J fiill rctaine an entire love te
God and am ready to fubmit to his mil , thmgh I often find my
hearty through corruption, riftng up again ft my duty ; / am tur-
neJmJWe through the ftrength of temptations, but I turne not afide
through the bent of my affections. This doubtlefie or fomewhat
like this was JtVs fence when ever he fayd, / am cleane witho;^
tranfgrejfion.
Hence note.
Firft , Tranfgrejfion is a pollution, or, Sin is a defilement.
If once men ftcp over or befides the line and rule of holinefle
the Law of Ged (which to doe is tranfgreffion) they become un-
holy. Job fuppofed himfelfe uncleane, if guilty of tranfgreflion.
Sin is an uncleane thing , anditmaketh man uncleane. This the
Church confeffed ( Ifa; 64.6. ) We all are as an unclean thing,
or perfon- As if they had faid,Time was,when there was a choice
people among u?, who kept themfelves pure from common de-
filements ; But now the contagion and corruption is lo epidemi-
call and univerfal, that the whole body of our people lookes like
a lump of filthineiTe and uncleannefle. We are over-fpread with-
a loathfome Leprofie from head to foote, from top to toe. Ho-
linefle keeps us faire, and righteoufaeffe fweet.
Secondly, Note._
tA fi'^ e ffi e ftrf on M * cleane per fin.
When we arrive at perfect freedome from fin , we fhali be
cleane indeed, perfe&ly cleane. And according to the degree
or proportion of our freedome from fin in this world,is our clean-
nefle in this unclean* wo- id.
Secondly , Thou baft faid , / am innocent ; fo we read ; There
are two fignih" cations given by the learned, which are of very ufe-
full confederation for "the clearing up of this t^xc. Firft, the He- *p a rpfi
brew word which we tranflate innocent, is derived from a roote TegereZrpre-
which fisnifieth to hide, to cover, or protect ; And that two t ^ ere ««&
wayes ; Firft, to protect actively, or to defend others ; Secondly, '' n P mt "j >"
It notes protection patfively , or to be protected by another. J '"$ ™™
Some conceive that Ehhu here intended it of Job in an active v emo
Ggnifieation, whereas vve lay, / am innocent, . they fay, / protell,
aud-
zoo Chap. 33. An Expofuion upon the Book, of J b. Verf.y.
and fo referre to him, as a Magiftrare I have prote&ed the op-
preyed, I have protected thofe whom the Tons of violence have
pfofecured. Indeed Job fpeaks his practice much in that ( fliap:
19. 12. ) I delivered the force that crycd, and the fathcrlefsjond
him that had none to helpe him ; The blejjing of him that wajyfadj
te per'tjh came upon me, and I caufed the widdows heart to pug for
jty. Job had been a great Protector of the poore ; And by this
word the Hebrews expreife an haven or harbour for Ships ; Be-
caufe harbours or havens are places of protection to Ships ;
Firft, they are places of protection to Ships from winds and
ftorms, they are fafe places from rocks, fhelfs and fands ; a Ship
in harbour is under protection from the dangers of the Sea.
Secondly, A Ship in harbour is under protection from enemies
and Pirats ; while fhee is abroad at Sea, if enemies come ihee
mult fhift for her felfe, (bee muft run or fight, but in the har-
bour Trie is under the protection of the State or Country where
{lie arriveth. Thus all Magiftrates are or (Kould be, a juft Ma-
giftrace is a good harbour for all that are in danger of the winds
and ftormes, of the rocks and rage of wicked men. Good Go-
vernours are an harbour, and oppreflbrs like ftorms and rocks.
That's one fence of the word in the active fignirication. And ta-
king it in this fence Job afferts highly for his owne honour, while
be faith, I have been a prore6tour of the oppreiTed, I have been
a harbour or a haven to the weather-beaten poore.
j Secondly , Others take this protection paflively, / have been
protected. Job was once protected from all outward evill, from the
invafion of devills and evill men. God made fuch an hedge a-
bout him, that Satan could not touch him. But the fence given
of this protection here intended is fpirituall, / have been protected
from the evill of the world, or from the evill world, I have been kept
from that pollution and corruption, which ( as the Apoftle Peter
fpeaks ) is in the world through lufi. And that is a bleifed, yea the
beft part of a Saints protection, he is kept through the power of
God through faith unto (alvation ; He is not given up to the de-
filements and apoftacy of times or places, the Lord preferves his
fpirit and his wayes pure and deane. Our tranflation, / am inne-
cent, compared with this, I have been kept or protected from Jin,
The one is a very good expofition and illuftration of the other ;
Tor innocency is ourfafety, And integrity our fcft keeper. Inneeency
ts
Chap. 33. An Expofnion upon the Bool^of Job. Verf. 9. 201
is our fair e haven, and fafefi harbour. When the windes are high-
eft, and the Seas moft rough and angry, there, if any where, we
may fhelter and anchor our ielves from the ftorme and tempeft.
Thus David prayed ( Pfal: 25. 21. ) Let integrity and upright'
?.-tfs prcfervc me ; that is, let me be preferved in mine integrity
and uprightnefs. And that he had been fo preferved, he tells us
(P/!'4 1 . 1 z.) As for me thou upholdeft me in mine integrity .He that
can fay, lam innocent ■, fhall have caufe to fay,/ am protected • the
innocent perfonis under'covert ;God proteð the innocent, yea
maketh innocency their protection. Man is never fo well lliel-
ter'd, as by the righteoufnefs of Chri(t,and by his own innocency. •
"lis guilt which leaves our breaft naked to every dart and thruft.
Againe to come a little nearer to our tranilation ( though
this be very fignificant )I am innocent • 'Tis a negative, I have
done no hurt, or I have no guilt upon me. The Rabbins tell us, "Sp «* Rahi-
the word cometh from a rcote which fignifieth to wafh, and fo wty ver %L u
the Chaldee Paraphrase renders, I am wajhed ; Others thus, lam ^ feS&
brtijhed or corned \ Mr Broughton, I am neat, like a man that hath T e Uer» 43 fe
put on his apparrell decently ; fome are in a flovenly habit, or muvdare.
their cloaths are foule ; but Job could fay as to his better part Lotufgo. e
and fpirituall cloathing, / am innocent, walliad, brufhed, como'd . £ a *8 : -
I have no filth in my skirts, norfouleneffe in my hands. I goe not qJ c . e 8 9 l un '
in the nafty habit of fin, but in the lovely, comely, beautifull
drefle of Grace. Thus various is the fence of the word which
we tranflate Innocent. Job's converfation was fo well ordered,
that it had not a plight nor an haire ( common infirmities ex-
cepted ) amiife or out of order. Our tranflation gives in bis
mind fully, yet it is not unprofitable to take in this plenty and
copioufnefs of elegant metaphors rifing out of the original words,
here rendred, I am innocent. But if we take the word ftri&ly,
then to be innocent, is to doe or to have done no hurt , to be
riirmeleffe, and fo guiltleflfe of the hurt or harme of any.
Hence note.
Sin is an hurt full thing.
It hurts, firft our felves ; Secondly, it hurts others in-whofe
fight it is committed, either firft by the ill example given them,
or, lecondly, by in Jury done to them; either firft in their credit,
or, fecondly, in their eftates. Yea, thirdly, fin hurts God him-
D d felfe ;
II
202 Chap. 32. An Exfejition upon the Bool^ of J o B. Verily
felfe ; Ic hurts God in his honour. Innocency is properly that
which doth no hurt ; Innocent pcrfoos are harmelefTe perfons ;
no man ever hurt himfelfe, or others, much lefle the name and
honour of God, while he holdcth his innocency.
Job's laft aflertion is 3
T^either is there iniquity in me.
y\V,pravit&t Iniquity is that pravity either of fpirit or action which is
eft repuudmi concrarv t0 a jj tnac r ighteouinefs orreclitude which the rule of
VP J< <*• Gods word requireth. It comprehends both the irregularity of
• our actions, and the irregularity of our thoughts or conceptions.
'Tis a departure from the way in which, and from the icope and
mark, to which we iliould direct our whole courfe. Iniquity is
an unequall an undue or crooked thing. It turneth others from
their right, and is it felfe a continuall lwerving from it. So much
for the opening of thefe words, as they are a proportion contain-
ing a charge brought againft Job , / have heard the voyce of thy
wordsyfayingy I am cleane from tranfgreffiony 1 am innocent y nei-
ther is there iniquity in me.
The fecond poynt propofed was, toconfider what matter of
accufation there is ia thefe words. Matters of accufation arife
^from our evill deeds ; That v»e are net -cleane from tranfgrejji-
on y that t>ce are not innocent •, that there is much iniquity in tis ;
thefe are properly matter of accufation. But here Elihu makes it
matter of accufation, that J^fayd, he was cleane from tranf-
greflion, that he was innocent , .that there was no iniquity in
him. And indeed, to be charged with the greateft tranfgreffi-
en, is not more then this , to be charged with faying, we are
cleane from tranfgreflion. To fay we have no fin, is very fin-
full, to fay we are without iniquity, is a faying full of iniquity,
( 1 John 1. 8. ) If we fay we have no fin ( Here is Job faying fo,
as Ehhu chargeth him ) we deceive our feives y and the truth is not
in us. And ( v: 10. ) If any man fay , he hath no fniy hemaketh
Cod a lyary and his word is not in him. Now what greater fin
can there be, if we confider the force of thefe two verfes, then
for any- man to fay he hath no fin ? How extreamly finfull this is,
may be (hewed in foure things.
Firft , It is extreame pride for any man to fay ; / have mjin ;
What is pride ? but an over-reckoning of our felves. When we
value
Chap. 33. An Exfofitioti upon the Book^of J*o b. Verf. 9. 203
value'our felve?,'risbeft wdoeit at an under rate, and to fay
lefle of cur felves ( if it may be ) then we are, as Paul did, who
called himfelfe lefj'e then the leafi of all Saints ; Pride alwayes o-
ver- reckons and cafts us up more then^te are worth. Some rec-
kon their remporall and many more^Rir fpirituall eftates at
many thouiands ( as I may fay ) when upon a true account they
are worfe then nothing. So did the Church of Laodleea ( Rev: 3.
•37.) Thon fayeft I am rich-, and encreafed mth goods ,and have need
ofnothwgy and hnowefl not that thou art wretched, and mtferable^
and psore, and blind, and naked. They who are foule-blind, caiv-
not fee either how bad they are, or what good they want ^ No-
thing hinders the fight of our wants to much as a conceit that we
are foil.
Secondly , It is the greatefl deceit, even felfe-deceir, to fay
Of fuppofe that we are ( in this fence ) cleane without tranfgref-
fiofi ; fo faith that text of the Apoftle ( v: 8. ) He that [ahh he
hath no fin, decelveth himfelfe. It is bad enough to deceive 0-
thers, and woe to them that doe fo ; buthow bad is their condi-
tion who deceive themfelves ! He is in an ill condition who is
deceived by others; But if a man deceive himfelfe, where (ball
he have his amends ? Selfe-admirers, and felfe-n\itterers,are the
t "reared felfe -deceivers. And who or what fhall be true to that
man, who is falfe to himfelf
3
Thirdly , It is a lye and the greateil lye, ( that's - snore then a
bars deceit ) for it is fuch a lye as leaveth no truth at all in us.
He that faidrhe hath no fin in him , hath no truth in him ; what
hath he in bun then,but a lye ? Every fin is a lye, and he that
faith he bath no fin in him, hath nothing of truth in him ; what
hath he then in him, or what is he,but a lye ? ( v: 7.0. ) 7 he word
of God is notJnhitn, which is the treafury of all truth • and there-
tore he hath no truth in him, nor can have, till he hath repented
of that lye. '
Fourthly, ( that ye may fee there is exceeding much in this
charge ) To fay fo , Is blafphemj , and the hlgheft blafphemy ;
Why? Becaufe it makes God a lyar, He that- faith he hath no
fin, doth not only deceive himfelfe, but as much as in him lyeth,
he makes God a lyar ( v: 10. ) To deceive with a lye, is the
worft fort of deceivings '; and- what lye is worfe then,or fo bad as
that which makes the C:od of truth' a lyar, and turhes the truth of
D d 2 Gcd
204 Chap. 33. AnExpofition upon the Book^of J 1. Verf.9*
God into a lye. Lay thefe. foure cqnfiderations together, and.
then it will appeare how heavie . a charge is contained in thefe
\vords,when Elihu faith he had heard Job fay, he was cleane with-
out tranfgrejfioyi, he wasiinocent, and no in- quit y in him.
Therefore, thirdly,Hfider a little further, what occafion had
Job given Elihuio fay that he had fayd, / am cleane from tr an f-
greffion, &C.
I anfwer,. There are feverall paffages upon which Elihu might
pitch this charge ; I will only name foure texts, out of which,
poffibly this might arife. Firft, {Chap: 10. 7 J where Job fpeak-
ing to God himfelfe faith ; Thou knoweft that I am not wickj
ed. fie appealed to the knowledge of God himfelfe in the thing.
The fecond may be collected from ( Chap: 16. 17. ) Not for any
injuftice 'in my hand , alfo my prayer is pure. The third, from
(Chap: 23. 10. ) But he know eth the vtay that I take, when he
hath trjedme I fhall come forth as gold ; My foot hath held his
fteps, his way have / kept and not declined. In the fourth place
Elihn might take thofe words ( Chap: 27. 5. ) God forbid that I
fhould juftific yow, till I die I will not remove my integrity from me.
My right eoufnefs I hold f aft, and will not let it gee, my heart fhall
not rep-roach me as long a* I live r All thefe are Jobs aflertions
concerning his owne innocency, And thefe or fuch like paffages
as thefe, Elihn ( 'tis likely ) being an attentive hearer, had ob?
ferved and picked up as the matter of this firft pare of his charge,
Job's felf-juftification.
Fourthly , and laftly, let us confider whether Elihn did right-
ly bring this charge againlf Job from thefe fayings ? or whether
he dealt fo ingenuoufly with Job as he promifed, while from
thefe or the like paflages he faith, Job had fayd, / am cleane with-
out tranfgreffion, &c.
For anfwer, firft, take notice that Elihn was not the firft that
hid charged Job thus ; he had been thus charged by his three
friends before. Zophar fayd ( Chap: 1 1 . 4. ) Thou haft fayd my
doUrine is pure, and I am cleane in thine eyes ; that is, in the eyes
of God. Eliphaz, feemes to fay as much ( Chap: 1 5. 14 .) what
is man that he fhould be clean ? and he which is borne of a woman
that he fhould be righteott*? While Eliphaz, put thefe queftion.^
he intimated that Job had made fuch affirmations. Blldad like-
wife was upon the fame ftrain with him ( Chap: 2 5% 4. ) Ho*
then
Chap. 33. An Expoftlon upon the Bool^ of J B. Verf. p. 205
then can man be juftifiedmth Cjodfvr hove can he be cleane- that
is borne of a woman ? We fee then, this was not the firft time by
three, that Job had heard this charge, and had made anfwer for
himfelfe. And as thefe charges, lb Job's anfwers have been 0-
pened heretofore upon thole former paflages, and therefore I
fhall not ftay much upon the poynt here. Yet becaafe El'ihu re-
affumes this argument, yea makes it his ftrongeft argument a-
gainft Job % I fhall a little coniider whether he did rightly, or no
in this tiling.
To cleare ( which we muft remember ) that Job's innoceacy
had received a three-fold teftimony in this booke.
Firft , He received a teftimony from God himfelfe, and thac
a very notable and glorious one ( Chap: 1. 8. ) Haft thou conjir
de-red my fervant Job, that there is none like him in the earthy a
perfett and an upright man.
Secondly , He received a further teftimony from the pen-
man of this book, who having recorded the feverall afflictions of
Job, and his behaviour under them, "repeats it twice (Chap: r.
21. Chap: 2, 10. ) In all this Job finned not , nor tharged God
foolifhly. The teftimony which God gave him , referred to his
former actions or converfation before his affliction, The tefti-
mony which the writer gave him, referred fpecially to his latter
words or fpeeches under his affliction. Befides thefe teftimonies
which are not at all queftioned nor can be ; we find a third te-
ftimony,.and that he gives of himfelfe. Now though Elihu did
highly reverence the teftimony which God had given ( if we
may fuppofe he had notice of it ) and would alfo the teftimony of
the pen-man of the booke, had it then been written ; yet he que-
ftioned the teftimony which Job gave of himfelfe. Now, that
there was fome feverity in this charge upon that, fufpition, may
appeare by eoniidering it in a few particulars .
Firft , It muft be fiyd on Job's part, or in favour of him, ac-
cording to truth, that he neve'r affirmed, he was not a finner.
Nay we fhall find him more then once, twice, or thrice, confef-
fing the finfulnefs of his nature, and the fins of his life. We find
him alfo confeffing that notwithftanding all the righteoufnefs and
integrity in him, yet he would owne none of it before God ; and
that ifhefhould juftifie himfelfe, his owne cloaths would ab-
horrehim. Therefore Job was far from faying he had no Hn in
him, in a ftrict fence, . Se--
2o6 Chap. 33. An Exfcfitlcn tit>on the Bool^rf J b. VerC 9.
Secondly , Molt of thofe paflages wherein he fpeakes of him-
felfe as cleane and righteous, may be underTtood of his imputa-
nve cleannefs and righteoufnefs, as a perfon. juftified in the re-
deemer, of whom he fpake with fuch a Gofpel fpirit and full aiTu-
rance of fairh, that hemigk well aflert this of himfelfe, I kw»
thatJ?eingitifiiped y I am cleane and without fin. It is no fault for
a believer to fay, / am cleane without tranfgrefiion y thwugh free
Grace yin the right eoufnefs ofjefus Chrift. Much of what Job fpake
in this matter is to be taken that way. ' •
Thirdly , When Job affirmes thefe things of himfelfe, we may
% this in favour of him, he meanes it of great tranfgreTions.
The words in the text note defection and vvilfull fwerving from
the right way.. His friends charged him with hypocrifie , with
oppreifion, with taking the pledge for nought, with (tripping the
naked of their clothing. Thine iniquity is great (faid Eliphaz, )
and thy fin is infinite. Now faith Job, I am cleane^ I have no fuch
tranfgrelfions. And he might well anfwer his friends charge of
impiety againft God, and iniquity towards men, with a flat de-
nial!, yea with an affirmation of the contrary ; There is no fuch
iniquity in me, prove it if you can. He was unblameable in the
fight of man.
Fourthly, In favour of Job this maybe fayd ; what he fpake
of himfelfe and of his owne righteoufnefs, was upon much provo-
cation, or when his fpirit was heated by his friends, who fo con-
fiantly urged thefe crimes againft him. In thefe heats he fpake
highly of himfelfe, and though it doih not excufe any mans fin
Tfvhen.bc hath fpoken finfully, to fay I was provoked ; yet it doth
abate the greatnefs of the fin. Good Mofes ( who was the meek-
eliman upon the earth ) when through provocation he fpake un-
advisedly with his lips, felt the fmart of it, and God reckoned
forely with him for it : Yet tofpeake amifle upon provocation,
is not fo much amilTe, as to fpeake. fo in.cold blood, or unpro-
voked.
Fifthly , Elib: might have put 1 fairer interpretation and con-
firrcHon upon thefe layings of Job ; He might have taken them
in i he belt fence, as ^ob meant them, that he was righteous,
cleane and innocent in all his tfanfaclions with men, and had
nor wickedly at any time departed from God. And then diet
had not been fuch matter of fault in what he faid, as was broughe
r-'oinH him. Yet
Chap. 33. An Exfofit'wn upon the Book^ of Job. Verf.'p. 207
Yet, in vindication of £///>#, it mult be granted, Job gave him
occahon to rebuke and blame what he riaa laid, and that chiefly
upon thefe three accounts.
" * Firft , Becaufe he fpake many things of himfelfe which had
an appearance of boaftirig, and fo of vaine fpeaking. A little tru-
ly feyd of our felves, or in our owne commendation , may be
thought tco much, how much more, when we fay much.
Secondly , He fpake luch things as carri'd a (hew of over-
boldnefs with God. He did not obferve his difhnce, as he
ought, when he fo earneftly pretled for a hearing to plead his
caufe before God ; efpecially, when he fo often complained of .
the feverity of Gods proceedure with him , with which Elihu
caxeth hfm directly in the two verfes following. Upon both
thefe grounds Efihtt thought ( and was no doubt guided in it by
the Spirit of God) to cut him to the quick, that Job might learne
to fpeake more humbly of himfelfe, and more temperately to
God. And therefore
Thirdly , The Lord did righteoufly, yea and graciouOy. let
out the fpiric of Elihu upon him in another way then his friends'
before had done. He did not charge him with wickednefs in
fa& , but dealt with him about the unwarinefs of his words.
Job could not fay he had never fpoken fuch words, for fuch
words he did fpeake , though he did not fpeake them as Elihu
tooke them. When words are out they mult fhnd to the mercy
of the hearers, and abide fuch a judgement as may, with truth be ■
made of them, though poifibly, befides the purpofe of the fpea-
ker. A man ( in that cafe ) is not wronged, he fhould learne to
fpeak more warily, and not give occasion of offence. Doubtlefle
the Lord had a gracious intent upon J<?£, in ftirrirtg the fpiric of
EHhtt to reprefent his words in the hardeft fence, that he might
humble him. Job's fpirit was yet too high and not broken e-
nough, as it was afterwards. Nor doth Job reply or retort up-
on £//£/» for this ; And when the Lord himfelfe began to deal
with him,he faith , Who &thi* that darkeneth councell by words
without knowledge (Chap: 38. 2.) and Job himfelfe being brought
upon his knees confefleth ( Chap: 43. 3. ) I have uttered that 1
underftoodyiot, things too wonderfull for me, which I knew not:
I have been too bold. I confefle. Though it was not Jobs pur-
pofe or meaning to fpeake fo (he had integrity in what he fpake)
yec
€+
2o8 Chap. 33. An Expofition upon the Boo\^ of J B. Verf.9.
yet his words did beare fuch a conduction. And the Lord fuf-
fer'd Elihu to urge them upon him to the utmoft.
Yet, notwithftanding all that hath been fayd, I doe conceive,
that Elihuhzd not the teaft imagination,thatthe meaning ofjob in
thoieaffertions concerning himfeife, was, that he had not finned
at all, or that there was no fin in him ; But taking his words 'in
the Deft and faireft conftru&ion they could beare, he yet faw
caufe t© check and reprove him, for laying fo much, in that con-
didon,about his innocency ; whereas he Utould have been chiefly
taken up in glorifying God, and humbling himlelfe under his
mighty hand. So much for the anfwer to the fourth query,
what reafon Elihu had to* charge Job thus ? It hath been fhewed
what may be fayd in favour of job ; And alfo, that Elihu might
without breach of charity charge him with thefe fayings. I
To fhut up this verfe, take only two briefe notes from the
whole.
Fir ft , The be ft of men have their failings , and* are apt to over ■>
report themfelves.
Our moft deliberate actions and fpeeches have fome tin&urc
of the flefh, how much more thofe which palfe us in apallion.
Though Job fpake what was true , yet he fpake more then was
nneete. And they that heard him might take juft occafion of of-
fence, not knowing his fpirk and the ftrain of his heart in fpeak-
ing fo. The Apo.ftle James faith ( James 3 . 2. ) If any man of-
fend, not. in wordy the fame is a perfeU man y and able alfo to bridle
the whole bodj. He hath a mighty command over his fpirit, that
can command his tongue ; especially when he is provoked. It is
a reall part of perfection, not to orfend in word. This good man
fpake many things well , yet all was not well fpoken.
Againe , In that Job fpake thus , under the preflure of af-
fliction.
In times of affittion it is better to ke much in bewailing of Jin ,
then in making reports wherein -we have not Jinxed.
There will no hurt come of that ; but while we are reporting
our innocency, and good deeds, though what we fpeak be true,
yet 'tis fubje& to conftru&ion, and layeth us open to reproofe.
Laftly , We may learne from rhe dealing of JLlib* with Job y
That
•
Ghap. 33.
An Exfofiticn upon the Book^of Job. Verf. 10.
%9 9
»
That in all difputations, and matters of controverfie with others,
we fhould take heed, that we fatten no uncharicable interpreta-
tion upon the words of our adverfary, nor adde any thing of our
owne to them, nor wreft them befides their grammaticall and
genuine conftru&ion - yet even thole fpeeches which are true in
fome refpecT, if they exceed the bounds of modetty, may freely
be reprehended. For we ought not only to doe that which is
good, and fpeake that which is true for the matter, but we ought
to doe and lpeakeinagoodor becoming manner. Thus farre of
the rlrft fault which Elihu found and reproved in J^, his over-
confidence in faying he was not faulty, or in jutuTying himtelfe.
In the two next verles, he blames him with reflecting over-
boldly and unduely upon the dealings of God ; The particulars
whereof were expretted before in opening the whole Context,
and come now to be further opened. _
Verf. 10. Behold, he findetb- occasions againft me y and count- mt confrailio-
eth me f&r his enemy. nes^.c.utcon-
fringat et irrita
Thefe words containe the firft part of the fecond charge. /*''y fflm ' 4
For the clearing of which I (hall firft explicate the words, & then ^uLa acona
by way of obfervation, (hew what matter of charge or evill there tw,ut nihil af
li in them. fequar eorum,
turrit /* • n l Ucr i u,fro et
Behold , he fmdeth occajions against me. injhtud.blztci
1 have heretofore fhewed the emphafis of that \yo:d,,Bcho!d; on ^ s Jxirfum
And therefore, I patfe it here ; Behrfd, ne invenit.
He ( thit is*, God ) fmdeth occajions againfi me^ or, ( flricliy p^ yy7\ cen-
from the Hebrew ) hefindeth breaches. frattiones, con-
... . s . tritiones et qua-
The verbe is tranftared Breaks (Pfil: 141. 5. ) It imports fi abolitions s.
ftkh a breaking as is alfo a bringing to nought ( Pfal: 33. 10. ) Sunt qui red-
'Tis likewife applyed to the breaking of the heart by difcourage- *'""' *™/w-
ments( Numb: 5 2. 7. ) And it is figniricantly enough tranflated J^j^Sf'i^
here, Hefindeth breaches against me • that is,iomething or other rii tranfpnfitl
to make a breach upon me, fomething to comrlaine of againft me. ah) querelas. '
The word is rendred in thefe three fences ; Firft, An occafion • Radix KIJ
Secondly, A Breach ; Thirdly ( as the Septuagint ) a crmp/aint '"-J* JJ-V-"*
si- accptfation. We may joyne all three together ; for a complaint _J V e & T :
^ e or turn fecit.
Merc:
no, Chap. 33. An Exception ufon the Bool^of Job. Verf.10
pip-It. <h&t' or accuiation is commonly an occafion of breaches among men ;
«f*« I.p«i'. Ac- he that loves breaches will feeke, and feldome- rniifeth occafions
cujaiionem au- f CO mplaint. We fay of a man that is of a troublefome fpirit,
*» L J!?> and siven to contention (which is alio Mr Brouahtons tranflation )
•-iff *IiT.e?I/r. 111 • 1 » 11 ' fl L I r I * "
Sept: Behold, he pickjth a quarrcll agatnjt me ; though I give him no jult
Qui querelas matter of offence , yet be either hndeth or maketh one. Thus
amn, qu.trit jjiofi of the Hebrew writers carry it ; he nndeth occafions to at*
e^ajienes mis his former courfe with me, to cart me off, ro lay his hand up-
Bold: ^ nie, even to ruine and break me to pieces.
qusfriutanfam *?& obfe.ve.
me p&feruen* *o jceke occafions Againft Another is bard And uncharitAble
d;. . dealing.
Jofephs brethren were very fufpitious of this ( Gen: 43. 18. )
The men were AfrAid becaufe they were brottghi to Jefephs houfe,
arid, they find) becaufc of the money thAt was found in our fackj
mouth the firfi time, Are vee brought in that he may feehjecafic
Agalnfl us • As if they had faid, we well perceive he would g^d|ffl b
ly have Come matter to accufe us, and fo to detaine us upon tha^^
occafion. Thus faid the King of Ifrael ( 2 Kings 5. 7.) when
Teaman came to him with a meffage from his Prince to delire
him that he would heale him of his Leprcfie ; The King of //-
rati began prefently to ftartle,and thought it was nothing -but a
meere trick and a device to bring on fome further defigne,what ?
faid he, Ami Cjod to kill andmAke alive, that this mAn is come
to me, wherefore confider IprAy you, and fee how he feeketh a auar-
rell Again fi me. They may be judged to watch for a difcourtefie
who deiire courtefies of us beyond our power. This made, the
King of Ifrael jealous, that the King of Syria being confident
of future fuccetfe,by his former fuccenes againft Ifrael } \vzs by this
device only feeking an ©ccafion to renew the war re. We have
an eminent Scripture to thispurpofe ( Ban. 6. 4, 5. J Daniel
being advanced high at Court, it drew a great deale of envie up-
on him among the Princes and Prefidents ; and therefore they re-
folved to try their utmoft to pull him down; And hereupon (faith
the text ) they fought occafions againft Daniel concerning the kjng-
dome ; that is, they enquired narrowly into his proceedings as to
the mannagement of that great power and truft which the King
had committed to him in civil! things, but they could find no oc-
cafion
Chap. 33. An ExfofitioH upon the Boo^f Job. Verf.ro. an
cafion,n$r fault, for a f much as he was faith full. They could not pick
a hole in his coate(as we fay) neither was there any error o: fault
found in him. When this would not doe, then they would needs
goe ano:her way to worke ( envie is reitietfe) and becaufe they
were difappointed in their firft attempt about civilly they pro-
ceeded to matters of religion ; Tfjenfaid thfe men m \hall not
fide occasion agar,: ft this 'Darnel, except wefinde it in regard of the
Law of his God. And we fee in the following parts of the Chap-
ter, vvhac occafion they found againft him. This is hard deal-
ing indeed , and ic-is quite contrary to the Law of Love in all
the actings of it. The Apoftle aflures us ( 1 fir: i^.j. J Love
beareth all things. Love hath ftrong fhoulders to beare wrongs
and injuries, and Love beheveth *tt things ; not that a believer
is a vaine credulous perfon,giving out his faith he knows not how,
or to he knows not what jbuc he Believeth all things to the utmeft
line of truth and reality,as alfo of appearance and probability ; he
that loves is very willing to believe that things are meant as they
are fpoken, and that they are intended as they are done. Thus he
that loves much, believes all things, and further , charity hopeth
all things ; it hopes the heft, and puts the fairelt interpretation
that may be upon thofe things and doings which carry in them
at leaft fome colour of fuipition ; this is the Genius of Cha-
rity, the Character of Love. It beareth all things , ifbelievetb all
things, it hopeth all *'iings. All which Hand in direct oppofition to
ths; feeking of occafions againft our neighbour. And I fhall
briefly ("hew how much fuch practices militate againft and con-
tradict the royail Law of love, bv feveh fteps.
Firft , 'Th againft the Law of love, to be ready to take an oc-
caftan when it is given ; we fhould be very {low and backward,
in cafe of offence, to embrace or admit what is orTered : though
indeed, it is with the heart of man, Imeane with theflefh in his
heart in thiipoynt of the Law, as i: is with the flefh ( that is, fin-
full corruption ) in the heart, as to the whole-Law of God ; Of
which the Apoftle faith ( Rom: 7. ?,. ) Sin talking occafionby the
Commandment, wrought in me all manner of eoncupifcence. And
againe ( v; i\. ) Sin taking cccajlon by the comman dement , decei-
ved me, and by it flew me : Sin took occahon by the Law ; The
Law gave fin no occaHon to work concupifcence in Paul. The Law
is farre enough from being the caufe of fin, but it is ( by accident
E e 2 not
212 Chap. 35. jin Exfefition upon the Book^of Job. Verf.io*
not of it felfe ) the occafion of fin ; yea, fin prefently takes occa-
fion when it hath not indeed the fhew of any juft occafion. The
Law by ics prohibition, by the (fop and check which it juts upon
the fteih, by the dilcoveries whxh it makes of the contrariety of
our corruptions to the holinefb of it,doth many times provoke and
irritate,yea enrage and enfiame them, but k affords not the leaii
countenance or encouragement to our corruptions. Nowthis ( I
lay) is the wickednels of the heart of man, with reipect to fin in-
General!, that it takes occafion by the commandemenr,to bend it
feife againfi the commandement:and io as to. any particular act a-
gainll a brother, to take an occafion to doe him. a mifchiefe, is
wickednels, and a worke of the fleih.
Secondlyjt TsTinfull to ufe our Christian liberty, when it may
be an occafion of fin, or the laying of a (tumbling block before
others, though we ute it not with an intent or purpofe to make
them (tumble or fall into fin. The Apofile earneftly cautions the
Rowans to take heed of this ( Rom: 14. 1 3. ) Let U6 not there-
fere judge one another any more ; but judge this rather, that no man
put aftumbling blocks or an occafion t<? fall in his brothers way.
St Paul is there fpeaking about the obfervation of dayes com-
manded, and the ufe of meates forbidden by the ceremoniall
Law. Now though fome had a liberty in their confciences, to ob-
ferve the one> and ufe the other, yet he would not have them doe
either with offence to weaker brethren : our %are fhould be, ei-
ther firft to keepe our brother from falling, or to raife him up
when fallen.Is it not then very finfull not to forbeare nhofe things
( which are no abfolute duties ) by which another may fall ? And-
if it be fo finfull to doe many things which in themfelves are not
finfull, when we know they may be an offence or occafion of fal-
ling to others, though. we intend it not ; then how extreamly fin-
full is it to do any thing with an intent to make them fall! This is
properly the devills trade, and woe to thofe who take it out of
his hand, or joyne partners with him in it.
Thirdly , When any fhall defire and even hunger afrer an oc-
cafion of accufing others , this is a very great height of wicked-
nefl'e. The Apofile fpeakes of fuch ( 2 £or: 11. p, 1 2. ) where
he tells us that he did forbeare his ov\m right , not receiving-
maintenance for preaching the Gofpel ; when ( faith he, v: 9.)
J. was frefent with, yon^d wanted, I was chargeable to no man*-
But
Chap. 33. An Expofitio* upon the Beol^of Job. Verf. 10. 2,13
But why ? he anfwers ( v: 12.) what I doe 1 will doe \that I may
cut off occafon from them which defire occafion Somz did,it feems,
defire an occafion to charge him with covetoufnefle and worldly
mindedneiie,that he preached the Gofpel for filthy lucre \ there-
fore, taith he, I will doe this, that I may cut orf occafion from
them that defire occafion to charge me with. The heart of man
is full of evil! defires, and this is one of the worft of them,to de-
fire another might be found doing that, which might minifter an
advantage to render him odious or blame-worthy.
Fourthly , Which is yet higher, fome even purfue and nunc
for occafions to calumniate and (lander their brethren. The good
Prophet feremie had ftore of thefe ill neighbours ( Jer: 20. 10. J
I have heard the defaming of many ; feare is on every fide \ report,
fay they , and we will report fUj all my familiars watched for my
halting^ faying, per adventure he mil be wticed , and we fhall pre-
va/ie againft him, and we (kail take our revenge on him. As if he
bad faid, How glad would not only mj open familiars, but clofc ene-
mies be, of an occafion againft me, it would make them I e ape for
joy tafecme halt. By his halting they meant his finning, his do-
ing that which was uncomely, or not fuitable to his profemon ;
they watched, they lay at catch for his halting, not to hold him
up, but to caft him dovvne. They fayd, report, and wc will-report it j
we will make fomething or other of ir, though in truth there be
nothing. They had ( which may be a fifth ilep of this wicked-
nelfe, a fecret hope that he would halt and give them occafion of
infulting, Peradventure (fay they }he will be infixed, peradven-
ture we fhall catch him w this mare ; this was their hope, and, if
attained, their joy.
Which makes a 6th frep of this wickednelfe , For fo David
defcribes his enemies ( Pfal: 38. \6, 17. J They re-oyce when
my foot flippeth ; for I am ready to halt, or ( as we put in the mar-
gin ) for halting; There is a double halting, a halting by tratlf-
greflion,and a halting by affliction ; that I conceive David chiefly
(pake of in that place, becaufe he prefently adds in the clofe of
the 17th \<zxiz,And my forrow is- continually before me. He fhewes
his enemies poffefled with the fame evill fpirit, and in the fame
pofture (Pfal: .3 5.15.^ In mine adver/ity, or, m my halting, they ■
rejoyced. The fame word is ufed in this'Pfalme for adverfity
v*hichwehad in the 38th for halting. This is as true of evill
men,;
2i;4 Chap. 33. An Exjofiw vpon ihe Bnl^of J o b. Verf. io p
men, a,- hairing is taken in the other notion, for finning. The
wicked are as, if not more, ready to re Joyce at falls, or halts, by
finning, as at tails or hales by furfering. Inboih thefe cafes (as
*&avid found in this 3 5 th Plalme,v. 1 5. ) the very abje&s will
teare the beft of men ( as they did David J and not ceafe. But
what doe they teare ? their ilefhif they can j but to be fure
( and fo 'tis meant there ) their good names and reputation by
fianders and accuiariens. O how contrary is this practice and
that joy to the fpiric of the Gofpel ! The Apoille tells us, the
Grace of charity utterly abhorres it (1 £or: 1 3. 6 .) Charity re-
joyceth n§t w faiquitj. It neither rejoyceth in doing iniquity it
felfe, nor to charge others with iniquity.
Seventhly, ( which is the higheft ftep ) Some rather then faiie
will forme and frame occafions apinll others ; they will forge
or fancy them in their own braine, and then accule their bre-
thren, as if they had been acting, what themfelves have been
imagining. Such the Apoftle Peter fpeaks of ( 1 Pet: 3. \6. )
where admonifhing Saints to much ftriclnefie and exaclmelfe in
walking, he gives this account, why they flaould doe fo, That
whereas they Jpeal^evill of yen as evill doers, they may be ajhamed
thatfalfely accuse your good cenverfation in Chrifi. They who have
not fo much as a fhadow of truth, will make lomething out of a
lie ; they will falfely acqufe, and ftrongly impeach, knowing that
if they doe fo, fome of the dirt ( at leaft ) will dii figure the fa-
-ces, and flick upon the skirts of thofe who are impeached. Thus
I have given feven degrees of this wickednefs, every one of
which plainly difcover, and all put together, mightily aggravate
the finfullnefs of this fin, the feeking of occaHons againft any
man whofoever, much more againft any good man. And there-
lore ( which was the fecond poynt propofed for the clearing of
this truth ) you fee how great a matter of charge was brought by
TJihu againft Je£, when he faith, Job hath fayd,W>,(that is^God)
jetketh occafons agamfl me.
Hence note, Secondly.
To charge the Lord with a wdlingneffe to breake with us, either
nfon nooccafon, or to feeJjj an occajion that he may, is ex-
ceeding jixfull) and dishonourable to his Majesiy, neere to
Blajj'hcmy. '
How
Chap. 33. An Expoftticn upon the Bool^ of J b. V erf. 10. 215
How finfull is k • that we who give the Lord lo rrllny occafi-
ons againft us , that he needs not leek any, fliorJd yet fay he
feekeih occafions againft us?The people of lfraeh\zi it appeares)
intimated, at leaf I, that God had broken with them , or fought
occalion to doe it ( this word is ufed in that text,7V«w£.- 14.34)
while the Lord to fhew how ill he refented inch thoughts and
jealoufies of him, tells them, According to the number of the
dayes in which ye fearched the Land, even forty day es ( each day
far aye are ) fhail ye bear e yaw iniquities, even forty yearcs, and ye
frail know my breach of prom: fe, or ( as read in the margin ) my
Altering of my pttrpofe. As if he had faid, Ye fhali know whether ~ r . .,
I have iought occalion again! t you, whether I have truf traced confrdhiontm
your hopes and endeavours, trfefe forty yeares in the wildernefs mew, fi did
or no; ye fhallknow whether I have clone any thing to Ix-Qatepolfitjatine «-
and entangle you, or whether all this hath not proceeded from ritatK * em > ™ n
jour ovvne frovvardnefs and unbeiiefe. The Lord who fearched r s ^ a [, a iLcj ivo
their hearts, andfawthe utmoft fcopeof their complaints, found »ritm,q.6.ri-
this evill thought lying at the bottome of ail, that he Purely hzd dsbitu ut ego
pn r them upon all tnofe difficulties, or brought them into thofe °? nia *$<*w-
ftraites on purpofe tobreake with them. And therefore, he faith, J/^ "
Te frail know my breath of promife ; Ye fhall fee one day, or at amasirrita fo-
laft, whether I have kept covenant, and flood to my engagement dam, <& com-
or you , whether I have fought an occafion againft you , or you mac injiituta
have given me occafion to deale with you as I have done. So that im P^ l f m '
when the Lerd fayd, Te (hall k'^ovc my breach ofprawife-Jnis mean- erc *
ing was, ye fhall know that I have kept my promile to you ex-
actly, or to a tittle , and that ye only have taen the promife-
breakers. 'Tis infinitely below the nature of God, to feeke occa-
fions againft the creature ; And 'tis ftrange that the Jewes had
any the remoteft fufpition of him as doing lo , after they
had heard of thofe glorious ftiles and titles in which he pro-
claimed his name ( Bxed: 34. 6. ) The Lord, the Lord Cjod,
gracious and mercifully flow to an gtr, abundant in goodneffe and in
truth, pardon ng iniquity , tranfgrejfion, and fm. What can be
fpeld out of this name that fhould yeild the leaft fhaddowof a
jealoufie , that the Lord would feeke occafions againft them.
A good Prince defires to finde many good iuhje&s who deferve
to be rewarded, but it troubles him to finde any who deferve to
be punilhed, or whom he is necelfitated topunifh ; Now what is
the
21(5 Chap. 33. An E.vf ofnion upon the BooJ^ of Jo b. Verf.ic,
the goodnefle oi the moft benigne and gracious Princes in the
world, to the gracioulhefle and benignity of God 1 JVgaine, his
precious promifes evidence the unvvorthinefle of fuch a lurmife ;
all which are full of mercy, and goodneife, and patience, and
pardon, and tenderneife to poore Tinners : fo farre is the Lord
from feeking occafions to charge any ©ne with what is nor, tint
he leekes all the wayes and occafions he can to doe good, and to
extend companion to thofe who have done amiife. He even la-
bours to deliver poore loules from their dangers, and from their
fins. How farre is he then from defiring to find them tripping
and finning, or from urging fin hardly hardily or cauflefly upon
them ? yea all the experiences of Saints bring in witnefs againft
this blatphemeus apprehenfion. They will tell us from what they
have found and felt, that when they have given the Lord occa-
sion to deftroy them, when they have put a fword into his hand
tofmite them, when by their unbeliefe, and pride, and neglect
of knovvne duties, they have layd themfelves open to mine and
deftruCtion, even then he hath held his hand and fpared them.
Is it not then a great , a grofle fin, to charge the Lord, that he
feekes occafions againft us ? Yea indeed ( as was touched be-
fore ) the Lord needs not feek occafion againft any man, for as
much as the beft of men give him too much occafion > and too
often. He needs not ftand to fpy advantages againft us, we lay
our felves too ©pen and naked to him continually. As in Fence-
ing, when two that are very expert at that art are engaged, there
is watching for an occafion or advantage to get the maftery ;
but if an e>;pert Mafter of Defence be to deale with an ignorant
fellow that knows not his poftures, nor how to ufe his weapon,
he needs not feeke occafion, he may have him here and there
and every where. It is fo with the beft of Saints, when they have
to doe wirh God ; He needs not watch for an occafion where to
hit, or fmite them, for they through their ignorance and folly,
lay their naked breafts open to his ftroakes every day. Were he
tecs invent not i n f5 n i ce j n mercy to cover our fins, and to pardon our trant-
[ n '?? V^it. sreflions, we muft needs perilli under his juftice k
nones, ocuii. » .' . . . 1 ., ."/»•• r >' *>
TBfc* *0n vo- Againe , The word is rendred , Inprrwtiesy fay lings , or lejfer
eat ea qu* pij fas 4 that's another translation of the text, and 'tis a ufefull one ;
faaunt prater p or as : ^ e f 0rrner fuppofeth the Lord taking occafion,where none
Za Tnimum'a at a ^ W,1S S wen 5 *"° tn ^ s fuppofeth him to take the leaft occafion.
Jlco averfum y • As
O'c. Coc:
Chap. 33. An Expo ft ion upon the Booi^of Job. Verf. 10. 217
As if Eliht* fuppofed Job faying, Behold,he fetks out my little faults, Hu^Jtvit ke-
my vacillations, my trippings, my finmblings , in a, word, my in fir- *** P arva ?"'"
mities. We may take them two waves ; Fiift, for his youthful! ^ f^eata*
fins, the Hips of his youth. Secondly, for his daylyfins, common- p ro p t er q U <e,
ly called fay lings. As MJob hadfayd , Though I can charge my vehtjt nefan-
felfe,and freely doe with many /ins andweakneffes, yet I am not a da crimina corn-
man charveable with any crimes nor wlckednefles, mine are no black m V'JJem,atrocc
ti j r • r / / ^ r tl . r j me fententta
nor bloody fins, no crimfon, no skarlet Jws ; 1 have not Jinned pre- con d gmna vit,
fumptuoufy , or with a high hand, I have not given [cope to my lujls, Bold:
nor indulged my corruptions. I have not pleafed my felfe with dif-
plea/ing God ; nor hath the bent of my foul e been to breake his cont-
mandements, a* bonds, yoak.es, or fhakjes put upon me by an enemy ;
/ have not rejected his dominion or rule over me in any wilfull de-
fection or departure from his word, Tet notwithstanding God findes
out my infirmities and fay lings , and urgeth them forely aga'tnft
me, yea he deales with me as if I were his enemy, even for thofs
fins which I have committed through inadvertency or meere humane
frailty: Some Interpreters infift moft upon this fignifl cation of
the word, as if the matter which Elihu charged Job with,were
that he Iftould fay God carried it towards him as an enemy for
fmall faults or letter fins. Nor doe I fee any thing which hinders
the joyniug of this and the former reading together ; for furely
he feekes occafions to punilh and vex another , who infifts upon
his lelTer fins and imperfections, as if they were great and grie-
vous crimes. From this latter or fecond fence of the word, Ob-
ferve,Firrt, in General.
To take frill: notice of the fay lings, infirmities, or lejfer fins of
others, is a poynt of very great feverity.
Some are pleafed with nothing more then to heare and dif-
courfe of other mens fay lings. "Tis a great fault to be picking
up the letter faults of others ; yet how many are there, who if
they can but fee, as it were, any bare place, they will be charg-
ing at it ; if they fee but the feaft fcratch or fore, they as the
fly, love to be feeding upon it, or raking in it. 'Tis our holinefle
co take notice of the lead fin in our felves, and the more holy
any man is, the more quick-fighted and quick-fented he is in
taking notice of his teller fins ( when the leaft neglect of duty
and of the leaft negligence in performance of duty, any ill frame
Ff of
2*8 Chap. •$-$. An Expoftion upon the Bool^of Job. Verf.ic.
of heart, any vaine thought, any idle word , any undue carriage,
any uncomelineiVe, is taken notice of and corrected, this fnewes
an excellen: frame of fpiric, and a great mealure of Grace ) but
it is not good to do fo by orhers, yea it is an argument we are ve-
ry much warning and fayling in hoiinefle our felves, when we are
fo apt to take notice of and aggravate every want and fayling in
our brethren. Yea, when as Chrift faich ( Sfada: 7. ?,.) We fee
a njote in oxr brothers e>e, wt feldome fee the beam: in our owns.
And it is an argument men have beames in their owne eye-,
when they are i'o cuick-flghted in looking after motes in their
b; ochers eye. I grant, it is a duty to be watchfull over one ano-
ther as brethren, and to take notice, for right ends, of the leaf}
faylings and faults of any. This is a duty if we doe it with a pur-
pose to pray for them, that they may walke more circumlpeetly ;
or that we may lovingly reprove, admoniih, and counfell them ;
* as alfo that we may conlider our felves and our owne wayes , left
we fall as they have done. Thus to take notice of the leaft fay-
lings of others, is a great Gofpel duty. But to take notice of
nwis faults , to cenfure or defame their peribns , to infuk over
them, or accufe them , this is the fpiric of a Chato, who mocked
at his fathers nakednefs. And thus to be critticall about the faults
of others, argues that we are carelefs of our owne.
Secondly , As to the particular cafe in the text, for which Job
is tax'd by Elihtt , that he laid, thus of God.
Obferve.
To fay or think of the Lord that he takes aflnB and fever e
notice of our infirmities to reckon with us nggedly for them
is very Jin full.
Such thoughts are a great derogation from the gosdnefte and
mercy of God. The Lord doth not willingly fee the faults of his
people ; Though he feeth them , yet he doth not willingly fee
them ; he is glad when it is with his people,as it was at that time
with Ifrael ( Numb: 23. 21.) He hath not beheld iniquity in Ja-
cob, neither hath he feene perverfnefs in Ifrael. But was there nc
Cm to be feene in Jacob ? Was Ifrael altogether innocent at that
time ? Surely they, even they, and even then were a finfull pec-
pie, and had their faults,neither few nor fmali, but becaufe there
was no iniquity, no perverfnefs nor prevarication againft God
fsund
Chap. 33. An Exfofition upon the Book^of Job. Verf. 10. ?• 19
found among them at that time , therefore he over-looked all
their ordinary faylings andtranfgrelfions. As the Lord is fo.holy
and of fuch pure eyes that he cannot behold any fin, the lealt
iniquity lo approve of it ( Halt'akj 1 . 1 3. J fo the Lord is fo gra-
cious and lb hill of compalfion, that he doth Hot feverely rake no-
tice ©f, nor look upon the lelfer tins of his people. 'DmuI ex-
alts the name and glory of God ac large for this ( Pfal: 103. 8,
9, 10. J The Lord ts mercifull and gr^.lvu, jlow to anger, plente-
ous in mercy , he will not dfytiyes chide. They are alwayes chide-
ing, that are alwayes fpying faults in children, fervants or relati-
ons; they who take notice of every little lault, l>»aU hnde chiding-
worke enough in.a family. But the Lord will not alwayes chide ;
neither will he keepe his ange;\ far ever ; He hath not dealt: with us
After our (ins^ nor rewarded its accord- ng to our wish- ties : Like a*
a father fiftieth his children, Jo the Lsrd pitt'eth them that feare
him. A father doth not enquire into , much leile puaifti every
neglect of his child. I will (fare them ( faith the Lord ) (Mal:^.
17. J as a father fpareth a fori that ferveth him. If a father feeth
or is well perfwaded that his ion hath ahearr to ferve him, he
will not curioufly fpy out the faults of his fervice, but faith to
his child, It is well done , or at lead, I take that wdi which thou
haft done. Yea the Lord is lo farre from a flrict inquiry after
fuch faults, that he pafleth by great tranfgrefihons (Mlc: 7. 1 8. J
Who is a God like unto thee, that pardoneth lme>Hty, and pafj'eth by
the travfgrejjion of the remnant of his people ; he retaineth not his
anger fer e&er, becaufe he dcl'ghteth in mercy. Though Afa
(\ Kitsjs 15.14. ) wasnotthroighin the reformation; the high
places were nor removed , yet the Lord did not charge this up-
en him, for prefently it followeth in the facred Story ; 7<{everthe-
leffe, the heart of Afa was perfect v'nh Xfod all his dayes. Yea,
though Afa did fall into feveraH hns afterwards, imprifoning
one of the Prophet*, and oppreHing fome of the people, and in
hisficknefs feekirg to the Phyfitians, and not to the Lord, yet
the Lord did nor charge thefc acls upon him \ He was fo farre
from a ftricl inquiry alter his leiler fins, that he tooke no notice
of thofe greater fins, but faith, His heart was perfect all his dayes.
So In the cafe of Ttavld, the Lo-d would not fee many of his fins,
he would not bIo r David , nor burden his owne memory witk
them , but palled an Acl of Oblivion upon them for ever.
F f 2 Sarah
220 Chap. 33. An Expofition upon the Bool^ of J ». Verf.ro.
Sarah ( Gen: 18.12. ( fpake very unhandfomely when the An-
gel came to her and told her fhe lliould have a fon ; yet the
Apoflle ( 1 Pet: 3 . 6. ) referring to that ftory, gives Sarah a ve-
ry hi^h teitimony or commendation for one'good word that was
mingled with a great many ill or undue ones, yea and actions
too; for -fhe laughed; Nocwithf landing all which, Peter fets her
as a patterns for all good women profefling the Gofpel to imi-
tate: He would have them be in fub-jeclion unto their owne huf-
bands ; even as Sarah obeyed^ Abraham calling him Lord, rvhoje
daughters ye are ( faith he ) as long as ye doe that which is well.
That one word which fhe fpake well, is recorded, yea reported
to her praife, and all that were ill are buried in filence, forgot-
ten and covered. The Lord hath refpeCt. to a little pure gold,
though mingled with a great deale of drofs , and ownes a little
good Corne, though a great deale of chaffe be in the fame floore
or heape.- Surely then he will not bring our infirmities and flips
to account againft us, while our hearts are upright with him.
Thus you fee what matter of charge there was in thefe word?,
when" Job fayd, God fought occafion again ft him , when he had gi-
ven none, or that he had only given fome fmaller occafion, and
yetGoddealt with him as an enemy.
But did Job m ever fay, That God fought occafions againft him, .
or tooke notice of his lefler fins fo feverely ?
I anfwer , Though fome acquit Job wholly of this charge,
and recriminate Elihu with this accufation as a flander , yet Job.
had fpoken words v\hich might give occafion to charge him thus,
( as was ihewed alfo concerning thofe former fpeeches, I am
cleane from tranfgrejfim, I am innocent , there is no iniquity in me) .
though Job had not fpoken thefe or fiich like words, with that
fcope and fpirit as Eli fat might feeme to alledge them ; yet he
had given Elihu caute enough to fay fo,. while he fpake more of
himfelfe then came to his fhare, eonfidering that he was a finfull
man, and more, then did become him in his condition, being an
affli&ed man. Upon both which accounts, it had better becom'd
him to have been much in humbling himfelfe, rather then at all
in juftifying himfelfe.Now as Job had fpoken words which might
Secundum ve- k eare ouc £/,'/,# i n his farmer charge, fo we flnde feverall lpee-
SSJ/fjol in ches or complaints concerning God, which may juftifie him in
ftnfu quem im- this. As for inftance ( Chap: 14. 16, 17. ) Tor now thou num-
penitinBihu, . brt&j
Chap. 3 3. An Expofition upon the Bool^of Job. Verf. 10. 221
breft ( itr nnmbring thon numb-reft ) my fteps ; dofl thou net watch
over my fins ? As if he had fayd, thou watcheft me fo ftritUy, fo
narrowly, that I cannot (in the leaft)ftep awry, but prefently I
am obferved and fhall be fure to heare of it 5 Yea, my tranfgref-
(tott isfealed up in a bag, and thotifoweft tip mine iniquity • that is,
chou keepeft the memory of my fins,thou doft not paile them by,
but haft them ready by tbee.Whenchalt- Jofieps wanton miftrefle
difappoynted in her-lult , was refolved to ieeke an occafion of
revenge,/fc* l*yd up hi* garment by her untill her Lord came home
( Gen: 39. \6. ) To lay up the evill deed of another, prefageth
ill to him. And therefore when Elihu heard Job fpeaking thus,
might he not fay, Job hath fayd, Godfeeketh occafions againft me,
yea, ( which is more ) as it followeth in the verfc under hand ;
cs4nd counteth me for his enemy.
Thefe words having been infifted upon fomewhat largely from
other paifages of this Booke ( Chap: i 3 . 24. & 1 9. 1 1 . & Chap."
30. at. In all which places Job fpake this complaint fometimes
expreflely, alwayes Equivalently ) I fhaHnot here, ftay upon the
explication of them, only for as much as Job having fayd, Thar,
God took hold of fmall occafions given, or fought occafions not.
given, is prefently charged further by Elihu, with laying, He
counteth me for his enemy. From rhis Connection of the former
with the latter part of the verfe. .
Note.
Tofeel^or take eafie occafions again si another ', is an argument
that we beare no good will to him, or, It is a figne we lool^ tip-
on a man as an enemy, when we are apt and ready to f^fke or
take occafions againft him.
There are two things which we are very-ready to doe towards
thofe we beare no good will unto, or whom we account our ene-
mies" Firft , to diminish the good which they doe, to fpeak .
lightly of, and under- value their moft pray fe^-worthy deeds. '
Til will never fpake well either of perfons or actions. Secondly, ,
whom we love not as friends, efpecially whom we hate as ene-
mies, we are prone to high ten their faults, and double their fay-
lings ; we ( moftly ) look on the evill deeds of an enemy in a
multiplying, or in a magnifying glafs - 3 we make one fault many, .
and !
222 Chap. 33. An Expoftion upon ihe Booi^of J o B. Verf. 10
and a little one great. A true friend will fpeak the moft of what
is well done, and the leaft he can, with truth,of what is ill ;He is
lo farre from feeking occafions againft whom he loves, that he
will hardly fee them, when findes them unfought. A noble ene-
my will not feeke occafions againft a man, much lefie will acor-
diall friend. It is no wonder when fob is taxed with faying, God
fought occafions againft him, tbat he fhould alio fay, He cmnteth
me for his enemy .
From the matter of thefe words, Hecoxnteth me for his me-
my y take thefe two notes.
.Fir ft, Even good men when they are for ely grieved under the
fi.jflifl.ing hand of God, are templed to have hard afprehenfions
of God, at leafktofufpefl and f ear e that God is no friend to
thenu.
And this comes to patTe upon a double consideration ; Firft,
Nature when pinched will fhew it felfe ; Now , man naturally,
hath not only hard thoughts of God-, but an enmity again! t him.
And when nature is pinched, all the corruptions working in man,
worke this way, unlefs over-power'd and checkt by grace. Se-
condly, when 'tis hard with us from the hand of God, then Satan
takes his time to prompt us wich hard thoughts of God, and to
foment" that enmity to the uttermoft, of which our corrupt nature
hath fuch ftore.WharPwill Satan iay,'ZW> God love thee^andflarve
thee ? What ? Doth God pretend kindnefs to thee, and deale
thus with thee ? is God thy friend, who takes away thy friends ?
is God thy friend, who leaves thee in the hand of enemies ?
dothkkpkty thee, and yet keepe thee in thefe paines ? is this
his kinonefs to his friend ? How can he fay he loves rhee ? And
hail not thou caufe enough yet to fay , He counteth thee for his
enemy. Thus Satan takes his time to provoke nature, which is
forward enough of it ielfe to thinke and fpeake hardly of God,
if at any time he is pleafed and fees it fit to deale hardly with us.
And how great a combate hath many a gracious foule both with
Satan and his owne heart, to get and keepe up good and honora-
blethoughts of God in a fuftering condition, or under darke and
( to fenie ) difmal difpenfations.
Secondly , Note.
what-
Chap. 33. An Exposition upon the lively of Job. Verf. 10. 223
What fever <-jad doth to or with a godly man , he jhould ■main-
tain e good thoughts, and fyeakjpeu of God, or, when God dcales
mojljtr icily ar.d fever el y with his people, they fkottld not lool^
upon it as an argument of Amy enmity cr ill will agdfftft them,
or that he counteth them his enemies.
Let us cake heed of fuch thoughts j l^rv/*/ profeffed (Ffal.-ji;.
1. ) Truly God is good to Ifrael, even to them that are of a elc.inc
heart. He is good to them ( thic's Davids intent there) not only
when he do[h them good, ( as to Outward things I meane, an i 10
fencible appearances, tor all is good in the illue to the Htael of
God ;now, I lay, God is good 10 his people, not only when he
in that fence doth them good ) but when he afflids them , and
1 a yeth many outward evills upon them. When,asit isfaid after
in that Pfaime ( v. 14. ) He plaguerh them ( that wo:d imports
ibreft troubles ) all the day long, and chafhneth them every r.-ior- '
wing ; when he gives them their breakfaft in fowre herbes, or
with fevereft whippings, yet then,even then he is good to them,
and meanes them no harme at all. Therefore how hardly foever
God deals with us, let us not thinke he counts us enemies. The
Temptation was ftrong upon David to take up hard thoughts ©f
God in thac cafe, yea it prevailed fo farre upon him, that he con-
cluded ( v. 1 3 . ) Verily I have cleanfed my heart in vaine, A"d
wafted my hands in imocency. As if he had fayd, A man hath
little priviledge from the word of outward eviils by his godli-
nefs ; But the Temptation did not prevails long, he foone reco-
vered himfelfe ( v. i 1 5 . j If I fay I will f>cakjhtfit,( that is, that T
have cleanfed my heart in vaine ) Behold, I jhould offend aga'wfr
the generation of thy ch'ldren • that is, I fhould wrong the whole
kind or race of godly men throughout the world, as if hypo-
crites, or as if God did not love them, or were not good to them,
for who is there among all thy children whom either thou haft
not or mayeft not chaften as much as thou hart chaltned me. As
no man can know the love of God by that which is before him,
-how profperous foever it is ; fo it is moft unfutable for any of
the children of God, to thinke that God is not good to them,
or doth not lcve them, becaufe of the evill that is before them,
how adverfe or difafterous foever it is. For, God having loved
his people in Chrift, he loves them for ever j when once he hath
broken '
224 cha P- 33- Ah Ex f°fi tlon u ? on f ^ e B°°\°f Job. Verf.12.
broken the enmity in our hearts towards himfelfe, there is no-
thin" lhall eve: Dc d° ne D y ^ m towards us,. which may lpeak us
his enemies, o: him our enemy , though a Job in great affliction
may fay, Hecounteth me for his enemy , And handles me like one
too ; as it followeth.
Verf. 11. Heputtetbmyfeetintbeftockes, he market h all my
We had thefe words expreflely ( Chap: 1 3. 27. J there they
have been opened already, Thou puttefl my feet alfo in the
flocks, and, loskefl narrowly unto all my pathes. That which hath
been faid as to the Generall fence and fcope of that text,
may ferve for this ; And therefore I referre the reader thither.
I fhall only adde two or three notes from the metaphor ; He put
my feet in the flocks, that is, he prefl'eth me with very dole and
fore afflictions.
Hence Obferve.
Firft , To be in affliction, ist» be in a painfull condition; there
is little eafe in the flocks.
No chaflning for the prefent feemeth to be joyous but grievous
( Heb: 1 2. iu J To be under a croffe is be under a burden.
Secondly , afflictions keepe us under reflra'wt. He hath little
liberty as well as little eafe that is in the flocks : afflictions hold
us in, they are as aprifon to us. Afflictions are areftrainttwo
waves ; Firft, to our corruptions ; yea, through the grace of God,
afflictions are more then reftraints to corruption, they become
the death of corruption , they are appoynted ( among other fer-
vices ) for the mortifying of corruption, that it may not live in
us, much more are they a reftraint to corruption, that it may not
get out, nor worke in us as before. Many times, when a good
man hath the world at will, his corruptions thinke. to have their
will too ; and when he is at liberty,Iufts would grow licentious :
Therefore God feeth it neceflfary to put his fervants in the flocks,
that their lufts may be in the ftocks too. Thus he told the
Church ( H0f.-2.tf. ) Behold, I will hedge up thy way with thortm,
and make a wall that jhe fhall n$t find her paths. The thorne-hedge
was as a ftocks to flop them that they {houldnot walk diforder-
ly, nor ad inordinately as they had done. This courfe God takes
with
Chap. 33. An Expofition upon the Book^of Job. Verf. 11. 2zj
with many, he puts them in the (locks, that he may keepe them
from the wayes of In, or give check to fome unruly affection.
Wh°.n wc need this difcipline, we may looke for ic , and 'tis a
mercy to be under it. Will you not keep order ? ( i'aith God )
then you fhall to the ftocks. Secondly, afflictions are a reftrainc
to our comforts, as well as to our corruptions. As Phis exprellion
notes the taking of lulls fhort, fo the taking of us fhort as t©
lawful! liberties and enjoyments. Sicknefs upon the body lowres
all th.it this world hath,to us, and will not iurfer m to ufe much
of ic, how much foeverof ic we pollelle. iManywe enough to
eate, who never eace in pleafure , as J^fayd ('Cmp: 11. 25. )
And when in our profperity we runout and take unlawful! li-
berty, God fends an affliction, as his frocks, to hold us from our
lawful! liberties. When we have had vaine out-goings and ex-
ceiies of fpirit, all going well with us and comfortably in the
world, we may expect the flocks next, or that things fhould g&e
ill with us, yec for our good.
Thirdly, To be in the ftocks is a dilgracefull thing; it is not
only apaine and a reftrainr, but ic is a reproach ; He that is in the
ftocks, or in the pillory, is expofed to lliamc , every one poynts
at him , and many revile him. Affliction as to the eye of the
world, carrieth a difgrace #!rh it, or, at leaft, fubjecls the perfon
afflicted to difgrace; And ic hath been fhewed from feverall paf-
fagesof thisbooke, how Job's afflictions were interpreted to his
difgrace ; and he Iookt upon , as I may fay, like a vagabond in
the ftocks, chit God had brought him thither, and clapt him by
the heeles for his mifdemeanoirs. Though afflictions diniinilTi
no maris honour or efteeme with God, or with hi; people ( an
afflicted Saint h a* precious and honorable in their eyes, as when
in the greater! profperity ; The clouds of trouble cannot ec~
clipfe rhe glory of G - ace, no; render the gracious contemptible
to thole who know them fuch' ) yec, ft ro the eye and opinion of
worldly men they doe. Job fayd his afflictions were a wirnels a-
gainfthim, as if all were not right with him , yea, as if he had
been very unrighteous. The ftocks are a wicnefs againft a man,
that furely he hath d#ne fome ill thing. Thus you fee there is
paine in affliction, reftrainr in affliction , difgrace in affliction,
efpecially in the opinion of the world, and therefore to be in af-
fliction is to be as in the ftocks. He putteth my feet w theftockj.
G 2 tie
z*6 Chap. 33. An Expeftion upon the Book^of Job. Verf.n*
He market h all my paths.
Which fome eipound, as if when rhe Lord had let him out of
the flocks, yet he was but like a prifoner with his keeper at his
heels; He marketh all my paths. I have fpoken to this- alio be-
fore ; I (hall now only Note.
There is no flepp'wg cut of the eye or fight of God.
He markes*all our paths , not only our open paths, but our fe-
cret paths ; ncAftly what paths our feet walke in , but paths our
hearts walke ifr He marketh what our thoughts are, what our
fcope is, what our aymes and ends are. He marketh not only
our day-paths , but our night-paths ; He watcheth all oar paths.
Take this Caution from it ;
As the Lord marks all our paths , [0 it will be our wifdome to
markjour owne paths.
If the Lords eye be foftrict. over all our wayes, fhall we be
carelefle of our wayes ? If he look upon our walkings, {hall nor
we look to our walkings ? There are many arguments (from love,
from returns of thankfulnefs for received benefits ) which thould
provoke the people of God to heed aad marke their own wayes ;
but furely this ought to be a very cogent argument, becaufe God
marks them, He marketh all our paths. Therefore as the Apoftle
gives counieland admonition ( Eph: 5. 1 <$. ) See that ye walke
clrcnmfpettly y not at ftoles but as wife. What our wifdome is, yea
whether we have any wifdome, whether we are wife or fooles
will be feene by our walkings. Some can talke and difcourfe ve-
ry wifely, who yet walke very foolishly, and whofe whole courfe
is folly.
So much for the opening of this charge brought by Elihu a-
gainft Job, his over-julUfying of himfelre, and his reflecting upon
the goodneffe and love of God. Eli hi* proceeds yet further to
deale with and refute him, as alfo to anfwer for God. Behold, in
this thou art not jufi, &c. This I charge thee wit hand will prove
it, thou haft fpoken finfully and unbecommingly of God and of
thy felfe in all this.
JOB,
Chap. 33. An Exfofttion upon the BooJ^of Job. Verf. 12. 227
JOB. Chap. 33. Vcrf. I2> 13.
Behold, in this thou art not jufi : I will anfwzr thee z
That God is greater then man.
Why doji thou jirive againfi him? for he givethnot
account of any of his matters.
IN thefe two verfes Eli fat gives the firft pare of his anfwer,
wherein we may take notice of thefe five things ; Firft, He
tells Job that he had erred and was miftaken, Beheld, in this thou
art not jufi. Secondly, He flieweth him wherein he had been mi-
ftaken, or what his error was ; In this thou art not juft , or, Eehold
this, then are not jufi in it. Thirdly, Elihu lays downe the generall
ground, upon which he intended to convince Job of his error and
miftake, The greatnefTe of God , / will anfwer thee that God, is
greater then man. "Fourthly , from that ground he drawes out a
check or reproofe, in the beginning of the 1 3th verfe , why dofi
thou Jirive again ft%im ? Fifthly and Iaftly, He gives a reafon of
that reproofe, which arifeth alio out of the former ground, the
unqueftionable Soveraignty of God ^ For he gheth not account of
any of his matters.
m
Verf. 1 2. Behold, in this, thou art not jufi,
Behold,ht calls for ferious attencibn, and diligent confiderati-
on; Behold This • fo the Hebrew rendred ftricUy ; we render,
Behold, in this tfau art not jufi • What is this ? what's the ante-
cedent to this ? we may aflfigne the antecedent in three things,
or make it three-fold, according to what Elihu hath layd flowne
before in way of charge againft Job in the former Context ; Firft,
This, that rhouhaft boafted thy felfe fomuch of thy innocency
and integrity. Verf. ^h. Thou haft fpokjn in my hearing, and I
have heard the 'voyce of thy words, faying,! am cleane without tranf-
grejjion, &c.
Behold, in this thou art not jufi.
Secondly fin this, That is, in that thou haft complained fo
G g 2 much
228 Chap. 33. An Exf option upon the BooJ^ of J o b. Verf.ia.
much of the feverity of Gods dealings and proceedings vvich thee,
( 10. & 1 1. ) Behold, he findeth occafion agAir.fi me, and account-
eth me for his enemy ; He putteth my feet in the flocks, he markjth
all my paths y Behold, in this thou art not jufi.
Hoc nomine ju- There is a third antecedent, which we may take r.p from fe-
Jit*fKones,quod verall paflages in the former put of" the Booke ; and that is, be-
deum in jts cau f e t h ou had f© often and fo- importunately defired to plead
•TiKg^ 1 vvith God> and haft made fo many lLlite " for a hearin ? wkh hinv
as if thou hadft fomevvhat to fay , which might acquit thy felfe
and fhew reafon , why God lliould not deale thus with thee ;
For though Job did.not defire to plead with God as having any
intent toaccufe him of doing him wrong, yet he was therefore to
be blamed, becaufe he defired to plead with him ; feeing it be-
comes man to fubmit to the judgement of God without murmur-
ing or complaining. So then Elihu had caufe to charge him with
this ; God indeed paffed it by, as knowing it did not proceed ( as
in the wicked ) from malice, but from weaknefs and ignorance,
as Job alio himfelfe humbly confefled at laft.2k7W*/(thou haft too
often called for Jtiftice ) i» this thou art r.ot jufi.
Mr Brougbton renders, hoe here thou art n$un the right. Thefe
words, in this, or here, may alio have a negative reference to what
Job had been charged with before by his friends. As if Elihu had
iayd j I doe not charge thee with fuch crimes as thy friends have
loaded thee -with heretofore, I doe not burden thee with groffe impie-
ty, nor with hypocrifie,l doe not tell thee thou hafi oppreffed the poore,
or wronged the widdow and the father leffe , / have nothing of this
fort to fay againfl thee. But in this or here, I have fomewhat to fay,
wherein my judgement alfo is that thm art not jufi, nor in the right j
for however thou art otherwife, or in other things upright and right e-
om, however jufi thou hafi been in thy tranfaclions with men, and
pure in, thy worfbip toward Cjod, yet in this I am fure, and 1 dare fay
it openly and avowedly, thou art no wayes justifiable, much leffe jufi
in that thou hafi cryed up thy owne innocency, andfpoken fo much f
the hard dealings of God with thee ; yea, hafi been fo bold as to de-
fire a day of hearing even before God himfelfe. Let this be the Que-
ftion or matter under debate ; whether or no , Job fpeakjng thus
highly of himfelfe, and thus boldly of God, hath done right or no ?
Elihu undertakes the negative, he engageth to prove that Job had
not done, well, or right, how innocent foever he w<* , in (peaking
fo.
Chap. 33. An Expofltion upon the Book^of Job. Verf. 12. 229
Co much of his own innocency, or ( how hardly foever God dealt
wicb -him ) in making ib many complaints of his ieverity, Elihu
undertakes to prove this negative ; and Job never durft undertake
the affirmative, that he had done right or well in fpeaking or do-
ing fo ; and therefore in the clofe of the bufinefs he fits dotvne
convinced, that he had been too bold with God, and too forward
injultifyinghimfelfe.
His argument ( which runs through this whole difcourfe) to
make good jhis negative allertion, may be formed up thus ; He
that foeak.es much of his ownc righteoufneffe, and feemes to reflett
upon the righteoufneffe of God, at leaft that God hath been over-rigs-
yohs with him, is net juft, nor justifiable in this.
But thou O Job haft fpokjn thus of thy felfe, and thus of (jod in
the extremity ofthypaine, and in the anguifh of thy fpirit.
Therefore in this thou art not juft, nor juftiftable. No man of
underftanding can take thy part, or be an Advocate for thee in
this matter ; As for me,T muft needs be and am refolved to be* an
Advocate for God againft thee. The Major or firft propofition is
not expreft in the text, the conelufion is given in the beginning of
the i2thverfe,andthe afliimptionor 2d propofition, is collected
from Job's owne mouth in feverall places of this Booke.
Againe, befides the generall fcope of the words , and the ten-
dency ofEhhu in this difpute, we miy conlider the manner of his
fpeech, how he deales with Job ; Beholden this thou art not just..
In this manner of treating wirh Job, the fweetnefle of his fpirit,
and likewife the boldnene of it are obfervable. Thefe two ver-
tues or excellencies of an Advocate, fhew themfelves plainly in
this one pailage ;. Behold, in this thou- art not juft. For conlider,
Firft, He exprefleth his reproofe negatively, he doth not fay, Be-
hold, in this thou art wicked, or thou haft impioufly blafphem'd
the name of God, but he fpeakes at as4ow a rate, as may be, Be-
hold,in this thou art not pift,or juftifiable, thou haft nor done right,
or thou art not right ; there is a great good temper of fpirit, and a
mixture of much meeknefle in fuch negative expreffions : it being
much lefle to fay to a man, in this thou art not juft nor juftifiable,
then to fay poiitively or dire&fy, in this thou art unjuft, and de-
ferveft to be condemned. For though there be no difference in
the thing between not being juft and being unjuft, yet there ps
much more miidnefs in the wotdsjand a man takes leffe offence,
when 1 '
■ ■■ . ■•■ I ■ • <, .11 1 ,1 I ' ' ' "
Chap. £$. An Exfrftion upon the BooJ^of J o B. Verf. 11.
when told that he is not jttft, then in being told that he is unjuft.
The imputing of a crime co a man, is more and worfe, then the
denying him a vertue, or that he is vertuous.
Hence note.
We ought to temper our reproof cs with much gentleneffe and
meeknejfe.
We fliould not fpeake cutting words,if other words will ferve
thetuine. Thus the Apoflle directs us ( Gal: 6. i. ) Brethren,
if a man be overtaken with a fault, ye which are Jpirituall, reftore
fttch a one with the jpirit of meehneffe, considering thy f elf e, left thott
alfo be tempted ; deale as gently with a fallen brother, as thou
wouldefl with a man whole bones are diQocated or broken ( fo
much the metaphor there ufed imports ) There is a time indeed
when we mnft rebuke ( as the Apoftle gives direction ( Tit: i .
1 3' ) fttrptyi or cuttingly ; we muft goe to the quicke,fW they
may be found in the faith : but there is a great regard to be had to
the ftare and fpirits of thofe with whom we have to deale. As it
is our duty to receive the word with meeknefle (James 1.21.
fome receive the Word proudly, riggidly, in the worft fence they
can, yea they receive it rebellingly, now as We ought to receive
the word with meeknefle ) fo 'tis good to fpeake the word with
meeknefle, with as much meeknene and tenderneffe as the cafe
will beare.
Secondly, confider this manner of fpeaking, Beholden this thou
art rstjuft, Ehhu tells him plainly of his faults,he reported them
before, and here he applyed them home to his perfon ; Behold, in
this, thou remembered thy owne words ; Thou canft not but take
notice what thou haft fpoken ; now I tell thee, in this thing thott
art not juft ; Elihu doth not fpeak doubtingly nor fearefully, nor
doth he tell Job what the thoughts of others were upon the mat-
ter, but he tells him directly, categorically,plainly from himfelfe,
in this thou art not juft.
Hence note.
We are to hold out our conviSlions andreproofes with plalnneffe,
and to lay our fnger upvn the zery fore j Behold, in this ( or
that ) thou art not juft.
We are to fpeake meekly, but not at randome, not uncertain-
ly,
Chap. 33. An Expofitton upon the Boof^ of Job. Verf. 12. 231
. « ' — 1 — — — ; 1 1-
ly, not flatteringly ( Pro: 29. 25. ) A man that fiattereth his
neighbour, fpreadeth a net for his feete ; he doth but intangle and
inlnare him, in flead either of counfelling or comforting him.
When a man is out,it is beft to tell him fo ; how elfe fhall he get
!■ againe ? Flattering words are ininaring words; Behold, in this
thou art not right. One of the Ancients fpeaking to this poynr, 7Yh}ore fuppli-
tells us ; It is msrefinfnll to flatter thofe that doe evilly then to doe cio di 8 ms e ft
evillour (elves. And, furely it argueth a more corrupt, mind, or a ? W,M M?*"*
J . . , iir-ii 1 tes laudat\quam
worier principle to dawbe tinners with the untempered niorter „ u/ ma /™- r . .
of flattery, then to be dawbed with the mire of any particular (in chryfofl:
or iniquity. A flatterer is a dawber and pillow-fovver ; A flatterer
hath not a true fight of fin himfelfe, and he doth what he can to
keepe others from the fight of it. It is fafer to make finners fmarc
then itch. David invited a wounding rather then fuch a skinning
of his fore ( Pfal: 141. 5 . ) Let the righteous fmitc me, it fhall be a
kindnefsy ( that is, I will not only take it kindly, but fhall rind it a
kindnefs ) and let him reprove me y and it fhall be an excellent cyle,
which jhall breake my head ; that is, it fhalf be fo farre from hurt-
ing that it fhall be ( through Grace ) a healing to me. No man
had ever any caufe to repent, either the giving or receiving of a
wife and feafonable reproofe.
Beholdy in this thou art -not juft.
But what is it, not to be juft ? I anfwer, not to be juft, is not
to give every man his due ; yet Elihu intends it chiefly, of what
Job had fpoken unduely to God ; Beholdy in this thou art not juft.
Hence nore.
They who doe not give God his right are unjufty as vpell as they
vthe doe not give men their right.
Yea not to give God his right, is by fo much the greater inju-
ftice, then not to give man his right, by hew much God is greater
then man ; looke how much God is higher and greater then man,
by fo much is their fin higher and greater, who give not God his
right, then theirs, who give not man his ri»hc. Many thinke they
are very juft, very honeft men, becaufe they give! every man his
due, they wrong, they defraud no man, not any neighbour, nota-
ny brother with whom rhey deale : come and charge them if you
can. "lis very good, fie more then moft men can truly fay of them-
felves,, .
■.JU
232 Chap. 33. An Expojkim upon the BooJ^ of Jo b. Verf.:
idves, when a man is able to fay he is juft to his neighbour, no
man can challenge him of injultice. But many lay this, who take
no noiice, how un, lift they are to God ; they are not ac all fenfi-
ble, how.often tncy have denied God his right, nor how often
they have done God-wrong ; they take no notice of this. They
have tecond-table Juftice, but they have not tirft-table Juliice ;
this is it that £/'/wchargethJ^ with. His friends charged him
with fecond-table injultice, that he was an oppreffor, &c. but £-
l)hn charged him with firft-table injuftice , that he had done
wrong to God. Therefore, remember, not to give God his due
feare, his due love, his due truft and fubmilfion ( chefeare his
rights by the firft Commandement ) is to be unjult ; not to give
God due worinip according to his will,is to be unjuft, becauie in
fo doing you deny him his right in the fecond Commandement ;
not to "fpeake or thinke reverently of the name, of the word,
wayes, and ordinances of God, is to be unjuft to God , becaufe
you deny him his right in the third Commandement. To breake
the Sabboath, to fteale Gods time , and convert it to your owne
private ule, to put it in your owne purfes, as many doe, this is fa-
crikdge, this is to be unjuft to God , becaufe you give him not
his right, nor that which is due to him by the fourth Commande-
ment ; fo not to fubmit to the rod of God, not to be quiet under
the chaftizings of God , not to take all well at Gods hand what-
ever he doth with us, or to us, is to be unjuft to God, becaufe
we then deny him the right of his foveraignty , and of that jui{
power which he hath over his creatures.
Behold, in this thou art not juft.
Wihu proceeds to give an accounr,diftindly, wherein this in-
juftice lay.
7 will anfaer thee, or ( as Mr Broughton ) I mil tell thee , CJod
is greater then man.
•We render well , / will ax fiver thee, &c. There is a four- fold
way ofanlwering; Firft, by information to a Qneftion propound-
ed. Every Qneftion would have ananfwer. Secondly, by foluti-
©n of an objedtion made ; When anything is objected againft
what is layd or held , then to untie the knot,is to anfwer. Third-
ly, there is an anfweiing by confutation ofa falfe opinion or te-
net -,
Chap. 33. An Expofition upon the Book^of Job. Verf. 12. 233
net ; thus whole bookes that hold unfoiind or heterodox opini-
ons, are to be anfvvered ; Fourthly, there is an anfwer by vvay of
reproofe, or reprehension of faults or miftakes, either in fpeech
or practice. Elihu his anfwer was of this hl\ fort. For he obfer-
ving how Job had fpoken, and what his carriage and demeanour
had been , gives him a reprehenfive aniwer , Behold, in this thou
Art not jusl , I mil axfaer thee. And what was his aniwer ? even „ „ . , .
this, God is greater then man ; or, / will anfwer thee, that God is ^ etretrehen
more then man ; The roote of the word figniries to encreafe or dam, idq\ h*c
grow Great ; but God is great, not by growth or encreafe, but \n plane infoluku-
hiselfence and being. He who is infinite in greatnefs, can have no M«w*wf«»«
addition to his greatnefs. God is the Great one, and he only is "j^^ma or *"
great. All men and things put together, are not only little no- mu hn pani-
things, buc lefle then nothing compared to the Great God. Fur- bus homme%
ther, the word by which God is here expreft , notes the great ^py l - e «
power of God,- the ftrength of God ; in oppofition to which the y* am P ll0T
word by which man is here expreft, notes his weaknefs ana piti- ^ ' erc
full frailty. And therefore M* Broughton translates ftritfly ac-
cording to the propriety of the Oj»E>inall ; / mufl tell thee the pt-
ijfa?;t is greater then the forroivfull man ; we fay barely, God, he,
the puiffant, or the firong, the mighty God ; we fay, God is grea-
ter then man, he, then forrowfftll man. There are three originall
words, as I have fometime noted, wh : ch expretTe man ; ^idam,
importing the matter of which man was made, earth ; Ish note-
ing his bd\ perfection ; and Enosh, intimating that fad condition
which was b: ought upon us by the fall ; Surely the puiffant is grea-
ter then jerrowfull man.
But is nor God greater then ( Ish) The wifelt and moil ac-
compliilit, the molt perfect and mighcielt of men, as well as he
is greater then ( Enosh ) forrowfull or miserable man ? I anfwer,
the word Enosh is no: to be taken exclulively,as if when he faith,
the pu/JJant is greater then the forrowfull man , he were not alfo
greateT then the greatelt or itrongeftman ; but it notes, that all
men, or man confidered in his beft eltate, is but weaknelle and
wretchednefs, when put in the baliance with the great God, or tie
puiffant. Lord what is man ( faith David, .one of the beft and
greateft of men, a King, Pfal: 144. 5 J that thou takefl knrwledge
effam ? or thefon of man that thou make ft account of htm f Now if
it be even too much that God fhould make any account of man,
H h then
*34
Chap. 33. An Exfofition ufon the Book "/ I B. Verf.l 2.
then what is any man in account to God ? O what man or Angel
is abl*to caft up the account, how much the great God ts greater
er more then man. The words are plaine, only there is fomewnat
yet to be added or touched upon, to deare up further the icope
tfElihu in fpeaking thus to Job, which Khali endeavour to deare
;rnd make out, when I have given a note or two from the words,
as they are .a plaine proportion ; God it greater then man, ■
Hence Obferve.
Firft , God is Great.
He that is greater then the Greateft,is certainly great ; he that
is higher then the highell, is high. This greatnefs of God is eve-
ry where celebrated in Scripture. The Prophet {I fa: 12. <5. )
calls the inhabitant of Zion to cry out anifhom ;. why ? For great
is the holy One of Ifrael in the midft of thee ; that is, the holy one
ollfrad who is in the midft of thee, is both Great in himfelfe,
and declares hisgrearnefs in thee. ( Mai: 1 . 14. ) I am a great
King, faith the Lord of host's , and my name is dreadfull among the
heathens. I need not ftay to||ye particular Scriptures to hold
forth the attribute of Gods greatnefs, his greatnefs runs through
all his attributes. Whatfoever God is, he is great in it • He is
great in power ( Pfal: 56. 3. Pfal: 147. 5. ) he is great in all
iorts of power, great in authoritative power, and great in execu-
tative power. As God commandeth what he plealeth to be done,
fo he can doe what he commandetrr. The power of man in doing
is not alwayes commentate with his power in commanding ;
but Gods is. He needs no helpe, much iefle any leave to execute
what he willeth. Againe, God is great in wifdome, fee hath the
compafle of all things in his understanding ; God is fo wife , that
he is called the only wife God( 1 Tim? 1. 17. ) The wifdome of
men and Angels is folly to his. God is great alio in his goodnes,
fo great that Chrift himfelfe as man would not be called good, but
told him that called him fo by way of rebuke, There is none go^d
but one*, that is God ( Math: -19.17.) Holy TJavid brake out into
the admiration of that goodnefs which God hath layd up, yea of
that which he dayly worketh for man. How much more did he
and ought we to admire that goodnefs which is not fo much in
himfelfe as himfelfe ? ( Tfal: 3 1 . 19. ) O how great is thy good-
Mffe, which thon haft layd ftp for them that feare thee , which thou
workeft
Chap. 33. An Exfofition upon the BooJ^of Job. Verf. 12. 235
wrkcftfor them that truft upon thee before the Jons of men. The
goodnefle which God ails and puts forth for the creature, is a
great goodnefle ( I fa: 63.7. Neh: 9. 25. ) but that goodnefle
which is the goodnefle of his nature, is a goodnefle as great as
God is, a goodnefle infinite in greatnefle. Againe, how often is
God called great, yea admired for his greatnefle in mercy? When
David ( 2 Sam: 24. 14. ) made choyce ft> fall into the hands of
Ged j he gave this reafonofir, For his mercies are great. He is
alfo great in wrath ; we read (2 Kings a 3.26 J ottbcfiercenejfe of
hisgrjat wrath. And how great is his Love ? Firft, in redeeming
us by Chrift ( Joh: 3. 16. ) God fa loved the world, that he gave
his only begotten Son, &c. God loved us fo much in that gift, that
no man could ever tell now much love he hath given us in ic.
Secondly, His love is great in quickning us with Chrift (Eph: 2.
4. J God who is rich in mercy, for the great hove wherewith he hath
loved us, even when we were dead in fins, hathquickned us together
mth (fhrift. His love both in redeeming and quickning us is f©
great, than while we are called to the greateft ftudy after the
knowledge of, we are told we cannot know the greatnefle of it,
( Eph: 3 . 18. ) That you way know the Love of God which paffeth
knowledge. I will not ftay upon this Attribute, the Greatnefle of
Cod, onely take thefe five briefe inferences from it ; God is
Great. Then
Firft , God can doe great things, thegreatefi things, for us ; eve-
ry thing is in working as it is iH being ; they that are but little, can
doe but little ; God being great in his being,that is,in his power,
in his wifdome, in his goodnefle, in his mercy, how eafily can he
.doe great things | The Scripture is abundant in fhewing forth ttiQ
great things which God hath done, and will doe, 2 Sam: 7. 22,
2 3 . fob 5. 9 . Pfah 71.19. ?fal:%6. I o. Tfal- 92.5. Vfal: 1 1 1 .
2. Tfal: 126.2, 3. Pfa/.- 136.7, 17. Joel 2. 21. The workes
of God in all ages and in all places, have borne the ftamp of and •
given reftimony to his excellent Greatnefle. We fay, There is
nothing great to a great mmd, or to a man of a great fpirit. A Great
ipirited m?n will overcome not only great difficulties, but feem-
ing impoffibilities, yea he is glad to meete with greateft difficul-
ties, becaufe they march the greatnefle of his mind. Then cer-
tainly the Great God, doth nothing but great, and can doe the
greateft things. 'Tis no matter how great rbe things are which
H h 2 we
/-
2}6 Chap. 33. An Expofition upon the Book, of Job. Verf.rr
we have need co be done for us, if we can buc intereft the Great
God in the doing of them. God can doe great things in waves of
mercy for his people , and he can doe great things in wayes of
judgement againlt his enemies. Though his enemies be Great
Oakes and Cedars,he can hew them downe (Amos a. 9. J Though
his enemies be as great as the greaceft mountaines,he can remove
and level them ; Who a>t thouiO great mount ame before Zoroba-
bell, thou jhah become a flame ( Z.ech:'4. 7. ) that is, the great
power of God, with Zrrobubell^cm overthrow or overturne thofe
powers which oppofe eg (land in the way of his Church and.peo-
ple, though they appeare as inseparable and immoveable as a
Great Mountaine.
Secondly , If God be Great, then he can pardon great tram-
grelfioris ; you that are great finners feare not. Were not God a
great God, the leaft of our fins could not be pardoned ; were not
he gre.it in mercy, and great in goodnelTe, our hearts would fayle
us, yea our faith could have no bottome to come to him for the
pardon of our great fins ; But why fhould great fins difecurage us
to aske their pardon of. God, who is great in mercy ? 'David
ma^Je the greatnefle of his fin his argument to move the Lord to
pardon it (Pfal: 25.11.) Pardon my fin for it is great • who could
1'peak thus, unlefle he had that upon his heart that he (pake to the
great God, who is greater in nothing, and hath magnified his
greatnefle in nothing more then inaels.of mercy toGreateft
finners ?
Thirdly,. If God be a great God ; then he mufl have great
fervices and duties ; He muft have great praife ( Pfal: 48. ifj
great is the Lord and greatly to be praifedthz melt have great love,
we mull love him even with all our heart,and with all our might.
He mud have great feare ( Pfal: 89. 7 J Great faith( Math: 1 ^.
28.) Great honour from all his people. When David was about
to make great preparations for the building of the Temple, he'
faith ( 1 Chren:tzp. 11.) Thine O Lord is oreatncfj'e, and thefower^
•and the glory ,&c. And when Solomon was*about to build the Tem-
ple, he faith ( 2 Chron: 2. 5. )The houfe which 1 build is great ,
for great is our God above all Gods. We fee 'David prepared and
Solomon builded in proportion to the God for whom the one pre-
pared and the other built a houfe. Thus I may fay of all you doe
for God or co God, let ic be the greateft your ftocke and ability
can:
Chap. 33. An Expo/: tion upon the Bool^of j B. Verf. I». 1^7
cm reach to, becaufe he is a great God. The Lord himfelfe ufeth
that argument by the Prophet to urge his people to doe their u-t-
moit in whatsoever they were called to doe ( Mai: 1, 14 J (fur-
fed be the deceiver which hath a male In hisfloche , and vorveth and
facrificeth to the Lord a corrupt thing ; ( that is, who when he is
able to performe a greater fervice to the Lord,purs him orf with a
lefler owz)for I am a great King^janh the Lordofhoftsy&c.Thzrz-
fore take heed of putting me off with weake female fervices,I ex-
pect a male, your be(t, that fervice which is molt fpirituall and
maiculine.
Fourthly , If God be great, then,they who are but little them-
felves, having an intereft in God, may doe great things too. The
leaft creature having an inrerefWn the great God, is as great,
yea inrinireiy greater then the greateft in the world, who itand in
their owne ftrength. Mofes faith (Dettt.- 4. 38. T>w:q. 1. )
that the prefence of God with Ifrael was fuch, that by it they o~
vercame Nations, greater and mightier then they ; their little™
nefle did not hinder them, becaufe the great God was with them
in their workes and waves ; yea God loves to uie fmall inftru-
mems,thac hii owne greatneile who is the efficient may appeare..
That quefiion which was twice put in the Prophet ( Amos 7. 2,
5, ) is very often put in that cafe ; By whomjhall Jacob r.rife ? far
he is [mall. That which made it fo questionable whether faccb
ihould rife, was his fimllnefs ;• And could we remember the
Greatnefs of the God of Jacob^vz ihould either never make fuch
queftions, oreahly anf.yer them.
Fifthly, Seeing God is great, we ihould be al waves afcribing
greatneiie to God, we ihould lift him up in his greatnefle. Thus
Mojes exhorted others ( De-At: 32. 3. ) Becaufe I will publish the
r*me of the Lord, afcribe ye greatneffc to our God. And David at
once prophccieth the fame of others, andproniiferh it for feim-
ielfe ( Pfal- 145. 6. ) Men Jhall fyeake of the might of thy terrible
Alls, and /will declare thy grcatnejfe.
Againe , Confider thefe words as they are expretfed compa-
ratively, God is greater then max; As God is great,fo greater then-
the greateft men. God is great above all Gods ; that is, above
all the Kings and Princes of the earth. Now I know ( fayd Jeihro,
Exod: 18. 1 1 . ) that God is greater then all Gods ( greater then
Bharsah and his Egyptian Princes ) for in the th'wg wherein they
dealt
2 ? 8 Chap. $ 3 . An Ex^ofition upon the Boo\^ of J o b. Verf. 1 2
dealt proudly he was above them. David challenged all the Gods
on Gods behalfe (Pf*l-' '77.1 l.)Who is fo great a God as our God ?
Let any man name him if he can ; He is a God above all Gods,
that is, above the greateft powers in this world who are called
Gods. Thus Chrift comforts believers with an alltirar.ee of fafety
for ever ( John 10. 29. ) My father is greater then all, then the
devill and all.
Bucfome may fay , who knoweth not this that God is Great,
or that he is greater then men or devills?Jo£ himfelfe fpake much
of this fubjedt, yea his friends made it their bufinefle to exalt the
greatnefle of God, as we may fee in feverall paflages of this
Hooke. So that Elihu feemeth to fay no more here, then had been
fayd already, and doth no more then hath been done already.
Is not this then a cold way of arguing to tell Job that which he
knew alreaity ?
For a'rriwer to this I fhall ftay a while ( as was promifed ) be-
fore I goe off from thefe words,to fhew why though for the mat-
ter this is no more then hath been fayd already ; that, yet Elihu
had reafon to bring this argument for the conviction of J*£, that
God is greater then man ; for though the GreatnelTe of God hath
been often fpoken of in the courfe of this difputation, between
Job and his friends , yet neither Job nor his .friends did handle
or improve it to that roynt, or in that extent , as here intended
by Elihu, as may appeare by thefe following Confederations.
Firft , When Elihu fpake of the greatnelTe of God, we are not
to underftand this greatneffe abftractly or alone, but concreetely
or in conjunction with his goodnefle and righteoumefle, with his
mercy and faithfulnefle, &c. Job confefled the greatnefle of
God,- but he feemed to intimate feverall things, to the difpa-
ragement of the goodnefle, mercy, and righteoumefle of God.
For though in his frequent complainings he did not queftion,yet
he did much darken and ebfeure thefe Divine perfections. And
therefore Ehhu fpeaking of the Grcatneffeoi God, urgeth it in
conjunction with all his perfection?, and indeed they cannot be
dif-joyned, except in notion or difcourfe.
Secondly , Elihu inflfted fo much upon the greatnefle of God,
tn hun ble Job, and to convince him ihat he had deneomifle,
in bis bold appeales 10 him and complaints, about his dealing
vich him. Elihu doth wifely to hold out the greatnefle and fove-
rtignty
Chap. 35. An Exfofit'wn upon the BooJ^ of J B. Verf. 12. 2; 9
raignty of God , for the keeping downs and repretficn of hfs
unhumbkdfpirk.
Thirdly , El'ihn mannagetn this argument for another end and 1
purpoiCj then his friends did*. They uied ic to prove Job was wic-
jced or ha i done wickedly in the former paflages of his life ; He
to fhew that Job ought to be patient under and quietly fubmic to
the prefent providences of God.
Fourthly , This argument which El'ihn brings from the great -
neile of God, hath not at all the leile force in it, becaufe ground-
ed upon lo common and generally received a principle, f he great-
neffe of God ; yea, it hath therefore the greater force in it ; for
what is more unreafonable then for man to intimate any thing
which reflects upon God, or to complaint of what God doth ;
when as God, by the common confent of all reafonable men,
doth infinitely furpafle all men, both in greatnefle, and in righte-
oufnefle, both in Juftice, and in goodnefle. When the greatnefle
ofGod appeares in all thefe things, what can be more unreafo-
nable then for man to infinuate any thing complainingly concern*
ingGod. From the confederation of this f^ope which Sllku hzd.
In arguing from the greatnefle of God ;.
Note.
We may Jpeak* and believe aright, that Cjod is great, and thai
he is greater then man, and yet not anfwer it in our pracrife,
nor be duly ajfecled with it.
Elihvt did not at all queftion whether Job thought God grea-
ter then himfelfe ; that was not the poynt in controverfie : but he
faw this principle was not anfwered in J^prac~tife,or thac he did
not demeane himfelfe iutably to the Greatnefle ofGod,which he
had proclaimed to o:hers , and profefled himfelfe to believe.
And thus it is with many,moft of all with thofe under great temp-
tations and prefling afflictions. How apt are they to fpeake and
act below, yea beiide thole principles which they believe and
hold forrh in their profeffion. It is an eafie matter to fay, and in
words to acknowledge what God hath revealed himfelfe to be,
but O how hard is it to live and walke up to fuch fayings and ac-
knowledgements ? Many tell us, God is greater then man, yet
while they doe not fully fubject themfelves to God,they in e(£e<St
deny that God is greater then sian. Many acknowledge fully
that
240 Chap. 33. An Expofition upon the Boo\^ of J o b. Verf.i*.
that God is righteous, yet when they reft not in his dealings vvich
them, they imply ibme unrighteou^ieiTe in God. Many fay God
is wife, only wile, yet while they will be their owns carvers, and
are uniatished with Gods allowances and providences,they make
themfelveswifer then God, oratleait imagine things might be,
ordered with Greater wifdome then they are. Many fay God is
great in mercy, greater infinitely then man,yet when they fhould
act faith about the pardon of their fins, they zi\ it as it God had
but the mercy of a man, or as if his thoughts were. as our thoughts,
and his wayes ( in diipencing favours ) like our wayes y and fo they,
bring God downe to their cwne fize and Icantlings. If theie had
been asked the queftion., whether God hath not greater mercy
then man, they would have anfwered,doubtlefle he hath ; and yet
they are no more in believing, then if the mercy cf God were of
the fame meafure with the mercies of narrow-hearted man. Thus
we modle the Great God, and our Idea's or apprehenfions of him
according to what we fee in our felves, not according to what he
is and hath faid of himfelfe. And what are our righteft notions of
God, but-hoverings in the ayre, till we bring them .downe into
pra&ife, or live up to them, till every thing we doe be an expo-
fition of what we fpeake and believe of God. And when we be-
lieve indeed that God is greater then man, we make our felves
juft norhing before God : if we are any thing to our felves, or
glory in any thing of our owne, be it little or great before God,
we do not give God-the glpry of his greatnefle. The Lord fpeak-
ing of his owne greatneflfe by the Prophet, faith, All nations are
but as the drop of the bucket to htm , yea they are as a little, thing,
as nothings lejje then nothing ; if therefore you make not every
thing little, yea norhing before God, you detract from the glory
of his greatneffe. Agame , they only acknowledge God in his
greatnefle, who bo r h agree to all he doth as juft, and receive ic
as good, yea as beft, how bad foever it be to nature , or birter to
their fence. Once more, they only acknowledge God fully in his
greatnefle, who though God changeth and varieth his difpenfa-
tions every day with them,though he empty them never fo often
from veffell to veflell, yet fit downe and fay, God is unchangea-
ble to them. It is becaufe the Lord changeth not that we are
not confumed ( Mai: 3. 6. ) therefore what changes foever his
people meete with, his heart and thoughts towards them are not
changed. Secondly,
Chap. 33. An Expofition upon the Book^of Job. Verf. 12. 241
Secondly, Note.
The very reason why we doe not fioop to God in fdence, why we
doe not fnffer him que: ly to doe with u-s arid difpofe of us h w he
will, is, becaufe wed?e :<:ot lay to heart as we ought the great'
xefj'e of God.
Did we remember, that the great God is great in goodnefle,
and great in wifdome, as well as great in power ; in a word, did
we,whenwe fay God is great, and greater then any man, k. ow
what we fay, it would prefendy flop our mouthes , and for ever
filence all our difcontents & complainings, whether in reference
to our perfonall or the publick concernments. W't may pray that
God would remove any affliction or evill that is upon us ( to doe
is fo not only our liberty but our ducy)buc we may nor con.plaine
of any affliction, as an evill to us, nor would we ever make fuch
a complaint, if our hearts were taken up with this bought, that
God is great in Goodnelfe. Why doe we fay, at any time, Surely
we have fuffered enough,or too much already ? Why ooe we de-
mand fo curioufly wherefore God fhould ufe fuch feveriry againft
us ? What is the reafon of all this ? even this, we doe-not cbnfi-
der enough of his greatnefl'e. Ail our inward troubles at our out-
ward troubles arife from this, beeaufe we doe not enough believe or
not remember who God is. We by our ignorance and unbeliefe di-
veft God ( as much as in us lyeth ) of his great goodnefle and
wifdome, when we feare, efpecially when we conclude , things
are not ordered for our good. And though every man is ready to
fay, he loathes yea trembles at fuch thoughts , yet we may lodge
many fuch guefts before we are aware. whenfoever we are over-
grieved at any afflict ion, our owne or others, er would (without much
free fubmiifion to the will of God ) have things goe otherwife then
they doe, we, upon the matter, make our felves greater and wifer then
God, And though this be farre from our purpofe, yet we cannot
avoyd the imputation of it. That which is not ( as fome diftin-
guifli ) the aime,fcope, and intendment of the fpeaker or a£lor
may yet be the aime and fcope of his action, worke or fpeech ;
no doubt Jsb was very farre from the leait thought of drminirh-
ing much more of denying the greatneffe of God, either in his
power, wifdome, or goodncffe, yea ( as was granted before ) he
fpake very highly of him in all thefe his glorious and divine per-
I i fections;
■ i ^ a<»»aMfc»» »i ■■ « i«—- w -■-■■■■ ■ — — — —
242 Chap. 32. An Expofition upon the Bocl^of J B. Verf.12'
fin* oper* /«'- fe&ions. It vv&s not his end when he fpake fo impatiently and
cetwn operan- complainingly, to rob God of that honour of his greatnefle, yet
"'*• Elihti did him no wrong when he fayd his impatience and com-
plainings did it. And if any fhall be found complaining like Job,
though they doe not formally deny, that God is greater rhen
man, yet; hat interpretation and conduction may juiUy be put
upon their complaints.
But fome may here object and fay, how was Job fuch a mirror,
fuch a patterne of patience, as the Apoftle James makes him
( Chap: 5 . 1 1 . ) if he manifefted fo much impatience as might
be interpreted by others, though not intended by him a deniall
of the Greatnefle of God >
I anfwer, though all agree ( and the teftimony of the Spirit of
God is enough to continue ir, though all fhould not agree ) that
the patience of Job was exceeding great, yet no man may fay
(nor doth the Spirit of God, in Scripture, fay it) that his patience
was perfect ; his patience was fuch as exceeded the mod , yea
( for ought that we know ) the belt of men, yet his was but the
patience of a man, of a man compared about with the like paffi-
ons as other men. His patience was fincere and without hypo-
crite, but his patience was not compleare nor without infirmity ;■■
or his patience ( we may fay ) was perfect as ro the kind, but it
was not perfect as to the degree. His patience deferred both
commendation and imita- ion; yet he fhewed (at times) fuch
impatience as deferved reproofe, and fhould not he imitated but
mortified and avoyded. Good men doe not only act Jeffe in
goodnefle fometimes, but ill and much amilfe. And while we fee
talleft Cedars fayle ( they ilia 11 not utterly fall, Job did not ) Let
himthatthinkethhefiandeth (that is, who hath a ftrong opinion
of his owne Itrength ) take heed left he fall , ( as the Apoftle cau-
tions him, 1 Cor: 10. 12. J for even the impatient complaints of
Job in his iurrerings(like thofe furferings of the Ifraelites for their
fins fpoken of in the former verfes of that Chapter) fell from him
for an enfample ( or type ) and are written for our admonition,
upon whom the ends of the world are come.
Thus you fee the reafon why Elihu tooke up this common prin-
Hu<e puevii ip- ciple, which every Child learnes out of a Carechifme, to con-
fmtmbl at in vmc(t ^ s no ty man with. What was more knowne to Job , or to
Jwi /uff«'^r an y knowing man, then this,, that God is greater then man? yet
periurbxititw Ellhi*
Chap. 33. An ExpofttioM upon the Bool^of Job. Verf. 13. 243
Elihu chofe this as the moft commodious and effe&uall argu- ««■ »™i gu*«
mem, to compofe his fpirit, and quiet him after all his diftempe- ^falf'uctt.
red and tumultuating complaints; nor hath Elihu yet done argu-
ing dovvne the hight and unquietneffe of Job's fpirit. We have
him both reproving him for it by way of queftion, and giving
him another unanswerable argument agaiaft it , in the nex c
verfe.
Verf. 1 3 . JVfoy doft thou ftrive aga'nft him , f/r he gncth not
account of any cf bid matters ?
The words are a reproving queftion ; As if he had fayd, Thou
doft ill, very ill to ftrive. There is a four-fold ftriving, three or
which are held forth in Scripture under the word of the text.
Firft , There is a driving with outward force and power , ei- yr\contsnde-
ther perfcmlly man with man ( properly called contention J oz \e permet ai
more generally, nation wi-.h nation, properly called wane. J f lct ?,. ^
c Jt tl • 1 tin- • l ,1 • • u c 1 forenfem litem
Secondly , There is a legal! ltriving, a If riving by way of plea, addei tribunal
about matters of right and title. The word in the text chiefly inftituendamt
imports fuch a judiciary driving, a (trife inhw,when the adverfe qu°df*ps fn~
pa:ty or Plaint iff c impleads and commenfeth his fuit againft the j ' a;uvu ^ 0i> '
'Defendant. Striving is taken in this fence and joyned with war-
ring in the description of that conreft which Jephtah had vvkh the
King of the Children of Amman ( Judg: 1 1..45. ) And now art
ihm any thw% better then Balakjhe [on &f Z<ppor ki#g of Moab ?
d d he ever ft rive again fi Ifrael ? or d;d he ever fight againfi them }
That i ;, did he either make warre vyitb Ifrael, or did he fo much
ps challenge and plead his right to their l.md by law ? That o'her
name which Joafh Gideons father occahon illy gave him ( Judg: 6.
31*, ?,-. ) takes part from this word ; Therefore on that day he
called him "] crv.bbaal, faying, Let Ba*l plead agalnfi him, becaufe
he ha;h throw, e domic hvs a : tar. As it he had fayd, Let Baal come
'and er.rer his action againft my Son if he pleafe ; and let my
Son aiont to snfwer hirri.
Thirdly , There is a logical! driving, or a ftriving by dint of
argument and reafon. Thus difrutants drive ; and Books of con-
trove; he about matters of faith and worlrip are called Bookes of
Polemical! Divvnhy. No: indeed harh any kind of drife been
carried on with higher and hotter animofities then thofe man'na-
gedby osnguc and pen it) writing and difruting.
I i 2 Fourth-
244 Chap. 33. An Exfofition upon the Bool^of Jo*. Verf. 13.
Fourthly , The word is applyed to any angry patfionate chide-
ing and complaining. Thus 'tis ufed in that famous hiitory
( Exod: 17. ) where the people o( Ifrael (having journeyed from
Sin and pitched in Rephidim, v. 1 . ) did chide with Mofes : from
which act ( v: *jtyfle called the place Maffaand Meribahybecaufe
of the chulcing of the ckidren of Ifraely and becaufe they tempted the
Lordyfayhgy Is the Lord among ut or not ? Becaule the people of
Ifrael rtrove with Mofes, or rather with God himfelfe , There-
fore to keepe them under the fence of this fin and provocation,
CMofes called the name of the place Meribah , which fignifieth
Striving. In this laft fence, as ftriving is ufed by way of chide-
ingand complaining we are to understand it here, whydoft thou
flrive again s% him ? ( faith Elihu ) That is, why doeft thou chide
and complaine about the dealings of God with thee ? or becaufe
he will not render thee a reafon of his. dealings with thee in this
affliction. . Job made many ftriving and chideing complaints, his
iirii. were eminently fuch {Chap: 3. 1 1. ) why dyed I not from
the womb ? why did I not give up the ghofi when I came out of the
belly ? why did the knees prevent me , or why the breafts, that I
fkotildfyxkj ? He chideth hard about the hardnelfe of his conditi-
on in this life, who chideth becaule he liveth. Read him in the
fame language (Chap: 10.18. ) and in a language not much unlike
it in fevetall other places. Yea Job doth ( I fay not formally yet
vertually ) call out or challenge God more then once to plead
with him, and. make good his caufe againil him. why dofl they,
flrive with him ?
For hegiveth no account of any of his matters.
rttV. The word fignifieth properly to arfn>er> and fo the text might
well enough be rendred here out of the originall, he anfwereth
not. W-Broughton faith, He mil not fpeake for all hi* dealings. If
If any man demand of God a rea r on of his doings , he may chufe
whether he will give it him or no : He will not be brought to a
reckoning:Htf will not Joe needeth nvt to anfwer, or give an account
Of any $fhu matters, or, of any of his words.
IT lift ^7D "Hs frequent in rhe Hebrew to exprefle matters or things, by
this word, which in ftriimefs fignifieth but a word. (Chap: 19.
it.) Seeing the root of the. matter (the text is the root of the
word )
Chap. 3 3- An Expofimn upon the Booi^of ] o s. Verf. 13. 24 <>
word ) is found, in me . So here, He giveth not account of any of his
words cr matters. Agiine, The originall faith, Hegiveth not ac-
count of all his matters. We tranflate full and right to che fence,
when we lay, H* giveth not account of any of his matters , For the
incasing of Elihu is not that God giveth an account of fome
( though that be a truth ) but not indeed of all his matters, he
hach fome referved cafes and counfels , but his meaning is, thac
he is not oblidg'd to give any man an account of lb much as of any
of his matters. And then, that univerVall is to be ta^en diftribu-
tively, A'lfor any. So we render it ( Pfak 147. 20 J where the ^ j 1
Pialmift lhewing the fpeciall priviledges of Cods people, faith, ^ '^ '
He hath not dealt fo with all nations ; We tranflate more empha-
tically, He hath not dealt fo with any nation. God was fo far from
giving rhe lame priviledge to all nations , which he gave to his
Jfraely that he gave not the fame to any nation. As if he had fayd,
Cjodhath honoured his peculiar people with peculiar favour /, goe en-
quire and fear ch all the nations of the world , and ye (hall not pic^e
out a people up 3 n whom Cjod hath befiowed fuch rich and precious
mercies, at he hath upon his Ifrael. And to this day the Ifrael of
God in every nation enjoy fuch fpirituall priviledges and mercies
as the Nations with whom they are civilly mingled know not of.
But, to the poynt ; Thus here, Hegiveth not account of all; that
is, nut of any of his mutters.
Moft of theGreeke tranflaters render (according ro the ftricl- m .,■ .
-netfe of the letter ) nor matters but words ; why doll thonfirive ?£' jJV „ .'£"
• lit r 1 1 • 1 r J 11 vocas in
With him ? for his wards arejuch at towh ch none can anjwer. As judicium ? om*
if the meaning ©f Elihu were ; when God fpeakes, no man is able nesenimfermo-
to reply upon him, or contradict him. Hisfajings are indeed irre- "f* */** fim*
fragable. Thus they glofle their tranftation ; why dift thou call 'fjjfa&Vth
him into Judgement, or fir ive -with him ? for all his fpeeches are fuch non ^/j^ '
at cannot be contradfted. IfGodoppofe, who can anfwer, andifTheod:
God anfwer, who can oppofe him ? That's agoid fence, though Gra-ciin prima
not a good tranflation. perfona "Hpl
Some others interpret the latter part of the verfe as contain- verl>l / mets ^
in* Job's anfwer to the queftion put by Elihu in the firii part of it ; ms 'legimv* "
Why dofi thoufirive with God ? (faith Elihu) To which Job is fup- VDD"t -verba
pofed, replying, Becaufe he gives me not an account of my matters ; f mi 5 quq/iEli-
God doth not anfwer to my words, and hereibre pardon me if I hu f ,/ ~ f ,* ;
complains or ftrive with him : Ihope while I am thus unanfweredS^^. l * e ~
you eoaufw es can'
tendere dicens,
346 Chap. 33. An Expojition upon the Boo]^of ] B. Verf. 13.
quia omnibus y OU will hold me excufed if I move againe and againe, yea, even
nSi refoo S ^ ve for an nnlwer - ^ ut t ' ie grammar of the text is againft this
dzt <&c. " reading, the words being plainly in the third perfon, his matters.
Bold: n °t in the lirft, my matters ; and 'tis too great a bpldnelTe with the
text, to make iuch a change in the transition. Beiides 'tis more
agreeable to the fcope of the.phce* to take the latter part of the
ver.e as a reafon given by Ellim-, why Job lhould nor ftrive with
God, then to rake it as a reafon given by Job why he did. *
I find a learned tranflater among the Modernes,who raking the
latter part of the verfe as a reafon given by Job of his ftnving
%.w oher- wuhGodfpokenoi in the firff, yet keepes to the third perfon ;
cuod'de ' m^ ^7 ^°fi t ^ )9fi fi r '' ve w,t ^ ^ im '• B eca *f e he will not give an anfwer
btu rebut (uii ( or an recount J of all his matters. As iiElihu had fayd, I plainly
non re/lvndeat. perceive the caufe why thou ( O Job ) art fo twqmety ami ftill per-
. Jun: (ifteft ftr-vmg with Ged, '7 is even because he doth »oi anfwer thy fo
often repeated defre^ to fptmmon thy appearance before him, and then
to give thee an account of his proceedings with thee.But conjiderjnan?
art thoH well in thy wits ? Iznoweft thou what thou doft, or jay eft ?
■wilt thoH a poore narrow-hearted creature take it ill at the hands of
the great God, and as it were ftrive w'th him, bt caufe he doth not
render a reafon of all his matters , a/J expand all his doings unto
thee? The argument may be formed thus.
Tie is not jnft or right who /trivet h with God, becanfe God doth
not give him a reafon of all his actions and adminift rat ions.
But thou feetneft to ftrive with Cjod, becaufe he hath not given
thee an account or reafon of his admin ftrations towards thee • there-
fore thou art not just .
This is a faire and proper fence ; yet I frail keepe to our read-
ing, and make this latter part of ihe verfe, as a ground 0: reafon
^iven by Elihu why Job ought not to ftrive with Cod, as thofe
two other readings make it a reafon why he did ; As if Elihuhxd
fayd, why dofl thou ftrive again ft him ? Conhder as God is greater
then man,io he is ablblute in his greatnefle, or his is 3 foveraigne
Orearnefle.
For he vkiefl) not account of any of his matters.
This I conceive the beft and cleareft rendring of thefe words,
whuh thus underftood yeilds us feverall ufefuli ©bfervations ;
Fiiftjiiron the whoie maiter, thus r
Graciom
Chap. 32. An Exfofition upon the Book^ of Job. Verf. 13. 247
4^- — -— +
Gracious men doe not alwayes hold out the fame gr'acioHt frame
of fpirlt.
There was a time when fob was far from ftriving with God,
far from doing or fpeaking any thing which had the leaf): ihadow
or favour of ir. Time was, when fob was altogether for , and in
fubmiiting to God ; Let God doe what he will with him, he had
not a word to fay again!) him. After all the fad reports and mef-
iages which were brought to him of the devaluation of his whole
eftate in the field, yea of the difafterous death of all his children
in one day, and at once ; did fob Drive with God ? did he utter
one word of complaint, or fo much as of any diifatiffacVion ? No, -
not one, but gave Glory by this confeffionjTA* Lord hath given,
And the Lord hath taken , bleffed be rfje name of the Lord. Was not
here a deare yeilding of himfelfe up to God , to doe what he
would with him ? Did he not freely lay himfelfe low, when God
had layed him ar the loweft ? who ever heard or read of a more
perfect worke of patience in ameere mortall man ? Yet in the
procefs of the bufinefs , fob did not onty fpeak fuch words as
carried a fhadow of ftriving with God, but were reall Drivings
and uncomely pleadings with him. His heart did not retaine that
firft fweet fubmilfive frame throughout the affliction, which ap-
peared to admiration at the beginning of it. The Date of grace
abideth alwayes, 'tis not (as fome affirme) lofeable ; 'tis nof, like
rhe beft things of this world periihing. But though a Date of
Grace abideth alwayes, yet every mans grace ( if any mans) doth
not alwayes abide in the fame ftate. A true frame of' grace ("hall
never be deftroyed,but the heart of a gracious man doth not al-
wayes continue in the fame frame. The heare of grace may be
cooled, the bight of it abated, the flfrength of it weakned,and-rhe
beauty of it faded. He that a while agoe walked and acted very
humbly, may upon another temptation act very proudly,and Waljce
as if he Were above all his brethren. He that one while hath act-
ed very felf-denyingly, mayatanother.time act very felf-feek-
ingly. He that hath acted very lovingly, ( the very law of love
being Damped upon his words and workes ) may at another time
act very unlovely and lovelefly, and doe things which are very
much befide and below, yea contrary to the fulfilling of that roy-
all Law ; He may be fo far from bearing his brothers burden,
(which-
24B Chap. 33. An Exfofition upon the BooJ^ of Jo b. Verf.13.
+
( which is the fulfilling of chat law of Chrift, Gal: 6. ir) chat he
may be a burden to his brother.And while at one time you might
have done and fpoken almoft what you would to him,and he could
b^are it, at another time, doe what you can, or fpeake what you
can, he is offended. -Such changes and varieties are found upon
rhe moft gracious frames of ipirit, which - the bell of Saints have
in this world : We have only this to hold to, the ftare of grace is
unchangeable, and we are waiting for fuch. a frame of grace as
lhall never change. That gracious frame in which the hand of
God will ^Qt us up in the day of our refurrection to glory, fhall
never change, nor decline a haires breadth to all eternity. We
fhall be as pure, and as holy, and as fpiriruall,and as heavenly, and
as meeke, and as full of the praile of God for ever, as ever. As
full to eternity as in the very firft moment in which that glorious
frame final! be fet up. But in this life to how great a degree of
grace foever we attaine , we feldome retaine the fame degree,
but are flowing and ebbing like the water, waxing and warning
like the Moone. Job was found ftriving with God, who a little
before had fo humbly fubmitted and was fo fully refigned unto
him.
Secondly, Obferve.
'There is a fflrh in man very apt tofirive with God.
Doe ye thinke ( faith the Apoftle, Jm.* 4. 5. ) that the Scrip-
ture faith in vaine, Thejpirit that drvelleth in us, lufteth to envie,
or (as the margin hath it) enviottjly>{urz\y no ; the Scripture doth
not fpeake this in vaine, and if any thinke it doth, their thoughts
are vaine. Now, as there are hidings in men to envie againft
their brethren,becaufe of the gifts and good things of God which
rhey enjoyjfo there are luftings in men to difcontent againft God,
becaufe of the evills which themfelves fufTer.When God feemes
to contend with us, we really fall to contending with God. The
waters of Meribah will be an everlafting winefs of this ; of which
Mofes fayd ( Numb: 20. 1 3. ) This, is the water of Meribah, be-
came the children of Tfraelfirove with the Lord, e.r,d he was fancli-
.fiedinthem. The Apoftle doth more then intimate this readinefs
of man to ftrive with God, while by a vehement expoftulation he
-checks it, and reproves all men fo: it. ( 1 Cor: 10. 22. ) Dee we
provoke the Lord to jealoufie? areweftronger then he ? They pre-
fume
Chap. 33. Ah Bxpoftion upon the BooJ^'ef Jos. Verf. 13. 249
fume much upon their ftrength, who are forward to ftrive, they
efpecially who provoke and challenge ochers to ftrive with inem.
There is a fpirit in man which flouts it with God, even to a pro-
vocation of ftrife with him.
• But you will fay, When may we be fayd to ftrive with God ?
I anfvver, we doe it thefe foure wayes.
Firft , Man ftriveth with God by difobeying his commands ;
that's a ftrife with his holinefs. The lawes of God beare the
imageor ftampeofhisholinefs. Alldifobedience is an unanfwe-
rablenefs to the Law, wilfull diibbedience is a making voyd the
Law. He that is refolved to fin, wilTieth there were no Law to
ftop him from finning, or to punifh him when he hath finned.
What greater ftrife can be railed againft the Law-giver, then to
wiih he had given no fuch Law ?
Secondly , Mefl ftrive with God, by not believing or diftruft-
ing his promifes. That's a ftrife with his faitkfulnefs, or with his
power. Unbeliefe is one of the worft wayes, if not the worft of
all the wayes of ftriving with God. The reafon why that place at
the rock in Horeb was called Meribah ( Exod: 17. 7. ) was- be-
caufe the people did not believe. They thought they muft dye
with thirft in the wildernefc when they law no water. They fell
to this fin againe a fecond time upon the like occafion, while they
abode in Kadefh ( Numb: 20. 1, 2, 3. ) And as the people ftrove
there with God by their rebellious unbeliefe, fo alfo did Mofes
and Aaron by their unbeliefe, that God would give water to inch
retells, as it follows in the fame Chapter ( v. 10, 11, 12. )
There is no fin fo often, or fo properly called a provocation as
unbeliefe is. Yea by unbeliefe we ftrive fo much with God,
that we are fayd to weary him ( Ifa: 7. 1 3. ) O how doe they
weary God, who either thinke him fo weake that he cannot, or fo •
unfaithfuli that he will not make good his word, or performe his
promifes! The firft of cheie is alvvayes in unbeliefe, the latter
often.
Thirdly , We ftrive wi'h God by not bearing his hand, or by
our impatience under the crols which his hand layeth upon us :
while we cjuarrell with the rod, we quarrell wirh God whocha-
fteneth us with it. This was the moft fpeciall way in which Job
ftrove with God ; and the finfulnefs of it,hath been feverall times •
toucht upon in this booke.
K k Fourthly,
' -#.*.
2^0 Chap. 3;. An Exception upon the Book, of Job. Verf.13'
Feurtbly,any murmuring word about,yeaany difcotented thought
with our owne condition, though not vented by words, rhough it
be kept in, and lye clofe in the bofome, is a ftriving with God.
And lb likewife is any tumulruating thought about his provi-
dences towards others, and his (bring of arfaires in the world. *
Now as there is fuch a finfuli principle in man ta ftrive with
Cod ; fo confidering, as hath been fhewed, how many wayes it
wo: kes ( and many more wayes of its working might be fhewed,
this, I fay, being confidered ) we may be found ftriving with
God before we thinke otic, yea while we oppofe the very thought
of it. Therefore ( zi'GamaUel warned the J ewes ^ faying (Ails 5.
39. ) Take heed, what ye doe, left haply ye be found even to fight
againft God ; Thofe J ewes did not thinke their oppoiing the Mef-
i'engers and Minifters of Chrift, was a fighting againft God ; But
Gamaliel told them piainelyit was. So in many other cafes, we
may do & fay that which brings us under the fame charge of dri-
ving with or againft God , though we have no purpole ( as Job
bad not ) to ftrive withhim.
Againe, As this text fhevveth us Jeb ftriving with God, fo it
fheweth us Eliktt ftrivirtg with or queftioning Job about it. This
cjueftion or exportation-, why Aoft thm ftrive with him ? was a.
<hideing fevere reproofe of him for doing fo.
Hence note.
For man to ftrive: withiGoci is moft uncomely;
Doth it fuite the condition, or become the ftate of man to doe
fo ? it doth not become man as a creature to ftrive vvith God,
much lefle as a new-creature, as a profeffed fervant of God, as a
Saint, as a Chriftian. We never act fo unlike either creatures,
or new creatures, Saints, and Chriftians, as when we ftrive with
God. 'Tis a fhame for a childe to ftrive with his father, or for a
fervanc to ftrive with his Mafter, howmuch more for a creature,
to ftrive with his Creator, man with God ?
Fourthly, The rebuke which Elihu gave Job, did not only im-
port the uncomeltnefte of his ftriving with God > but the finful—
neffe of it.
Hence note.
To ftrive with God ( in any of thofe wayes before defer ibed )
k a fin exceed'ingJmfu'U !,
How.
Chap. 33. An Expofttion upon the Boo'^of Job, Verf. 1 3. i%\
How extreamly f.nfull it is for man to ftrive with God, ap-
peares by all the relative duties of man to God : Every fervnnt:
and fon of God, is bound, firft, to fubmit to God ; is it not ex-
ceeding finfull to ftrive where we ought to fubmit ? Secondly,
Every godly man by thefts relation? to God, is bound ro be con-
tent with ( which is more then barely te fubmit to ) all his deal-
ings ; Doe not they fin, who inftead of being content, ftrive with
God becaufe he dealesib with them ? Thirdly, Man oughr, not
only to be content, but to be well-pleafed with what God do:h ;
How^arre are they departed f;om a well-pleafednetle with God,
who ftrive againft him, which is an act of high difpleafure e It is
fayd of 'David ( 1 Sam: 3. 7,6. ) Jthatfoever the King di& pleafcd
all the people. The people did not fay to David their King , doe
what you vvill,we will be pleaied with it ; But David was lb gra-
cious a Prince, fogood a King, that he did nothing that was juit*
ly difpleaiing to th$jf»eople. 'Tis-moie then comes to the fhare
of a.man, though a King to fay, Let him doe what he will, we will
be pleafed with it, but 'tis certainly our duty to fay to God, Doe
what you will, doe your pleafure with us , and to us , we will
( through grace ) be pleaied with it. Is k not very hnfuil to
-ftrive with him about any thing he doth , in and with all whale
doing we ought to acquieffe, and be well pleafed ?
Fifthly , Thefe words, why do ft thon ftrive with him ? impoii:
•a high preiumption in thofe who doe fo.
Hence c'bferve.
Striving with God is a preempt mm (in.
The Prophet faith, ( Ifa: 45. 9. ) Woe nnto him that ftriveth
With his maker . Let the potfherd ftrive with the potjherds of the
earth : Shall the clay fay to him that fafhteneth /A, what makjft
thou f or thy w>rk^ he hath no hands ? When the Prophet faith,
Let the potfherd ftrive with the pstjhcrds of the earth ; his meaning
is, let man ftrive with .man, but let not any man prefume to ftrive
with his maker ♦, for then the potfherd itriveth vvich the potter.
In all which he doth not encoirage man to ftrive with man,
( though his match ) but fheweth how infurferable a boldnefs it is
for any man ( how"m%chlefle foever among men ) to ftriye with
God. The King oijudah having lent a challenge ro the King of
fftacl^ He returned this afifwer ( 2^/^14. 5;. ) The thrftle
K k 2. that
252 Chap. 33. An Exptfitton upon the Bool^of Jo*. Verf. 13..
that was in Lebanon fent to the Cedar that was in Lebanon, &c.
As it he had iayd, What a prefumption is it for a thifUe toequall
e with a Cedar ? and therefore he advileth (v. 10.) Thou.
ited [mitten Edam, and thy heart hath lifted thee up : glory ->
, 1 and tarry at horde ; for why (honldefi then meddle to thy hurt,
that ihm\ ikon/deft fall , thou and Jndah with thee ? As if he had.
i.iyd, 1 lion canft get nothing by medling with me but blowes, and
rnolt probably, thine owne mine toboote. Now if an earthly.
Karig ihall look upon it as a preemption for another King his.
equall indignity to contend with him, how much more may the
God of heaven, who is King of Kings, and Lord of Lords, count
. it an high preemption for any. nun, though the greateft King on
©arch, to flrive with him ? :
Sixthly , We ufe to fay to thofe who acl: foolifhly, Why doe
you thus ? -And therefore when £//7w-faich to J oh, why do]} than-
firhe againfi him f ■
We learne.
Striving with (jod is afoolifh and a most irrationaH thing.
Sinners are fooles, all fin is folly, irrationallky isftampt uporj
every fin. Striving with God is a hn fo eminently fooliih as may-
carry away the bell, for foolillinefle, from all . other fins. I will
give you three things, to fhew why it niklt needs be fo.
Firfl, We cannot helpe our felves by driving with God*
Chrift argues the folly of inordinate cares from this ground
( Math: 6. 27. ) Which of yon by taking thought can addt one cu-
bit wto his fiat tire ? It is not mans care, but the prelence and
blelfing of God which encreafeth both the ltarure of man and his
eftate. Cares may breake our fleepe, yea breake our hearts, but
they cannot fill our puries, nor heighten our perfons, either in a
naturall or in a civill notion. Is it not then a foolifh thing to
take inordinate care ? is it not greater folly to If rive with- God ?
Seeing as by caring you cannot get any of the good things »f the
world, fo by ftriving with God, you cannot get orf any of thofe
evills which he layeth upon you. Secondly, Is it nor a very foo-
lifh thing to lirive with God, leeing we are fofarre from helping
our felves out of trouble by ir, that we doq^ur increafe our trou-
ble, and the more entangle our felves by it ? What doe we by
ftrugliag but ftraiten the. bonds of our affliction, and get weari-
nefle->
__. — — — — '
Chap. 33. --dti Expojttion tipon the Bool^of Job. Verf. 13. 253
nefle, in ftead of expe&ed eafe ? [ill we are quiet wichGod, how
can we hope that he fhould fend us quietnefs ? Thirdly, It is a
fooiilh thing to (frive wkh God, becaufe by driving with him in
reference to any mifery that is upon us , we hinder our felves
from taking comfort in any remaining mercy. Though God takes
away many mercies, yet while life remaineth there is fomewhat
of mercy rtrm lining. When Job was. (tripped to his skin , yet he
had tomewhai. left, which was aground of his blelling God. The
crreateft Iooie s hive omewhat left, they eicape at lealt ( as Jet?
fayd he aid at Wt.r(f, Chap: 19. ao. J with the skin of their teeth.
But while we (f ■ ive with ^od about the mercies we have lo(t, we
loofe the comfoi t ot all the mercies we (fill enjoy. And is it noc
extreame folly ro deprive our felves of what we have by com-
plaining aboiK wha r we have noc ?. Why do ft thon firive ? Thus
much from the emphafis of the former part of the verfe,as 'tis put
into a chideing or reproving queft ion, Why daft thou firive againfi
him f Fiom the latter branch.
JJe glveth not account of any of his matters,
Obferve.
Firft , The power and dominion of God is abfdute.
God is not fubjeet to any reckonings with man whatsoever.
he doth. He that may doe what he will, and can doe notning but
- what is right, neither may nor can be bought to any account for
what he hath done. He that is unaccountable is abiolutt in
power.
Further , God needs not give man any account, u^on thefe
three grounds. Ftrft,He owerhnoman any thing; He hath re-
ceived nothing of us, and if a man ha h nor received, he needeth;
»ot account. They that have any v\\\ f om men, are todve ac-
count. But what hath God r eceived fr >m man ? Man receive* hi ?
all from God. Why then fl: ould God give any account ?
- Secondly , Confider, the Lo d ha r h wronged no man, no- ci
he. He is in'nirely juft and righteous in HI hi* vytyas \ i no
only doth iuft rhings, but thing> are iuft • becaufe he doth h n) .
"Why fhould he give an account of any of hi* m.irrers,^v ; r> a ■'
the r doth nor can doe any matter which is un uft. If we en v
and were fully allured of a man ( in wh©fe hands we have »
muck)'
■ - • — --■ --"- -•' • - - , i i „ 1. jtm^'..T ' ' ".. f i '• »■ ' ^ -
*54 Chap. 33. ^ E xf option Hfonihe Book^of J o B. Verf. i? #
much ) that he were fo juft, that he would not ( though he had
■ opportunity ) deceive us of a farthing, we would never call him
to an account. As it is fayd of thofe treasurers in the ftory of the
Kim>s ( 2 Kifi^s 12'. 15...) They reckoned, not with the men bite
tvhofe hand they delivered the mo?;ej to be beftowed on workmen , for
they dealt faithfully. An example hardly to be parallel'd in an age
by the ions of men. Many are more delirous of trufts,then carefull
to difcharge them ;They love to have much treafure paile through
their hands, that ibme of it may, in pallage, Hip into their owne
pockets and purfes.Juftice and fauhuilnet's are rare Jewels among
men, and therefore it is but need they fhould have a check upon
them, and be called to an account. But the hdlyGod is altoge*
ther juft and faichful^therefore to what purpole ihould he be cal-
led to an account. Let us reft quiet in this acknowledgement,
That he whofe will is the higheft reafon,can doe nothing without
reafon. Man was created under God, and then he returnes to the
order of his creation, when he prefers the judgement of God,
even when he doth not underftand k, before his owne.
Thirdly ^ There is no man, no nor Angel, that hath any au-
thority to call God to an account. They that are accountable to
rt™ndim& oc ^ ers > are unc ^ er *hei r power, either as being in degree above
ed condition* £ bem,or as having made a compact & covenant with them(though
grdinem redit, their equalls ) to give them an account. But who ll-.aH call God
tptandofbi <t- to an account, who is higher then the higheft ? And though God
quttatemjudi- h^h condifcended to make a covenant with man , and therein
noli inuS? =' ven ^ xm a ^ ur3tlce that he will doe him good, yet God hath en-
anteponit. g a ged himfelfe to give us an account how or in what way he
Greg 1. 13. makes good or performes his Covenant. Man muft give an ac-
Mor: c.18. count to God how he hath performed the Articles of the Cove-
nant, not God to man. As man is a fraile dying creature, fo he is
an accountable crearure ( Luke \6. 2. J Give an account of thy
Stewar-dfhif, for thou may ft be no longer Steward ( Rom: 14. 12.)
So then every one of us fhall give an account of* himfelfe to God,
Cod will call every man to a ftricl account of his reeeits and ex-
pences, what talents of time and opportunities of parts and abili*
ries, of power and Autho; ities, have been put into his hand, as
alfo now^ie hath husbanded and improved them. We, alaspoore
creatures, by driving with God, call him ( upon the matter ) to
give us an account of his matters ; And in the meane time io:%o.t
the
Chap. 33. An Expofttion upon the Boo]^ of Job. Verf. 13. 255
the account which we muft give to him of all our matters. It is
our duty and will be our wifdome to account fo wich our felves
every day, that we may be ready for our account in that Great
and laft Audit-Day; And as to remember & prepare for our own
account in that day, will keepe us from doing or laying any thing
Which maybe interpreted a calling of God to an account all our
dayes : lo that remembrance will make us ftrive how to im-
prove and be bettered by the afflictions and troubles wherewith
H^ve are exercifed in the world, in ftead of ftriving with God, be-
caufe he puts us upon thofe feverer exercifes ; for how we have
improved our afflictions will be one part ( and that a very confi-
derable one ) of our account to God in that day.
Laftly, The two parts of this verfe connected and considered
together, (why doftthouftrtve again ft him, for he giveth not ac-
count of any of his matters ) The latter being a reaion of the for-
mer, give us this Obfervation.
God being abfolute in porter we ought to Jit down quietly nnder all
his dealings : Or thus, The conjideration of Gods abfolute
Sovereignty, that he gives not account of any of his matters,
fhottld flop all mr ftrivings a* d pleadings with or again]}
Gtd.
Our ftrivings againft God are of two forts, or in a doable re-
fpedt ; They refpect either our eternall, ©r our temporall eftate.
Firft, With refpect to our eternall itate ( for about that we
are apt to call God to account. ) O what ftrivings are there in the
hearts of men about Gods abloiute foveraignty in electing of fome
and rejecting of others. The Apoftle is much upon it ( Rom. 9. )
where having reprefented rhe Lord fpeaking thus by Mofes ( verf
1 5 . ) / veill have mercy on whom I will have mercy, and I will have
companion on whom I will have comp&ffion : He prefently prevents
an Objection, or the ftrife of man with God about that faying,
( verf. 1 p. ) Thu wilt fay then, why doth he yet find fault ?. ( As
if men might find fault with God, if he in that cafe fhould find
fault with them ? ) for who hath reft sled his will? This is mans
plea againft the foveraigne will of God. But what faith the Lord
by the Apoftle to fuch a pleader ?. we have his reproof of him
for an anfwer in the next verfe , Nay but O man, who art thou
that reply eft againft God > [hall the thing formed fay to him that
formed
ic6 Chip.33. An Exfoftlon ttfo n the Becl^ of J B . V er f. 1$.
■^ ■ - ~ —
formed it j vhj haft thou made me thus ? hath not the Potter power
over the city -.? The Apoftle brings in this Argument as to man?
eternall ftate ; he wjuft'not ftrive with God about that. He mud
not fay, why doth God find fault with man? O maa y w[wan thou
that loft logician thus with God ? His abiblute power is his reafon
why he cjiipoleth thus or thus of thee, or any man dlh. He wiii
give thee no account why it is fo, but his own will to have it fo.
For fhame fit downe, flop thy mouth for ever, fpeak not thus to
God. If thou art, as thou caniinot deny, a thing formed by Gocu^
then fay not why haft thou made me thus? And as now tl
ftriveft with God about that which thou canftnot understand, fo
at laft f though now thou doft not ) thou fhalt underiiand that
thou oughtetf not to have ftriven with him about ic. And indeed
. if men have a mind to ftrive with God, they may find as many
occaiions for it in the doctrine of his conditionall decrees ot
forefeene faith, repentance, and perfevering ( bediencc, as in his
abfolute. We 11 -all never want matter of quarrelling with God,
till we have learned fimply, that is, gracioufly to iubmit.
Secondly, This truth (1 .ould tru' h more quiet our Spirit?, and
ftopour ftrivings in reference to ou* temporal! e^ate. And char,
Firft, As wrapt up in common with others. Did we confider
the foveraigne power of God in ordering Ae affairs of Nations
and Churches, we would glorifie him in a gracious filence-how-
ever we fee things goe wi:h them. The Scripture urgeth us often
to this fixedneffe of mind in the midft of all publick revolutions
and changes upon this only account. Heare David(Pfal.^6.^ i 1 o.) .
£ome behold the yearly of the Lord, ( What works ? ruining works)
what deflation he hath made in the earth. God made ftrange work
in the World at that time, Thofe countryes which before were as
the Garden of God, became like a defolate Wildernefle ;
who was able to beare this with patience ? Yet the Spirit of God
faith in the next words, it muft be patiently borne ; when God
lets men ftrive and warre with one another to a common confuft-
•n,yct no man may ftrive with God about it j and the reafon giv-
en why no man may,is only rhis( which is indeed all the reafon in
the world j/7* is God.So it follows in the Pfalme,#f ftlll and^now
that I am God ; As if the Lord had faid, nor a word, do not ftrive
nor reply, whatever you fee, hold your peace ; know that I being
God I give no account of any of my matters. Thus the Prophet
cautions
Chap. 33. An Expofitim upon the Booj^of Jo*. Verf. 13. i?7
— • ■ ,. f~
cautions the whole world ( Zech.i. 13. ) Be ft 'lent O all 'pfh •be-
fore the Lord,( doe not difpute the doings of God, doe not mur-
mure at them ) for be is raifed up out of his holy habit At ion. That
is, God is going to work (as a man raifed out of his bed is )
therefore doe not you trouble your felves, nor rife up againft him
in your words or thoughts what work^bever he makes. Like coun-
fell is given ( Pfal. 75. 5. ) Lift not up your horne on highy/peal^
not with aftiffe nec\_\ for promotion comet h neither from the Eaft,
nor from the H'eft^nor from the South : But God is the Judge Jte put-
teth down one , andfettethupa^oth&. AH great changes proceed
from his judgment ; take heed of judging the fentence of the
great Judge. Remember, That he whofe ntane alone is Jehovah>u '
the moft high over all the earth. ( Pfal . 8 3 . 1 8 . )
Againe, This is as true if we refpect the private or perfonaU
eftate of any man. If God makes a man poor in eftate or dcfpifed
in the World ; if he imke him fick or weak in body, he mull not
fayunquietly, why doth God thus ? If he taketh away our Rela-
tions, if he empty our families we muft not ftrive with him.When
old Sly had received one of the faddeft meflages that ever was
fentman. It is the Lord ffaidhe) let him doe what Jeemeih him
good ( 1 Sam. 3. 18. ) So T>avid ( Pfal. jp. 9. ) .1 was dumb,
I opened not my mouth, becaufe thou did ft it (Pfal. 62. I.) Truly
my foul waiteth patiently upon God. The word is, my foulisfiUnt
before God. And (Pfal. 42. 5.) Ho.v doth David chide his foul
for making a noyfe ? why art thou difquieted O my foul, hope thou
in God.
Bur you will fay, May we not at all ftrive ? what ever God
doth in the World, or with us, miiil we fit downe under it, or
reft latisrled in it, and fay nothing ?
Ianfwer, Firft, we may and ought to be very fenfible of all the
dealings of God. But we muft not be unquiet under any of them.
It is one thing to feele the fmart, and another thing to difpute the
rod. Some are under a kind of Stoicall ftupidity; they doe not;
ftrive with God, becaufe they doe not mind what God do:h, they
are not fenfible. Others are flout, fturdy, and proud fpirited,they
care not for the croffe, they (light and defpife rebukes. Thus or
upon thefe grounds not to ftrive with God is as bad, if not worfe
then that ftriving with him which this poynt diftwades and difap-
proves. We may, yea we ought to take notice of every ftroak we
receive from God. L 1 Secondly
a $3 Chap. 53. An Exfofition upon the Book of J ». Verfllf,
Secondly, As we fhould be fenfible of the hand of God at any-
time upon us, fo we may pray for the removing of his hand j "lis
no: a finfull but a gracious a&, to ftrive with God by prayer for
deliverance out of trouble.
Thirdly, A man under the.Rod may ufe means to get it off,and
free himfelte from it, even wjiife he is quiet under it. So then,the
quietnefle of mind in our afflicted condition here intended and
prefled,is oppofed only,firft,to fretting and repining.Secondly, to
vexing and tumultuating. Thirdly, to diftra&ing. cares. Fourth-
ly, to defponding fears. Fifthly, to killing forrows. Sixthly, to
uncompofednefle of fpirit for our callings. Seventhly, to hard
thoughts of God. Eighthly, to the ufing of any unlawfull meanes
to help or refcue our felves out of the hand of evill.
And that we may be preferved from all thefe ftrivings againft
God, and unquiemefle of fpirit under any of his faddeft and dark-
eft difpenfations, which will certainly run us upon fome of,if not
all thofe eight moft dangerous rocks, laft mentioned, Let me lay
down a few confederations, why we ifhould not ftrive with God in
fuch a manner : And prefcribe fome prefervatives to keep us at
the greateft diftance from it.
Firft, Confider, to ftrive with God dishonours God and dar-
kens his glory;for hereby we call his wifdomeand goodnelfe, yea
his truth and faithfulnefle to. us in queftion. What can be done
more difhonourable to God then this?God refented it as a great
difhonour,that Mofes and Aaron did not fanclifie />«w(thac is,give
glory to his name) before the children of Ifrael (Num: 10.12. )ind
therefore told thtm y Te jhall not bring the ■ children of Ifrael into
the land which J have given them. As if he had fayd, Ye have not
honoured me as ye ought in this thing, and therefore I will not
honour you in that. But what is it, that Mofes and Aaron did not
janftifieGod in ? it was ( faith the text ) in not believing. And
what is that ( at beft ) but a ftriving with God, as to the truth •£
his word and his faithfulnefle in fulfilling it. ?
Secondly, Such ftriving with God hinders the exercifeof
grace, and ftops the worke of the new creature. He that ftriveth
with God by way of murmuring, can never ftrive with God by
graying and believing.
Thirdly , Such ftrivings with God are the exercifings of our
kfts and corruptions. Then is the time fox anger and difcontenr,
Chap. 33. An Expojition upon the Book^of Job. Verf. 12. -259
or any evill affection 1 come forth and a£t their parr.
Fourthly, Striving with God is an argument that fin hath
much ftrength in us , and that corruption hath got a mighty
hand over us.
Fifthly , Striving with God layeth us open to all the tempta-
tions of Satan, to all the fiery darts of the Devill. Our ihield is
gone, when once we ftrive with Goa, who is our fhield in all Sa-
tan* drivings and aiV<mlts againft us ; And then we ftand naked
before that armed enemy.
Sixthly, Striving with God, doth at once unfit us for every
good duty, and puttetn us further off from every defired mercy.
Seventhly, andlaftly, Striving againft God, makes man molt
like the Devill, who is the moft unquiet and difcdhtented crea-
ture in the world, and is alwayes both ftriving with God , and
vexing at his owne condition. The devili's fin at firft was ftriving
with God, and 'tis the fumme of all his actings and workings
againft man ever fince. .None refemble the devill more lively
then male-contents ; and who. are they but iuch as (trive and
ltruggle againiTthe afflictive providences of God.
Nowforthepreferving and keeping of our hearts from this
great, this complicated fin, a fin containing many fins in it , a»d
difpofing us to^ll fin. Lay thefe things to heart.
Fillet usconfider our own nothingnefs in comparifon of God.
God is ail, and what are we ? we are nothing, and (hall we ftrive
with God ? (hall folly ftrive againft wifdome, and wea'knefle
againft ftrength ? When the Prophet would comfort the people
of God againft the ftrivings of the nations with them, he doth it
upon this confederation ( J fa: 40: 1 7. ) All nations before him are
M nothing, and. they are counted to him lejfe then nothing, and va-
nity yTf whom will ye compare him ? And furely we may by the
fame argument, much more deterre all men from ftriving with
God. Shall fingle perfons ftrive againft him, to whom not only
they,but whole nations are nothing, yea and kife then nothing ?
Secondly , Doe we find our felves under a crolTe, or in a hard
condition ? remember we have deferved no better. As we are
nothing, fo we have deferved nothing. Jacdb to keepe his fpirit
quiet in a time- of great diftreffe confefled {Gen: 32. to. ) Lord,
J am unworthy of the leaft of thy mercies. As if he had fa'yd, I have
no reafon to complaine, or be angry, to fret or vex at this dif-
L 1 a pen-
i6o Chap. 5?. An Evftfition *po» the Bool^of Job. Verf.13.
-~f — — — « ' ■
pen r ation, yea though thou lhouldft let the cloud of my -brothers
wrath b.eake upon me, and (wallow me up, for what am I ? If we
eonfider we have deferved no good , we fihall never ftrive with
God about any evill that befalls us ; el'pecially, if we confider
Thirdly , That we are ill-delerving, or iueh as deferve the
greateft evills. None of us fuflfer but what our owne (in hath pro-
cured, yea fin might have procured us foarer fufterings.. Every fin
hath a crofle in the belly of it. And fhail we ftrive with God
becaufe -of our crofles, when our (ins have made them ?
Fourthly, Why ihould we ftrive with God about thefe things ?-
are they worth the ftriving with God about ? furely they are not
wotth the ftriving with men about, muchTefle with God. If we
were in .the -belt outward eftate that ever any man enjoyed
- in this world, yet we were not :hen get a ftep beyond vanity
( Pfal: 39. f;j Every man in hts heft eftate is altogether vanity.
Suppofe God fhould give you a blank, and bid you fit downe and
write what you would have as to your outward ftate,and thenbe-
ftow it upon you, yet in this bdl eftate, you and your all are
altogether vanity. And will ye ftrive with God f6r taking a vaine
thing from you ? Will you be fo much difTatisfied for the taking
away or want of that which could not fatisfie you when you had
it, nor can when you have itagaine ? If a man h^i all rhefe com-
forts which he drives for, they could not make him happy , why
then (hould he ftrive becaufe they are removed from him ? But
as they are vanity,becaufe unable to fatisfie when we have them,
fo they are vanity, becaufe of our uncertainty to hold them. Yea
iuppofe we hold them as long as we can have them , it is but a
while. And (hall we ftrive with God about looting that which ac
longeft we. cannot keepe long ? To be fure thefe things are noc
neceflary for us : Chrift fayd to Martha?- There. is one thing nectf-
fary ( Luke 10. 4a. ) But a worldly comfort of any kind is not
the neceflary thing which Chrift there intends ; And fhall we
ftrive with God about unneceffaries >
Fifthly, Know, afflictions are the portion of the people of God
in this life. Theyare the corrections of a father, andthe'e is m>
fon but hath his correction, or may b.ve it. And fhall wa' ftrive
with God for fending us our portion, our fon-like, child-like
portion r *
Sixthly, I would fay this to believers , Why will :ye '.ftrive ■
with
Chap. 33. An Expoftlon nfon the Bool^ of Job. Verf. 13. 261
i~
with God about any of your affli&JKis ? they are for your good
and benefit. And will ye ftrive with God , becaufe he is doing
you good ?• let your afflictions be never fo fad, never fo fore , and
to fence never fobad, yet God is doing you good by them ; be
not angry with your ©wne good ?
Laftly , Why.doe we ftrive with God under our afflictions •
He lovCth us as' much under affliction, as in a profperous conditi-
on. God is tender to his in their troubles, and fhall they.be harfh
to him, when he is fo tender towards them ? A parent that hath
but nature, will tender his child moft when' ficj< and weak , and
will not God ? Let us take heed we be not found ftriving with,
©r having bard thoughts of God while the bowels of his moft
tender companions are moving towards us.
To fhut up this whole poynt. As Chrift when he faw his Dif-
ciples in danger to be carried away with the feare of man , faith
•to them ( Luke 12. 4, 5. ) Be not afraid of them that can k}U the
body y and after that have no more that they can die ; But I mil
ferervame you, whom ywfball feare • feare him, which after pe
Joath killed hath foiver to cajl into hell , yea 1 fay unto you, feare
him. Now,a$ becaufe men are apt to feare, yea moftly to feare
that which they fhould not, Chrift fheweth them whom to feare,
So ( as hath been (hewed ) becaufe men are very apt to ftrive,
but they commonly ftrive with thofe, and about thofe things,
which they fhould not. Therefore I wiH tell you with whom
and with what ye fhould ftrive. If ye will needs be ftriving, pray
Firft, Strive with the fin in your owne bofomes, ftrive with-
your owne lufts and corruption?. One of the great Gofpel du-
ties which we are called to, is to mortifie our earthly members.
To ftrive with all inordinate affections, with pride, wuh envie,
with love of the world, and with uncharitablenefle to the death,
is our duty, if ye will needs ftrive, ftrive with thefe.
Secondly , If you will needs be ftriving, then ftrive with the *
fins of others in a gracious and zealous manner, as Nehemlah did,
who contended with the Nobles for their prophanation of the
Sabbath, and their unlasvfull marriages ( Nth: 13.1y.dri5. )
we fhould ftrive with ons another to hinder that which is evill.
Gideon broke downe Baals altar , he ftrove with Baal^apd was
therefore firnamed femhbaal (Judg: 6. 3 2.) So let us^Tve with
the corrupt pra&ieesjcourfes, and cuftomes of the times, we live
is,
262 Chap. 55. An Exfofition upon the BooJ^ of J B. Verf.13*
in, not d illy and comply wujfcthem as many doe. The Apoftle
faith ( Heb: 1 2. 4. ) Ye have not jet rejijled unto bloody ftriving
aga'wfifin. That is^eicher the fin of others, or the fin which o-
thers would force you to. Though we ihould ftrive againft our
owne fins efpecially, yer 'tis good to ftrive againft fin in whom-
foever we fee it.
Thirdly , If you will be ftriving, then ftrive with Satan, The
Adverfary ; Submit to God , and rejifi the Devill, containe the
whole duty of man, ( James 4. 7. ) Our bufineffe is not to ftrive
with God, but to^fubmit to him ; And our bufineffe is not tofub-
mit to the Devill, but t© ftrive with him. How doe moft run a
contrary courie ? They refift God , and fubmit to the Devill. O
fad ! Here's a threefold bleffed ft'rife ; Firft, Strive with the lufts
and corruptions of your owne heart? ; Secondly , Strive with the
fins of others, and their foliicitations of you to fin:f hird!y,Strive
with the Devill and his temptations. Doe nor ftrive with*God,
why fhould we ftrive with God at any time., or in any thing,
whom at all times, and in all things, we ought to ferve, honour
and obey ? So much of this chideing queftion, in which Elihtt
reproves Job , and he had given but too much occasion for it.*
Why dofi thon ftrive with him % hcgiwth not account tf any of his
matters.
« — - -
JOB,
Chap. 33. An Exfofttion ttfen the Bool^of Job. Verf. 14. 263
JOB. Chap. 33. Verf. 14.
Tor Godf^eaketh once^ys^ tmce^yet vtanpcrcciveth
it not. ^
I
N this verfe and the context following,E///># begins his fecond
anfwe'r to J^which is alio continued to the end of the Chap-
ter. His anfwcc is layd downe.
Firft , In generalise the 14th verfe.
Secondly , In particulars by wayof inftance, from the 1 5 verfe
to the 29th..
Thirdly, He fummes up or .recapitulates the whole of his
difcourfe, in the 29th and 30th verfes.
Fourthly, Concludes, ferioufly inviting Jok-zo anfwer what
he had fayd, as alio, what he had yet to fay, verf- 31, 22, 33.
This 14th verfe hath fonie difficulty in it j And though the
erode and various thoughts ofjnterpreters about it have made it
more difficult , yet there is one thing wherein all Center and
agree ; That, Elthu in this 14th verfe and fo forward propounds
certaine wayes by which God is pleafed to reveale a/id manifeft
himfelfe unto man. Firffyo humble and bring man to a true fence
of himfelfe ; Secondly, to worke in him an acknowledgement of
his great goodneffe and righteoufnefle in all his dealings with
the children of men. For having fayd at the r3 c h verfe, God
gives not Account of any of his mutters j He is above all reckonings >
and dajj.es of Audit ( having thus, I fay, afferted the abfolute fo-
veraignty of God over man ) he adds, to mittigate and allay the.
feemingfeverky of this aflertion, That although .God be fo high .
and great,that he is not at all obliged to give any account of him«» ^
felfe or of his wayes to the creature, nor will allow any man to rationem red-
be fobold as to ft.ive with him about, orqueftionany of his mat- dere tenemr.
ters, yet he is pleafed freely and gracioufly to condefcend unto la nto tamen-
man many wayes ; and not only once but ofcen; not only often in amo * enos co p-
one way, but by feve rail wayes to give him ckare mlim ^<^^pi^ U hd%ora
what his will is, whit he requires of him, and calk unto him for, forum rationes
if man had but will and underftanding to perceive \vjor be jpeakj attire digne-
tth once, yea, twlce^ yet man perceivetb It not. So then, manjiath ' ur > et fi^ mn '
no reafon.to complaine ( as Job fometinjes had done, and many-f^-J^ r^vatr
others
2^4 Chap. 3 3- "*■ ExpJfc*" H ? on d'- B #>k. f'J-° *• Verf. 14.
others in like diftrefles doe ) that he is in the darke, and doth
nor perceive the minde of God towards him, -why he is fo af-
flicted, and why God contended with him ; for God doth give
touches, hints , and admonitions , ibmetimes more privately,
ibmetimes more openly, and if man doth noj^erceive them, it
is his owne faulr. •
Verf. 14. Forhefteakethonce, yea tmce,.yet man pdYceivcth
it not.
We render the flrft word of this verfe by that caufail parti-:
cle, For ; yet becaufe the text doth not ftrictly carry a reafon in
it of what was fayd before, but is rather an explication or an ac-
-comtmdation of it ; therefore fome begin the verfe, not with
that caufall particle For , but with an adverb of time , when. So
Mr Broughton , When the omnipotent fpea\eth once, &c. And the
reafon of it is, becaufe we find another adverb of time anfwering
this at the 1 6th verfe, When Godfpeaketh once or twice , and man
terceiveth it not, &C. then he openeth the ears of men , and fealeth
their infimttwn . Ks'iiEllhn had fayd ; If (peaking will not doe it,
fomewhat elfe frail ; or when god having fpoken once or twice , yet
findes man unattentive andunfencible, he takes' another courfe ; then
he openeth the ears of men, and fealeth up their wftruttion. If they
under fiand not his meaning by dreams and vifions, he will awaken
them to purpofe. We fay,
For God [peaketh.
As if here a reafon were given why God (hould not be called
at all ( as being fo great he ought not) to give man an account of
any of his matters, forhefpeaket h once or twice, he is aforehand
with man.
For God fp'eaketh.
. To fpeake, 'in ftri& fence, as fpeaking is the forming up of
words by an articulate voyce, is proper to man ; yet in Scripture
God is fayd to fpeake , when or howfoever he maketh knowne
his mind to man. Which h^alwayes doth in fuch a way,as is moft
fuitable to his owne greatnefle, with refpeft to mans weaknefle.
When God giveth us any intimation of his owne will, and of our
tiuty, of what he will doe lor us,or of what he would have us doe,
then
Chap. 33. An Expofitie-n upon the Booj^of Job. Verf. 14. 16%
then he' is feyd to fpeake to us. ( Belt: 1 . i \ ) God veh at fundry
timet ar.dm divers manners [pake in time pajh unto the fathers ley
the Prophets, hath in thefe laft dayes[p«^en to m 4p lw. Son, God
fpake to the old fathers, as at many times, or by many parts, fo in
divers wayes and manners ; he delivered his mind unto the peo-
ple ufually by the Prophets, and to the Prophets in dreames and Dtfl umwitu
virions. The fpeaking of God was either immediate from him-^ c ^ "^JJ!J'
felfe in thofe dreames and vifions to the Prophets, or mediate by e ft,etftwnfm-
the Prophets. And though now God doth no: fpeake to us im- per ipfg et /im-
mediately as he did to the Prophets before Chrift came in the l mtiar utfeps
flefh, and to the Apoftles after he was come in the flefh, yet All ^ / |£
the Propheticall and Apart olicall writings are the fpeakings ^ i e yt qmwm
God to us, befides what he dayly fpeaketh to us ( anfwerable to tandem mio .
what is written ) both inwardly by rhe workings of his Spirit, and admonectt. ■
outwardly by the workes of his providence. For he Jj>e*keth Merc:
once, &c.
1 Hence note.
. In what way foever Godrevealeshu minde unto man, he $eakM
nnto hm.
Every manifeftation of the will of God to us is a Sermon •
what, man fpeaketh to us according to the word of God, is to be
received as the word of God. For as God fpeaketh to us, though
f not formally, yet expreflely in the holy Scriptures, which are his
word, fo he fpeaketh to us vertually, though not expreffely by his
works. And that, Firft,by his workes of creation ; by them God
is continually opening and manifefting himfelfe to man in his wif-
dome, power, and goodnelfe. He fpeaketh to us , Secondly, by
his works of providence, whether firft they be works of mercy
( every mercy hath a voyce in it, every blefting a fpeech ) or fe-
condly, whether they -be works of judgement (Micah 6. g.J The
Lords voyce cryeth unto the Que, and the man of jvif dome [kail fee
thy name ; heare ye the rod, axd who hath appointed it. Sickneffes
and lotles, the erodes- and troubles that we meet with in the
world, cry aloud to us , efpecially when rhey make us ( as they
often doe) cry aloud. As the heavens declare the glory of God,
*nd the firmament fkeweth his handy rvorkf , day unto day utter eth
fpeech, and night mto night [hevteth knowledge ( PfaJ: 19. 1,2.)
fo thofe things that are done and acl:ed night and day, utter the
M m minti
%66 Chap. 33. 'jfn Exfofition upon the Bool^of J o B. Vcrf. 14,.
mind and fpeak out the heart of God unto man.
For God fpeaketh once , yea twice.
HHfcO in urn The. Hebrew is, in once, that is, for one Tarne or Time, or by.
DV*2!3 on2 nieanes or way. The word »ncc r hath a threefold hgmiicaii--
nHK /«■«»« on in Scripture, all which are applyahle to the text in hand.
wfcfr Firft, Once, is as much as furely, certainly, verily, irrevoca-
bly. Thus ( Pfal: 89. 3 S» J O ace h ave If" ™* by my holineffe,
that I will not He unto David ; That is , I. have iiirely fworne, ,
certainly fworne, irrevocably fworne , my word, yea. my oath is
out, and ic is immutable .$. That which God (in this fence ) once,
faith, it is alwayes fayd,.or 'tis fayd for ever j, how. much more
that which he fwarethPThus the Apoftle argueth(ii/^.-6.i7,i8.^ ;
God willing more abundantly (or more then needed as to him and
the truth of the.thing in it ielf)^ fhew unto the heires of promife the
immutability of his counsel confirmed it by an oath, that by .tveo intr
mutable things, in which it is impoffiblefor God to lye ( namely, his
promife and his oath) we might have firing conflation, &c. In like
no ion we may expound that once, which we finde (Heb: 9.27;)
Andai it is anointed unto men once to die ( or to dye once ) and
after thafcometh the judgement. Some referre, 0/rr* , to dye, as if
the meaning were,it is appointed unto men to dye once , that is,
menmuft expect to dye a naturall death, which happens but once,
and once ( at leaft equivalent^ ) will and muft happen to all men.,
Others referre the onee to appoint ed.'m the fence of this prefenc
expofition ; It is appointed once j that is, God hath certainly and
firmly appointed eftablifhed and decreed this thing , he hath ra-
tified it in heaven, that men mutt dye ; This ftatute is irrevoca-
ble ; The thing is appointed, and there is no reverfing or revok-
ing of that appointment. This is a good fence, and futable enough
to the fcope of Ehhu ; God fpeaketh once , that is, what he fpeak-
eth is a fure and certain word, an infallible word j. the word [(tied
for ever in heaven { Pfal: up, 89.) his promife is not only fure
but mofl fure. As the Apoftle ipeakes ( 2 Pet: 1 . 1 8, 19. ) And
this voyce wheh came from heaven we heard when we were with,
him in the holy Mount . we have alfo a more fure ( the Compara-
tive imports the Superlative, a most furejwerd of prophecy, where-
unto ye doe well that ye take heed, as unto a light that fhineth in a
dark,e place, mull the day dawne And the day-flarre arife in your
hearts.
Chap. 33. An Sxpoftion upon the BooJ^of Job. Verf. 14. 167
hum e!h
'hearts. As the whole prophecicall, To the whole hiitoricall and
dofrrinall word of God is mod fure, being once fpoken it is fpo-
ken for ever, And written as with a fen of iron, and the point of a
"Diamond, and that upon a rocke which cannot be removed. That
which was vaine-glorioufly, arid beyond the line of man , fayd of
the Law of the Medes and Perjians, ( Dan: 6. 8. ) is only true of
the word of God, it altereth nor.
Secondly , This once fpeaking, notes the fpeaking of a thing Semel tofuiu*
fofuficimly or full), thar there is enough fayd at once, and fo no %™t^ot
more needs be fayd. The vulgar tranflati&n takes up this fence, «Jf«. vulg.,
God hath fpoken one f(that is,he hath fpoken fully offfu Anciently for JJw5 quodfuf-
mans inftrucrlion and admonition at once , and therefore he trari- fit 'tenter faQum
ilates the latter part of the verfc, thus ; And he doth not repeate c fi ^erarefu-
it the fecend time. That which is done at once fufficiendy , needs Jfjf"
not/be done a fecond time ; This is a truth ; There is a fufficien-
cy and afullneife in the word of God once fpoken, there needs
nothing to be added ; or as orhers expound this trandation,
When once God fpeakes,that is,refolves and determines a thing,
. he doth not ( as man who often repents of what he hath purpo-
fed ) oring it into a fecond consideration, for he cannot erre, and
therefore he needs decree but once. But though this be a truth,
yet I doe not conceive it to be the meaning of this place, becaufe
it doth not well agree with what goes before, and Iefle with that
which followerh at the 20th verle ; Loe all thefe things worketh
Cod oftentimes, or ( as our Margin hath it ) twice and thrice with
man. And therefore here Elihu rather intimates the variety of
thole wayes by which God reveales himfelfe to man, then the luf-
ficiency of any one of them. For though we grant any one of them
fuflfkient, yet God out of his abundant goodnelfe is pleafed to
reveale himfelfe more waves then one, and more times then
once.
Thirdly , This once, may be ta"ken excluf ively ; fo in Scripture,
once 'vior.ee and »0 ww^w/o* and nor againe ; or as we fay, once for
all, and fo it is oppo'ed to the repeating and acting over of the
lame thing. Thus slbifha iayd to David ( 1 Sam: 26. S.) God
hath delivered thine enemy into thme hand this day , now therefore
let me fmite him, / pray thee, with the fpeare, even to the earth at
once, and I will not f mite Ivm the fecond time. Once fmiting is
there oppofed to fmiting more then once j As if he had fayd, I
M m i will
i6ft Chap. 33. An Expfition upm the Bool^of j o b. Verf.14.
will pay him home,o: riifpatch him at once,there will be no need
to fetch another blow. Thus when the Afoille had fayd in the
E'-dirle to \hz Hebrews (Chap: 9. 27.) It u appointed -Ant men
or.ee to dye, and after this the judgement, prefemly he addeda, Sc
Q-.njt was once offered to bearc the fins of many ; there al'o or.ee
is oppofed to twice, or a fecond time, excluding ail repetition of
the facrifke of Chrift. As 'tis fayd ( Heb: 10. 10. ) By the which
will we are fantlifedjhrough the offering of the body 'of jef as C hrifl
once for all. And therefore the fame Apoltte in the lame Chap-
ter ( v. 26.) territieth Apolhtes with this dreadfull doome ; //
we fin wi/fti/ljUfier that **» have received the knowledge of the
t'rsth, there remaineth no more faery fee for fins ;that is, neither wHi
Chrillgiveuphimfelfe tobe a facrifice againe for fuch as have
(after light received about ir,and fome feeming clofings with it )
caft off that his facihee , nor can- any other iacrihee be given.
In this fence al.o iometimes God fpeakes, once , He fpeakes once
and will fpeake no more, once and not a fecond time ; though we
have a twice here in the text, yet, I fay, in fome cafes atid unto
fome perfons, God ipeaketh once and will not fpeake againe.
Whence take this obfervation or Admonition rather. -
It is dangerous ref fifing the fir ft- call, the fh fl Word of God.
Poffibly, you may never heare more of him or from htm, once
may be all.
God may fpeak in thy cafe, not only once, that is firmly and
certainly, not only once that is fuflrkiencly,but once (that is exclu-
fiveIy,once) and no more forever. That moving caution of the
ApofUe is grounded upon fuch a fad poH^billity as this(//^. 5.7.)
wh re fore as the holy Cjhoft faith, to day if ye will heare his voyce,
harden not your hearts • and again (verfi 13.) Exhort one ano-
ther day ly, while it is ca\led,to day, left any of you be hardened through
the deceit fullneffe of ftn. As if it had been laid ; heare to day,hear
this hour of the day, for you know not, firft, whether there will
be a morrow or another day for you ; fecondly,lf you have a mor-
row,yet you know not whether you fhall have a word to morrow;
both time and feafon, dayes and opportunities are in the hand of
God ; and he that neglects the feafon of one day, harh noaflu-
rance of another day,much leflfe of a feafon with the day. Who
laicws whether the cock ihall crow twice or no ? polfibly the
cock
Chap. 33. An Expoftion upon the BooJ^ of Job. Verf. 14. 169
cock may crow but once ; in what a condition had Peter been if
it had been fa wirh him, for after he had ( as Chrili notwithftand-
ing all hi< confidence to the contrary, rold him {Marl^iq. 30.)
cL-nycd his Matter thrice/he never called to mind the words of
Ch.ift, nor had any thought of humbling himfelf for what he had
dene, till ( as 'tis iaid, zerf-ji.) The fecond time the fickjrew.
Every one hath not a promife ( as Peter equivalently had ) that
the cock fhall crow twice, or that God will aftoard him meanes a
fecond time to awaken him out of his fin. That which the Lord
fpake of afflictions (hew the fullnefle of it, may alfo be ful lolled
concerning his warnings and admonitions (Nabumi.y.) I will
make an Htter end, affliction ftall not rife up the fecond time : We
ihould hear at firft i peaking, left it. fliould prove that when the
Lord hath fpoken once, he fhould make an utter end, and fay,
inftruction and admonition ("hall not rife up a fecond time. And
to be fure, as Abraham after he had interceded for Sodom and
Gomorrah feverall times, faid atlaft ( Gen, 18.52.) let not the
Lord be angry , and I willfpea^et but this once. So the Lord when
he hath fpoken oft to feelers and is not heard growes fo angry,
that he comes at laft and faith, I will fpeak yet but this once.
God will at lafl: come to his, but once mo re to all men ; and with
fome he is at his once at firft and no more for ever. There is
a time when every man fhall hear his laft word, and God will
fpeak but that once ; and fomtimes k is but once in all that God
will fpeak. Therefore take heed, it is dangerous deferring* if
God fpeaks onee,if he call & knock once,it is bur fin & folly too,
that we doe not hea ken to, and open at his firft call and knock, .
though the Lord doth (I gran:) ufually and moftly exe-cife much
patience towards finners, calling and knocking once and againe,as
it follovveth in the text, He fpeahjth once,
Tea twice, or a fccor.d tipie.
Severall of the Jewish writers interpret this twice -ot the two
forts or waves of divine revelation which are fpoken ot in the fol-
lowing parts of this context ; God fpeaks to man by vifionsand
dreams, and God fpeaks to man by difeafes and ficknefies, as we
fhall fee afterward. But I rather take it more generally, 10: only
as to the divers manner and difiinef waves oi his fpeaking, but as
to the divers times, or reiteration of his fpeaking; he fpc.iknb
C9HC-
270
Chap. $ 3. An EvpoJitioH upon the Beol^of Jo b. Verf. 14.
iiKf, r« trrcc : As he fpeaks Overall waves, fo feverall times,
twlci o:'rhrice,poilibly,in the fame way; twice by vihons, twice by
dreams, .twice by iicknefles,and often by his Minifters j He/peal^
Iniiubusetfc: ct ' ;}0 " ce i
x tabus. i.e. his ^ „ ';L
, ; /?<* twice,
qi'.oduno verbo
rf/funrD^oyB j iliall-conhder this m« three waves, and give a brief nous
tfur feeunao i. e. c
ttemm femel i- * rom eacn •
tenmq; loqui- Firft, coniider tvcicc as to number ; twice ftricUy xaken is mo.e.
iur deus um then once. One is no number, but tsvo is.
admonition?
nonfemperi-on- Hence note.
tentus.Dtui. Cjodis fo gracious that he fpeak^once and djraine, ones and a
fecond time to [inner s.
Who is there among us that ha(h not had experience of Gods
'fpeaking to him more then once ? And that not only with refpect
to the various wayes of fpeaking, but with refpect to vaiious
times of fpeaking. He fpeakes more then once by his word, more
then once by his workes, whether of judgment, or of mercy .Some
-Tinners are confumed in a moment or^at once, fas it is faid of O-
rahJDathan^nd Abiram with their confederates(7Viw*£. 1 6.2 1 .)
others dye of a lingring confumption. God waitethtobe graci-
ous, and therefore he rarely fpeaketh his all or iiriketh his all at
once. He gives precept upon precept,line upon line,he fends for-
row upon forrow, crolVe upon crofle, that finners may at laft re-
member themfelves, returne and live.
Secondly, As twice notes a number, fo it may be confidered ^s
a fmall number, yea .as the fmalleft number ; twice or two is the
firft number, the rirftftep into number. They that doe a thing
more then once cannot do it lefle then twice, nor can that number
which is more then one be leffe then two. When the woman in
•the book of Kings told the Prophet ( 1 Kings ij. 12. ) I am
going to gather twofiickj. Her meaning was,a very few fticks,on-
Jy enow to make a little fire to bake a Cake with. And when the
Spirit of God would fhevv how few, comparatively to the rout of
the World, they are and will be that bear witnefle to the truths
of Jef*Chrin\ he calleth them two Witnefles ( Rev. n. 2. )
they are a number,yet exprert by the left number, that we fhould
not have our eyes upon the multitude, or think, that is not the
truth
Chap. 35. An Expjiticn upon the Eeol^cf Jo B. Verf. 14. 271
truth which is no: followed by great numbers, or ihe mcft of the
World. The traine of Chriil is noc large, nor are his wayes
throng'd, few there be chat rind them. As they whrm he calls •
forch cob^ eminently his witnefles are not many, therefore called
:.vo ; fp they that receive their witnefr>are not many ; The world
wonders after the b-MJi \ Thus as two or twice imply a (mall num-
ber ; 10 m Scripture language,that which is done more then twice
is tuppoied done often or many times ( 2 Kings 6. 10. ) When
the Prophet had told the King of Ifrael where the forces of the
King of Affyrla would come, and by that meanes defeated him of
his putpofe ; it is faid, And the King of Ifrael fent unto the place
which the man of God told him, and warned hint of andfaved hint-
felf there, not once, nor twice ; that is, many times, which made
the King of Syria wonder how it came to pafl'e that he was fo often
defeated ; he thought he had laid his plots fo wifely and clofely
that cjie King of Ifrael could not efcape, but he faved himfelf noc
once, nor twice ; more then twice is many, but bare twice is the
narroweft compaffe of number imaginable.
Hence note. t
God hath not given ur-any ground to prefume upon frequent
warnings or Jpeakings.
Though he fpeake more then once, yet it may be but twice,
polfibly but twice preeiiely,. probably but twice rertrainedly ta-
ken. The Lord would not have us build upon the hope of future
fpeakings,to the neglect of what is prefently fpoken.Though God
be very patient and long-furfering to finfull men, yet he hath not
given any man, the leal* occafion, no not by a promife of fpeaking
a fecond day, to continue one day much lelfe to continue long in
fin. When God fpake ( as I may fay ) at the largeft rate of his
patience to Tinners, he fayd ( Gen. 6. 2. ) tJMj fplrlt fhaH not al-
raayes ftrive with man ; natalwayes , that is, though it ftrive long,
yet it fhall not ftrive very long, and that he may know it, I will
give him a day, jet his day es fhall be an hundred and twenty yeares.
This was lomewhat a long day indeed ; But remember this hun-
dred and twenty yeares,was all the time that was granted to all
the men of that world, there was not fo much granted to every
particular man of that world, po-fibly the Spirit of God did noc
ftrive a day longer with many a one among them. Therefore take
heed.
272 Chap. 33. An Exposition upon \he Booi^of J o b. Verf. 14.
heed of prefuming. When rhe Lord fpeaketb once, doe not fry,
I will ftay till he lpe?.kes a fecond time, and if he condefcend re
fpeake twice, doe not believe that he will alwayes fpeake.
Thirdly , Twice, may be <ronfidered as a fmaH certaine num-
ber, put for a fmall uncertaine number. 'Tis frequent in Scrip-
iure, to put a certaine number of any kinde, for an uncertaine j
Sometimes a certaine great number,for an uncertaine great num-
ber ; and ioir.etimes a fmall certaine number , for a fmall uncer-
taine number. As twice is not to be tyed up ltriclly to the fmal-
le(l number ; f'o nor to any number whether fmall or great.
Hence note.
2s(p man knows hovt oft hejkall be warned orfpihgn unto by God.
God doth not put an abfolute ftint upon any of his actions.
Beware of neglecting the leaft twice, the firft twice, which is
the loweft twice • for though we cannot binde God up ifric^iy to
twice, it may prove three times or foure times, yet whether it
lhall be fo many, or how many it fhail be , no man nor Angel
knoweth. Twice cannot be very often, and 'tis uncertaine how
often. Therefore if you hearken not when God hath fpoken once
( take it If richly ) doe not ft op your earcs at the fecond fpeak-
ing. It isfayd, Mofesfmote the rocl^tmce ( that was twice beyond
his CommiiTion, for he fhould not have fmitten it at all ) and rhe
water came out aboundantly . How many rocks,that is, hard hearts,
hath God fmitten by his word and his workes twice, and yet we
fee not the waters of Godly forrow flowing out ; the rocks are
fmitten more then twice with the rod of God,with the rod of his
mouth in the miniftery of his word,they are fmitten with admoni-
tion upon admonition, with reproofe upon reproofe , with threate-
ning upon threatning, and yet the waters came not out aboun-
dantiy, yea fcarce at all. May not they feare that they fhall have
pxnall forrow upon forrow ( Paul tooke notice of the goodnefle
of God to him, that he did not let him have afflictive forrow up-
on forrow ( Phil: 2. 27. J but, I fay, may not they feare they ("hall
have paenall forrow upon forrow ) that is , everlaih'ng floods of
forrow, who after the Lords fpeaking upon fpeaking , and repro-
ving upon reproving, give no proof e of their godly pacnicentiall
forrow ? O how angry was the Lord with Solomon , beemfo his
heart 79 as turned from the Lord GodoflfraH, which had appeared
to
Chap. 33. An Exfofitioti upon the Bool^of Job. Verf. 14. 275
to him twice ( 1 Kings 1 1 . 9. ) God appeared to him in Cjibeon
( 1 Kings 3. 5. ) when he was firttmade King, putting him to
his choice, or giving him a blanke toaske what he would, and he
chofe well, he choie wifdome and had it. God appeared to hint
\ lecond time after the building and dedication of the Temple
( 1 Kings 9.2.) And [aid unto hint, I have heard thy prayer, and
thy /application, that thou halt made before me, &c. Thus the Lord
appeared folemnly unto Solomon twice,and but twice for any thing
that appeares upon record in that folemne manner. Now when
notwithstanding thefe twoappearings of the Lord to Solomon, the
heart of Solomon was turned away from the Lord God of Ifrael,
his anger was kindled againft Solomon, and the Lord fmote him
once, yea twice, renting his kingdome , and pulling away tea
tribes at once , from his fon and fucceffor. O doe not refufe
God* fpeaking to you twice, or the renewed fpeaking of God;
to doe fo is very finfull , and therefore very dangerous. For as
'tis a figne of a holy heart, of a gracious frame of fpirit,to heare
twice at once fpeaking ; as David profefled he did ( Pfal- 62.11.)
Cod hath fpoken once ; twice have I heard this, that power belongeth
unto God : alfo unto thee Lord belsngeth mercy. There are feve-
rall rendrings and interpretations of thofe words ; But that which
to me feemes moft intended by our rendring is,I heard what was
once fpoken twice at once, that is,I heard it fpeedily,and I hsard
it believingly ; as foon as ever the word came to me I received it,
and I received it not only with my eare , but with my heart.-
That's a blefled way of hearing, and they who heare fo, at firft
fpeaking,may well be fayd to heare that twice which God fpeak-
eth once. But how fad is it that God fhould fpeake twice,thrice,
yea foure times, and yet not be heard fo much as once ! When
Job was brought upon his knees {Chap: 40. 5. ) he faid, Ome
have J fpoken, but I will not an fiver : yea twice but I will proceed
no further. Job began to be fenfible of that which Elihu was work-
ing him to, that he had been too forward , yea teo forward with
God ; Job began to fee his error, and recanted it ; / have fpoken
vnct, yea twice, but I will proceed no further. 'Tis good, that after
once or twice finning or failing, we yet fay we will proceed no
further. O how deplorable is mans condition,when theLord fhali
fay, I have fpoken oncc,yea twice,but now I will proceed no fur-
ther, I will fpeake no more \ And this ufually comes t© paffe,
N n whei
Z74 Chap. 3 3- AnExpofition upon the Bod^ of Jo i. Verf. 14
when men are dull and flow of heart to underftand what he fpeakr
eth, which as natural! men alwayes, 10 godly men often are, as it
follower h in this text ; Hefpeaketh w«,)« twice,
Tet man.perceiveth it not.
That is, apprehendeth not fometimes that God is fpeakingto
him, and he feldome anderftandeth what God is fpeaking to
him.
There is a little varietie in the expofition of this latter claufe
of the verfe ; The word wan not being exprelTely in the Hebrew
( and therefore we finde it put by our tranflaters in a diftinft
character ) the text runs only thus ; God fpeaktth once, yea twice,
he percelveth it not. This hath occafion'd the vulgar latine inter-
preter to referre this lalt claufe of the verfe to God alfo ; giving
out the fence thus ; Cjodfpeaketh once, and a fecond time be- doth
Send loquitur not re P sateit I As if here were a warning given , that all fhould
dew etfecundd attend the very firft motion of Gods voyce to them; For he fpeakr
id ipfum non eth once, and doth not repeate the fame. But I fhall not ftay upon
repetit. Vulg that, becaufe I fee not how the Hebrew word by us rendred to
perceive, can with any tolerable figniflcancy be rendred to re-
nSTlffll </ra- P eace : y ct > r ^ ere * s a ^ ecGn< ^ rendring of the text in the fame te-
dke iKendito- nour > giving a genuine fence of that word, which is very profita-
eulos profit, ble and proper enough to the fcope of the $hce,Godfp.eaketh once,
enimadvertir, and he doth not confder upon it a fecond time ; That is, when God
n f; . fpeaks or decrees to give forth any thin£;,he doth not take it into.
kernel loquitur r r , ..* • ° • J 1 1 ? ' . L _ ,
deu* ex ficundo coniideration againe or review and bnngit about upon fecond
illud non conft- thoughts, as men often. doe ; yea it is their duty ( though it be a.
icrat, Scult: duty anting from their frailty ) fo to doe. Men ought to conlider
often and review their owne words as well as their works. But
( faith Elihu, according to this reading ) God fpeaks once, and doth
net cenfider of it againe ; for. he hath the meafure and compaffe of
all things fo fully inhimfelfe , that he needs not turne backe his.
thoughts upon.any of his determinations, as if there could be a
miftake, or any error in them. This is a very glorious truth, high-
ly advancing the name of God above every name among the beft
ef the children of men. And. it arifeth clearely from the text,
leaving out the fuppliment which we make of the word man.
Yet according to the opinion of the moft and beft expofiters, yea
according co the cleared fcope and tendency of the text, that,
word
Chap. 33. An Expofttion upon the Book^of Job. Verf. 14. 275
word man is rather to be fupplyed, Godfpeaketh once, yea twice,
z/ini man perceiveth it not.
3 Tis common in Scripture to leave fuch words unexprefied, as
muft neceliarily be underftood. And therefore I fhall only inlift
upon our owne tranflation.
Yet before I proceed to that,t iliall touch upon another read-
ing of theie words,as referring unto man,which doth not fo much
Carry areproofe of mans dullneffe , as a commendation of Gods
goodnefle, thus; Cjodfpeaks once, yea twice, if man perceiveth it Loquitur dew
not. As if he had fayd, If man befo weake and darke, fo dull andfemel et dua-
flow of apprehenfwn, as not to perceive Gods minde at his fir ft fpeal^- ^ {"vicibuf )
inq. yet Gcd is ufually fo gracious and condescending as to fpeake „ e "™'l utnon
•/ J , j . / j <z> j & 1 v conjiaeravit e-
tmce,er ajecond time, even to that man-. This reading doth ex- a m. Pifce
ceedingly exalt and fet forth the goodnefle and gracioufnefle of
God ,• and we have frequent experience of it , that when God
fpeakes once, and findes creatures dull of hearing , he fpeakes a
fecond time.
Our reading gives in thefe words as a charge of mans darknsfle
and flownefle to apprehend the meaning of God fpeakwg to us
.either in his word or works. God fpeak.es once, yea twice,
Tet man perceiveth it not.
The Hebrew is, man feeth it not. There is an eye in the under- HJ "YliZT 87
ftanding, the mind of man heholdeth the fence of words, even as Nonvideritil-
his bodily eye beholdeth the colours, and dimenfions of any lui \ f c S hoi ?°
materiall object Yet the eye of mans mind is fo bleared and miturfverbo'.
dim- lighted that though God fpeak once, yea twice, he feeth, he hoc INtf Elih*
perceiveth it not. That is, he doth hot clearly perceive it. Elihu utitur fexies
makes ufe of this word fix times, Job thrice, Zophar once, in all l&twZpjkm
which places, they intend an exaft obfervation and through ipecu-^^^ j*/f
lation of the matter which they rreate up»n, either in the affirma- g °ns et °dara
tive or in the negative ; here as a rebuke to man Elihu makes Jignificarifpe-
ufe of ic in the negative, man perceiveth it not. adatio et ebfer-
vstio curiofi.
Hecce note. Goc.
Man of himfe If cannot perceive the mind of Godin fpiritnali
fpeakings,or Cjodfpeaking about fpirituall things .
The propheticall Sermons are called vifions ; The vifon oflfa-
N n 2 iah x
176 Chap. 35. An Exptftion upn the Bool^of Job. Verf.14
-h
iahthefonof Amos, which he [aw ( Iia. 1. 1.) yet when they
preached them to the people, many of them faw nothing ; their
vifions were to the people as parables or darke fayings. Man in
generall falls under a twofold confederation ; firft,as unconverted
orcarnall; and in that ftate he perceiveth not at all, when God
fpeaks once and twice, yea thrice, he perceiveth nothing. And
that proceeds from a double ground.
Firft, from the naturall pravity of his heart, and the blindnefle
of his mind. Of fuch the Aportle faith ( Eph. 4. 1 tf. ) They have
their underftanding darkened, being alienated from the life of God-
through the ignorance that is in them, becaufe of the blindnefje of
their heart. And hence he concludes ( 1 Qr. 2. 14.) The na-
turall man receiveth not the things of the Sfirit of God, for they are
foollfhnejfetohim/jeither can he know them, becaufe they arefpiritu-
dly difcerued; fpirituall objects muft have a fpirituall eye to fee
them.
Secondly, this comes to pafle fometimes from the judgment o£
God upon carmll men ; who as in mercy he caufeth the blind to
fee, fo in wrath he ftriketh thofe*that have no mind to fee with
greater blindnefle, and punifheth their former rebellion and ob-
iUnacy againft the word received with an impotency to perceive
it. Yea God doth not only leave fuch in the blindnefle ©f their
mind and dullnefle of their understanding, but gives them up tc
it. The Prophet Ifaiakwzs a Gofpel Preacher, he held out the
light clearly, yet his hearers were under fuch a docme, that the
very light which he held out blinded them ; fo that the more he
fpake the lefle they perceived ( Ifa. 6.10.) And he fold, go and
teH this people, hear ye indeed, but underftand not j and fee ye indeed,
but perceive not : make the heart of this people fat, and make their
sares heavy, and Jhut their eyes ; -lefl they fee with their eyes ', and
hear with their eares, and under ft and with their hearts, and convert^
and be healed. This is a dreadfull Scripture ; The Lord is highly
provoked indeed, when he judicially fihuts up trie eyes of men,
and hardens their hearts againft his ownmeflages, not that he in-
fufeth any hardnefs or inftilleth any ignorance into them;but gives
them up to that ignorance hardnefle and darknefle which already
poflefleth them. And then though God fpeak once or twice, or a
hundred times, they perceive it not .• They that harden their
Hearts, fhall have them hardened by that which is 'the ordinary
meases
Chap. 33. An Expofition upon the Booi^ of Jo B. Verf. 14. 277
tneanes to ioften and melc them j and they that fhut their eyes
againftariy truth, are in danger of having them fluit againft all
truth^evenby that means which ufually openeth eyes. Thus we
fee th.it this firlHort of men, meere carnall men, cannot fee ot
perceive when God fpeaketh, and why it is fo.
Secondly, ( which I conceive rather to be the meaning of £//-
hu here ) Man may be conhdered in his fpirituall ftate. That is,
as convened and renewed in fpirit, by the mighty working of the
Spirit. Now to meninthiseftate God fpeakesonce, yea twice,
and they perceive it mt. They that are fpirituall doe nor alwayes
perceive fpirituall things. For
Firft, tbey have much corruption in them. Though they are
renewed, yet they are renewed but in part ; we fee in part and
but darkly, yea fometimes Saints can hardly fee at all,efpecially as.
to fome difpenfations and manifeftations of God I he may fpeak -
once, yea twice and thrice to theminfuch a thing, or tofucha
purpofe, and they take little or no notice of it. He may poynt un-
to them by fuch providences, and by fuch Sermons, and yet they
look upon themfelves as un-concerned, not making any home-ap-
plication of what they outwardly hear or fee, yea feele and fmarc
under ; and all this by reafon of fome prevailing corruption.
Secondly,this may proceed from their negligence and flothfull-
neife ; good men are not alwayes carefull as they fhould, much
4effe criticall and wifely curious to obferve every* providence of
God, and to confider why or for what end fuch or fuch a word is
fent to them. As carnall men thruft the word from them,f© godly
men faile much at all times, and at fome times wholly negled to
lay the word to heart. They doe not compare themfelves, that is,
their lives and confeiences, their thoughts and wayes with the
word, and then no wonder if they perceive not what is fpoken to
rhem. Even a J^maybehindredby his own indulgence from
perceiving what God faith unto him. The Prophet complained of
the people of God for not ftriving to take hold of him. ( Ifa. 64*
7 . ) There is none that calltth upon thy name, that ftirreth ftp him*
[elf to take hold on thee. And may we not complaine that few ftirre
up themfelves either to take hold of the word of God, or that the
word may take hold of them ? Paul exhorted Timothy ( 2 Tim.
1.6.} to ftir up the Gift of God that was in him. They that have
received both gifts and grace may be much wanting to themfelves
in
278 Chap. 33. An Expofition upon the Book, of J b. Verf.14
in ftirring them up. Though we deny mans naturall power, yec
perfons converted have a fpirituall power, which they often neg-
lect to ftir up. When the fervants or" Benhadad ( 1 Kings 10.
32,3 3. ) came to Ahab u-on that meiiage to beg his life, it is
laid, 7 he men did dilli gently observe whether, any thing would come
from him that they might take hold oi, and urge it in favour of
their Mafter ; and as toon as Ahab had dropt that word, he is my
Brother^ foon as they had that word y they did hajfily catch it and
applyed it lor their prefentpurpoi'e.So they that are godly fhould
ebferve what is fpoken unto them, what corruption is fmitten by
the word or by the rod of God, and asfoone as ever fuch a word
is fpoken, they fhould take it up and apply it to themfelves.
Thirdly, thofe many lulls that are in the heart of a godly man,
not yet fully mortified, as fecret pride, felf-love, and unoelief,
thefe hinder him from underftanding the mind of God. And there-
fore we are counfelled by the Apoftle James ( £hap. 1. 21. J to
lay aftde ( that i?, to get fubdued and mortified^ all flthinejfe
And frperfluity ofnattghtineffe, and ( fo ) receive with meekness the
engrafted word which is able tofave our foals. As if he had faid, we
can neither perceive nor receive the word favingly, unlefle our
luftsare caft out and catt off. How much any mm neglects this
duty of mortifying his lufts, by fo much is he rendred both unable
to perceive the word, and unfit to profit by it.
Laftly, Mx.Brotighten renders the words thus, God fpeakj once, ■
yeatmce, and man will not mark it. We fay, man perceiveth it not;
he faith, man will not markjt. As our reading fhews the weaknefs
and imperfections, or the negligence and flothfullnelle of man,
when he doth not perceive what God fpeaketh ; fo his fheweth
the obftmacy of man. The will 'of man is as perverfe,as hisundep-
ftanding is blind. Man hath nor only a wound or aweakneffe in
his will unto that which is good,but he hath a rebellion in his will
againft that which is good, and that not byfomeoccafionalldif-
guft or fudden guft of paffion, but he is naturally fetand refolved
againft that which is good. Man will not w^what God fpeaketh
in his word and works. Chrift upbraids the Jews ( Joh. 5.40. )
Ye will not come unta me that ye may have life ; he chargeth the
fault upon their wills. 'Tis certaine man hath a will not to come
to Chrififor life ; yet that is a forced and farre fetcht inference
which fome make from it, that man hath therefore power aad
will
Chap. 33. An Exf option upon the Eool^of Job.. Verf. 14. 279
■will to come. Sure enough nun hath a will not to come, he hath
not only an imbillity,but an enmity and an oppofition in his will
againft Chrifbhe will not come to Chrift that he may be faved,buc
would take up his fal vation fomewhere elfe ; he would be his own
Saviour,or let any one Hive him, rather then be faved by Chrift ;. •
all things considered, efpecially this, that he mutt deny himfelf, .
and neither be found trufting to his own righteoufnelfe,nor acting
any unnighteoufnefte, if he defires to be faved by Chrift. And as
there is a refiftance in the will of man againft the true difpenfatioa
of Golpell gtace j fo againft any other difpenfation whereby God
f^eaketh to him. The unchanged will of man rifeth up againft the
will of God manifefted in his works, as much as againft his will
manifefted in his word ( I fa. 26. ii.«) Lord y when thy hand is
lifted up they will not fee. If his hand be lifted up in publick judg-
ments they will not fee it, if in family or perfonall judgments and
afflictions they will not fee it, but fhut their eyes and hoodwink
their own underftandings. Yea, they are oftentimes fo wilfully,
or rather fo madly blind, that they had rather fay it is the hand of
blind Fortune ,then the hand of the Allmighty and All-feeing God.
Novo who is fo blind as they that will not fee ? Till this rebellion
againft the holy will of God with which the will of man is filled
be caft out and fubdued, let him fpeake once, yea twice, let him.
fpeake by word or works, by promifes or by threatnings, by good *
or evill, yet man will not mark it.Thus much in generall of Gods
revealing himfelf to man ; In the next words we have the diftinft.
wayes fet downe by and in which he revealeth himfelf: In
dreame &c.
JOB,
J So Chap. 33. An Expofition upon the B^of J o b. Verf. t■^ ^
JOB. Chap. 33. Verf. 15,16,17,18.
/>/ rf dream, in a virion of the night, wh«n deep /Jeep
fah'eth upon men, in /lumberings upon the bed;
Then he openeth the ears of men, and/ealeth their in-
ftru&ion.
That he may withdraw man from his purpofe, and
hide pride from man.
He keepeth back, hk foule from the pit , and his life
from periling by the /word.
ELihtt having faid in the former verfe, that, Godfpeaketh once,
yea twice , yet man perceiveth it not ; proceeds to give in-
ftance of thole feverall waves by which God fpeaketh to man.
His firft Inftance is given ( v. 1 %. ) where he brings in God
fpeaking to man in dreams and vifions. And as he (hews us God
fpeaking in dreams and vifions, fo he fets downe hisaymes or
endsin doing fo, and they are three-fold.
Firft , God airhes at mans inftru&ioh ( v. 16.) Then he
openeth the ears of men, and fealeth their infirntt'ton .
The fecond aimeofGod infuch difpenfations, is repentance
and humiliation ( v. 17. ) That he may withdraw man from hi*
purpofe, and hide pride from man.
The third and laft end here expreft why God fpeaks by dreams
and vifions, is mans falvation ( v. 1 8. ) He keepeth backhts foule
from the pit) andhu life from periling by thefword. Thefe are the
parts and fpecialties considerable in this context.
Verf. f$. In a dream, in avijion of the night, &C.
Crm pinguu Thetoote of the word rendred a dreame, Cgnifieth that which
grojjitftcxra- j s thick, gr«iTe or fat, and by a metaphor a dreame, becaufe
Ki't'fn- Yearns are naturally caufed by grofs and thick vapours, arifing
im quem fom~h° m c ^ e ft° mac k & fuming up into the head. Sleep is caufed im-
nia 'cenfequun- mediately by vapours and dreams are our work in fleep. A dream
»«r» u an Imagination which the minde frames and formes, or which is
formed and framed in the minde while wefleepe * or,A dream is the
wcrke of the foule , while the body is afleep. Sleepe is the binding
up
Chap. 33. An Exfofition upon the > Bool^of J q b. Verf. i?. afci
up of the outward fences, hearing, feeing, feeling, &c. yet then
the inward fences,phantafie and memory are at liberty and free to
worke. The phantafie is very quick and nimble, when the body
lieth as a logge and ftirres not. The phantafie ( as we fay) builds
CaiUes jri the ayre, and makes ftrange Chimera's in the braine by
day, much more by night. In Dreams, there is an image of things
or pcrfons reprefented to us. When Pkaroah dreamed^ he fawfe-
ren leane ksne> and [even thin ears, af alfofeven fat kwe and [even,
full ears of cor no. 'jacob faw a ladder in his dreame reaching up
to heaven, and the Angels of God attending and defcending.
jofeph faW his brethrens ftieaves doing obey fance to his Iheafe*
he law alio the Sun and Moone and eleven Starrs, doing obey-
fance to him. Nebuchadnezzar dreaming faw an Image with the
head of gold, with fhoulders and breaft of filver , with belly and
thighs of brafs, and leggs of Iron,<jrv. Thefe dreamers had ima-
ges as clearely reprefented to their mindes, as any thing can be
to the moft waking and wakefull eye of the body. And though in
many dreams there are no fuch formall fimilitudes prefented to
the mind, but only a voyce heard fpeaking,yet nothing can be de-
clared to us in a dreame without forming in our mind fome kind
of likenefle. When it is fayd that God came to Abimelech
(gen.-^o. and to hub an Gen: 31.) and an Angel of the Lord to
Jofeph ( Mich: 1 . ) fpeaking to them in dreames , they had fuch
things exhibited to and imprefied upon them, as gave the former
two aiVurance that God (pake to them, and the third that he was
fpoken to by ah Angel of God.
Further , We may diftinguith of dreames ; Firft, fome are
ineere naturail dreames ; and they ariie foure waves ; Firft, from
the temperature of the body, Melancholly and flegmaticke
perfons, have their fpeciall dreames , and fo have men of a ftn-
ru.ine and of a cholerkke completion. The firft end ine to
dreame of fad, thefecbndoffottifh, the third of pleafant things,
and the lift of wrathfull wranglings and contendings. Secondly,
Narurall dreames are caufed by the diet or food which we eare,
fpeciall meare inclining to fpeciall thoughts and imaginations.
Thirdly, Meere narurall dreams flow from the buiiinefs or fpeci-
all worke wherein we have been ingaged in the day ; %s Solomon
fpeakes ( Ecclef 5. 3. ) a dreame comet h thorovf the multitude of
bnifintfs -j that is, a man dreams at night of what he hath been do-
O o in»
1 3 a Chap. 53. -«4» Expofttion upon the BooJ^of Jo*. Verf. 15;
in° in die day. Fourthly, Naturall dreames arife from vehement
attritions to or deiires of what we want, and would have. Thus
( I fa: 19.7.) The hungry man dreams he eats , and tlue thir-
jty man dreams he drinks ; For being pincht with hunger, and
parent with third, his appetite is not only ftrong, but fierce and
violent after meat and drinke. Thefe and fuch like are naturall
dreams. I call them To becaufe^the rife or reafon of ihem is
feared in nature, and they are fuch as have no other caufe but
what is common and naturall to man. Nature let alone or left un-
der fuch outward accidents will produce fuch dreames.
Seconldy, There are diabolicall dreams ; the devill knows how
to ftirre the humors and worke upon the phantafies of the chil-
dren of men. Satan is skilfull and diligent in folliciting our lulls
and corruptions both day and night, and they being once follicited
or moved to worke, cannot but worke in us both fleeping and
waking. Yea the devill caninipire. falfe doctrines and opinions
by dreames, as well as provoke to wicked practifes. Of fuch
dreamers we read ( 'Dent:- 1 3. 1, 3. ) If there be among yon a
falfe Prophet, or a dreamer of dreames. Falle Prophets had many
dreams ( jer: z 3. 2.5. ) Such were wont to fay, / have dreamed?
J have dreamed. Becaufe the holy Prophets had their dreams
from God, the Devill would give his unholy Prophets dreams
too, which were lies and vanity,deceits and errours,le;jding them
out of the way of God, whether we refpect truth of doctiine , or
purity of worlliip. We may reduce all diabolicall dreames to ,
thefe two heads ; They are either, Firft, falfe dreames, that is>
dreames of faifhood, for he is the father and former of lyes • or,
Secondly, they are" filthy defiling dreames ; for he is an uncleana
fpirit, and the. feweller of all filthy fires and uncleanneifes, whe-
ther cofporall orfpirituall.
Thirdly , There are divine dreames, fo called , Firft, becaufe
immediately fent by God ; Secondly, becaufe the fubjeft matter
of them is divine and heavenly, or fome manifeftatioirof the holy
will of God to man. There are five fpeciall Meffages upon which
dreames are fent from God. ,
Firft , To reprove or admonilTi ; Thus God dealt with AbU
•melech in a dreame , that he fhould not meddle with Sarah,
( Gen: 2&. 3. ) and with Laban, that he fhould not hurt Jacob,
saor hinder him in his journey back to his fathers houfe ( Gen: 3 x A
24)
Chap. 33. <4' ri Expoftion upon the Booi^of Jo s. Vcrf. 15. 183
24. ) whereupon Jacob cold him , 6W rebuked, thee yefler night.
That dream of Pilates wife (Math: 27. 19. ^ was fenc to admo-
nish Pilate about giving judgement againft Chrift.
Secondly , God fends dreams to instruct, and informe ; There
are teaching dreams, that of Jefeph ( Math:' 1 . 2 1 . ) was not onlf
to lliew him what to doe about Mary his efpoufed wife , but te
inftrucfc himpbout that ^reat myftery of God manifefted in the
flefh, to fave Ml man.
Thirdly , Dreams are fent for fupport and confolarion in a
time of trouble ( Gen: 28. 12. ) God comforted Jacob by that,
dream, when he was in a defolac-e condition, and allured him of
his prefence.
Fourthly, Some dreams are fent of God upon a fad meflage
fo afflict and terrific ; Job bemoaned his fufTerings and iorrovvs
by fuch dreames ( Chap: 7.13, 14 J when I fay mj bed {hall com-
fort me, my couch fha/l eafe my complaint , then thou fear eft me with
dreames, and terrifiefi me with vifions.
Fifthly, God forelheweth what fhall come to pafle, he reveals
his own counfels, as to future providences, by dreames and vifi-
ons. The feven years of famine were revealed to Pharoah in a
dreame. And the great things of the Church, and of the world
too, were revealed to "Daniel in a dreame, and in vifions of his
head upon his bed ( Dan-. 7. 1. ) The meifage of the dreame in
theftext ttas for instruction and admonition, as will appeare at the
fixteentn verfe ; God fpeaketh in a dream ; and further
In a vifion of the night.
Some take vifion here as a fecpr.d way of divine revelation.
And 'tis true,the Scripture fpeakesof dreams and vifions diftinft-
ly (Numb: 12. 6. ) Ochers make vihons to be only appurte-
nances to dreams ; For though there have been vifions without
dreams, yet dreams are feldome, if at all, without lome kind of
vifion. This feemes the intendment of this text, In a dream, in a
vijion of the night ; That is , in a dream with a vifion of the nighr,
as making the vifion to be nothing elfe, but either a reprefentati-
on of the matter dreamed of, or of the manner wherein it was re-
presented to the dreamer. And I conceive, that Elihu in this
verfe is fpeaking only of one, not of two wi^es of Gods revealing
himfelfe to man ; or rather of one then two, Yec whether we
O z take
284 Chap. 33. An Expefition upon the Bool^of J o B. Verf.iy,
cake the viiion diftincUy from or joyntly with the dream, the
icope oiE/ihu in this text is equally anfwered and fulfilled.
Furrier, Elihu doth not only report the way of Gods difcc-
vering Bmiielfe, that is, in a dream, in a yiiien , but he declares
the time or feafon of thefe dreams and vifions, or of thefe vifions
in a dream; that is, the night, and the night confidered under
this divifion. • ~-
Firft , when deep fleep falleth upon men. »
Secondly , When they have their /lumberings- upon their bed - r
that is ( as I -apprehend ) at the beginning of the night, and
break of day ( for thole are the llumbring times of the night ) or
in the middle of the night or midnight, for then ufually men
are fallen into and abide in a deep fleep,or as we render, Then
Deep Jleep falleth upon men.
Some fleep.?, as we may fay,are but Lhallow fleeps,flight deeps,
in comparifon of other ; Deep fleep is that which we call, Dead
fleep. The word here ufed by £lihu } notes the ftrongeft and the
foundefl fleep, and therefore 'tis fitly diftinguiihed from flttm-
berings upon the bed.
-t»wKi t j uf There are three words in the Hebrew which fignifie fleep ;
et quam njtfJ whereof the firft fignifiesyk^ in general! ; the kccmd,deep fleep ;
at r\W pita the third , any flight fleep , which we here tranflate (lumbering.
eft quam Ordinary fleeping is more then flumbring , and a deen fleep,
CS^p more then ordinary fleep ; we commonly fay., fuch a man is f aft
afleepy he is, as it were, bound hand and foote. Sleep is the bind-
ing of the fenfes, and fo, by confequence the binding of all the
members of thebody . We often finde this dirtindion in- Scrip-
ture ( Pfal: 1 3 2. 4. ) I will not %ive fleep to mine eyes , nor /lum-
ber to my eye-lids ; that is, I will not only not give my felfe to fall
afleep,but I wil not f® much as(according to our manner of fpeak-
ing in that matter ) forget my felfe. We find the fame diftinftion
(Pf: 1 2 1 .^..)Behold ) he that kjepeth lflraelfloa.il neither fl'umber nor
OJ aKeuen- ft ee P' ^ e words are a defcription of the exacl: watchfulnefle of
do Jlmphciter God over his people,he that doth not fo much atftumberjnz that
reidituriormi- never lays his eyes together, he that doth not only not take a nap
re ; Grace* efl ( as we fay ) but not fo much as once nod ( to fo little the He-
M&tyt pro- ^rew word may be drawne downe, which is likewife the impor-
Mnw^orwiwT tance °^ c ^ e Greek word, he , I fay , that doth not fo much as
BoW: ' nod )
Chap. 53. An Expedition upon the Boo]^ cf Job. Verf. 15. 285
nod ) is farre from fleepe, furihefl: of all from deep fleep. In
both thefe degrees of fleep , the Lord fpeakes by Dreames, firft,
in deep fleep • Secondly, in flumbrings .
Some conceive than Slihu intended by thefe different word?,
to fee forth two forts of dreams ; Firfl, thole dreams which men
have when extraordinary deep fleep falls upon them ; luch as that
fpoken of ( G«n: 2. 2 1 . ) God commanded a deep jleep to fall on
t^Idam, when he tooke the rib out of his fide and formed the.
woman. We read alfo( Gen: 15.12. ) that a deep fleep fell on
Abraham when God revealed to him what thould become of
his pofterity, and how they fhould be in Egypt, and there much
opprefled foure hundred yeares, &c. It is laid alio ( « Sam: 26.
12, ) A deep fleep from the Lord was fallen upon them ; that is, up-
on SahI, and his guards,who lay round about him. And that might
be called a deep from the Lordjboth becaufe it was a fleep which
the Lord fenr, and becaufe it was an extream deep fleep. Se-
cen dly, there are dreams in ordinary fleep, or in very flumbjings
or noddings upon the bed, we may call them waking dreames.
Thus Elihu (heweth God taking feverall times or feafons for the
revealing of himfelfe in dreams ; fometimes in deep fleep, and
often in the leaft and flighted fleeps, called flumbrings.
I fhall not here infift upon or difcourfe the way of Gods rnani-.
fefting htmfelte to the-Ancienrs,by dreams & vifions, but referre
tRe Reader to what hath already been done upon the 4th Chap-
ter at the 1 2th and 1 3 th verfes ; where Eliphaz, fpeaks almoft in
the fame'manner as Elihu here about vifions ; And, indeed there
is a very great. Confent between their two parts in this booke,
that of Eliphaz,, and this of Elihu ; They were both holy and pro-
phetical! men, both of them had the fame defigne in fpeaking a-
bout dreams and vifions , namely, to convince and humble Job;
and both of them exprefle themfelves in terms of a very neere
Cognation. So that if the reader pleafe to Confute that place
( Job 4. 1 2, 1 2. J he will find thefe words farther cleared, as
to the nature and feverall kinds of vifions. An<sj if he turne to
what hath been done upon the 14th verfeef the 7th Chapter, he
may find the do&rine of dreams further opened.
Only let me adde here a note or two. *
Firft , It hath been the ufe of God to rcveale his mind by dreams.
And
igtf Ch.1p.35. An E.vptftion upon the Bed^of J B. Verf. i'|.
And I may give you five realbns why God ufed to apply him-
f'Jt to man in dreams : Fid-^becauie in fleep man is,as 1 may fay,
at belt kifure for God to deal with him ; he is not diffracted
wich buhnelle, nor hurried with the labours of this life, but is at
refl. Secondly, when we are awake we are very ready to deb.ue
and difcufle what we receive by cur own reafqn, we are ready r.o
Logick it with God ; but in fleep we take things barely as ofte-
red without difcuiTions or difputes. Thirdly, in fleepe when all is
quiet, that whicji God reprefents, takes and leaves a deeper in>
prellion upon the mind of man. Common experience teacheth us
how dreams iftick, and how thofe apprehenfions which we have in
our fleep dwell & abide with.us when awake.Fourthly,I conceive
the Lorddoth this chiefly that he may frieyv his divine skill m tea-
ching & inffructing man,orthat he hath a peculiar art in teaching;
he teaches fo,as none of the matters of learning were ever able to
teach and inffrucT their Schollars. There was never any man could
teach another when he was afleep ; they that are taught mud at
left be awake, yea they muft not only be awake but watchfull ; but
now God is fuch a teacher, fuch an inlfrucTor, that when we are
afleep be can convay inffruclion and teach us his leflbiis ; this ( I
fay ) doth wonderfully magnifie the divine skill and power of
God, who is able to make us heare and underftand doctrine even
when we are afleep and cannot heare. There may be alfo a fifth
confederation moving God to this. Poflibly- God would hereby
allure us, that the foul is a diftincl: eflence, and hath its diftinft
operations from the body ; and that even death it felf cannot de-
prive trie foul of man of its working. For what is fleep but a kind
©f death ? fleep is a fkort deaths and death is alon^ fleepe. Now
when the body is ( upon the matter ) laid afide, the foul can goe
to work ; when the body lyes like a block and ftirs not, the foul
can beiur it f elf about many matters, and run its thoughts to the
utmoft ends of the earth, yea and raife them up to the higheft
heavens, in blefled intercourfes with God himfelf. There's no
need to prove the matter of fa£t that 'tis foj what night,\vith refe-
rence to Tome or other,dothnot utter this poynt of knowledg?nor
need I flay to prove that this is, if not a demonftrative, yet a very
probabletrgument of the diftincl fubflantiallity of the foul from
the body, namely its operations when the body ( with all its pro-
per and peculiar faculties and powers ) is a fleepe, and contri-
butes
Chap. 33. An Expofition upon the Book^of Job. Vcrf. 15. 287
butes nothing to thofe operations. For though it be granted that
fome i.-ratiomll creatures (who have no immor tall part, nor any
tiling fubftantiall in them diftinct from their bodies, though it be
granted I fay, that thefe ) may have dreames ; yet their dreams
eiiffer as much from thofe of men, as themfelves doe.
Secondly No:e,
The revelation of the mmd sf God by dreams and vifions, rv M
much, yea mofl ufed in thofe ancient times, when God had not
[9 fully revealed his mivd by Scrip we or his mind in the
Scripture, then hefpake often in dreams and vifionspnd hence
the old Prophets were called feers.
The Apoftle reports,<3od fpeaking at fundry times, and in di-
vers manners in times paft,unto the fathers by the Prophets,
( Heb. i.t. ) The Greek text hath two very figniHcant words, nzMwM £
rhe former mofl properly implying how God gave out his mind in mtMS****'
divers meafures, or how he parcelled it out, the other implying
the feverall wayes in which he gave it out. As the meafures were
various, fometimes more fometimes letTe ofhis mind about di-
vine matters and myfteries being difperfed,fo the wayes manners
and formes of this difpenfation were very various ; yet the nioft
ufuall way wasby dreams and vifions ( Numb. 12.6. ) If there
be a Prophet among yon ( faith the Lord ) / the Lord mil mahs
my felf known unto him in a vifion, and fpeakjo him in a dreame.
Yea we find that in thefirftdayesoftheGofpel, dreames and
vifions were frequent. The Apoftle falling into a trance h
vifion ( Ails io. # io. ) He favo heaven opened and a certain vej
defcend, crc. And when Chrift would have the Apoftle Paul c
ry the Gofpell into Macedonia, a vifion appeared to him in t
night ( ARs 1 6.9. ) There flood a man of Macedonia, and pray
him, faying, come over to Macedonia and help us. The fame Ap
"file faith X 2 C ?- 12.1,2.) / will come to vifions and revelation
$fthe Lord, whether in the body I cannot tell, or out of the boky
cannot tell. Pauls foul Was wrapt up in fuch high and intimate con-
venes with God, that he even forgot how it was with his body,or
had little to doe with it. Which fuites well with that defcripti-
on which the Apoftle John gave of himfelf,when he had the whole
mind of God concerning the ftate of his Church to the end of the
world, revealed to him in feverall Virions, . / (faith he. .to. 1 . 1 o.)
*88 Chap. 33. An Expoftion upon the Book^of J b. Verf. 15,
yea* in thefpirit on the Lords day, &c. That's is a famous proniil'e,
which was firfT reported by the Prophet Joe! ( Cfo*p: 2. 28. ) and
after repeated by the Apollle Peter (Arts 2. 17. ) / mil voter*
out my Spint upon allflefh, &c. and yoter young men pall fee vifions,
and jour old men frail dream dreams. Thus it is every where clear
in Scripture, that dreames and virions were frequent both
in the Old leitament times* and in* the beginning of the
Newj
But now in thefe lafl dayes ( as the Apoftle faith Heb. 1. 2,3.
palling fiom thofe tormer waves of Revelation described in t+ie
riiMvcrfe ) God hav'mgfpo\en to t>.< 'by his Son, whom he hath ap-
.pointedheir of all things, by whom alfo he made the Worlds, who is
I alfo ] the brightneffe of his glory ■> a*d the exprefje Image of -his
pcrfon : God I fay having fpeken to hs by his So»,and we having now
a clearer manifeftation of the mind of God then the old fathers
had, the Son who once fpake to us in perfon on earth,ftill fpeak-
ing to us in the Gofpeli everyday ; therefore now for any to look
after dreams and virions, or virible apparitions for the revealing of
the mind of God, is to goe backward to the old ftate of the Jew-
ish Church, or to the infancy of the Gofpeli Church, while the
Canon or Rule of the Scripture as to all matters of faith and holy
life was not fully finiftied and compleated. And though we ought
to be farre from limiting God,yet he hath limited us from looking
after any wifdome mthe knowledge of his will above that which
is written ( 1 Or. 4. 6. ) The Apoftle alio teftifying by the
Spirit of God, that the Scripture isiuffrcient to make every man
wife tofahation and the man of God perfect ,t hroMghly fumifhcd m-
to all good workj ( that good work efpecially of helping others to
falvation) iTim. 3. 15. 17.
Arfanikus vo- Luther obferving how many were deluded in his time by
«£w w/^ 1 ^ rcames anc * virions, vvhich they falfely attributed to God, as the
ieus cent fen- immediate Author of them ; earneftly prayed about two things :•
fuTRfiripwr* ; Firft, that God would give him a found underftanding of his mind
et patlum feci revealed in the Scriptures. Secondly, that he would nor fend him
roCT ^ nm ,° ^.dreames or virions, yea, faith he,I even contracted with God that
fanes velfom- ^ e VY0U ^ not. And doubtlefle he did this upon a double ground,
ma tnitteret. Firfl, to oppofe the wild opinions and practices of thofe,who had
Liith. loci nothing to pretend for them but dreames and virions. • Secondly,
C fctf £Juartae t0 advance the honour of the Written word in its fufficiency, not
c s * only
Chap. 33. An Exfofttion upon the Bw'^of Jo b. Verf. i«j. 289
only without the help of any humane tradition, but without any
further divine revelation. And therefore though God fhould
pleafe to fpeak to us now by dreames and virions, yet that were
only (as the Apoftle fpeaks about his adding of an oath to his pro-
mile ( Heb. 6. 17. ) tofhew that he is ( ex abundant i ) more
abundantly willing to fatisfie our weaknefle by fuch a condifcenti-
on, then that there is a neceflity of it, with refpedt to any de-
ficiency of the Scriptures fullnefle. And hence it is, that if men
(hall profefle they have received any thing from God by dreams
or vifions, concerning what is either to be beleeved or done, the
matter of thofe dreams muft be examined and weighed at the
ballance of the Scriptures, and is no further to be credited then
as 'tis found agreeable thereunto.
It cannot bedenyed but that men may make profitable wfe of
their dreames at this day ; they may fee much of themfelves
whentheireyesarefhutupbyfleepe. Evill men may fee their
lufts at worke in the night, and find out what luft is moft working
and wakefull in them. What is fard in Hiftory of the ancient Per-
fian Kings, that they were feldome feen in the day, but came to
view in the night, is true of a mans fpeciall fin,or of that fin which
reignesand Kings it in him. What ugly apparitions of luft hath
many a man in his nightly dreams, efpecially of thofe filthy lufts
which are moft proper to the night ? Thus alfo good men have
fonietimes a clearer fight of their graces in the night by dreames,
then in the duties of the day. What holy frames of heart? what
lively actings of grace? what ftveet and ravifhing communion
with God have many godly men found and felt in dreames ? That
may at left, be fomewhat of Davids meaning, when he faid
(Pj*l. 16. 1 7. ) My nines, a/fo inftruvl me in the night fea-
frn.
Laftly,Thougb we cannot make any certaine cortclufions,either
what w.e are, or what we are to doe from dreamesjyet from them
they who are wife and watchfuli may fometimes gather ftrong con-
jectures about both ot either . To make dreames the rule or War-
rant of what we doe is extreamly dangerous, yet that we maj
have hints what^o do in a dreame, I nothing doubt, nor can there
be any danger Inir, while the matter hinted is confortant to the
rule of the word, both as that which is lawfull to be done, and
lawful! for us (all circumftances confidered ) to doe. Other-
P p wife
ayo Chap. 35. AnExjofa'ion upon the Boot^ of J b. Verf. 16.
wife, whatfoever we may think our felvcs warned or warranted to
doe by dreames,is but a'mock or trick put upon us by the Devill,
or a deceit of our own foolifh felfiOi hearts.
Thus we have feene the firft way of Gods fpeakmg to men of
o\d>by dreames andvijions of the night • what work God is pleafed
ro make with and in man by fuch ipeakings, will appeare dilttnetly
in the three following verfes.
Vcrf. \6. Then he opeseth the ears ofmcn> andfealeth tkert
infirutlien .
In this verfe Elihu gives us the firft of thofe gracious defignes
©r purpofes of God in fending dreams or vifions of the night ;
then he openeth the ears oj men. There is a twofold eare of man,
firft, externall, that organ of hearing placed in the head.Secondly^
internal!, that power of hearing- feated in the heart. God can un-
cover or open both. There are but few who have their outward
eare ftopt, we rarely meet with a deaf man. But we every where
meete with and fp^ak to thofe who are internally deafe. The
Lord openeth this inward eare, and he only is able to doe it. Cjod
opened the heart ( or internall eare ) of Lydia to attend to the things:
which were [pekjn of Paul fA£Vs 16.14.) The Septuagint render
JJSwVsea'" ^ s P^ aee °* 3°^ expreflfely fo. Then he openeth the mind of men.
Their tranflation comes dole to the fence, though not to the let-
S^n^c ter of the Original!. ^
loquendiformu- Further,the Hebrew is ( as we put in the Margin) He reveal-
hmnstam efts eth or uncover eth the eares of men. This revealing or uncovering
putant «j he- f t h e eare> f a y fome,noteth only private fpeaking, and' is a hmi-
fuV r £ne C °vui ^ tu< ^ e ta ^ en ^ rom a common cuftome amon^ men,who when they
cum amiquis would convey their mind fecretly to a friend that ftands by, put
feculis prolix- their head near to his eare,and take up the brim of his hat, or put
amalerent c 0- by his haire (if long) that they may whifper in his eare. Thus
mam, eaq; auy m a (j reame God whifpersand fpeaks Glently untojiien. This
l^Kamm feems t0 have a fu tableneffe with that (Chap. 4. 1 2, 1 3 . ) where
Eliphati fpake of aching brought fecretly to him, or that was whif-
peredor ftoln into him. But I conceive there- is mr-re in this
place then the intendment ofafecret and private conveyance of
the mind of God unto man in a virion or dreame.
imd tberefoie this opening ©f the eare imports the removing
A0T7^< V«f tti-
Chap. 33. An Exfofttion ttpo* the Book^of Job. Verf. 16*. 271
er taking away of that ( wkatfoever it is ) which hinders the ef- difuii in itis-
fetfuall hearing or obeying of ihofe meifages which God lends t© Jr 1 ?^" in
men. When God frake in a dream, he did more then.fpeak, bsv!v:fi?!!*^
open a the ear,yea,he gave an eare to hear : -This poweriull work dsfiuer.tes co-
ot God upon the heart is elegantly exprefled by opening the eare, piilos et in a-
becaufe when the ears are ftopt, we cannot hear, till that which i*nu awes u-
ftops them is pltickt out or taken away ; fo that here we have c, . w ™ mvr /.
fpeaking wi[hetfe<5t, or the clcareand penetrating power of the /j£san§:"
Spirit of God ivveerly and* prevailingly inftnuating his mind cim'kias au-
60 -mai. God fpeaks fo as he will be heard. rem veliit et
aimonuity £ r.
Hence Obferve. Horat.
Fi: ft , The eare of man is naturally ftopt againft the teachings of Loquuw et «u-
Gccl. Hrefic*.
Auremrtveure
There are many things which ft op the earesofman, or man t*/ aperirs eft
hath' many eare ftoppers. I will name leven, all which God re- injinujre ah-
moves and cakes away when he effectually reveals his mind ta^.J^. .*!
man. Firft, the eare of man is ftopt with ignorance, that s a thick j ni j m i S \hi(ibm
vaile or covering upon the eare, and keeps out the mind of God reponendumftt.
I'll it be removed. And, Secondly,Unbelief is another ear-ftop- Ctaricrem et
per ; till the Lord removeth that we canno: hear. Thirdly, Im- P^Mumwrm
penitency or hardnefle of heart ftops the eare,there are a number ^S^^X
of Scriptures I might give for each of thefe. Fourthly, the love of x in* denom.
any particular fin is an eare-ihutcer or an «are-ftopper, and the Coc:
Lord removes that, when he opens the eare. Fifthly, Prejudices
ftop the eare, prejudices fomtimcs againft the perion fpeaking,
fomtinie againft the word fpoken. That man will never hear a
word to purpofe , who hath a prejudice againft the perfon, or a
prejudice againft the word, either a prejudice againft the man, or
againft the matter. Sixthly, Pride ftops the eare too, the proud
man will not hearken, therefore God humhles and brings down
the fpirit that the word may be heard. Seventhly, and laitly, the'
World is a great ear-ftopper, that locks up the eare againft the
word; the world in the profits of it, and the world in the plea-
sures of it, and the world in the cares of ir, and the world in the
fears of it, the world by or in every one of thefe ftops the eare,
and by thefe the ears of all men naturally are flopped, fo that they
are as it is faid ( PfaU 5 8.4. y-tfo the d'eafe adder /hat ftops her eare y
and mil not hear the.iojce of the charmer^charme he never fo wifely.
P p 2 Till
25)2 Chap. 33. An Expy.tion ufon the Bnol^of J o b. Veri.io'.
Till all thefe Hoppers are removed, and the eare opened,there is
no receiving of the word..
Secondly Obferve.
Cod is able to open and mtockjhc e are of man.
Though it hath never fo many floppies in it, he can pull them
our,neverfo many locks upon it, though all the feven fpoken of,
and ieven more obftruc* the ear, yet be can open them all, and
make a free and uncontroulable pafiage for his word inco the re-
moteft and clofeft chambers of the foul. God can fpeakloud
enough, not only to make the deafe, but the dead hear his voyce.
Verily, verily I fay mto yon ( faith Chrift, Job. f. 25. ) the hour
is coming, and now is, when the dead {hall hear the voyce of the Son
of God. and the 'j that hear fhall 'live. By the dead he means no:
thofe who are corporally, but fpiritually dead, that is, dead in
fins and trelpalfes, and in danger of eternall death for their fins
and trefpaffes, even thefe heard the voyce of the Son of God then
fpeaking perfonally, and heard it afterwards minifterially, in the
difpenlationoftheGofpell, and that voyce revived them, not
only by giying them the comfort of that naturall life which they
hid before, but by bringing in a new fpiritualL life which before
they had not. Then the incernail eare is opened to purpofe when
thofe internall or myftically darke graves of (in are opened, and
the foul comes forth into the light of life.
Yet more diliindly. God may be faid to, uncover or open the
eares of men, when he doth thefe four things.
Firft, When he makes us not only to heare but to attend,
not only to heare but to hearken ; or not only to heare but to
give eare. Mjwy give the word of God the heanng,but they doe-
not give eare to the wcrdofGod.
Secondly,God opens the ear when he makes us not only attend,,
but underftand, or when he takes the vaile off from our minds.
The Apoftle faith of the Jewes ( 2 Cor: 3. 14, ) The vaile re~
maineth Hpon them ttntaken away to this day in the reading of- the
old Teflament ( and it doth fo ftill ) fo that as they could not, fo
yet they cannot, hoo\e to the end of that which u abolffhed ; that is*,
to Chrift, who was the end or fcope ar which the wnole Ceremo-
aiall Law ( now aboli(hed ) did then ayme. When once the eire
is divinely opened,then tbe vaile of ignorance and fpirituall blind-
nefle.
Chap. 33. An Exfofition upon the Book^ of Job. Verf. 16. 293
nefl'e is taken oft" from the mind,borh as to that greateft truth,and
all other nccelVary truths. The opened eare is an underftanding
eare.
Thirdly , God openeth the eare when he caufeth us to believe
what we perceive and underitand. As faith lets the whole foule
aworke for God, fo faith is the great worke of God upon the
foule. When the eare is opened, truth is not only knowne , but
favingly believed.
Fourthly T This opening of the eare maketh the foule obedi-
ent ; Jefus Chrift in that great prophecy of him ( Pfal. 40. 6. )
to ihew his ready obedience to his fathers command , faith,
Mine eare haft thou opened ( or digged ) The eare of Chrift was
never fhut in the leaft, either through ignorance or unbejiefe ;
but he is tayd to have his eare opened, only to Chew his conftant
preparednefs and readinefs for obedience. He came injo the
world with an open eare to all the will of God ,• and therefore ic
followeth in the 7th and 8th verfes f that Plalme, Then [aid /,
lot I come, in the volume of thy (make it is written of me, I delight ta
doe thy will, O my God, ye* thy law is within my heart. Chrift is
brought in by another Prophet ipeaking to the fame poyntwith
fome little variety, but with very great fignificancy of expretfi-
on ( I fa: 50. 4, 5. ) He wakeneth morning by morning , he wak?—
neth mine eare to heart as the learned; we uiuall-y fay, Sleep is
in the eye, yet this prophecy intimates a deep in the eare, thou
haft wakened mine eare. What we are to underftand by this
wakened eare, is cleare in the next words of the fame prophecy,
7 he L&rd hath opened mine eare, that's the -word of Eliphaz,, and
the confequence of opening the eare, fet downe in the Propher,
is tfce fame now given in this poynt, The Lard hath opened mine
eare, and I was not rebellious. He dorh not fay, The Lord ope-
ned mine eare, and I hear ; , bur, I was not rebellious ; that is, I
gave up my felfe to obey the wo-d o- command , which I heard.
The fame P-o^her ( I fa: 48. 8. ) defc r ibing rhe rebellion of the
J ewes, puts this as the realon of ir, Tea thou hear deft not, ( that is,
thou didft not attend )yea thou kyeweft not, that is, thou didft not
underftand, yea thne eare vas not opened ; as if he had fayd, thine
unopened eare was the caufe why thou diddeft neither attend,.
nor underfbn^, nor obey the word fpoken to thee. So much of
the firft gracious defigne of God ia Ipeaking to men by dreams
• * and
2P4 Chap. 33. An Exfofixioit upon the Book^ of j o.b. Verf.16.
and vihons of the night ; Then he oftueth the ears of men. The fe-
cond is given in the latter part of the verfe.
z/fnd fcaleth their InflruVtiw.
tffV^Jigwvit The word iignihes not only to ftafe, but zoperfett or conclude.
t$ciu lt There is a threefold ufe of fealcs and feaiing ; Firft, to diflin-
guilh one thing from another ; Secondly, to keep things fafe and
Tecret i Thirdly, feaiing is toconhrme and ratifies A Bond,
Deed, or Evidence in writing, till it hath a Seale, is but a fcrip
of paper of no force, but when once the Seale is put to it , then
it is confirmed, then there is ftrength and force in it. A feale for-
tifies *he writing, or maketh it authentick. Hefealeth their
Injrruclion.
^D^ aradke The word here ufed figntfies both correction and Inftruclion,
"R^ ymcivit anc j f G \ t ' ls rendred by fome here,H* openeth their cares, orfeaU
l Thoram 'colli'- et ^ ^ e ' r c h*fti foment- Mr Brought™ takes that fenfe, And \m-
gavit audivit, fri'nteth why they are chaftifed ; that is, (as himfelfe expounds it)
conipuit xer- when he hath chaftifed them, he fealeth up the decree of their
bis aut verbs- judgement ; or as another, He propofeth it unto them as firme
ribw. and concluded, if they doe not repent and imprinteth in their
mind the certainty of ir, as alfo the true caufe of it. We render
Difciplinamec- f „ th fenfe of the m:d md f of [he ■ jj e f ea j et fy
rum velut m- . / . a . , . , r . , 7 ' .
prejfc MUo l ' Hir '»p«w* ; that is, upon the opening ot the eare there is a
(onjignat. feaiing or a fetting home the word which is received. When the.
Tygur: eare is opened to receive , God will make men hold what they
have received. The feaiing of inftruition, fignifies the efficacy,
fhrajis obfig- energy , or erfectuall working of God with the word, he ratifies
mndt erudiuo- an( j con fj rmes ' K t0 tnc foule,he maketh his word as fure to them.
"fKcaciter°cru- as a Sealed Bond, bo'h with refpect to the duty commanded, and
dire fc: ut von the mercy promiled. And,indeed,we have as much need to have
ioncedatur ei Inftrudtion fealed, as to have the eare opened ; for 'tis polfible
qui emditur t j ie e3re m ^y be opened, we may heare and underhand, and in
^ nj "^., fome fenfe believe, yea obey, and yet not have the inftrudion
mknonfenti- ''feakd. The inftruftion is then fealed, when we keepe what is re-
rt. Cot: ceived,as the eare is opened when we'receive what is offered.
Unlefie the indruclion be fealed, we heare and obey only for the
prefent, not for the time to come, that is, we doe not retaine.
and
Chap. 33. An Expofitlon upon the Book, of J B. Verf. \6. 295
— — — — * ■ ■ ■■
and hide the word received for ufe and pradtife.
Now, whether we take this fcaling in reference either to cor-
rection or inftru&ion, it yeelds us matter of profitable meditati-
on. Firft, As it referrs to correct ion.
Note.
God ajfureth finfull man that he [hall [mart for it y mlejfe he
hearken and obey.
It is as Cure that he (hall, as if he faw it under hand and feale ; Caftigotionem
or as if the fentence were engraven upon his confeience, and eorumob/jgnatr
fixt Defore his eyes. If the eare be not obedient toinftiuclion, uc/^*Jkat
the back mufl fubmit to correction ; If the word will not doe it y the ^A'JlZl*! e
rum
rod mufi ; if teaching will not ferve the turne, chaining fhaU ; He n i/i a p^cato
fealeth their correction. Every correction threatned is not certain- deftiterim, mn
ly inflicted ; for Elthu faith afterward ( v. 26.) He [hall pray itx-fe*" acjifen-
to God> and he will be favourable to him ; but the meaning is, mans tent,am ha ^
correction is fealed in cafe he proceeds on in his (in ; if he does r e ^ J^fJ! ii t g.
not give proof that his eare is opened by his obedience to in- rat'objigmjfet.
ftruction, there is no efcaping correction. The correction of thePifc:
deareft children of God is fealed, if they heare and doe not. God Ve } xcai " ipfo-
will not cocker his (kbborne children,nor fpoyle them by fparing ^iZntes^ilffs
the rod ; He widl certainly meet with them one time or other,^,^,-,^
either by (icknefl'e, or poverty, or reproach ; the order the war- an nAipjomm-
rant is fealed for their correction: infculpsm.-
We may much more apply this to the wicked, ro rhe ungodly Bez: '
and rebellious, who though they have their outward ears open,
yet their hearts remain fhutjlf the correction of the godly be lea-
led in that cafe, to be fure, the deftru&ion of the wicked is ; they
are fealed for death, yea they are fealed for hell ; the writ of
their eternall Judgement is fealed. If Judgement mufl begin at
the houfe of God, where [hall the ungodly and- the [inner appcare?
what [hall the end of them "be that obey not the Go[pelofGod ?
Further , Take it as we' render it, referring to instruction, He
fealeth their infiruclion.
Whence note.
God is able tofet home his in(?ru£lions effectually upon thefoule.
He can leave fuch an impreflion upon the heart, as- as (hall ne-
ver be forgotten' nor worne out. He can make every?word flick •.
And.
196 Chap. 33. An Expofition upon the Bool^of J B. Verf. 17.
And fo this is but a further illuftration of what was faid before ;
he openeth their ears to receive the word, and then fealeth in-
flection upon chem. The Apoflle fpeaking of fome pcrfons con-
verted, who were the fruit of his miniftry, faith, Te are the feale of
wine Apeftkfhip ( 1 Ccr: 9. 2, 2.) that is, ye confirme and ratine
my minifiry, that it is of God, and that God is in it. Now as the
conversion of finners, and theke
Abrams wife from him, but the Lord came to him in a dream,and
• withdrew him from the eviH of his purpofe. Labav intended
evill, or hard dealing to Jacob, but the Lord met him alfo in a
dreame,and withdrewhim from his purpole,faying,(<j**. 31.24.,)
Take heed thou fpeakjiet to Jacob, neither good nor bad,thnt is, hin-
der him not in his journey, either by threatnings or by promifes*
Thus man is taken off or withdrawn from evill purpofes by pre-
venting grace, and from evill workes by repenting grace.
I fhall profecute the words according to our reading enly,
which fmports that when man hath fome evill purpofe upon his
heart, the Lord vifits him in dreames and vilions of the. night, to
withdraw him from that purpofe.
Hence obferve Firft,
Man is very forward and eager upon evill purpofes.
God-hirnfelf nauft come to withdraw and fetch him off, or o-
thcr-
Ghap. 33. <An Sxpoftion upon the Bool^of Job. Verf. 17. 299
therwife he will be driving them on. The heart of man naturally
hath no other purpofes but evill purpofes, and upon them it is Tec
( as I may lay,) to purpofe ,* that is,he will effect and bring them
about if he can. When Mofes reproved Aaron concerning the
golden Calfe which he had made, at the inftance and violent im-
portunity of the people, ^r^anfwered for himfelf ( Exod. 52,
23.) Let not theanger of my Lord wax hot> thou knowejl the peo-
ple that they arefet on mifchiefe, they are bent to it,they have fuch
a mind to it y that there's no turning them from it ; they will hear
no reafon nor take any denyall, when the fit is on them. There is
a fetting of the heart of man continually upon evill; the wind
blovves that way, and no other way, the wind fits alwayes in that
bad coj^r till God turneth it. There are two gracious acts of
God, ffBcenof in Scripture, which doe exceedingly friew forth
the finfullnefle of man ; every act of grace doth in its meafure
aggravate the finfullnefle of man, and alwayes the-higher grace
acteth, the more is the fnsfullnefle of man difcovered, efpecially
( I fay ) in this twofold act of grace. The former whereof con-
fifts in drawing ; the latter in withdrawing ; there is a gracious
act of God in drawing the finfull fons and daughters of men to
that which is good. Man is drawne, Firft, into a ftate of grace or
goodnefle, by this he is made good. He is drawn, Secondly, to
acts of grace or goodnefle,by this he doth good. Of the former «
Chrift fpeaks ( Joh. 6. 44. J No man can come to me, evcept the
Father which hath [eat me draw him, that is, no man can beleeve,
( for by faith we come to Chrift J except he receive power from
en high. God draweth the foul to Chrift, and that's a powerful!
• act of divine drawing, though not a compul for yact: and as God
muft draw man inco a ftate of grace,which is our union with Chrift
by the Spirit in beleeving, fo he draweth him to the acting of his^
graces. Of this latter the Church fpeaketh to Chrift ( C ain - r -4-)
Draw me, and I will run after thee. Thefe gracious drawings ftieiv
that we are not only utterly unable, But averfe to the receiving
grace, and fo becoming good, while we are in a ftate of nature ; as
alio that we are very backward to doe that which is good, even
when we are in a ftate of grace. Now as God acts very graciouily
in drawing man to good, fo Secondly, in withdrawing him from
evill, from thofe evill purpofes and evill practices, to which all
men are fo eafily yet fo ftrongly carried. The Prophet (Jer. 2.
IOO
k —
Chap. 22. An Expofttion upon the Bool^of J o b. Verf.17,,
22, 24. ) elegantly defcribes the exceeding forwardnefVe of that
people to evill, while he compared! them to thefwift Dremodary y
traverjingher wayes, and to the wild Affe in the Wildemeffe that
fnaffeth ftp the wind at her plea/fire ( or the defre of her heart ) in
her cccafwmvho canturn-her away ? As the wild Aile fee upon her
pleafure,& in her occafion,when the hath a mind to it,will not be
turn dawayjfuch is the hearc of man. That other Prophet ( /fa. 5.
1 8,) telleth us of thofe who draw iniquity with cords of vanity, and.
fm as it were with a cart rope 1 that is, they fee themfelves with
all their might to doemifchief. When men are thus vainly bent
upon vanity, 'tis a mighty work of God to withdraw them from
their work. When, what men are purpoied to doe they are fatt-
ened to it as with cords and cart-ropes, what but the^werof
the great God can withdraw them from it ?
Whence note Secondly,
ZJnlejfe God did withdraw and fetch us off from fin y we fbonU
ran on in it continual!).
When man is in an evill way, he hath no mind to returne till
God turneth him ; let come on't what will he will venture : 'Tis
only, through grace that the heart either abftains or returns from
evill. David faith ( Pfal. 18. 23. ) I have kept my f elf from
mine iniquity. Davidkept himfelf from his iniquity,yet he was not
his own keeper : It was by the power of God that he kept himfelf
from that fin to which be was moft prone, even from riiat (in to*
which his own corruptions and the Devills temptations were al-
wayes drawing him. David had fome fpeciall iniquity to which
his heart was inclined more then any other, and from that he kept
himfelf, being himfelf kept by the power of God through faith
•unto falvation. Of our felves we can neither keep our felves from
doing iniquity, no: leave off doing that iniquity, which we have
once done. How can man. withhold himfelf from fin , while
fin hath fo great a hold of him, yea the Maftery over him ■?
Thirdly Note.
God is graciottfly pleafedboth to withdraw man from doing evill
and to draw him to repentance when he hath done evill.
Between thefe two the grace of God is daily working in and
towards man, and it worketh for the effec-ting of both many
waves, ¥ht\
Chap. 33. An Apportion upon the Bool^ of Job. Verf. 17. 101
Firft , by his word , and that in a fourfold confiderarion.
Fir'ft, by the word of his command, he every where in Scripture
fo?bids man to doe any evill, and bids him repent of every evill
which he doth. Secondly,by the word of his threatnings;they are
as thunderbolts to deterre'him. Thirdly, by the word of his pro-
mifes, they are divine alluremenrs, fvveetly yet efte&ually to
entice him. Fourthly, by the word of his perfwafions, they are
full of taking arguments to convince and win him.
Secondly,God withdravves marffrom fin, and drawes him to re-
pentance when he hath finned, by his works : Firft,by his works of
Judgment, they break him to thefe duties. Secondly,by his works
of mercy, they melt him into thefe duties.
Thirdly, God withdraws man from fin and drawes him to re-
pentance by his patience and long-fuffering. ( Rom. 2.4. ) 2)?-
fpifefi thou the riches of his goodnejje.and farbearance^and lono-fuffe-
rwgjiot knowing that the goodness of God leadeth them to repentance.
As if the Apoftle had faid, O man, if thou knoweft not the mean-
ing of Gods patience towards thee, and that this is the meaning
of it., thou knoweft nothing of the mind and meaning of God to-
wards thee.
Fourthly, The Lord withdraweth man from evill purpofes by
feafonable counfells. David was going on in a very bad purpofe
( 1 Sam. 25.) and God ftirred up Abigail to meete him, and by
good counfell to withdraw him from his purpofe : This David
acknowledged (^^.32,33.) Bieffed be the Lord God of Ifrael,
which fent thee this day to meet me. As if he had faid, / was fully
purpofed to reyenge my felf upon Naball, and had not furely lefc
a man of his houfealive by the morning light, if thou hadft not
met me ; therefore blelfed be God who hath fent thee, and bief-
fed be thy advice, and blefied be thou which haft kept me this
day from coming to fhed bloud, and haft by thy good counfell
withdravvne me from that evill purpofe.
Liftly,confiderGod withdraweth man from his finfull purpofe,
all or any of thefe wayes, by putting forth his mighty power with
them.Fqr his word alone, his works alone, his patience alone, the
counfell of man alone would not doe it, if God did not ftretch
forth his own arme in and with thefe meanes for the doing of it.
Nothing is any further efficacious then as God is with it. (Wtymb.
22.) Balaam was going on in his wicked purpofe, being fent for
by
302 Chap. 3 3. *** E-xfofitioH u pon the Btct^of^o b. V erf. 17.
by Bah-.l^to curfe the people of God : And though the Lord fent
his Angeli to be an adveriary to*im in his way ( verf. 22 . )' fo
that his Aiie turned out of the way into the held, yet Balaam
went on in his purpofe, yea though the Angeli itanding between
two walls cauied his Aile to turne To fuddcnly, that ihecrufnc
Balaams foot againft the wall (verf. 25.) yet Balaam went on
in his purpofe : Once more though the Angeli went further and
{bod in a narrow way, where there was no way to turne to the
right hand nor to the. left, fo^rut the poo: Aflc fell down under
him ( -v. 27. ) and (peaking ( as tne Apoftle Peter exprefletb ir,
2 Epift. 2. ) with mans voyce rebuked themadnefeofthe Prophet;
Yet fo mad he was that all thefe checks and warnings, could net
withdraw him from his purpofe. And what the Lord did at than
time to Balaam by an Angeli, that he doth by fome other means
and providences to ftop many, from their evill purpofes, who yec
■ will not be ftopt. He fpeaks to them in the miniftry of his word,
he fpeaks to them in his works ; he lpreads their way with rofes,
he hedgeth up their way with thorns, he beftoweth fweet mercies
• upon them,he fends fharp afflictions upon them,to withdraw them
from their evill projects and purpofes, yet on they-goe like Ba-
laam, unlelfe he fend more then an Angeli, even his holy Spirit to
withdraw them.
Laftly , Elihu reports it -as a fpeciall favour of God to with-
-draw man from his purpofe.
. Whence note.
f It is a great mercy to be hinder d in firfuH parpafes and in-
tendments,
Difappointments are acls of grace, when we are acting againft
grace ; If God ftop us from doing evill, not onely by his word,
but by blowes, or by a hedge of thorns, yea if he ftop us by a
drawn fword, it is a great mercy. Though God throw us to the
"round ( as he did Saul, afterwards Paul, when he went wfth a
bloody purpofe to vex and perfecute the Saints ( Acts 9. ) let us
count our felves exalted , and rejoyce in it more then in any
worldly exaltation. 'Tis a rich mercy to be kept from executing
an evill purpofe , though by our owne poverty and outward mi-
sery. The doing of that which is finfull, is worfe then any thing
that can be done to us, or endured by us, as a ftop againft fin. Sin
■ hatk
Chap. 33, An Expofition upon the Booi^of Jo s. Verf. 17. 303
hath death in it ; fin hath wrath in it ; fin hath hell in it ; fin hath
Devill and all in it ; therefore to be kept from fin, let it be by
what means it will, if by paines and pining lickneifes, if by re-
proaches and difgraces, yea if by death, we havecaufe toblefle
God. The greateft and foreft Judgement which God powres up-
on finfull men, is to let them alone in or not to withdraw them
from their fins. Tobefuffered togoeonand proper in fin, is
the worft of fufferings, the laft of Judgements, the next Judge-
ment to hell it felfe, and an infallible ligne of an heire of hefl.
Thus the wrath of God waxed hot againft Ifrael when he gave
them up to their owne hearts tufts, and they walked in their owne
Coumel ( Pial: 81. n.) This was the'higheft revenge that God
could take upon that finfull people. He fayd a little before, If*
rael would none of me ; when God wooed them they were fo coy,
they would have none of him ; and then, faid he, goe on, take
your fill of fin ; I give you up to your owne hearts lufts.The Lord
did not fay, I gave them up to the fword, to the famine ,or to the
pcftilence, but to their owne hearts lufts, and to walke on in their
©wn way ; That ferfen or people may befure, God hath purpofed e->
vill against them^whom he will not withdraw from their, evill pnr-
pofes. The feverity ofthe wrath of God againft the Gentiles is
expreft and fumm'd up in this ( Rom: 1. 26, 28. ) He gave them
up to vileaffettions; he gave them up to a reprobate mind, to dec ' , f
things which were not convenient. A natural! man left to himfelft,
willfoone doe fuch things as nature it felfe abhrreth and blufheth
*t. The fame dreadfull doome is denounced (Rev: 22. 11. )
He that is tinjfifty let him be unjuftftill ; and he that is filthy , led
him be filthy fill. I will not withdraw him from his way , let him
goe on and perilli, let him goe on and fink downe to the pit of
perdition for ever. As St John in the Revelation foretelling the
Church, given up or left to ( not in ) great fufferings of all forts ;
Here is the patience ofthe Saints. So when we fee The world given
up and left in great finntngs of any fort, efpecially if to finnings
of all forts, we may truely and fadly fay, Here is the wrath of God,
•'Tis therefore a great mercy, if God will any way withdraw man
from his finfuir waves andpurpofes, efpecially when he taketb
. ftrch gentle waves, as dreams and vifions, counfels and inftru&i-
bns, no withdraw man from hispurpofe^ and ( as it followeth in
this verfe ) t§
hid* .
304 Chap. 33. An Expofitlon upon the Book^of J b. Verf. 17.
hide pride from man.
nDD texit 0- The word which we render to hide, is to hide by carting a co-
P n™fo a i p° d vering, a vayle, a garment, or any other thing, over what we de-
quo rJas *" ire l ^ouW be hid , ( Prov: 12.23.)^? prudent: man concealer h
knowledge ; it is this word ; he doth not pretend to know fo muck
as he knoweth ; ne puts a vayle upon his own abilities, ( zsMe-
fes upon his face when there was fuch a Chining beauty imprinted
there ) rather then reveales them unneceffarily or uncalled, *Tu
the fool! Jh man, or he that hath but afbew of wlfdome, who loves
and affetts to befhcwlng it. But to the text. The word is ufed al-
io, to note that gracious a& of God, his pardoning the fin of man.
( Pfal: 32. 1. ) B/eJfed is the man whofe tranfgreffton is jnr given y
and who fe fin is covered, God covers our fins in the riches of his
grace, by the perfect righteouinefle of Jefas Chrift. .
Now there are cwo w.iyes by which God hideth pride from man,
Firft, by pardoning it ; Secondly , preventing it. Here to hide
pride from man, properly, is not to pardon it when a6\ed, but to
prevent or keep man from the acting of it j God indeed hides
the pride- of man by pardoning it ( and that's a high ad of grace)
and he hideth pride from man by keeping man from doing proud-
ly, or from ihewing his pride in his doings.
JTVi (iiperbia ^ e vvorc * renc ^ re ^ f Tl ^ e > fignifies Eminency, or Excellency,
txceVemia. becaufe men are ufually proud of that wherein they are eminent
and excell ; rhere lyes rhe remptation to pride. And therefore
as a man fhould turne away his eyes from a beautiful! harlot, left
fhe fnould enfnare him, fo God hides mans owne beauties, emi-
nencies, and excellencies, even his beft workes from him, left he
lliould be proud of them, and fo goe a whoring after them : or as
God did with the body of Mofes, he not only buryed him , but
hid him ( for 'tis 'fayd, ( Vent: 34. 6. ) No man knoweth of his
fepulcher to thi^day) and 'tis well conceived that the reafon why
God hid his fepulcher, was, left the people of Ifrael ftiould be
drawne afide to fome undue ©r fuperftitious veneration of him.
So God hideth ( by fome meanes or other ) that which is moft
eminent in us, from us,left it fhould draw us afide to fome undue
eftimation of it, and fo prove but matter or fewel for pride to
fcindle upon.Thus the Lord hideth pride ftom us,when he Jiide-th
that from us, which ( considering our corruption ) may probably
make us proud. Ana
Chap. 33. An Expofition up»n the Boo'^of J B. Verf. 17. 305
And the originall word here ufed to fignifie the man from ~2*<Q
whom God hideth pride, haih a neere cognation to this no:ion
about hiding pride it felfe. Man is twice expreft in this verie,
yet not by the fame word ; The firft word notes man in the
weaknefle of his conftitution, an earthly man ; This fecond notes
man in the powerfulnefs of his condition, afirong man, a mighty
man, an eminent man, a man with all his furniture, in the fullnefs
of his earthly glory and greatnefs ; when man hath much mturall
power, much civill [power, with the various additions and orna-
ments of both thefe powers upon hfm,then man is ingreateft dan-
ger to be proud, & then God hideth pride from man. And who can
hide pride from fuch a man but God alone. Men commonly blow
up fuch men with pride by great apphufes, and fuch men have
moftly great thoughts and high apprehenfions of themfelves, and
are very forward to difcover ( which is the greateft difcovery of
their weaknefs ) their owne pride.(W only hideth pride from man ;
that is, he makes it not to be , as Well as hinders i'ts appearing j
that which is hidden is as if it were not. The Word is ufed in that
fenfc ( fob 3. 10. ) Becatife he did not hide f&rrorv from mine eyes j
Sorrow is hidden from us when the matter of forrow is fo taken
away, that We forrow not at all. To hide pride is to take away
the matter and occafion , the incentives and motives of pride,
whatfoever is a nurfe of pride, or doth encourage the pride of
our hearts, that's to hide pride from man.
. Againe, We may take this word, pride y in a large fenfe, as
Comprehending all fin , He withdraweth matt from his purpofe,
and hideth pride ; that is, fin of all forts from man ; and doubt-
leffe there is pride of one kinde or other in every a& of fin ;
There is a heightening of the fpirit againft God , foine diflatif-
faiUon with the mind and will of God, and thence a fetting up
of our will againfl: the will of God in every finner, efpecially in
bold and vvilfull finners. Such finners would not let the will of
God ftand, but defire that their own may. This is pride ;This in
fome degree is mingled with every fin,and pride leads to all fin ;
therefore in Scripture fometimes an humble or meek man is op-
pofd, not only to a proud man in fpeciall, but to a wicked man in
gcnerall ( Vfal: 147. 6. ) The Lord lifteth np the meel^,he cafi-
cth the wicked down to the ground. Where the wicked man in the
latter part of the verfe, ftands in oppofition to the meek_ or hum-
R r ble
jo6 Chap. 33. AnExpoJitien upon the Book, of J o 1. Verf. 17;
ble man in the former pare of ir. Nor can it be denyed, but that
as pride is in it felfe a very great wickednefs, fo it gives a pre-
penlicn and fitnefle for the doing of all manner of wickednefle.
And thus take it in the largeft ienfe, 'tis a truth that God hideth
pride, that is, every fin from man,ot:herwife he would foone friew
forth any fin as much as pride. But I rather keep to that ftri£t-
neile of Interpretation here* as pride is oppofd to humilitie,
which is not only a choyce grace, but the ornament of all thofe.
graces which are hidden in the heart, and held out in the life o£
a gracious man. And thus the Lord by exercifin^ man with
dreams and vifions in his affliction, doth firft flop and check the
very purpofes of evill, that they come not to act , and when man
hath brought to paffe or acted any good purpofe , he keeps him
from oftentation. He hideth pride from man.
It being the Lords defigne to hide pride from man, by thofe
fore-named dilpenfations.
Obferve, Firft.
Alan is naturally much dlfpofed and very prone to pride.
Thofe things which Children are apt to abufe or hurt them»
felves with, their parents hide from them ; They will hide edge-
tooies from them, left they get a wound by mealing with them ;.
They will hide fruit from them, left by eating overmuch they get.,
a furfet. Thus the Lord our tender father often hides all the.
means and occafions of pride from the eyes of his children, be-
caufe they are fo ready to boaft and lift up themfelves in pride..
UW*» ( as was fhewed at the 1 3th verfe of the former Chapter)
is a proud piece offiejh, and hath much proud fiefh in him. The
Prophet faith ( Ez,ekj 7. 10, ) Pride hath budded ; pride hath a
roote, and it brings forth fruit. There is a two fold pride, or
pride of two forts. Firft, fecret unfeene pride,or pride of heart ;
Secondly, open vifible pride, or pride of life. In allufion to the
Prophets metaphor, we may fay, there is pride in the bud, and
pride in the roote, pride buddeth outwardly*.
Firft, At the tongue, men fpeak proud words,they fpeak boaft-
ingly and vaine-gloriouily ( Pfal: j<$. 5. ) Speaks not with aftiff
necl^y that is, fpeak not proudly. Pride budded at the tongue of
r $lebuchadr.ez J z J ar ( Dan: 4. 30. ) when he walked in his Pallace
and laid, Is not this great Babeh that 1 havt built for the heufe of
the
Chap. 33. An Expo fit ion upon the Boob^of Job. Verf. 17. 307
the kwgdome, by the might of my power , and for the honour of my
CMajefiy. Here was pride budding at the tongue.
Secondly, Pride buddeth alfo at the eye, in fcornfu 11 lofty
looks. David profeit chat his heart was not 'haughty, nor his eyes
lofty ( Pfal: 1 3 1. 1. ) The haughtineis of many mens hearts may
be ieene at thofe windowes of the body, the eyes, in lofty looks.
Thefe are threatned with a downfall ( Pjal.- 18. 27. ) The Lord
will bring downe high lookes, that is, proud men who looke highly.
And agame {I fa: 2. 1 1. ) 7 he lofty lookes of man fhall be hum-
bled, and the haughtinefs of man fhall be bowed downe. Once more
faith the Lord ( I fa.- 10. 13.^/ will punifh the fruit of the flout
heart of the King of Afyna, and the glory of his high lookes. There
we have pride in the roote, a flout heart, and pride in the fruit,
high lookes. ( I fa: 3. 1 1 . ) The fhew of their Countenance teflifeth
againft them ; that is, they look proudly, though ( which ihould
lay them in the duft ) they live very lewdly , yea they are proud
of their lewdnefs.
Thirdly, How often doth pride bud in apparell, in vaine fa-
shions, and new-fangled attires, in the affected adornings and
trimmings of a body of clay ? What are thefe but the buddings
of pride ? yea the flaggs and banners of pride. Some are as proud
of their gay drefles, as the Peacock of his feathers. We com-
monly fay,F/W feathers make fine birds, but how fooliih are thole
birds that are proud of Feathers !
Secondly, There is pride of heart, or pride budding in the
fpirit of man, which doth not (hew it felfe ; only the mind fwets
within. When men have high thoughts of themfelves ( though
they doe not ( as the ApofUe Jude hath it ) fpeake great fwelling
words of vanity, yet they have great fwelling thoughts of vanity,
then pride buddeth in their fpirits, their minds fvvell, and the
mind will fwell more then the tongue. The tongue fwells migh-
tily, but the heart much more. The fpirit of a man may lift up
it ielfe on high, when the man looks very demurely. (Hob: 2.4.)
Behold % h is foule which is lifted up, is not upright in him ; If the
foule be lifted up, the man falls • He that is high-minded, cannon
be upright in his minde.
It may be quetfioned, Whence it cometh to paffe, that the
foule of man is fo much and fo often lifted up with pride ? What
caufeth this fwelling and heaving of his fpirit ? I anfwer,
R r 2 Firiij
t
308 Chap. y%. An Exptftion upon the Book, of Job. Verf.i7,
Firlt > Some are proud of their birth,either,that they are borne
of J reat men, or chat they are borne of good men. The B.iptitt
admonifhed the Jewes of this piece of pride (Math: 3.19.)
Thir.hf not to Jay within your [elves , we have Abraham to our fa-
ther. As if he had iayd, I well perceive what makes you ( as we
fpeake proverbially ) ftand fo much upon your pantafloes ? and
talk within your felves, at fuch a rate of your felves, is it not be-
caufe you are of Abrahams flock ? But I fay unto you , let not
your heart fwell with thefe thoughts , we are Children of Abra-
ham ; for God is able even of thefe fiones to raife up children to A-
braham ; that is, God will not want a people, though he friould
lay you afide, and entettaine you no longer for his people.
Secondly, Others are proud of riches, yea they boaftoftht
multitude of their riches (Pfal: 49. 6. ) Even they whodefire to
hide their riches as much as they can , yet cannot but tell the
world they are proud of their riches, fopreud, that they flight
and contemne all men that have not as much riches as they ;
O what rejoycings have moft rich men over their riches ?
Hez,ekiah a great King and a Good man ( a rare conjunction )
had much of that upon his fpiric ( I fa: 39. 2.) when Ambafla-
dourscame from Babylon, He was glad of them, and {hewed them
sill his treafure ; He arfe&ed they ihould fee what a rich King he
was, and what malTes of Gold and filver as well as what multi-
tudes of men were at his command.
Thirdly , Many are proud of their honours and powers in the
world; They are hig^minded,becaufe they are fet in high pla-
ces ; 'Tis a dishonour to fome great men that they have not true-
1-y great fpirits. And 'tis the temptation of all great men to have
proud fpirits.
Fourthly, Not afeware proud of their bodyly perfections
and ftrength ; many a foule is defiled and deformed with pride-
by the bodyes beauty and fairenefle ; many look not after the
beauty of holinefle , while they doat upon the beauty of their
owne comelinefle ; they fee themfelves in their beauty, till they
are proud of it, and care not ( which fhould be our greateft care,
and fhall be our greatefb priviledge , ^33.17.) to fee the
King in his beauty.. As fome trull in their fpirituall beauty
(Ez.eki 1 6. 1 ?. ) fo others over-weene their corporall, both are
the effects of pride ; and the firft is by fo much the worfe of the
two, by how much ic rifeth from a better object, ; Fifthly;,
Chap. 33. An Expojition upon the Bool^ of Job. Vcrf. 17. 309.
* ■" — — ■ ■ — — j.
Fifthly , Many are proud of their naturall parts, proud of their
<?ifts, proud of their wit, proud of their memory, proud of their
eloquence and abilities of fpeaking. As knowledge it felfe puffeth
up( 1 Cor: 8. 1. ) fo doe all thole endowments which ferve ei-
ther for the getting or expretfing of our knowledge. Gifts and
abilities, whether naturall or improved and acquired, doe not
more fit us for fervice, then tempt us to and ( tsnlefle grace
worke mightily ) taint us with pride.
Sixthly , As many are proud of what they have, fo others are
proud of what they have done , they are proud of their a&ions,
their fpirits fwell with the thoughts of their owne workes. Some
are fo wicked, that they are proud of their evil! workes. The A-
poftle faith, They glory in their frame ( Phil: 3.19.) David com--
plain'd of many ( Pfal: 4. ) who turned his glory into frame ; but
thefe turne their fhame inco glory, that is, they are proud of that
for which they ought to be afriamed. Now if fome are proud *f •
the evill, of the mifchief which* they have done, how eafiiy may
we grow proud of the good which we have done ? proud of our
duties, proud of our righteous deeds, proud of our charitable
deeds to men, proud of our prayers to God, proud of our zeale
for God , as Jehu was whofayd , Come and fee my z,eabe for the
Lord. The heart of a good man may fcone have too much to doe
with what he hath done, his thoughts may quickly worke too
much towards and upon his owne workes. But as for hypocrites
and felfe-feekers, who doe good to be feene of men, they cannGt
forbeare feeing it themfelves,and furely that fight of the eye can-
not but affect the heart with pride.
Seventhly , Pride rifeth often from the fuccefle of what is at-
tempted 'and done, men are proud of victories. The Affyrian
is defcribed ( I fa: 10. 13, 14. ) triumphing and infulting, be-
caufe he had put dowxe the nations as a valiant man. And (Hab: 1 .
i6. ) we have the Chaldeans facrificing to their net, and burning
incenfe to their drage, becaufe by them their pertioms fat, and their
meat plentesm ; that is, they boafted of and gloried in their great
atchievements in warre ; fo it feemes to be explained in the next
words {v. 17.) Shall they therefore empty their net, and not f pars
continually to flay the nations ?
Eighthly , Pride fpringeth out of the very mercies and falva--
don of, God. Thus 'tis fayd of He^ekiah ( 2 Chron: 32.2^.)
after..
3io Chap. 33. An Exfofition upon the Book^ of Job. Verf.17.
after he had received two great mercies ; Firft, deliverance from
a great enemy ; and, Secondly, from a great iicknefie ; He rex-
dred not aga'ine according to the benefit done unto him, for his hean
was If ted up. How lifted up ? not in thanktuinefle, for he rendred
not according- to the kindneite, but in pride and high-m ; nded-
nefle ; for prelendy it is faid (v. 26. ) Notwithfiaxding Hez.;-
k : ah humble-d himfelfefor the pride of his heart.
Ninthly, The heart is lifted up and waxeth proud with
Church- Priviledges; Some fay, they are in the Church, o: they
are the Church ; they enjoy pure ordinances and adminiitrations
of holy worfhip above others. For this kind of pride the Prophet
reproved the jf ewes ( Jer: 7.3, 4.) Hcare ye the -wordvfthe Lord^
fill ye ofjudahjthat emir in at thefe gatet to worship the Lordfcc.
Trujl ye not inlying words,faywg, The temple sf 'the Lord, the tem-
ple of the Lord are we ; The temple of the Lord are thefe ; As if he
had fayd, Be not proud of the Temple ( what we truft to, befides
God, we are proud of ) nor of your Temple priviledges, you will
find no fanctuary,no fecurity there,unleffe you amend your vvayes;
thefe things will doe you no good, except you be better. The
J ewes were taxed alio by the ApouMe for fuch a proud cry
( Rom: 2. 1 7. ) Thon makeji thy boafi of God • and can a man doe
better then to boaft of God ? but they fwell'd with pride, they
did net rejoyce with thankfulneiTe, they contemn'd others, as it
God were a God to them only, and faw fome what in them a-
bove others, as the reafon why he chofe them for his people a-
bove others. This was pride of ipirit, or fpirituall pride. And
againe to the Jew (v. 2 2.) Thou that makeji thy boafl of the Law ;
And is it not our duty to boaft of the law or word of God ?
But the Apoftle faw them proud of the Law, not obedient to it ;
He perceived their hearts were lifted up in their priviledge of
having the letter of the Law, while both their hearts and lives
were unconformed and unfubdued to the fpirituallnefle of the
Law.
Tenthly , Pride is ready to rife in the heart of man from that
divine light & thofe extraordinary Revelations which he receives
from God ; and it is hard to keep the heart under when God dif-
covets very much of hirhfelfe to man. This was Pauls cafe
( 2 Cor: 12.7.) Left I fhould be lifted up above meafure through
the abounda-fice of revelations, there was given me athorne in the
fiejh,
Chap. 33. An Exfofmcn upon the Book^of Job. Verf. 17. 311
flefh, themeffenger of Satan to buffet me. Even Paid in chat cafe
needed a thorne in his flefh to lee 00c or,prevent the Impoitu-
mation of his fpirit. Some conceive the reafon why the Prophet
Ez,el^el is To often called, Son of Man, was to keepe him humble,
while he had many revelations from God.
Eleventhly , Some have been proud not only of divine and
heavenly, but of diabolicall and hellilli Revelations. VVe read
©f one Thendas boafling himfeife to be fome body ( Acts 5. 36. )
Tftis vaine man pretended revelations from God, which were
indeed from the Devill ; And he fwell'd with this conceit,
boafted himfeife to bzfome body, that is, he thought himfeife to
be every body ; as if the perfections of ail men were Center'd in
him, or as if all others were no body, and he himfeife the only
fome body. The Apoftle ( AUs 8. 9. ) fpeaking of Symon , who tiyav h-.cu
had ufed forcery and bewitched the people of Samaria, faith, " p * ****&
He gave out that himfeife yeas fome great one.; he fwell'd with Ui '^ m , liem
pride from his diabolicall Revelations ; giving out not only ( as J^J f m^Lj-
Theudas ) that he was fome body, but that he was fome great one. dari,n H tU
Though indeed for a man to report himfeife /<w<? body, is (as both n 4 fi « n*.
learned Grecians and Latines noted in the Margin tell us) to re-^i<* e J} M- m
port himfeife a Great one. And who are greater in pride, then? Uw? 1 '%, ?I ' f
they who make Great reports of themfelves, or report them-S^f ej£
felves great?. ; ; h A ?*tf* m .
How great a pronenefs there is in the heart of man to pride, Vmbrajbam-
may appeare by all thefe inftances ; by which it appeares that as "^ homo Hine
there is much pride abiding in man, fo by all or any of thefe oc- ^y^^flif*
cafions it is dayly budding out , unlefle God hide it from ^aa^^^'^f*
and nip it in the bud. mn J media
Yet here it may be queftioned ; Whence it cometh topafle,-tur£j out tenor
that man is fo prone to pride ? or what is the fpring of it ?■ fi^™- & tlludo
Ianfwer; Firft, Pride fprings from Inordinate felfe-love, f JC ^ > m . e ' vd '
( 2 Tim: 3. 2. J Men frail be lovers of their oven felves, Covetous y q^: Lfo'^d
Boafiers, Frond. They that are undue lovers of themfelves, or. Atticum E-
in love with themfelves, they prefently grow proud of them-pift:52.
felves. Selfe-love, and felfe-fiattery, are glalTes in which if a man.
look upon himfeife, he appears double to what he is , or much
greater th:n what he really is. Selfe-love is a multiplying, yea
and a magnifying glajfe. 'Tis dangerous to fee our felves through .$
our owne felfe-love ; That fight of felfe affects the heart with
high"
$12 Chap. 33. An Exf option upon the Bsol^vf J o b. Verf. 17.
high thoughts of felfe, which high thoughts the Lord would have
all men all dcvne, otcatt away,while he gives that admonition
by his Apoftle to the Romans ( Rom: 12. 2. ) Let no man thin\e
or bwtfeffe more highly then he ought to think* ( that is, let him D3C
thinke highly of himfelfe at all ) but ( as it followed! in the fame
verfe ) Soberly, or tofobriety. For indeed many are drunken, yea
mad, or mad-drlmke with high, that is, proud thoughts of them-
felves. Hence that of the fame ApolUe {Gal: 6. 3.) If a man
tbinl^himfelfe to be fomethiug,vrhen he is nothing, he deceiveth him-
felfe ; he that thinks himlelfe to be fomething, is he that hath
proud thoughts of himfelfe ; and fuch a fomething, is a meere no-
thing, that is, is no fuch ttling as he thinks himlelfe to be ; as is
cleare in the cafe of the Church of LW/Vm (Rev: 3.16.) Hence
Secondly , Pride fprings from an opinion that what we have
is better then indeed it is ; the proud man thinks all his lilver
gold, and his brafs filver. We fpeak proverbially of fuch, All
their geeje are fwans ; they alwayes over-rate their own commo-
dities.
Thirdly , Pride fprings from this falfe opinion, that what we
have, we have it from our felves, or that 'tis of our own getting.
The Apoftles Pride-confounding queftion, is, ( 1 fir. 4. 7. •)
What haft thou that thou haft not received ? As if he had layd,
the true reafon why men boaft, or the ground of all their proud
boafting is this, they think not themfelves beholding to any for
what they have ; all is of themfelves, or by a felfe-improvement ;
they have fomewhat ( they imagine ) which they have not re-
ceived.
Fourthly , The proud man thinkes what he hath, he alone hath
it • at leaft, that he hath it in a greater mcafure then any other.
He is the Cedar, others are but fhrubs. He is the Giant, others
are but dwarfes. Only the humble attaine that rule (Rom: 12,
10. J In honour preferring one another : as alfo that ( Phil: 2.3.^
In lorvlinefs of mind, let each eft eeme other better then himfelfe.
Fifthly , Pride rifeth from this thought, that what we have,
we (hall alwayes' have. Holy 'David began to be blovvne up with
pride, as foone as ever hefayd in his frofperityj fkall never Remo-
ved. Babylon glorified her felfe, having fayd in her heart , I fit a
Queene^ and am no widdow-) and fhall fee noforrow, ( Revel : 1 8.
7.)
Secondly,
Chap. 32. Ah Sxfoftion ufon the Bod^ of J *. Vcrf. 17. 315
Secondly , In chat God is. ; here tayd to hide pride from man 3
[; Obfervc.
<yr/Wr « <t very vile &*d mift odious Jin,
K God hide it from mans eyes, then furely God himfelfe is of
purer eyes then to behold ic, and be pleafed. ( PfaL 1 38. 6. )^
'I he Lord knorveth the proud afar off ; He that meets a fpeclack
or perfon which he cannot endure to look upon, avoydes it, or
turncs from it while he is yet afar off; whereas if the object b^
delightfull, he draweth neer, and comes as clofe as he can ; when
therefore 'tis fayd,f/tf Lord knovteth a frond man afar offjt lliews
his difdaine of him , Hewillfcarce touch him with a pair e of tongs y
(as we lay ) he cannot abide to come neere him. He knows well
enough how vile he is even at the greateft diftance. Pride is the
fir ft of thofe feven things which *re an abomination to the Lord.
( Prov; 6. 17. J And how abominable a thing pride is, may ap~
peare further by thefe fix Confederations.
Firft , The folly and Irrationallity of pride, readers it odious
to God ; nothing is more odious to a wile man then folly, how 0-
dious then is pride to the moft wife God ! When Paul did any
thing which had but ailievv of pride in it, though he did it only
upon Conftraint, yet he calls himfelfe foole for doing it ( 2 Cor.~
12. 1 1. ) I amkecome a foole in glory mg^ ye have compelled me.
Doth not this intimate, that in Pauls opinion, all proud felfe-
gloriers and boafters are fooles, that is,fuch as act below common
fenfe or reafon. In the Hebrew language, the fame word that fig-
nifies boafting and pride , fignifieu folly and fooliHinefie. The
empty veffell yeilds the greateft found j and they that make fo
great a noife of themfelves, are uiuaily nothing elfe but a Great
noyfe themfelves, at leaft they unavoydably xayfe a fufpition of
themfelves, that they are but empty veflelis, or (hallow rivers.
This was Solomons conduhen ( Pro: 25. 27. ) For men to fearch
their owne glory is no glery ; that is* a man obfeures himfelfe by
felfe-glorying. How fooliih, how irrationall a thing is it for any
man to glory proudly,when as by doing fo he obfeures that which
is the chiefeft glory of man as man, his reafon ; and feemes to
put himfelfe to the queftion, whether he be a reafonable crea-
ture yea or no.
Secondly , Pride is more abominable, becaufe it is not only
S f the
314 Chap. 52. An Expofition upon the hool^of J b. Vert. 17.
■ ■ .
the folly of man, bun a robbery of God ; nothing robs God of his
honour fo much as pride. It is laid c f Jems Chrift ( Phil: z.6. )
He thought it no robbery to be equall with God • He did not wrong
God in making himfelfehis equal!, himfelfe being God. But it
men will match themlelvcsHvLh God, or are lifted up in their
i,i:ics, ( as proud men are beyond the linear man ) this is a rob-
bery of God. Whatsoever we take to our felves more then is
due, we take from God, yea we (kale from God. They who for-
God the author and founraine of all they have, and take glory
to tbenafelves, commit the worft kind of robbery, and are the
mod: dangerous Theeves. ( Jfa: 42. 8. J My glory -will I not
olze to another \ therefore it any take glory tothemfelves (as
^ I fay againe ) all proud men doe ) 'tis Healing, and 'tis not only
( as I may fay ) picking of his pocket, but the breaking open of
his Treafury, of his Cabinec, to carry away the chief Jewel of his
Crowne, fo is his glory ('Rom: 11. 36. ) AH is from him, there?
fore all mu ft be to him ; all is from the father of light, therefore
what light, what gifts, what ftrehgth ibever we have, it muft re-
turne to him in prayfes, and in the glorifying of his name ; we
may not deck m adorne our own name wich it, nor put our name
upon it ? How much foever we have we have received,it is from
the Lord ; therefore 'tis extreamly finfull and faerilegious to take
or keepe it to our felves. And as whatfoever good we have we
have it of God, fo whatfoever good we have done, we have had
light and ftrength from God to doe it ; naturall yea fpirkuall
itrengtb, not only the firft power of acting , but all fubfequent
actings ot that power are from God ; therefore to hive fecrec
liftings up of fpjrit, in our owne actings, is to, rob God ( Pfal: 5 1 .
l 5 . ) Open thou my lips, and my month fball fhew forth thy praife,
fayd David j As if he had fayd , Lo r d if thou wilt open my lips,
and help me to fpeak as I ought, [ will not ihew forth my owne
praife, nor boaft of what I have eicher fpoken or done, but I will
fhew forth thy praife ; becaufe the opening of- the lips is from
thee.
Thirdly, It is an abomination to be proud; for whatfoever
any man hath done, or how good foever any man is , he is no bet-
ter then he fhould be, and hath done no more rhen was his duty
to doe ; he hath done but his duty to God, and his duty to man,
when he hath done his beft, he hath done no more ; every man is
bound "
Chap. 7,1. An Exfojition upn the BooJ^cf Jo B. Verf. 17. 31?
bound ro doe the good that he doth, rpw much foever it be that:
he doth • therefore it is both an ignoble and an abominable thing
for any man to boaft of what he hath done.
Fourthly , Is it abominable to boaft of what we have done,
feeing how much foever we have done, it will appeare upon a
right and due account, that we have done lefie then we ought, -
and are much fliort of our duty, ( Luke 17. 10. J when ye jha/l
have drne all tho[e things which are commanded you.) [ay, tte a-(6
unprofitable [crvants y and have done but that which was our duty
to doe. We can doe nothing but what is our duty, but all we doe
is not the one halfe of our whole duty, and (hall we glory as if we
had obliged God by doing more then all 1
Fifthly , It is an odious thing for any man to be proud of
what he hath done, for God might have done it by another if he
pleafed. No man is neceflary to God, as if his worke could not
be done unlefle fuch a one doe it. He hath choyce of instru-
ments, and is able to fit thofe for his bufinefte who are moft un-
fit of themfelves. It is matter of thankfulnefle that God will
call and ufe us to doe him any fervice, and enable us to doe it j
God could have put his talent into another mans hand ; the ri-
ches, the power, the wifdome, the learning, the parts which thou
a$eft by, he could have put it into other hands ; he can make
the dumb to fpeak, as well as the greateft fpeaker ; He can make
an Ideot, a Dunce, knowing and learned, as well as the moft
knowing among the learned. Therefore the learned, the elo-
quent, have no reafon to be proud, but much to be thankfull ;
He can make the weakeft to doe as much as the ftrongeft ; there-
fore the ftrongeft have no reafon to be proud, but much to be
thankfull ; He can raife Children to Abraham out of the ftones
of theftreet; therefore the 7<?jwmuft not be proud, or thinke
that God is beholding to them for being his people ; He can or~
daweftrength and hit owne fraife oat of the mouthes of babes and '
[ticklings ( Pfal: 8. 2. Math: 21. 16. )■ therefore the wife and
prudent have no reafon to be proud, but much to be thankfull.
O remember, It is of Gods vouchfafement not of our defert, that
we are admitted to his fervice.
Laitly, Pride muft needs be art odious thing, and that which
God greatly abhorf's , bee 3 ufe it quite crofleth the defigne of
God in the Gofpel ; which is to keep the creature humble and
S f 2 low,
3i6 Chap. 33. An Exfofirion upon the Boel^of J 01. Verf. 17.
low, chat he himfelfe alone may be exalted ; He will not beare it
that any fleflj jhonld glory in hi* frefence ; He that glorteth, let him
alory in the Lord ( 1 Cor: 1.29,31.) God will have his end up-
on all fleihi and therefore he will dreadfully glorifie himfelfe up-
on thofe, who proudly glory in themfelves.
Further , The word by which man is exprefled, from whom
God hides pride fignifying (as was (hewed) a ftrong mighty.
titan , the molt accompliihed and beft furnilhed man.
Obferve, Thirdly.
Great men, wife men, rich «w, are very fab jell te and often
carried away by pride.
Cod therefore hides pride from them, becaufe they lie fo open
to the alfauks of pride; ourrifingis oftentimes an occafion of
our falling. And that which God gives man for his good , proves
( by reafon of this corruption moftly ) his fnare. One of the An-
cients fpeaking of Pride , faith 'tis the greateft (in for foure
reafons.
Firft , In.the antiquity of it, becaufe it was the firft ► fin, the
Devill's (in, before man finned ; that fin which he firft dropt in-
to man to make him fall, was the fin by which himfelfe fell ; he
would be higher, and more then he was, and he provoked man
to be fo too. 'Tis difputed what was the original of original fin,
and the doubt lyetk between two, whether unbeliefe or pride
had the precedency in mans fall, (a queftion much like that, whe-
ther faith or repentance hath the precedency in his rifing) I (hall
only ftate it thus ; that which appear'd firft was unbeliefe ; the
woman put a peradventure upon the threatning of God in cafe o£
eating, the forbidden fruit. But certainly pride was Contempora-
ry with unbeliefe ; man would needs lift up himfelfe beyond the
ftate he had, and fo fell from and loft thateftate.
Secondly , Saith he, Pride is productive of many other fins,
9 tis a fountaine fin, a root fin, it nouriiheth, nurfeth, andbring-
eth up many other fins ; no man, knoweth what fin may be next
when pride is firft.
Thirdly , The greatnefs of the fin of pride may be argued •
from the ever-fpreading of it ; pride hath infected many mor-
tally ; and who can fay his heart is free from this plague , though
jx>iTibly it be not the plague (or fpecialitnafterfin) of his heart ?
Pride,
Chap. 33. -A" Expoftion Hpon the Bool^ef Job. Verf. 17. 317
Pride is an Epidemical! difeafe, all labour under this ficknefle,
and this fickneffe hath got the maftery over many.
His fourth reafon is th.ic of the text and poynt;Pride is a great
wickednetfe, becaufe ufually it infetls great men. They that are
great in power, great in gifts, great in learning , great in any
thing, are fure to be aflauked if not blemifhed and blafted with
this hn , mfomuch that it had been better for many to have been
fools, then learned, low then high, meane then great, poore then
rich in this world. There is a temptation in power, in greatnefs,
in riches,Tn knowledge, in gifts, in the beft things, to make the
mind fwell, and the man that is ftored with them proud. Pride is
( as I may fay ) of a very high extraction, it was conceived in
and borne by the now Apoftate Angels, vvhofe place, firft eft ate
( or principality) as we put in the Margin of the Epiftle oijude
v. 6. ) was aloft in heaven. Angels were the neereft fervants
and attendants upon God himfelfe, who calleth heaven the habU
tation of his holinejje, and, of his glory ; And furely the habitation
which the Apoftle Jade in the fame verfe faith the Angels left y
( and he calls it their ovme, that is, that which was allotted and
allowed them by God as their portion, this habitation, I fay, )
muft needs be a very high and excellent one , as themfelves by
nature were in the higheft claflis or forme of creatures. Now as
pride began from and had its birth in thefe high and noble fpi-
rits ( which gave one occafion ( though it be as hellilh a lu'ft as sw ; nations
any in hell ) to call it Heavenly by Nation) fo the higher mzncxTeftisfublu
are ( who at higheft are but duft ) the more doth pride haunt CT '""» animos
them, and infinuate it felfe to get a dwelling or feate in them, as *" hal > ita t.
tiae rnoft proper and congeniall fubjecTs which it can find here ^° a '
on earth it felfe, with thofe of whom it firft tooke poffelTion and
whom it made its firft habitation, being for ever caft downe from
heaven. Pride having once dwelt in thofe who were To high,
loves ftill to dwell or take up its lodging ( at leaft J in thole,
who upon any reference whether to naturall, civill, or fpirituali^
shings, are calted and reputed Higheft,
Obferve, Fourthly.
Cod by various meanes, even by all forts of meanes, gives cheeky
to the pride of man, he fpeakjth once, yea twice to man in a-
dreame^ in a mf on of the night , that he maj hide fride fronu
Pride.
3 1 8 Chap. 3$. An Expsjhion upon ihe Bool^of J o b. Verf. 17 <
Pride is a fin which God profecutes both night and day ; if
fpeaking by day doth not: mortihe it, fpeaking in the night by
dreams llv.ll. Nebuchadnezzar was full of pride, and God hum-
bled him by a drsam, and brought downe the haughtineffe of bis
heart by avifion of the night. This great Monarch of the v
was fo full of pride that he boafted it out ( Dan.- 4. 30. ) Is m&
7 his great Babylon that I have built for the houfe of the kl^gdome,
and by the niight of my -power -, and for the honour of my Majefiy ?
Now while be ipake thus walking in the Palace of the kingdome
of Babylon, there fell a voyce from heaven, faying, O King Nebu-
chadnezzar, to thee it is fallen, The ^ingdome is departed from
thee, &c. And they fhall drive thee from among men , And thy
duelling ( who haft thought thy felfe more then mm) fhall be with
the beafis of the field. The effect of this voyce Nebuchadnezzar
had in a dreame, as appeares by Daniels interpretation of it in
the former part of the Chapter. God fhewed him in that dreame
what his condition fhould be, and he executed it upon him to "the
full, to pull downe his pride ; That, he at last might know that
themofl H'ghruleth the Kingdomes of men, and giveth them to
ythomfoever he will. Whereas then he thought that he alone ruled
the world, and could give kingdomes to whom he would. How
wonderfully did God oppofe the pride of Pauls fpifit, he could
not favour pride, no not in that eminent Apoftle, Left through
the abundance of revelations he .fhould be exalted above meafure,
there -was given him a thorne in the fie fh, the meffenger of Sat^n to
buffet him, (2 Com 2.7. ) that is, God ufed extraordinary means
to humble him. As here God is faid to humble by vifions,fo there
Paul being endanger'd to pride by receiving vihons, God found
2 ftrange way to humble him, even by the bufferings of the mef-
fenger of Satan, who is the Prince of pride, and as (God fpeak-
cth of the Leviathan at the42<l Chapter of this booke, v. 24. )
a kjvg over all the children of pride. God doth fo much refift pride,
that he cannot but refifi the proud ( fames 4. 6. ) and fcorne the
fcorners, ( Pro: 3. 34. ) yea he hath told us of a day (If a: 2.11.^
wherein the lofty lookes of man fhall be humbled,and thehaughtinefs
t>f men fhall be bowed downe: and the Lord alone fiyall be exalted in
that day.
There are foure fpeciall pride- fubduing Considerations.
FIrft> They who are proud of what they have, are like to have
no
Chap. 33. An Expojition upon the Eos/l^ of Job. Vcrf. 17. 319
no more. When [he Apoftk had fayd (James 4.6. ) He rejifietb
the proud ( he prefently adds ) but giveth more grace to the hum-
ble. , As if he had fayd, Though the Lord hath given proud men
much ( for 'tis fome gift of God,and ufually a great one of which
men grow proud ) yet he will now (top his hand and give them
no more.The Lord gives to them who are humble and praife him,
not to thofe who are proud and praife themfelves.
Secondly , Not only doth the Lord itop his hand from giving
more to thofe who are proud,but often makes an acl: of revocation
and takes away that which he hath already given. As he who Idly
puts his talent into a njpkin,fo he who vainely and vain-glorioufly
{news it, is in danger of having it taken away from him. It is as
jinjull to {hew our talent proudly, as to hide it negllger.tly. Nebu-
chadnez,z,ar bcafted proudly of hi? kingdome, and prefently ic
was fayd to him, The kivgdome is departed from thee. Hez,ekiah
boafted of his treafure ( Ifa: 39. 6. ) and by and by the Lord
told him, his treafure fhould be taken away, ( though not imme-
diately from him, yet from his pofferity ) and carried to Baby-
lon. 'Tis fo in fpiritualls, when we proudly {hew our treafure,
the trcafures of our knowledge , or other gifts and attain-
ments , the Lord many times, in judgement, fends them imo
captivity, takes them from us, and ftrips us naked of that cloath-
ing and adorning whereof we are proud.
Thirdly , If God doth nor take all away, yet what remaines is
withered and blafred, it dries up and comes to little ; if it be not
quite removed, yet it appeares no-more in its former beauty and .
lufter. When God -with rebukes corrtEleth man fsr ( this ) iniqui-
ty, hemaketh his beauty ( the beauty of his parts and gifts, yea of
his graces ) to consume axvaj ( as David exprefleth it, Pjal: yy.
11.) like a moth. O what a drynefs, and lb a decayednefs falls
upon that foule from whom the foaking dewes and drops, the
fweete influences of heaven are retrained*! And furely if they
are retrained from any, they are from proud men ; No m.irvaile
then,if others fee and they feele their witherings,and even fenci-
ble dedinings every day.
Fourthly , Suppofe the gifts and parts of a proud man conti-
nue florid and appeare ftil acting in their former ftrengtfi,vigour,
and beauty, yet God fends a fecret curfe upon them, and though
he doth not wither them, yet he doth not delight in them, n&r
give
20
Chap. 5?. An Expofttjon upon the Bsol^of J o b. Verf. 17,
give them any acceptation. The belt things how long foever
continued to proud men, arc: no longer blellmgs to them ; yea in
had been good for them, ciiat either they had never had them,
or that they had been foone taken aw ay. That as one fayd faliely
, . n of the life of man in general!, but truely of wicked men ; It had
nonmfci pro been beft for them not to- have been bornC, and their next beft would
icimum tito be to dye quickly. So I may fay in this cafe of proud men • It had
tK/fi, been belt for them they never had received any eminent «ifcs
from God, and their next belt would be to have them quickly
taken away ; For as wicked men in General ( if they dye uncon-
verted) the longer they live, the worler tneylive,and every day
by adding new heapes of fin, heape up further wrath againil the
day of wrath; So -proud men in ipeciall,the longer they have
and hold their gifes, their riches, their honours, their powers,
doe but abufe them the more, to the increafe of their fin here
and.( without repentance ) fhame hereafter.
And therefore to ihut up this oblervation, and the expofition
of this verfe, I fhall only give fome few directions or counfels
for the cure of this foule-ficknefs pride, or for the prickin** of a
pride-fwolne heart , that fo the winde , that noxious winde of
ortentation, by which proud men are vainely puft up in their,
flefhly mindes, may be let out and voyded.
Firft , Let the proud man confider what he is ; Some have af-
ked blafphemoufly, Wha t is the Almighty ? as we faw at the 21th
Chapter of this BoOke : But it may well enough be asked, What
is man that the Almighty fhould be mindfull of him ( Pfal: 144, ?,
4. ) and may we not much more queftian againe, what is man
that he fhould be fo mindfull ofhimfelfe ? David, a great kin° faid
to the Lord ( 2 Sam: 7.18.) Who am /, O Lord Cfod^and what is
mj houfe, that thou haft brought me hitherto ? Thus every man
ihould fay to himfelfe, or put the queftionto bis owne foule ;
Who ami ? or what a& I, that I Should have a proud thought?
All men indeed differ in fome things, and fome differ in very
many tbings. Men of high degree, and men of low degree differ
men of knowledge and ignorance differ, learned and unlearned
men differ. And it is not only, as I may fay, a peice of heraldry,
but a peice of divinity to keep up the differences of men. Yec
what is any man, whether high or Iow,knowing or ignorant, lear-
ned or uriearned,that he fhould be proud ? they all agree m this,
they
Chap. 3$. An Expoftmn upon the Becl^ff j 6 b. Verf. 17. 311
they are all duft and afhes,they are all but as a fhaddow,or a va-
pour,they are all as gralfe, or as a flower of the field, and at their
heft eflate ^ in the very hight of their excellency ) they are alto-
gether vanity. How much foever men differ in other things, yen
in this they all agree, or are all alike in this , they are all vanity.
Then what is man that he lhould be proud ? fhall dutt and allies,
{ball a parting fhaddow,or a difappearing vapour, (hall withering
grafle, or fading flowers, fhall Vanity it felfe be proud ? The belt
of men at their beft, are the worfl of all thefe, why then fhould
any man fee proud? Yea I may put the queftion further 1 , Hop can
any man be proud, who knoveeth what man is ? and acknowledged!
himfelfe to be but a man. I will adde yet further in this queitio-
ning way, How can any man be proud who knoweth himfelfe to
be ( which is a more humbling confideration, then any of or then
all the former ) a finfull man ! We ought alwayes to behumbled
for fin, and fhall we who are at ail times finning, be proud at
any time ?
Secondly , To cure pride of fpirit, Confider what ever man U
( as to this world ) he cannot be long what he is. He that is high
in the world, cannot be long in his worldly heights.He that is ridi
in the world, cannot long enjoy his worldly riches ; yea know-
ledge, vaniiheth ; all fuch kinde of knowledge, learning and skill
as men now have, is a meere vaniflung thing ; man, in his highelt
perfections, is very mutable, and the higher he is, the more mu-
table he is ; what hath he then to be proud of? We have fome
changes every day, and when a few dayes are paft, we fhall come
to our great change ; our change by death is but a few dayes off,
for the utmoft of our dayes are but few. As man is not to be ac-
counted of by others, fo not by himfelfe, becanfe his breath is In
his }io[lr'i\is y and he may quickly perifh (//«'•• 2. 22.^ Shall pe-
rifhing things be proud things ? Shall they be lifted up with what
•they have, who ( as to this world ) have fo little being, that they
can fcarcely be fayd to be. By this argument all men are called
off from trufling thofe that are higheft in this world ( Pfal: 146.
5. ) Their breath goeth forth. And we have the fame argument,
not to be high in our owns thoughts, becaufe our breath goeth
forth, and there is an end of us.
Thirdly , Confider all thofe things which are as fewel and oc-
»^fions of pride in man, even for thofe man muft fhortly give an
T t account.
322 Chap. 5 2. Ufc Zxphw upon the Bool^of Job. Verf.i7 £
account. Andfurelyhe who remembers that whatfoever heharh,
be it riches, Strength, honour, parts, knowledge, or learning, he
mud come to a reckoning for it, that man will not over-reckon
himfelfe fo much for it, as to be proud of it. The Apoftle con-
cludes, So then every man muft give an account of himfelfe to God,
(%ont: 14. 12.) That is, ofallhisreceits, andofall hisexpen-
ces, what hath been bellowed upon him, and how he hath im-
proved what hath been beltowed.He mull give an account of him-
felfe in his naturall cap^cky as a man j and he muft give account
$ hkufcire in his civill capacity, as a rich or great man 5 and he
muft give account of himfelfe in his fpirituali capacity, as he hath
enjoyed meanes to make him gracious, or to grow in grace. He
muft give an account of himfelfe about all the good things he
hath received, what good he hath done with them, either to him-
felfe or others. He that is ferious upon fuch a meditation as this,
fhallfinde two effects of it; Firft, it will keep him very bufie,
and free him from Idlensfle j Secondly, it will keep him very
humble and free him from pride. Who can glory vainely in his
Stewardship ( for all we have is put into our hands as Stewards,
who, I fay, can glory vainely «in his Stewardship) that alwayes
heares this voyce founding in his ears, Come- give an account of
thyftewardfhip,for thou may eft be no longer Steward,. O how ill an
account will they make when they are asked, what they have done
with their riches ? who muft anfwer, We have been proud of them %
who being asked, what have you done with your honour, muft
anfwer, we have been proud of it j who being asked, what have you
done with your knowledge ? muft anfwer, we have been proud of
it. Thefe will be fad anfwers in the day of account , yet proud
men ( whatfoever they have done with their receits ) muft make
this anfwer, what other anfwer foever they make.
Fourthly, Confider that the more any one hath received(and it
is the degree upon which pride rifeth the more, I fay the more
any one hath received ) in any kiride whatfoever, the ftri&er wiU
his account be ; for the account will be proportionable to what
the receipt is. ( Luke 12. 48. J To whom foever much is given ,
ofhimjhall be much required, and to whom men have committed
much, of him they will askj the more ; where much is fowne, there
God looks to reap much. He looketh not only for improving,
but for futablc, for proportionable improvement. If he that bad
received
Chap. 33. An Exfofition upsn the Boo^of Job. Verf. 17. 323
received five talents ( Math: z%.) had brought only two ta-
lents more, and fo made his five feven, this had not been propor-
tionable 9 or if he that had received two , had made them three*
this had not been proportionable 5 but he three received five,
b.ought ten ; and he that received two, brought foure ; This ac-
count was proportionable to the receipt ; and therefore to thele
their Lord fayd, Well done good and falthfull fcrvants . God looks
for doubling, ( as I may fay ) that we fhould make his five ten,
his two foure. Therefore why fhould any man be proud of what
he hath received, feeing the more he hath received, the more
great and ftri&er will his account be.
Fifthly , That pride may be cured and hid from your eyes, I
advife, That In the mldfl of your fttllnefs, you would thirty of your
emptlncfs, and m the mldfl of your terfetllons % of your deficiencies ;
think how much, and in how many things you are wanting, when
any thought of pride arifeth concerning what you enjoy,or where-
in you abound. He that thinks how much he is wanting, will not
be proud how much foever he aboundeth ; and indeed our want-
ings being a great deale more then our aboundings, and our im-
perfections then our perfections, fhould be to us greater matter
of humbling, then our abounding or perfections can be an occasi-
on of pride. Toclearethis further, Confider your deficiencies
two wayes ; Firft,inyour felves ; confider how low you are in
knowledge, how low in grace, how low in duty ; remember that
there is a great deale of darknefs in the beft of your lighr,a great
deale of wafer in the bell: of your wine , and a great deale of
drofs in the pureft: of your filver ; remember thele weaknelTes
in your felves, and then fay asbleffed Paul(Phil: 5. 22 J I count
r.ot that I have already attained ; that is, that I have attained per-
fection, I am very much behinde, very much below my duty, I
am below what I might be and have attained to, both in the light
of knovyledge, and in the ftrengrh of grace. lam below whit I
might be attained to,both as to zeale for,and as to faith in God.
O how many are our deficiencies when we have profited moft !
Secondly,Confider your deficiencies in reference to orhers^The
\Apoftle faith (2 Cor: 10.1 2 .) They who compare themfelves with
themfelves are not wife. The reafon why many think themfelves
ever-wife,is,becaufe tbey do not (as they ought) compare! them-
felves with others, or if they compare themfelves with others,
T t 2 they
3 24 Chap. 35. ^ Expo/it™ upon the Bool^ of Jo 1. Verf. 17,
they compare themfelves only with thofe that are below, no:
with thofe who are above themfelves. They who compare them-
felves with themfelves, or with thofe only who are belaw them-
felves, arc not wife, though they think themfelves very wife. If
we would compare our ielves with ether men, who are above us,
it would mightily keep down the pride of our fpirits ; for who is
there but might fee more in fome, yea in many others then in
himfelfe ? Now, as k is an excellent means to keep the foule
from murmuring and difcontent, to consider that many others are
below us ; foit is an excellent means to keep us from pride, to
confider that many others are above us • fo much above us, that
our knowledge is but ignorance to their knowledge, our ftrength
vveakneffe,our faith .unbeliefe, our patience unquietnefle of fpi-
rit, our very fruitfullnefie barrennefYe compared with theirsjor to
fpeak allufively, that our fat kine are but leane to the fat ones of
other. , and our full ears but withered looked upon with their full
eares. And as it is a good meanes to keepe the foule humble or
to cure it of pride,to compare our felves with men who are much
above us, fo.efpecially, if we would but remember how much
God is above us, in companion of whom all our fullnefs is indeed
emptineft, our ftrength weakneffe, our riches poverty, and our
. light darknefs. And therefore when Job ( Chap: 4.2. ) began to
compare himfelfe with God, and to fetGod before him, then he.
was in the duft prefently;though he fpake over-valuingly of him-
felfe fometime, yet when once he came to fet himfelfe before
God, then faith he, / have fteken onee y hut I willfieal^no more • I
ab'horrc my felfe y and repent in dttft and ajhes % And when the Pro-
phet Ifaiab favv the Lord in his Glory, and compared himfelfe
with him, he cryed out, lam undone, I am a man of pointed lips ;
all his graces, and all his gifts vanifhed into nothing, when he
considered the Lord before whom he flood. Thus we may keepe
downe pride by confidering our deficiencies, and comparing our
felves with others who are above us, efpecially by comparing our
felves with God, to whom we are not fo much as a drop of the
bucket to the whole Ocean, nor the duft of the ballance to the
body of the whole earth.
Sixthly , For the hideing and keeping downe of pride, often
reflect upon your own finfulneffe ; our defects in good may keepe
our hearts low ,_but. our abundance of ftnfuil evills may keepe
them
Chap. 33. jfa Expojition npon the Bool^of Job. Verf. 18. 32 ?
them much lower. While we confider fin in a two-fold notion,
how lhould ic humble us ? Fir ft, as dwelling or abiding in us ;
Secondly, as acted and brought forth by us in either of thefe
wayes ; look on fin, and the heart mull needs come downe ; thus
poyfon may expell poyfon,- the remembrance of fin abiding in us
and ac^ed by us, may be a flop to the further Acting, as of all c-
th^r fin;, fo especially of this fin,- pride.
Seventhly , Let us be much in the meditation of Chrift hum-
bling and abafing himfelfe for us. What cai\ kill pride, if the
humblings of Chrift doe not ? O how may we fchoole and cate-
chife our proud foules with the remembrances of Chrift in his a-
bafements 1 What ! an humble Chrift, and a proud Chriftian 1 an
humble Mafter, and a proud Difciple ! did Chrift empty himfelfe
and make himfelfe of no reputation, and (hall we who are buc
emptmefle be lifted up with a reputation of our felves,or with the
reputation which others have of us ; didheabafe himfelfe to the
forme of a fervanr, and fhall we lift up our felves , as if we reig-
ned as Kings I he humbled himfelfe and became obedient to
death, even the death of the Croife ; and what have we to glo-
ry in but the Croffe of our Lord Jefus Chrift ( Gal: 6. 1-4. ) if we
have any thing to be proud of , 'tis the Crofle of Chrift, God for-
bid ( faith ?4#/ ) that Ifkouldglory (or rejoyce and triumph)
fave in the Croffe of em Lordjefus ihrlft, whereby I am crucified*
to the worlds and the world to me. Think often and much of the
humblings of Chrift, and then you will think of your felves as
meere nothings. This is the moft effecteall means, through the.
Spirit, to bring downe the fwellings of our hearts, and to hide
yrlde from man. Thus much of the fecond defigne of Chrift in
fpeaking to man in dreames and vifions of the night; the third
followeth.
Verf. 18. He kjepeth bactyis fettle from the pt, and his life
from ferlfbtng by the fword.
This verfe holds out another gracious intendment of God, in
revealing himfelfe to man by dreames and vifions of the night,
He doth it thereby to give man warning and wifdome to prevent
and efcape that deftru&ion which is ready to fall upon him,
He ketfeth kack^hls fonle from the pit 6
Some
336 Chap. 33. ^ Expoftion upon the BsoJ^of J © '1. Verf. 18^
Some refecre this He toman himfelfe, that is r when God hl-
deih pride from man, then man keepeth his ioule from the pit,
that is, thereby man is both admoniihed and intruded how to
keep bis foule from the. pit. They nhoavoyde the mountains and
precipices of pride, are niojl ajfnred of efcap-.r.g a do-xnt-fall into per-
dition. Solomon tells us ( Print: 16. 18. ). Pride goeth before dc-
ftruZk'nn, and a high mind before a fall ;■ fuch a. fall as Elihtt fjsre!
fpeakes ©t, failing into the pit j therefore turning from pride is
the efcaping of the, pit.
But rather ( as moft Interpreters ) the relative ( He ) referrs
to God himfelfe, who both begms and perfects this great worke
of Grace ; As he fpeaketh with a purpofe to withdraw nun from
hispurppfe,crc. to he having effectually wtthdrawne him from
it, and hid pride from him, he thereby hurnbleth him in the duit
of repentance, and fo keepeth back his foule from the pit.
The word rendred, keepeth bacl^, notes a threefold keeping
back : Firft, by force, zs a man holds another from failing into a
pit, or 1 mining into danger ; he holds him whether he will or no.
Secondly, there is a holding or keeping back by perfwafion or en-?
treaties, by feafonable advice and counfel ; fo Abigail kept Da-
vid from fhedding blood ( 1 Sam: z 5. ) Thirdly, there is a hold-
ing or keeping back by authority, when a Command or an injun-
ction forbids a man from going on, and fo flops hisr£>roceeding„
"Tstfn itapo- ^ nus we f ee r ^ ere * s a keeping back, either by outward force,
hibere ftgnifi- or by counfel, or by command. And there is a keeping back ac-
cat ut cum ds cording to any of thefe three notions,two ways.Firfl,fuch a keep-
tmt ™ dtatur ^ backus hinders the very attempt,fuch a keeping back,as ftops
*wid or-miml ^ e ^ r ^ mot i° n3 5 or ^ e P mt0 an undertaking. Secondly, there is
pYincipiojin : a keeping back when a man is deeply engaged in an undertaking,
quod propria when he is gone on and is neere the journeys end of his owne
inhibere did- purpofe. Thus 'David was kept back from deftroying Nabal
tw. he mm w h en he Was far advanced in that enterprife ; and Abimeleck^wzs
refertur'^ad^ 1 back from taking Sarah Abrahams wife when the matter <
jam captum, had made a very great progrefs in his fpirit. Both thefe waves
qwftjam ejfet we may underftand it here, though chieflly, I conceive, in the
home in via ad tatter. Sometimes God keepeth man, either by his power, or by
4eJ# U ?um - P ef f Wa 6ons and commands fenttohim, from letting fo much as
nuijfit, c©c: one ^ 00t forward in any finfull way leading to the pit ; yet often
he kfltrs him to goe on a great way , and when he is advanced
far
Chap. 33. An Exfofition upon the Bocl^ of Jo B. Vcrf. 18. 327
•far towards, yea is near, very neer to the pits brink, even
ready to drop into it, then, then the Lord gracioufly keeps his
foule from falling into it. This word is ufed v ,in the negative
twice to fet forth the high commendation of Abraham
( Gen. 22. 12. 16. ) When God had commanded Abraham ro
offer his Son, and hewasfo ready to doe it,that prefently God
tells him, Now I know then feareft God,feewg thou haft nn with-
held (or kept back ) thy fon y thine only ftn from me. Abraham
might have Jiad many reafonings within himfelfe to keep back and
withhold his Son from being a Sacrifice, but, faith the Lord, thou
haft not withheld or kfpt him backj, There the- word is ufed in the
negative, as alfo upon the fame occafion at- the 1 6 verfe of the
fame Chapter. And fo by Job (Chap. 7. 1 1 . ) Therefore I wilt
not refraine ( or keep backj) my month. It is as hard a matter to
keep back,or hold the mouth in,as it is to keep back a head-ftrong
horfe with a bridle. Therefore the Holy Ghoft ufeth that Meta-
phor (■?{*!. 39-I-) But faith Jeb> {will not refraine my mouthy
I will not keep it back, let it take its courfe, / willfpeal^in the bit-
temeffeofmy fpirit. The word imports powerfull acting, take it
either in the negative or affirmative. When the tongue is kept
back, 'tis done by a mighty power of grace, and O how great as
Well as gracious is that power, which the Lord putteth forth to
keep back a poor foul that is going, going apace too, from falling
into the pit. He keepeth bael^
His foul from the pit.
But doth the foul fall into the'pit ? Ianfvver, firft, The foul
is often in Scripture ( by a Synecdoche) put for the whole man ;
He keepeth baek^ hit fat, that is, he keepeth him from the pit ;
fecondly, pofTibly 'tis faid, he keepeth his foul from the p/r,to teach
us that man by running on in fin,ruines his beft part, it is not only
his body, and his skin that he deftroyeth by iin,but his very foul,
*Tis a mercy that God telleth us aforehand the worftbf that dan-
ger, and the greatneffe of the hazard, or how great a matter we
venture upon evill waves and workes. He keepeth bac!^ hk
ffl
from the pit.
■ What pit ? The ward is rendred variously , Firft thus, he keeps nn ^ frvcat,
bacl^conupua, mors*
;2$ Chap. ?}. An Exfofttion upon the Boof^ of J o b. Verf.18
Irutm animan b*ck hi* foul from corruptwrK The word is u fed for corrupting by ,
ewacmupxi- fin ( Gen. &. 1 1. j slnd Cjod locked upon the earth, and, behold it
•ne. Vulg. TV at corrupt : for allfiefh-had corrupted bis rvay upon the earth; that
is, all men were grown wicked and ftark naughc. In the very
next verie ( v:rf 1 3. ) The lame word is ufed to denote cor-
rupting by puniihment due to fin ; Behold I willdejiroy ( or cor-
rupt ) them with the earth $ that is, I will deftroy the face of the
earth, or deface the beauty of the earth, and I will alfo ciefiroyail
into*-* A nt men £ r om orY the face of the earth. Secondly, the Sepcua^inr. ren-
-¥■#«"**>" der, He (paw his foul from death. Thirdly, the Caldee Para-
frSX/- P hrafe ( as we ) tIe Y'°^ lu l}is h l f rom ^ P" i thefe three,
wum7juf afr- corruption, death, and- the pit are of neer aliance ; and the fame
vea. Tarj. word in the Hebrew tongue fignifieth corruption, the p/V,and death,
The pit (or grave)is the place of corruption and the feat or houfe
of death. We find the pit and deftruction put together ( Pfal.
55.23.) they jhallgoe to the pit of ' deftruttion j So then the fame
word may well lerve to fignifie a pit,corruption and death ; be-
caufe in the pit dead bodies or carkatfesputrifie ana corrupt.
Yet David prophecying of Chrift fpeaks his alTurance of efcaping
r ,, , corruption, though not the pit or grave. (Pfal. 16. 10. ) Thou
Hiamhliusmu™ 1 '- 1 !<ot I H JJf r l "J "°v <™e to Jee corruption, or the fit. It is this
fepeliri, mmru word ; that k/.hou wilt not fuffer him to corrupt in the pit of the
ut is denwn grave; though being deacBvas buried and laid in the pit, yet he
perfect? dicamr 2Jd not fee corruption in the pit. That is, corruption had no power - ,
J2mZS£ no mafter y over him ; for he lo ^ ed the bonds of death C K bein S
p^ q e%infoxe- impolTible that he fhould be held by rhem ) the third day, yea
f ftd quie)ut wich the firit of that day,oras foon as it might be truly faid that ic
rim ronvprri- was trie third day ; Chrift was buryed in the latter part of the
-em experfw, gj^ ^ of the week, and arofe early the firfr day of the week,
'"&T 'onen ri even when it did but begin to dawn towards thefirft day of the weel^ .
ta\ r'idsre t- (Math. 28. i. ) And therefore Teeing as mturalirts(according to
nimfftfonire Scripture evidence, Joh. n. 39. ) teftifie corruption doth not
jrvepanali- naturally take hold of the body till the fourth day after death.The
guii. Cqc. .^fi ^ oc jy f chrift was altogether free from corruption, or
Oirift ( as was fore-fhewed by X)avid in the Plalmej faw no
corruption.
Further, this word />V,is taken not only for death,the grave,and
corruption; butforthofeconrrivances and plots which are made
and laid for any mans dea'h or diftru&ion, Thus "David frid of
his
Chap. 33. An Expojhiott upsn the Book^of J o b. Verf. 18. 329
his malicious and iubtle enemies ( P/~. 7. 5.) Into the pit which F ovta demat
they have diggedfhemfelves are fallen ; that is, they are taken in omnh vita 4if-
their own plots ; Thoie words of the Pialmilt are anallulioti to criming. Pin. ,
Hunters or Fowlers who make pits to enihare birds or beafts ;
we mult not imagine that there were pits literally made for Da-
vid >but the pit was a plot or a contrivance to doe him mifchief ,
and lie blefled God that as himfelf had efcaped that mifchief, fo
that themifchief-plotters and contrivers were taken with it them-
felves. We have David ipeaking againe under the fame meta-
phor ( Tf 9. 1 5. ) The Heathen are funk^ down in the pit that
they made. And (^ P/W. 55.7.) Without caufe they have hid for
we their net in a pit, which without caufe have they digged for my
foul ; that is, they have laid a plot to undoe and deftroy me. And
if we take pit in this fence it may hold well enough with the fcope
of the Text;for what is the pir,into which pride and evill purpofes.
.thruft finfull man,but that mifchief and mifery which Satan is con-
tinually plotting againft him? And from this mifchievous plot it is
that God deiivereth'man, while 'tis faid by Eh hu, hekeepcth
bac\
1
His foul from- the pit.
Some expound the wo:d/*#/ in this former part of the verfe,in
opposition to life in the latter part of it, and his life from perifhwg
bythefmrd. Soul and life are fometimes taken promifcuoufly ,
or indifferently for the fame thing ; yet there is a very great
dirrerence between foul and life ; the life is nothing elfe but the
union between foul and body • but the foul is a fpirituall fubftance
di(tin& frGm the body while remaining in it, and fublifting it felt
alone when feparate from it. That bon-I or knot which ties foul
and body together, is, pjoperly, that which Llihn fpeaks of in the
next words.
nSlnd his life
As God keepsback his foul from everlafting deftru<ftion, fo his
life from temporall deftru&ion. Though the fg>l be moft precz-
oua, yet life is very precious ; skin for skin, yea all that a man
hath will he give for his life ( Chap. a. 5. ) 'Tis therefore ho
fmall mercy for God to keep back a mans life
U u
3 3© Chap. 33. An Expofition upon the Bool^of J 1. Verf. ig„
From perifhing by the fword.
The fword is put fometime for warre, that being the principal
Spftroracnt ©f warre ; feme infill much on that fence here,as if che
Words contained a promiie of being kept from perifhing by the
fword of an open enemy. But the fword is here rather put for any
kind o: for all kinds of hurtfull evills ; what ever doth arrli£t 3 vex
hKinb!f*'c-' or dd * r0 >" ma y be caIled th - e fword * The cexc ftriai >' in the Iecce ^
Jerditbdew- * s *^ rendred, and hu £] c e •from faffing by or through the [word,
tale puto, quu- we fay, from periling by the fword ; which palling by the fword is-
quid pimgit, not to efcape the fword, but to fall by the fword, Thus 'tis faid of
fercutitjcrquet L h xt idolatrous King Aha*. (2 Kings 16. 3.) He caufedhufins
K'fiScL t0 ?*ff e thrM £ h tkefrejhz meaning is not that he delivered them
J b ' out of the fire,buc confumed them in the fire ; for he made them
patfe through the fireto Mo!ech> which wasafacrificin" ofthem
to that abominable idoll. It is alio faid (2 Sam. 12. 31.) when '
J) avid took Rabba and deftroyed the Ammonites, he made them
fafje through the brickrkihe, not to fave them, but to confume
them. Some conceive that this bric^t-kilne through which 2>avid
made thofe captive Ammonites to palTe was the fire or furnace of
MolechfhsLZ infamous Idoll of the Ammonkes( with whofe bloody
and mofi cruell devotions the apoltatizing Jewes or people of
God,were in after times enfnared ) And if fo, then they mi^hc
fee God turning their fin into their punifhment ; and declaring
bis fiery wrath at>ainft them in that, by which they had declared
their foolifh andabominabk zeale. But that which I quote th«ir
punifhment for, is only the forme of its expreflion j He made
V R -dm thsm ^ thf9H l h the b ™k:bilne • that is,perifh in it. Thus here,
'^inciter* «"dhu foul from faffing by the fword, is rightly tranflated from
in mams « t§- pr.'r**! h the fword. The word rendred fword fignifies alfo any
la hojtktm, ex mifTtve weapon, or weapon caft with the nand,efpecially a dart *
tjdercinbfUo.fo Mr. Broughton mnfates, and hu life from em* oh the dart
Gladhis tfw The generall fence of this verfe is plainly this •
Tmffhe telvm. Th< Lfrd ""bdrawetb man from hu purpofe, and hides pride
Sra£f ff om m * n -> thatfo he may in mercy preferve him from ferifhing both
in body andfonlyr that he may keep him not only from the firfi, but
from thefecond death, which u thefeparation of the whole man from
theblefedprefcnceofGodforever. 'Tis a great favour to be kept
fcomfee pit where the body corrupts, or from the fword that
wounds
Chap. 33. Ah Expoftion Hfon the Bod^ of j o b. Veri\ iS. 331
wounds the flefh, but to be kept from that everlafting woe which
{hall overwhelme the wicked in that bottomleffe pit or lake of
fire ahd brimftone, this is the bigheft favour of God to loft man.
This is the pit, this the periiliing/rww which ( faith Slihu ) the
Lord keepeth backjhefoulsnd life of man.
Firft, from the emphafis cf the word, he keepcth back* import*
ing, that God, as it were by ftrong hand or abl'olute authority and
command, keepeth the foul of man from the pit.
Note. A
Man is very fcrmmtto run upon his own rume^even to run upon
eternallrmne, if the Lor a did not holdyftay^and flop him.
Man would tumble into the pit,at the very next ftep,if God did
not keep him. The way of man naturally is downe to the pit, and
all that he doth of his own felf is for his own undoing : And as he
is kept back from the pit, fo fas the Apoftle P^«-hath it,i Epifi.
1,5.) he k kept by the power of Cod, through faith untofalvation.
Secondly, confidering the feaion fignified in the former verfe,
that when man is going upon an evil! work, or walking in the
pride of his heart, God is keeping him from the pit.
. < Note.
White man hath fin full purpofes and pride in his heart, all that
while he is going on to deftrutlion, both temporaH and eternal!.
Every ftep in fin is a ftep to miliary, and the further any man
proceedeth on in fin, the further he wanders from Go#» and the
further he wanders from God, the neerer he comes to mifery. .
As the further we goe from the Sun, the neerer we are to the
jcold, and the further we go from the fountains, the nearer we are
to drought ; fo they that haft to fin, haft to forrow, yea to hell.
Solomon faith of fuch, they k>ve death. There is no man loves
death under the notion of deatn,there is no beauty,no amiablenefs
in death ; but all they may be faid to love death,who love fin, and
live in it.Every motion towards fin,is a hafting into the armes and
^embraces of death, finners wooe and invite death and the grave,
yea hell and deftruclion.
Thirdly, note.
The warnings and admonitions which God gives to finfull man,
whether waking or fleeping are to keep him from perijhing, t»
keep him from temporally to keep him from eternal perijhing,
U u 2 This
332 Chap. 33. An Exf option upon the Baol^of Job. Vcrf.18
This is the great end of preaching the Gofpel, the end alfo of
preffing the terrors of the Law ; both have this aime to keep man
from perilhing.When man is preft to holinetfe,and when he is re-
preft from the waves of iin, 'tis that he may not perifh forever.
God hath fet up many ordinances, he hath imployed many inltru-
ments to adminiiter them •> many thoufands goe up and downe
preaching to the wo:ld,and crying out to the ions of men, repent
and beleeve,beleeve and repent; and why all this cry,but to keep
fouls from the pit,and their life from poshing by the fword ?
The Apoftle Jade exhorts wfavefome wit'^Kr, and of others tt
have compajfion^ that is, terrihe fome that you may fave them,
make rhem afraid that they may not be damned ; Jave them- with
fear, plucking them as it were out of the fire. Sinners are Tun-
ing intothe fire,and do nor perceive it ; they are tumbling down
ro hell and confident not ; they muft be pulled out of the fire,
die they will burn in it for ever. The great bufihefle of the Got-
pell is to pull fouls like firebrands out of the burning.
Fourthly, note.
They who turn from their eviil purpofes and thepride of their
hearts ', efcape wrath y the pit, and the fword.
The wages of fin is death, and well are they that efcape, that
miflie fuch wages. If a (inner turne from his purpofe,from his (in-
full way, if his pride be fubdued and he emptied of himfelf, then
his f$nl i^kfpt from defhvttion^And his life from perifh'wg by the
f&ord.
JOB,
Chap. 33. An Exyofitwn upon tht Bosl^ of Job. Verf. 10. 333
JOB. Chap. 33. Verf. 19,20,21322.
tie is chajlened alfo with pain upon his bed, and the
multitude of his bones with fir omg pain.
So t kit his life abhorrcth bread, and his foul dainty
meat.
Hisjlefi is con fume daw ay that it cannot be feen,and
his bones that were notfeenfticl\ out.
His foul draweth neare unto the grave-) and his life
to the dejiroyer.
THe context of thefc foure verfes, containeth a defcription
of the fecond meanes, which the wifdome of God is plea-
fed often to ufe for the humiliation of man, and for the difcovery
or revelation of his mind unto him. Hefpeaketh in aJream, in a
vi(i$»ofth* night , as was {hewed before, he fpeaketh alio by
paines and fickneffes, as is now to be confidered.
Verf. 1 9. .He is chaftcned alfo with fain.
That particle which we render alfo, gives the text an emphafis
( He is chaftened alfo ) For it imports, that here is a further ad-
dition or fupplement of meanes, whereby the Lord doth awaken
finner3 to attend and obey his voyce. The fubjeet of thefe foure
verfes, is afck wan, or, the ficknefs of man. Aforrowfullfubjecl.
And the ficknefs of man is fet forth in thefe foure verfes,by foure
iad fymptomes or eftcfts.
The firft is paine, grievous pahae, ver: 19. He is chaflened alfo
with fain ufon his bed, and the multitude of his bones with fir on?
fame.
The fecond fymptome of this ficknefs, is Iofs of appetite , and
his nauceating all manner of food { v. 20. ) So that his life ab~
herreth bread, and his foul dainty meat.
The third fymptome of his ficknefs isagener-all languifbmenc
or confumption all his body over \'ir. %il ) His fie fh is con famed
away that it cannot befeen, and his bones that were net feene flicks
9Ht.
The fourth and !aft fymptome of this grievous ficknefs is faint-
354 Chap. 3$. <dn ExpofttioH upon the Bed^of Jo b. Verf. ip.
ing, fvyoonmg, or a readinefs to expire and give up the ghoft
( v. 22. ) His feuldrawetb near to the grave , m& his life to the
deftroyer ; That is, he is Tick , and even Tick to death. AH thefe
are fpeciall fympromes of a fick man, or of the ficknefs of mais.
I begin with the firft.
Verf. 19. He is chaflened alfo with pain upon his bed.
The word which we render to chafien } hath a twofold figur-
ation in Scripture.
V3 y a reguit Firft , to reprove or convince both by authority and reafon
repvehendit, ( Lev: 19. 1 7. ) Thoufkalt not hate thy brother in thy hearty thou
conipuit vcr- jj. a i t ' lt} a „y wife rebuke him ; or, reproving thou fbalt reprove him •
bis five jaSts. ^{s^oujmitfure^ reprove htm. And in that famous Pro-
phecy concerning Chrift ( J fa: 1 x . 4. ) He fhall reprove with e-
cjiiity ; we put in the margin, He fhall argue with equity , or con-
vince by fuch reafons and arguments as lhall carry the greateft
equity in them. Thus when Chrift had finished his Sermon on
the mount, it is fayd ( Math: 7. 28, 29. ) The people ( his Audi-
tors ) were aflonijhed at his doctrine, for he taught them as one ha-
ving authority, and not as the Scribes. This Sermon carrying fo
great a reproof e of the Scribes and Pharifees,both as to their life
and doctrine throughout, may well be expounded as a fulln*llin»
of that ancient prophecy ; It being confeued in another place of
theGofpel, even by the Officers that were fent to attach him
(John j. 46. ) Never raanfpake like this man. The words of
Chrift had fo much evidence, fo much equity in them , that they
who came to take and catch him, were taken and caught, if not
to converfion,yet to fuch a conviction, by what he fpake,that they
could not ( though they highly difpleafed their Matters in fayin^*
fo )but fay, Never manfpa\c like this man ; As if they had fayd,
Surely, the man that fpeakes thus is more then a mam
Secondly , The word often fignifies to correct, which is alfo
to inftruct ; correction is for inftru&ion. Chaining is the moil re-
all reproving. And fo we render it, Be is chafiened. Man is in-
ftru&ed not only by fpeech and counfell, but by ftripes and cor-
rections. Thus David prayed ( Pfal: 6.i.)0 Lord, rebuke me not
in th'we anger, neither chafien me in thy hot difpleafure. The firft
word which we render rebuke, is that in the text ; As if he had
£iyd, Lord doe not rebuke me by angry afftitliens, let me not find thee
greatly
Chap. 33. An Exposition upon the Bsol^ of J o 1. Verf. 1 y. 335
■ ■ i ' — ■
greatly difpleafed^andmy felfe forely chafined at or.ee. He depre-
cates the lame againe, and how grievous rhe effects of fuch dif-
penfations are, he fheweth ( Pfal: 38. 1 . J Rehire me not in thy
wrath. {Pfal: 39.11.) When thou with rebukes doft correB man
for iniqwty -, ( He means it not only of word-rebukes, but of
hand-rebukes alio, when thou with liich doubled rebukes doft
chaften man for iniquity ) What then ? The effects of it follow,
even the ftainihg of the glory of all flefh ; Thou makefl his beauty
to con f time away like a moth. And fofome interpret that ( Pfal:
105. 15.^ He reproved Kings for their fakes ? ( fpeaking of his
owne people ) the Lord did not only fpeak to thole Kings, buc
made them feel his hand, for his peoples fake. Abimelcch felc
his hand for Abrahams fake. And fo did Pharoah that hard-hear-
ted King in a whole decade of plagues for Ifraels fake, whom he
had opprefled and would notletgoe. We render the word. in
this fecond fenfe,for a rebuke by blowes or by correction, which
yet hath a language in it,*nd ipeaks with a loud voyce to man.
He is chafiened'
with paine upon his bed.
Paine is both the concomitant , and erfe£ of ficknefs. The
word noteth,Firft, the paine of the body, caufed either by the
violence of inward diftempers, or fr.©m the outward ftroake of a 3^2 dohit
wound ( Gen: 34. ) When the fons of Jacob had prevailed with corpore vel
ihe*Shechemites to receive Circumcifion, It came to paffe on the animo.
third day, when they were fore, or pained with the wound of it,
Simeon and Levi came upon them (Gen: 34. 25.) Secondly, the
word fignifietltas bodyly paine caufed any way , fo paine of the
mind, which is griefe or forrow ( Pfal: 69. 29. ) / ampoore and
forrowfull.Sonow isalwayesthe efYe& of paine,either outward or
inward, either of the flefh or fpirit ; yet the wounds of the fpirit
caufe the greateft paine; for of that £*/»*«»• fa'th, ( Pro: 18. 14.)
Who can bear e it ? The fame Solomon ( Pro: 14. 13.) fpeaking
of a wicked man in his higheft jollity, faith, In laughter the heart
is forrowfull. His confeience aketh ( if he have an awakened con-
fcience ) even while he laugheth ; and furely while the heart is
forrowfull and pained, laughter yeeldeth little pleafure.We may
take paine in this text in both fenfes, but fpecially in the former.
The Tick man is often pained in mind, but alwayesin kisbody.
^ ■ ■ - -■!■■ ■ ■ ,M I ii ■ i ■■ ' " ' -
3 16 Chsp. 33. 4* ^xpoftion upon the Bwl£of J o b. Verf. 19.
//* ii chaflened with pain
Z)fon hit lied.
There he ufed to have reft,but being Tick his bed becoms reft-
lefs to him. To be upon the Bfd,is a perif hrafis of ficknefs ;That of
Chrilt ( Lukf 17. 34. ) There [hall be two in one bed, the one fk all
be take;;, and the other lift , as it may be meant of any two Bed-
fellowes (efpecially of husband and wife) in their health, fo
Tome take it principally of two in a (ick bed ; Grace takes hold of
one and not of another upon a lick bed. I infift not upon that
fenfe, though it be a probable and a profitable one. But furely
to fay, A man is chafleied with paine upsn his bed, implyeth , the
man to be in .extraordinary pain ; as to fay, fuch a man keepes his
bed, implyeth, he hath more then an ordinary ficknefs, or that he
is very lick. We have three exprelTions in our language gradu-
ally fetting forth the fickneife of a perfon ; Firft, we fay, he keepes
his houfe. He that is not well doth not goe abroad, ficknefs hou-
fethhim. Secondly, we fay, he keepes his chamber ; that's a fur-
ther degree, when ficknefs hath brought a man up (hires, and
fhut him in his chamber, he is ficke indeed. Thirdly, we fay,
fuch a wan keeps his bed; The meaning of which every one under-
ftands to be, that he is dangeroufly or extreamly lick. Thus when
Elihu faith, H*is chained with pain upon his bed • we may con-
ceive him fo ill, that either'he muft not, or is not able to fit up.
And Elil.u in fpeaking thus,feemes to have refation to whatfob
had fayd ( Chap: 7. 1 3. ) when I fayd my bed [hall comfort me,
and my couch fh all eafe my complaint ; Then thou fear eft me with
dreames,a*d t erri fie ft me through vifions. As if he had fayd, O
Job, thou indeed hafi had recourfe heretofore, to thy bed for re"
frefking and comfort, in filent meditations andfoliloqaies with God,
but he terrified thee with dreames, andfpake to thee by fearing vifi-
ons, to tttrne thee from thy purpofe. And not only fo, but finding
thee deafe to thofe admonitions, or not regarding them, yea ft ill con~
tmuingthy unquiet murmmings, he hath now even made thee bed-
rid, or unable to rife from thy bed. Though Elihu fpake here in the
third perfon,yet in all his fpeech he intended and poynted at, yea
let forth and poynted out fobs condition. He is chafiened with
fames upon his bed,
And the multitude of his bones with fir on g pain,
A
•
Chap. 33. An Exfofitton u-pm the Bocl^of Job. Verf. 19, 337
A man may have paine, yea many paines, yet no paine in his
bones. Bones are to the body as beames and rafters, as pofts and
pillars are to a hovfe. And when pain comes to the bones, when
it fhakes thofe pofts and pillars , it muft needs be a very ftrong
paine. Satan fayd to God concerning Jo^, while he fought new
tryalls for him, in the fecond Chapter of this Book ( verf 5. )
Tonch his bone and his fie ft, and he will curfe thee to thy face. And
that he might be fully tryed, the Lord furfer'd Satan to afflict him
to the bone, nor did Satan leave a bone unaffli&ed ;• what Elihu
fpake faere of man in Generall, was true of him, The multitude
if his bones were chaftned with ftrong ■paine. To have any one bone
inpaineisanaffli&ion, much more to have m«ny bones pained
and aking at once. But when the multitude of a mans bones, that
is, all his bones are pained together, that's grievous. And fuch a j^,-^ m
man is the white as it were upon a rack. That by the multitude tm didtur prl
of bones here fpokenof, we are to underftand, not only many, rmnibm ojjt-
or a great many of his bones,but all his bones, may appeare from bwamm mult*
{Job 4. 14. ) where Eliphaz, defcribing thofe terrible vifions^' Coc:
with which God fometime vifired him, faith, A fpirh paffed before
my face, the haire of my flefo flood up , &c. which made all my
bones to (hake. We put in the margin, The multitude of my bones.
The multitude of his bones are all his bones, he hath not f@ much
as one bone free .The whole fyfteme of his bones is as it were con-
founded and disjoynted. The multitude of his bones is cha fined
with ftrong pame. .
The word paine, is not exprefs'd in the latter part of the verfe •
the Hebrew is , The multitude of his bones v/ith ftrong paine.
Mr Breughton renders thus, And all his bones with a fore one.
The word which we tranflare ftrong, fignifieth two things ; Firft,
as we render, ftrength or might ( Pfa!: 74. 15.) Thou dried ft up
mighty rivers ; God dryed up the river Jordan for his people to
pane through, yea and the red Sea. Secondly, the word fignifieth
perpetuall lafting or continuall, So feme render that place in the
Pfalmes, not ftrong or mighty rivers, but he dryed up ever/aftirg
or per petuall rivers, fuch as had al waves run with a full ftreame,
and were not like thofe deceitfull brpokes ( fpoken of in the 6^
Chap: of this book (v. 15th) to which J^comparedhis Brethren)
which in winter over-flow the bankes, but in fummer, what time
X x - they
338 Chap. 33. A» Expofition upon the Bool^ of Job. Verf. 19,
theywaxcwarme, thtj vamfh when it is hot, and Are confnmed out
of their place. Now , in this place, . I conceive, we may cake the
word in either fenfe, either for ftrong and great or chronicall,
and lading paine. The man is i© Tick that he hath no good houres,
no comfortable intermilfions, his paine condnuetb. And becaufe
the word faixe is not in the text, therefore it hath caufed feverall
renc rings of thefe words, yet all meeting in the fame fenfc.
Firft , Some joyne the word ftrong to bone, or make it an epe-
thite of the mans bones. Though the multitude of his fanes be
ftrong, that is, though he were once a ftrong man,found and per-
fect all over, o: as we fay, found wind and limbe , not crazy , noc
having the leaft flaw in him , yet he is chaftened all over with
paine.
fa mulikudine Secondly , Others thus, in the multitude of his bones, or, in dl
iffun ejuf eft hjs banes there is a ftrong one, that is, a ftrong paine or griefe fei-
fonis. uc.acris ^ in< ± p <r e {V et h all his bones.
ictrbus doior. -Thirdly , Thus, The contention of his bones is ftrong ; the word
which fignifieth a multitude, being alike in the letters with ano-
ther which fignirieth contention or ftrife, hath given occasion for
this reading ; that of David is neerethe fame, There is no reft in
Ugerlo^xo^ mJ y on(i ( p^j. 28L3,.) As if Elih* had fayd , the paine and an-
tooflhm eim &^ ty which God doth contend with all his bones is ftrong,
vehement c}. 0: God hath a ftrong controverfte with his bones upon his ftcke
i.e. dolor o'Ji- bed.
tin ejttf per L^ftly , The vulgar tranflar.es , He maketh all his bones to m-
iX!/" 77 '? tl 3 cr,dceaj,Andrott. When there is a confumption or a wither-
Pif c " s ' :pg among the bones, how intolerable is the paine I Broken bones
Sunt ex He- caufe the acuteft paines, but decaying bones the moft conftant
brxisqui yn paine. Withering bones are oppofed to famed bones in that pro-
tiulutudo, fM ] a mifem'alckt© him that fafts fbiritually, not carnally only in ab-
5nv£- ftaini " g From Mh W*' ^- ll -J 7he Lord ™ lt m *^ % th J
twper 1 expo- ^ones j As if he had fayd> Doe not feare that thou (halt pine by
mntpro con- fpirituall fafting* I will make fat thy bones. Which is true even
tenticne,quiji in- regard of that which is naturall , the Lord reneweth bodi-
dem aimoJTwus iy ft rer) g tf ] t0 t fc) f e w ho humble themfelves foule and body.
wemtendat. The body ^ ^ ^ ^ ^ fe ^ of the j^ [( ^ fouIe
be truly afflicted in it. Yet when he faith , he mil make fat thy
bones, it refpe£ls efpecially their fpirituall ftrength, that thrives
beftin a day of holy abftinence and fafling. Here, when 'tis fayd,
tktir -
An Exfofitwn upon the Book^of Job. Verf. 19. 339
their bones jhall wither through faint, it notes the declining of the
whole body, becaufe as the bones are ftrong in themielves , io
they are the ftrength and fupport of the whole outward man.
When God fmites the bones, then he fhakes the pillars and raf-
ters of our earthly houfe, and threatens the downfall ot it. He is
chafter.ed with paine upon his bed, and the multitude of his bones
with flrtng pain.
Taking thefe words in connection with the former, where Eli-
ha fpake of thofe dreames and vifions by which God fpeakes to
man, and fuppofing ( as there he doth ) that becaufe the man is
not well awakened by thofe dreames and vifions from his fecuri-
ty, therefore the Lord fendeth pain and fkknefs upon him, as a
fecond meanes to humble him , and make him underftand him-
felie.
Obferve.
They that will not be infirulled by dreames , that Is, by gentler
meanes, (hall be inftrutied by fames.
They who will not take inftru&ion, even in their deep , (hall
be taught by that, which will keep them awake. Severall Scrip-
tures tell us of the Lords proceeding with man from words to
bJowes. And if the Lord proceeds from dreames ( which are
warnings in fleepe ) to blowes , if when he hath fpoken to us in a
dreame, we hearken not, he will chaften us with paine, even the
multitude of our bones wich ftrong paine. And then much more
will he proceed from words to blows with them that are warned
to awake, if they heare not and take warning. That's an awaken-
ing word to thofe who fleepe waking ( Pfai 7. 1 2, 1 3. J If he
turn not he will whet his f word : Tic bath bent his bowe and made it
reJidy. Ifmen-will not returne upon word-admonition and re-
proofe, the Lord hath his arrowes and his fword to reprove them
with. Turne ye at my reproof e, faith the Lord ( Pro.- 1.23.) I
give you warning to turne,but if you do^ not^tben ( as prefently
it followeth ) / will laugh at your calamity] and mock^ when your
feare comcth. As you have feemed to mock at my counfels, fo I
will mock at your calamities, that is, I will fhew you no pity, as
you have fhewed me norefpeft. Thus the Lord deales with
proud rebellious man, who cafts off his yojke, yea fometimes he
deales very feverely with his owne people (for they may put him
X x 3 to
~t — -
340 Chap. 55. An Exfofition ttpo» lie Bool^ef J o B. Verf.i$>.
10 it ) if words will not ferve their turns ( words in fleepc, and
words when awake ) they may expect blowes next ; and bs made
to fcele the hand of God, becaufethey have not understood or
no: obeyed his will.
Secondly, From the manner of expreflion, He is chafiencA with
palm. H$oy/his bed. The Spirit of God ufeth a word :-Jc , n>g to in~
ftruftion both by fmitir^ and fpeaking, to (hew that diere is a
voyce in the rod.
Hence note.
The chafiifements of God ufoit us are our documents.
When God fends fkkneffe and grievous paines, he reproves
dinners from Heaven and chides them for the errours of their
live?. The chaftenings of the Lord are fpeakings. He fpeaketh by
■his rods beyond all the eloquence of words (CMic. 6.9. ) Hear
js the rod. The voyce of God is in his rod ; that fpeaks lb loud
from Heaven in many ftroaks,thatthe prophaneft finnerson earth
are fometimes forced to heare and acknowledge it. As thofe Ma-
gicians were forced by the plaine evidence of the fact to fay
(Ex,. 8.19.) This is the finger ofCjod ; So they mult fay,T/?# is
the voyce of God. He fpeaks to us, and fpeaks to purpofe in thefe
afflictions : The voyce of God in affliction,exceeds all the rhero-
rick and perfwafionsofmortall men. The crofle is a fchoole, in
which they who are dull at hearing what God fpeaks to them in
his word, are wonderfully quickened up by his rod. The wtrdsrf
the wife ( faith Solomon ) are goads. And furely thefe goads of
affliction are pricking piercing words, for the promoting and put-
ting on of a lazy foul in Godsworke. Job had defired God to
fjseak with him, Slihn anfwers, Why doft thou defire more an-
fwers or directions from God ? Hath not God ipoken to thee in
thefe foares and ficknefles,in thefe chafiifements,. with pain upon
thy bed? Is God wanting to thy induction? hath he not clearly
told tfcee his mind and thy duty ? hath he not written, yea engra-
ven his will upon thy difeafed flefli ? What are the paines, the
corruption, the confumption, the ftrange deformity ,and fad tranf-
figuration of thy body, but as fo many voyces of God, fpeaking
and fpeaking aloud to thee,repent and humble thy felfe ? There-
fore attend, hearken to and meditate upon the anfwers which he
hath impreffed or printed legibly uDon thy head, face, and wrink-
led
Chap. 33. «/•*# Expofition upon the Boel^ of Job. Vcrf. ig. 341
led forehead. Thou haft his anfwer his owu way, therefore be fa-
tisfied, and doe not itand defuing that God would anfwer thee
after thy way, nor complaining becaufe he doth not. And we may
reply not only to obflinate tinners, but to many of the people of
God, when they enquire what the mind of God is, or what he in-
tends towards them. His providences give you many items and
memorandums ; which if you can fpell out and read you may
know his meaning. This leiFon,thefignificationofthewordofte-
reth us as the connection of the words offered in the former.
Thirdly, learne hence.
(Jtfan is a poor craz,y creature fid jeU to all difeafes and infir-
mities.
Yea,he is not only fubjecl: to them,but he is the fubjecl of them.
His body is as it were a veffell of naturall corruption, as his foul
is a veflell of morall corruption. Man is called not only Adam,
noting the matter of which he was made,^rr^, red earth ; but he
is called £»<)/?7,that is, forrowfulljfighing, groaning man, he is a
pined and a pining -man .• He is alio called Abel, vanity, a poor
vain man ; which two latter Titles have befallen man fince matt
fell from God.
Fourthly, ( which* may check the groflfe Atheifme of many )
Obferve.
Vain andficknejfe cmte not by chance, nor are we to flay in na-
ture for the cmfie of their coming.
They come not at all by chance, nor doe they come altogether
from natural caufes. Nature hathf omewhat to doe in their com-
ing)but fomewhat elfe much more, even fo much more,that in re-
fpe6\ of that,naturall conliderations may be quite {hut out,and the
whole caufe afcribed to that. But what is that ? furely, nothing
elfe but, and nothing lelTe then the will of God. He is pleafed to
.give commifTion to pains and fickneffes, and then they come.
Elihu would teach Job ( what he owned belore ) that God was
the fender and orderer of all his afflictions, as of the lofies he had
in his ertate and children, fo of the pains and fickneffes which he
felt in his body. ^M$fies tells the children oUfiael^ not only that
fwordand captivity, but the Peftilence^onfumption^, Feaver.?, •
and burning Agues are lent by God hipfelf, {Dent, 2$. 2 1 > 22.)
Whac
34.2 Chap. 33. An E\f option upon the Book^ of J o b. Verf.19.
What are di.eafes but the Lords Meflengers ? When he pleafeth
he can trouble the temper and caufe the humours of the body 10
corrupr. He can make them contend vvith one another to the
death, let Phyfttians doe what they can to quiet and pacifie them.
Yea though ibme skillfull Phyfitians have kept their own bodies
in fo due a temper,and to fo exact a diet,that they could not fee
which way a difeafe could take hold of them, or have any advan-
tage againft them, yet ficknelfe hath come upon them like an ar-
med man, and carryed them away to the grave.
Further, When Elihu faith of the fick man, the multitude of his
bones are chaftened with ftrong paine.
Note.
No man is fo ftrong, but the Lord is -able to bring him down by
■pain and ftckneffe.
He that is ftrong as an Oake, and hath {as it were) a body of
brafle and finews of iron ; yet the Lord can make him as weak as
water. The Lord hath ftrong pains for ftrong men, and can quick-
ly turne our ftrength into weaknefle. Thus Hez,e\^ah lamented in
his ficknefle (Jfa m 38. 13.) / reckoned till morning that as a LU
on,fo will he break^all my bones. God can arme difeafes with
the ftrength of a Lion,who not only teareth the fle(T»,but breaketh
the bones vvith his teeth. David faith ( Pfal. 39. n. ) when
thou with rebukes doft correct man for iniquity, thou make ft his beauty
to conjume away ikja moth, fur el y every man is vanity. The word
VTBH there reixlred beauty fignifieth deftre, thou makeft his defire, or
Vefidernbilo tn at which is moft defireable in him to fade away ; we well tran-
benefimm ft fl ace £&«^becaufe beauty draweth the defires of man after it,
«T "dsnotot. ^ ' s *~° muc ^ defired,yea lufted afcer by man « Now, as when the
' ' Lord dorh but touch the body,he can make the beauty, fo alio the
ftrength ofit to confume away as a moth.
Si.xtly, whereas it is faid, He is chaftened with pain
upon his bed.
We learne.
The Lord can make thofe things eafeleffe and reft lef tons, which
ufs to give Hi moft eafe and reft.
He that being up is weary,weary with walking,riding orlabour-
"nf,'hopeth to find eafe in his bid, yet then doth pain deny him
reft
Cmp. 33. An Exfofnion upon the Bool^of Job. Verf. 19. 343
reft there, and filleth him (as Job complained, Chap. y. 4. )
with tojfixgs too and fro ante the dawning of the day. The Lord can
make the ."nocks or a Rack eaGe to us , and our beds as uneafie to
us as the Stocks or a Rack ufually are.
Laftly, obferve.
The ptrtofe of God in chaflening man with fickjefs, is to teach
and mflrtiU him } not vex and deftroj him.
The Lord hath many defignes upon man when he afflicts him,
about all which he inftrucls him by affliction. He defignes
Firft , To humble and breake the ftoutnefs of mans fpiric ;
hence ficknefles and afflictions are called humiliations ; and the
fame word fignifies both to be afflicted and humbled.
Secondly , To make men tafte how bitter a thing fin is ; This
is thy wickedvefs ( faith the Lord of his fore Judgements brought
upon his people Ifrael (Jer: 4. 18.) Becanfe it is bitter. Ye would
not tafte the evill or bitternefsof fin by inftru£lion , therefore I
will teach you by affliction.
Thirdly , To put forrowfull finfull man upon the fearch of his
owne heart,and the finding out of the errour of his wayes. While
men are Itrong and healthfull, they feldome find leifure for that
worke. And therefore they are confined by ficknefs to their
houfes, to their chambers, yea to their beds, that they may at-
tend it,and read over the whole book of their lives {Lam: 3.39,
40. ) Wherefore doth the living man complain^ a man for the ftsnijh-
ment of his Jin ; Let us fearch and try our wayes y and turne to the
Lord. That's mans worke upon his bed, and 'tis Gods aime in
binding him to his bed,that he may have liberty for that worke.
Fourthly , Afflictions are defign'd by God to bring man out of
love with fin, yea to ftirre up a holy hatred and revenge in him
againft it ; as upon many other accounts, fo upon this, oecaufe it
rewardeth him fo ill, and he finds fuch unfavoury fruits of ir.
A little digging will difcover fin to be the roo^e of all thofe evili
and bitter fruits, which we at any time are fed with in this world.
Sin is the gall in our cup, and the gravel in our bread, and we are
made to tafte bitternefs and finde .trouble , that we may both
know and acknowledge it to be fo.
Fifthly , The purpofe of God ina(fii&ingu?, is to fet us a
praying to and feeking after him. We feldeme know, our need
8fc«
344 Chap. £3. An Exfofitlon wpon the Btok^of j b. Verf, 19
of him, till we feele it. ( Hof: 5. 1 5 . ) In their Affliction they will
feckme early ; afflicAion purs man i.pon fupplication , yer every
matt who is affii6ted,doth not prefently feek God (many in their
arfliriionmind not God, they feek to men, not to God, a croffe
without a Chrift,never made any feek God) but affliction through
the workings of the Spirit of Chrift,is a meanes to bring the lbule
to God ; and we fee the efTec-t of it at the beginning of the next
Chapter in the fame Prophet ( Hof- 6. 1 . ) Come let us return un-
to -the -Lord, for he ■hath torn, and he will heale w^ &c.
Sixthly , God is pleafed to exercife us with crofies, for the
-exercife of our Graces, or to fet grace aworke ; Grace hath moft
*bufinefle to doe when we are taken off from all worldly bufinels,
and are layd upon our bed , our tick- bed. Some worke is not
dene fo well any where elfe, as there. And many graces worke
beft when 'tis worft with us ; they would even ftand ftill,and have
nothing to doe, if God did not bring usintoftraights, or keep us
for a feafon in them. In a fick-bed the Lord {hews us , and we
may find work enough for all our graces, efpecially for faith and
patience, and fubmiffion of fpirit to his worke and will. We may
doe better worke ( and doe it better* ) in ficknefs then in health.
Seventhly , God brings many upon their fick-beds, to teach
them the worth of health, and make them thankful! for it. They
■who are feldome fake, are as feldome thankfull for their health,
and fcarce reckon that for a mercy, the want whereof, they h^ve
never felt. 'Tis rare that we prize what we have , till we have
ic not:
Eightly, God exercifeth many with ficknefs, with apurpofe
to put men upon a holy purpofe of improving their health better,
and of doing more for God while 'tis well with them.
Laflly,not a few are afflicted, that God may have an opportuni-
ty to doe his worke, and declare his power. God himfelf would
be hindred of much glorious work, in reftoring and recovering
them to health, did he not chaften them upon fick beds. The
queftion was put about the blind man ( Jeh. 9. 7,4. ) who did
fwjhis man or his Parents that he wot born blind. Jefus anfwered
neither hath this man finned nor his Parents, but that the works of
Codfhould be made manifeft in him. If there had not been a blind
man in the world, how could the power of God have been made
manifeft in giving fight to the blind ? if fome were not extreaml y
tor-
Chap. 33. An Expofitittn uf»* the Bool^ef Job. Verf. 20. 345
torturingly fick, how would the power of God be fcene in heal-
ing the licke, and rebuking their paine ? For all thefe purpofes,
i^Man is chaftened frith fame upon his bed^and the multitude of hu
bones with ftror.gya.ine. We never profit by chaltenings, till we
anfwer thepurpofes of Gcd in fending them, and unlets we know
what and which they are, we can never anfwer them. It we an-
fwer thefe nine rbacht upon, we lhall either anfwer all, or, to be
fure, we fhall baulke or refufe none. Elihu havin^hus fhewect
us the ficke man in paine, proceeds to fhew us what further effect
his paine and ficknefs wrought upon him.
Verf, 20. So that his life abhorreth bread, and his fouls dainty
tntat.
This verfe fheweth the fecotid effect of ficknefs. The former
Was paine, This is lofs of appetite, or naufeoufnetfe.
His life.
That is, his living body ; We may call the fick mans body t
living body, though it be hard to fay whether we fhould number
him among the living or the dead. We read life put for the do-
dy which liveth, or Whereby it liveth. ( Pfal: 88. 3. ) My fouls
( faith Hem^an ) is full of troubles , and my life draweth nigh untt
the grave ; that is> I am ready to dye, and my body to be buryed.
-He doth not fay, he hath no great ftomack to , but his life
abhorreth bread.
The word' here ufed is of aSyriack derivation ; nor is it found pfaDMX fa
any where in Scripture but here. The nowne fignifieth any thing ra efl y notat
that is filthy, excrementicious or uncleane • whence the verbe is Mufiare facens
rendred to abhorre , loath , or nauceate ; becaufe we abhorre *"*? **j?H^
thofe things which are filthy or uncleane. Hit life abhorreth Zictemmum
brsdd. * quicauiifordi-
e*tm etimmun'
That is common food. Sometimes bread is put for all kind of * un e ft vel in
dyec;- as <David fayd to Mephibojheth ( sSamr^.K^^Jj,^^
fhatt eat bread at my table. But becaufe of that oppofition in ^^ p^
the text to dainties, by bread, we may here understand only Mercs
ordinary food j His life abhorreth bread,
Y y fi*4
34<5 Chap. 33. An Expofition upon the Boo^of Job. Vcrf. 20.
and his fonle dainty meat.
The Hebrew is, Meat of defire. Not only fuch meat , as men
ufually defire for the. wholefomneife of it > but fuch as curious
palates defire.for the pleafantnefs of it j fuch meat is here meant ;
Yea thirdly>fuch meat as the man had a defire to before his fick-
neffe for the futablenefs ofittohisowne tafte.and appetite, he
then abhorred).
- His foule abhorreih dainty meat.
The turning of the ftomack, and lofle of appetite, are ufuall
fymptomesof ficknefs ; A-linoft all fkknefles weaken the appe-
tite, and fome take it quite away, fo that the patient not only
bath no defire to , but loathes dainty meate > or meate of defire >
This phrafe or forme of fpeaking is ufed ( Van: 10. 3 J /( faith
he ) ate no pleafant bread, or no bread ofdejires ( as we put in the
margin ) neither came fiejh nor wine in my mouth.' Tis ufed againe
( 2 Chro: 32. 07. ) Hez,ekjah made himfelfe treasuries for filver
and gold) &c. and all manner of pleafant Jewells ; we put in the
Margin,/*)', all Jewells of defire. So ( Amos %,li. ) Pleafant vine-
yards, or vineyards of defire. It was the manner of the Hebrews to
exprefle pleasant by deferable, becaufe pleafant things are much
dcfired. His foule abhorreth meate of defire ', or dainty meate.
Hence note.
Firft, 'Tis a.mercytotafi cur Meatier tc take the cemfertif
what we eatc.
Many have meat, but cannot tafte it. That which giveththe
beft tafte to our meat, is a tafte of the goodnefle of God in it
( 1 Pet: 2. 1. ) If ye have taftedthat the Lord, is gracious. It is
fweet to tafte meat and the goodnefle of the Lord together. .
Secondly, Note..
Cod can quickly make thofe things that are.mofi deferable, to m y .
dainty meat, meat of defire ', loathfome to hs.
Some abhor meat, becaufe they have eaten of it long. The
Jewes did eate Manna and Quailes till they loathed thzm(Num.'
ir.2o JOthers loath meat, becaufe they have eaten over-much.
Axhird fort, loath fome meat by a natural! antipathy againft it.
Fourthly?
Chap. 33. An Expoftion upon the Bod^of j B. Verf. 20. 347
Fourthly, Others loath wholfome meat out of a curiofity, be-
caufe it is not dainty enough. Laftly, Sicknefs caufeth a loath-
ing of all meate, even of the moft dainty and defirable meate.
And the Lord at any time can make that which was our defirc,
our loathing. We have a like defcription of a fick man ( Pf: 1 07.
18. ) His foule abhorreth alt manner of meat, and draweth neere
unto the gates of death.
Thirdly, Note.
The btft ofCrcatnre-tomforts are but vaine comforts.
What can dainty meat doe a man good, when he is ficke and
ready to dye ? Then gold and filver, lands and houfes, which are
the dainty meat of a covetous man, are loathfome to him. When
a man is ficke to death, his very riches are faplefs and taftlefs to
hinj ; wife and children, friends and acquaintance can yeild little
comfort in that dark houre, yea they often prove miferable com-
forters : When we have moft need of comfort, thefe things ad-
minifter leaft or no comfort at all to us. Is it not our wifdome
then to get a flock of fuch comforts, as will hold and abide frefti
with us, when all worldly comforts either leave us, or become
taftlefs to us ? Is it not good to get a ftore of that food, which
how fick foever we are, our ftomacks will never loath ? yea the
ficker we are, our foules will the more like,hunger after,and feed
the more heartily upon. Thefiefh ofChrifi is meat indeed (Joh: 6.
55, ) Feed upon him by faith, in health and in ficknefle, ye will
never loath him. His flefh is the true meat of defires, fuch meat •
as will fill and fatten us , but never cloy us. A hungry craving
appetite after Chrift, and fweet fatisfaclion in him are infepara-
ble,and ftill the ftronger is our appetite, the greater is our fatif-
fa&ion. And ( which is yet a greater happinefs ) our foules will
have tne ftrongeft appetite, the moft{harp-fet ft omacke after
Chrift, when, through bodily ficknefs, our ftomacks cannot take
down, but loath the very fcent and fight of the moft pleafaat pe-
rifhing meate, and delicious earthly dainties. Looke, that ye pro-
vide fomewhat to eat , that will goe downe upon a fick-bed ;
your fick-bed meat is Chrift ; all other dainty food may be an
abhorring to you.
Further , Not only are we to confider the ficknefs of the bo-
dy, as the caufe of this taftlefnefs and liftlefnefs after bread. But
Y y 2 we
-f-
— . 'i ' ■i bbb » » . i -«w— ww^ -» ■ —
348 Chap, 33. An Expfition ufon the Booi^cf Job. Verf.20.
»/ ! — , . — — — - r- ; ; '.
we are co eonfider the fick man abhorring dainty meate^mtitz the
Judeings of Gods face, or in feares about his fpirituall fate ; as
appeares by that which followeth,//" there be a meffengermthhim y
an interpreter, one of a thottfand y tojhevc unto man his ufrightnefjc>
or to fet him right in his fpiricuall ftate, &c. The fick man foe
want of that as well as for want of health, cantafte no fweetnefs
in the rareft dainties.
Hence note. #
tAfenfe of divine difpleafure, or the hideing of divine favour
from the fonle, renders all outward comforts comfort lejfe to us.*
If a man have never fomuch health,. yet the appearances of di-
vine difpleafure will make h»m fick of his molt pleafant things.
Carnall men can eat and drink, and live upon pleasures, yea upon
the pleafures of fin, and goe on merrily with them a while, be-
caufe they know not the meaning of the difpleafure of God, nor
doe they know, what the favour of God meaneth; they under^
ftand not what they want, yea they flatter themfelves that they
have enough, and are well enough, though they have nothing, ana
are nothing, that is of any worth. But if God once awaken them
out of this dreame, and fhew them their curfed condition, all
will be gall and wormwood to their tafte, or as gravel between
their teeth. As the i'enfe of divine favour makes bitter things
fweet, and forrowfull things comfortable to us, the foure herbs of
affliction dainties to us ; So not only common but dainty meat, all
the cates and viands of this world will be not only taftlefs but bit-
ter to us when God frownes upon us. An earneft in the love and
favour of God is the good of all good things.
For the clofc of all, take thefe two Couniells, upon the occafl-
on of thefe words.
Firft, Receive your bread and dainty meat e with frajer and
thankefeiving ; you may quickly elfe come to abherre your bread,
yea and your dainties. The word and, prayer both fan&ifie and
fweeten all creature-enjoyments.
Secondly , Take heed of abufing your meate ; ye may quickly
be brought to a loathing of it. When they who have given them-
felves up to luxury ana intemperance lye upon their fick-beds
and find their ftomacke turned from all their dainties, it will be
mo$ grievous to them, to eonfider how they have abufed their
dainties
!
I ■ . » I I I 1 1 ll.l .1- III
Chap. 33. -An Expe/itlon upon the Boe]^ of Job. Vecf. 21. 349
dainties to feed their luiis. As Tome who abufe the creatures
are puniihed with the want of them, fo others with an abhorrence
and loathing of them.
So much for this fecond fymptome of ficknefs, His life Abhor*
rtth bread, and hlsfeul dainty meat. The third follovveth, and ap-
peareth in the general! decay and languilhment of tke fick mans-
body.
Verf. 21, His fief) Is confnmed away, that it cannot be feene>
and his bones that were not feenc^fkkkjntt.
In this verfe and the next, Ellhu (till infifts upon his defcrip-
tion of the fick mans condition, and in them he gives us two o-
tber fad effects or fymptomes of his ficknefs.
Firft , The generall waft and confumption of the body ( verf
Secondly , The utmoft perill of life ( v. 22. )
Ellhtt describes the firft effect of ficknefle ( the firft here but
the third in order ) by two things*.
Firft , By the difappearmg of that which ufed to be feene, and
appeare very faire and beautifull ; the vifible part grows ( as it
were) invifible , his flefh is confnmed away , that it cannot be.
feene.
Secondly y By the appearing of that which ttfed not to be
feene ; his invifiole parts ( not ib in their own nature, but as to
their place, 1 fay,his invifible parts) grow vifible, His bones which
•were notfeen^ ftickj>ut. Thus with much elegancy he fets f©rth the
forrowfull and deplorable eftate of the fick man.
His flefh [Is confnmed away.
As if he had fayd, Before his ficknefle he was full of flefti, fat
and faire, but falling into ficknefs, he falls away, and is worne, ( as
we fay ) to skin and bones ; hisfiefh is eon fumed. Flefh, in Scrip- -
ture, is taken two wayes.
Firft , Improperly, and Tropically.
Secondly, Literally or Properly.
In a Tropicall and Improper fenfe, flefh fignifieth our finfull i
c©rrupti©n (Cjah 5. 17. ) The flefh evermore fofteth again ft the
ftm* that is,the unregenexate part in man againft the regenerate, .
Thefc-
$$o Chap.23. Ah E xpofltion upon the Btol^of Jo b. Ver f. 21.
i Thefe two are alwayes contending and combating with one ano-
■ ther in all thofe whom Chrift hath conquered to himfelfe. Happy
' are they that finde their flefh, in this ienfe,confuming away ; and
; 'tis that which every man is ftudying ( who knows what godlinefle
meanes.)the coniumption of this flelh, even the mortification of
his lufts, of pride and earthlineis, of wrath, envie,and unbeliefe.
■ Secondly, flefh by a figure is put for the whole natural 1 body,
ccnfifting of man/ parts dillimilar to flelh. Thus the Pfalmift
complained in prayer, that, the htrd had given the flefh of his
Saints, to the ka#s of the earth (Pfal.79. 2.) that is, he had
cxpofed their bodies, through the rage and cruelty of their ene-
mies, to the teeth and bowells of favage and ravenous beafts.
Thirdly, flefh is alio put for the whole man confifting both of
foul and body. {Gen. 6.1 2,1 3 . ) The Lord [aw that all flefh had.
corrupted their wajes. That is, all men ( who are made up of a
body and foul ) had corrupted their wayes by letting loofe and
acting their finfull corruptions.
Fourthly, flefh is fometimes put for that which is beft in man,
his greateft naturall perfections, whatfoever in him isleflethen
grace,whatfoever is bigheft in him,below the fpirit,ts called flefh
in Scripture. YJhertfPeter ( CMath. 16.17. ) had made that
blefled confeflion which is the rock upon which the Church is
built ( thou art £hrift the Son of the living God ) prefently
Chrift tells him flefh and blood hath not revealed this unto thee,
that is, the higheft, and the moft perfect piece of nature hath not
taught thee this leflon ; the Evangelift faith of all true beleevers
( who have received this power ( or priviledge ) to become the
fons of God ) they are borne not of blood, nor of the will oftheflejh
( Joh. 1 . 1 3. J that is, the beft of the creature, contributes no-
thing to the bringing forth of new creatures,the fons of God.
Fifthly, flefh by a figure is put for all that in religion, or in the
worfhip of God, which is outward, or open to the eye ; whatfoe-
ver comes under any humane obfervation,is but the flefh of Reli-
gioner the flelh of werfhip. In this fence the Apoftle puts the
queftion (itow.4. 1.) What fhallwefay then, that Abraham oxr
father, as pertaining to theflejh,hathfoHnd?Wh&i he means by the
flefh, he tells us in the next words, he was not jnflified bywords ,
that i.«, not by any thing that did appeare, not fey any thing done
t« him or dene by him. He was not juftified by Circumcifior^or
by
Chap. 33. An Exposition ftpon the Beok^of Jo i. Verf. it. 351
by the ufeofanyextemall rite, he was not jiiftified by his own
righteoufnefs, or obedience to the Law. The fame Apoftle alfo
calls the very worihip of the Golpell, as to the outward part of
it, fiefh ( PhiL 3 . 3 . ) For we are the Circnmcifion, which worjhip
God in the Spirit, and rejoyce m Chrift Jc/hs, and have no confidence
in the fiefh. That is, in any outward wo:k,or priviledge which we
have in cur Golpell ftate. All this fiefh likewife ought to be con-
fumed in our apprehenfions, that is, we muft make nothing of it,
nor reckon it any thing in our account for justification in the fight:
of God or acceptance with him.
Secondly, Fiefh properly taken is that integrall and fimilar part
of the body,which is oppofed to blood and bones, to veins and fi-
news. When Elihu faith hu fiefh u confamedyWe. are to underftand
it either in this proper fence, or in the fecond figurative fence
before named, as fiefh is put for the whole body ; hi* fiefh is con-
fimedy that is,his fiefh in opposition to his bones fpoken of before,
or his fiefh that is. his outward man
Is confnmed.
The Originall word Signifies to wax old ; for as when a man re- rH3 fenuit
covers from ficknefle, his flefti is faid to returne like the fiefh of confenidt inpi*
a child. So when he is under the extreamity of any ficknefle, his stconfwnjin
flefh,as it were, waxeth old, or withereth like the fiefh of an old
man. Thus 'tis tranflated (Latnen. 3.4.) My fiefh and my skin
hath he made old - 3 that is, though I am not old in yeares, or how
young foever I am, yet God, by many fufterings, hath made me
look like an old man ; I am decayed and weake. David fpeaking
of wicked worldly men, tells us, ( Pfal. 49. 14.) Their beauty
fhall confume in the grave j As death and the grave make a totall
and firiall confumption of the beauty of bad men, that is, of all
that fplendour and bravery wherein they lived, while they lived
in the body ; fo paines and fickneiles do exceedingly confume the
body, and eate out the fiefh. As a tyrannical! oppreffor eates ■:
out the people under his government, in which fence this word is
applyed ( Van. 7. 25. ) Or as a garment is worn out by time
and ufing. The flefh is often in Scripture compared" to a garment, .
and dying to uncloathinj j becaufe when we dye we put off the
flefh. The garment oFthe fiefh, that beautiful!., garment waxeth
©Id ■atid.'weares out apace on a fick bedLSicknefie not only fbineth
mi
35* Chap. 33. AH-Exfofitlou won the Book^of J o b. Verf. 21
and abateth the beauty of it, but wafteth it deeply, io that, as it
follovveth
it cannot he [eene j
Or as Mr Broptghton renders, his fie ft nafieth away from fghr ,
or he hath no Belli left to be ieene.
Againe , When it is fayd, his fiefh is confnmtd away that it
cannot be feent^ feme expound it thus; His fie jh is [0 confnmed
away, that thefeer withdraweth from *Y;or no man cares to fee it,
that is, the fick man is fo ducoloured and wafted, that viliters
and fpeclators ftart and are almoft frighted to looke upon him.
Theflelh ofmanin ahealthfull and flouriftiing condition, is a
'lovely fpe&acle, and draws beholders, but the flelli of a very fick
man is a gaftly fpe&ade and a regreec to the beholder. We love
not to fee that which we doe not like. Beauty attracts, deformi-
ty withdrawes the eye. It is fayd oijefns Chrifi himfelfe> that he
Was fo deformed by his fufferings {I fa: 52. 14. ) that many
•were aftoniflod at him (his vijfage was fo marred more then any
man^ and his forme more then the fens of men ) and ( I fa: 53. 3. )
We hid as it were our faces from him , he wa< defy i fed and we cfice-
med him mt ; that is, he was fo dif-figured by forrovv y that no
man cared to look upon him. Thus 'tis often with the iick. And
this is a profitable and a probable fenfe of the text in hand ; His
fiefh is confnmed away , and then he who before delighted to fee
it , is troubled at the fight of it , or is rather affrighted then
pleafed in feeing it.
qwdjicamm There is yet a fourth reading, which further aggravates the
(onfumidvifu, fickmans confumption ; His fiefh is confnmed i* fight ; that is, fay
per elcgontein f ome . h} s fl e tli doth confume fo faft, that a man may almoft fee
o^nmmanl *" m confume 5 as W£ % of -feme plants, -they grow fo faft , that
fijhhldieslnar- we may, almoft, fee them grow ; fo we may fay of thofe t&at de-
eojfcre, ut qwftclitiz and fade much, we may fee them confume, their flefh con-
cb ipfo rcfeiti- fum«th even to the eye or to view. He that lookes ftedfaftly up-
J* f, ? w "' orw, "'onthemj may fee them fade and wither like a flower, yea they
mholi-' feeme t0 facJe **y his lookin § ^-fixing his eye on them.
Hence note.
Firft , The fiefh of man is a very fading and declining thing.
It quickly cortfumes and drips away in a difeafe; A violent
ftaver or any other aCHte diftafe^ies up tfee fpiritSjaflddrinkes
up
Chap. 33. An Expofitim upon the Book^'f Job. Verf. ax. 3 $3
up the moyfture, and how foone doth fuch a man decay ! and as
the extremity of a difeafe, ibextreame want of food or famins
coniumes the flelh. Hunger having nothing to eate,feedsupon the
flelh of the hungry, till all be eaten up. We read {Lam:^,)\\o\H
rudely famine dealt with the fleih of thole delicate T>{azjtrites 7
who were purer then fnow y whiter then mi Ike, they were mere ruddy
in body then rubles , their folding w*sof SAphire ; yet the next
worcs tell us , Their vifage is blacker then a eoale y they are n$t
Iztiowve in theftreets, their skjn cleaveth to their bones : it is withe-
red, it is become //£<? afiiche. And though a man efcape ficknefle,
and famine do r h not eate up his flelh,yet time (that great eater),
will, old age will wart what famine and fickneffe have not touchr.
As the Prophet threatned,what the Caterpillar hath left,the Can-
ker-worme fhall dfcvoure ; fo what fickneffe leaves , time will
certainly confume.Thus bodily flelh is every way liable to aeon-
fumption ; and therefore the Prophet being commanded to cry,
and putting the queflion,what fhall I cry,had this anfwer,v*# flefh
is gr#Jfe.( There indeed flefh is taken in the moft comprehensive
notion, as to all externalls ; not only the flelh of the body, but all
the riches, honours, and dignities of this world, come under the
name of flefh there ) All flefh is graffe ( Ifa: 40. 6.) But why
doch he call it gralfe ? 'Tis fo under a two-fold consideration.
Firlr, for the greenenefle and fairenefle of it. God hath put beau-
ty upon this fading flelh, both for the comfort, and for the tryall
of man ; that flefh is faire as a flower, is matter of delight ; and
to abftracfc our thoughts or weane our hearts from that which is
faire and delightfull,is matter of tryall. How hardly are we taken
orf from atfe£ting flefh, our owne or others, while this graffe
continues beautifull and greene 1 Secondly,Flelh is grafle,becaufe
foone gene ( as it followeth in the Prophet ) The graffe wither eth
and the flower fadeth, btcastfe the Spirit of the Lord( or his breath
like a Waiting EaA winde ) bloweth upon it ; Which yet fome ex-
pound more foiritually, of the Spirir of God difcevering the va-
nity and mutability of all earthly things to the foule, for that pre-
fently caufeth the gayeft and beft of them to wither or be as a
withered flower before our eyes. In which fenfe David fayd •
( Pfal: 1 1 o . c 6. ) / have feene an end of all perfection. Take flelh
in the largeft fenfe, and 'tis aconfuming thing; The fashion (or
fcheame ) of the world ftffeth away % and fo doth the fafhion of all
Z 2 ihofe
354 cha P- 3 3- ^ n Ex Vfi twn u f° n tke Book, tf Job. Verf.2i B
thofe perfections, or moft perfect enjoyments, which are bur. of a
worldly birth and extraction. Flefh under every forme is a fading
rhing,efpecialiy the Belli of the beft-form'd face & body of man.
Whence take thefe fix inferences. If the fiefh the fairei* outfide
of man b^ a fading thing, then
Firft , Be not defirous, much lefie ambitious, to make a fake
fkew in the fiefh ; for it may prove but a vaine fhew, and at laft,
not fo much as a iliew. Fleili may fo confume away, that it can-
not be ieene. When the Apoftle tells us of fome, vehodefirt to
make a faire fhew in the fie fb ( Gal: 6. 1 2. ) he fpecially meanes it
of thofe that brave ic and boaft themfelves in the outward part of
religion,and would appeare much in the forme ; 'Tis a moft vaine.
thing to defire, to make a fair e fkew in the flefh offpiritttall things^
*t hypocrites andformallfls doe ; And 'tis a ve^vaine thing to de-
fire to make a hire rhew in the flefo of corporall things, as proud
and vain-glorious men love to doe. Many defireto make a faire
fhew*m the fiefh of their bodyes, they love to have faire faces,
and faire skins , to be faireiy dreft and deckc , is a great part of
their care. But take heed of defiring to make a faire (hew in this
or in any thing thar is called flefo. For when you have done all,
fiefh will be a nothing; And after you have bellowed much coft
upon the flefh of this body, that it may be feene , a ficknefs may
tome and confume it, that it cannot be feene.
Secondly , Take heed of priding your felves in the flefh,when
your - flelli ( polhbly unfought by you ) makes a faire fhew j
Though you have beauty, and the goodlieft ftru&ure of body
that ever was feene, though you have riches and honour, the
tiigheft buHt eftete that ever was enjoyed, what have you to be
j5roudof? will it not confume and moulder away ? may it net
tnek like a (how- ball, or like wax before the fire > be not proud
of any thing called flefh, how geodly a fight foever it is to the
world, for in a little, in a very little time, there may be nothing
of flefh left in fight. His flefh is con fumed aw a) ■> t-hat H (Ann*
be feene.
Thirdly, Be not over-carefuH to provide for your flefh, the
outward man, this body, or anything that concernes it. As the
Apoftle utterly forbids us to makepwifionfor the flefh, to fulfill
fhehifts thereof (Rom: 12. 14.) that is, thofe lufts that are ex-
'eraifed in thefieih j To, be not much carefull, not *i all unduely
care
Chap. 35. An Exfafition ufin the Booj^ef Job. Verf. 2 1. 555
carefull co make provifion for your fleih,to facisfie the neceffities
of ic ; fcr 'tis but a perilling thing. Be»not carefull what you {hall
eate and drinke, and wherewith you (hall be clothed, as Chrift
himfelfe advifeth (Math: 6. ) The fleih that you prepare for
your flelh, is not more perilhing then the fleih for which it is
prepared. Meatesfor the belly and the belly fir meates, but God
fhati deflroy both it and them ( 1 Cor: 6. 1 3. ) It will not be long
before there fhall be an end both of the mcate that is eaten, and
of eating meate.
Fourthly , If the flelh may foone be fo confumed by the hand
of God that it cannot be feene, then be not unwilling to waft and
confume your flelh which is feen in working for God,or in doing,
good worke, which is the worke of God:your flelh may confume
upon vvorfe termes quickly, then working for God , why then
ihould you be unwilling to confume it in Gods worke ? Are not
fome fo tender of their carkafte , and their skin, that they are a-
fraid ( though that feare be their lhame and fin ) of taking too
much paines in the worke of God, left they (hould dammage
their bodyes, endanger their health, and confume their flelh ?
This flelh will waft with idlenefs, is it not better to waft it by
induftry in ufefull fervices ? The Apoftle was willing tbfpcnd and
be [pent in the fervice of the Corinthians j That is, he was willing
to fpend not only his purfe and his paines,but to be fpent as to his
bodyly ftrength, health and life. He cared not for his owne flelh,
fo he migh;be ferviceable to their fpirits, and promote their fpi-
rituall good, ( 2 Cor: 12.15.)
Fifthly , Be not unwilling to vvafte and confume your flelh in
duty with God ; as the fleih confumes in work for God, fo in .du-
ty with God, in prayer and faftingand felfe-humbling , thefe are
duties with God. Some are afraid of taking too much paines in
rjiefe foule-workes with God , left they hurt their bodies , their
flelh. We can never lay out our ftrength, or bring our fleih to
a better market,we can never put it off at a higher rate (if it muft
be put off) then in wayes of communion with God .Yet let us re-
member we have a promife, that our bodyes fhall thrive as well
as our foules,even in thofe duties of communion with God,which
are moft expenflve and fevere to our flelh, prayer with fafting.
( Ifa: 58. 61. ) And the Lord ft aid guide thee continually , and fa-
tisfe thy fwle in drought, and make fat thy bones. Which though
Z. z 2 k
35^ Chap. 33. An Expofttion upon the Bool^of J l. Verf. it,
— ' — . — ■ — ■ — ■ ■ —
ic may have a more fpiricuall meaning, yet there is a truth in it as
to the poynt in hand. Holy Fafting, which is a fouie-faning duty
( as all agree ) is under a gracious promife, that ic fhall alio be
a icdj-fttmMg) yea a hne-fatning duty. N©w,thoUgh we have a
good aflurance, that while we are trading with God for the gaine
and encreafe ©t our foules, our bodyes (hall not wafte nor be loo-
fers, yet we fhould be ready to wafte and weare off the flefh.
from our bodyes for the gaine and encreafe of our foules.
Sixthly , Why fhould we be unwilling to offer our flefli to be
cenfumed by the fury of men,or by the rage of flames in the caufe
of God, feeing it may ere long con fume by ficknefs and not be
feene ? why fhould we be afraid to let our flefli confume or rotr
in prifons, or by tortures for Chrift, feeing a difeafe will doe ir,-
* and hath often done it ? Thoufands of the blatfed Martyrs, and
ftiffering Saints,, have rejoyced they had flefh to confume when
God called them to it. So fome interpret that Scripture before
mentioned ( 2 Cor: 1 2. 14. ) where the Apoftle profefled, / am
willing to be fpent for you ( how fpent ? as an offering or facrifice
by fire )in the fervlce of your faith, and in bearing my witncls to.
thofe trurhs of the Gofpel which I have preached to you. And
indeed, he in that fenfe , fpent his flefli at the.laft, he futfered
death, and let his flefti fall, in holding up and holding out the
faith of our Lord Jefus Chrift. It is better that our flelh fhould
be .thus confumed ( if God call us to ic ) then that we leave it to
be confumed by age or ficknefs, by wormes or rottennefs. How
freely fhould we offer up this flefh to fo noble a confumption,,
feeing we cannot keepe it long from fo meane a confumptio%.
doe what we can ?.
Secondly, Note.
Sicknefs is a conjnmer ; fteknefs is A confumer of all that will
confume.
It confumes the body, and it confumes the purfe , yea it con-
fames all our worldly comforts and concernments, it conhimes.
every thing but grace. We fay, A time of ficknefs is a {pending
*/wf;the ufuall reference of that expreflion, is to fpiritualls.
Jh health we gather grace and lay up truths, which we fpend in
ficknefs. But though ficknefs be afpending time, yet, ic is not
(lam fure it ought not to be ) a waflingtime to grace and fpiri*
.; ! tuaHs*.
Chap. 33. An Expofition upon the Boil^of Jo 1. Verf. 11. 357
tualls. A fpending time ic is that is, a time wherein a godly man
may lay out a greac deale cf his fpfrkualj liock and heavenly trea-
fure, a great deale of faith and patience, a greac deale ot fweec
comentation andielfe-lubmilfiontoGod. But ficknefs is not a
wafting time to any ofthefe graces or heavenly treasures ; yea
where grace is reall and active, it is not only not wafted or con-
fumed, but encreafed and improved , occaficmlly, by ficknefs-;
God having promised, that all things fhall works together for gotd
ta them that love him (Rom: 8. 28.) will not iuffer the beft things
of thofe that love him ( their graces ) to take hurt by the worft of
bodyly ficknefles. Sicknefs doth only dammage the body, and de-
face the beauty of the fleih ; and it quickly doth, as Elihu aftnrme
of his fick man in the'texc, Hisfiejh is con fumed away, that it can-
not befeene, yea, as it followed)
i/indhis hues that were not feene,ftickj>Ht.
Flefh and bones are the two eminent materialls of this faire
and moft regular building , The Body of man. The Bones of a
healthy and ftrong man, are not feene becaufe they are covered
wichflefh ; they are only felt or perceived through their cloth-
ing, skin, and flefh. God hath put thefe very comely and beauti-
feill garments as a covering upon our bones : but ficknefs pulls a-
way thefe coverings, ic pulls away the cloaths from our bones,
and makes chem appeare, as ic were,mked.When che far is dript
away, and the fle/h isfpent, che bones feeme co ftarc one. We
commonly fay of a man chac hath been confumed by a lingring
ficknefs, He is a very SkeHeton, he lookes like an Anatomy, which
is nothing elfe but a pack of bones, the flefh is gone. Thus Da-
vid mourned ( Pfal: 31. 1 o. ) My life ufpent with grief e, my
yeareswithfighing, my flrength faileth becaufe of mine iniquity :
and my bones are confumed. The fin-ficknefs of a fencible foule
confumes the bones, more then any bodyly ficknefs. This was
not only the confuming buc che breaking of Davids bones ( Pfal:
5,1 . 8. ) And as his forrow for his ovvne cranfgrelTions, fo bis for--
row for che afflictions of Sisn, had the like effect in him ( Vfak-
102. 3,4^ 5. ) My dayes are confumed like fmoake or hne fmoa\e.
( they vanifh like fmoake ) and my hones are burut as a hearth.
My heart is {mitten, and wtthereth I'kj grajfe ; fo that I forget to
eate my bread ; By reafon of the voyce of my groaning, my bones ■
eleave to my sfy t . Someu
II I ■ I I I I I I - I I I I ll — —
358 Chap. 33. An Expo/ition ufon ibs Bnl^tf Jo*. Verf. 21^
Efcormimm- Some read this Text , M it bones are dimimjhed, leflened, watt-
*«>• «»#) qu* t ed, or broken in pieces, as if rhe coniumption reached not only
nonvidentun his fiefrv but his bones too. That's a fierce difeafe which at once
vo^iSd" inva ^ er ^ anc * vva ft etri the bones. The word which we render ro
J^^wntf^y^^^^^^^'^^^y^^^^ 081 ' r ^ e bating lefleningoc
«S>r/<7c-j. Pifc. breaking of any thing into IeiVer parts or pieces. And fo thofe
Signijkmione werds {are not fee*) in the text (which according to our tran-
Synacam male focion refer to the time of health, when a man is fo fat and full
leShthZl ft- ^ e ^ ie< ^> tnac his bones cannot be feen > Scarcely felt, thofe words
?S/w.Merc: I % ) are referred according to this translation to the time of
ficknefs, which is fuppofed fo to diminifh and waft the bones,thac
by an ordinary ftraine of Rhetorick they arefaid, not to be jcen.
JJii Ur.es are dimimfhed, they are not few. We alfo render this
word in that flrft propheticall word concerning our reftoring by
Chrift ( Gen. 5.15.) by bruiftng. It ( that is the womans feed )
jhali brmfetby bead ( that is the Devills ) and thou (halt brut fe his
heele. When bones are bruifed, and as it were fliuffled together,
they cannot be Teen in their proper places, or as once they were
fixt by nature. This various reading doth not vary the generall
fence of the Text, but only heighten and encreafe it. -We
render fully and fignificantly, his bones that were not feen, fticf^
cut.
Hence note.
There is no man fo fir**?, there is nothing in manfojirwg that
can ft and out againjt the ftrcngth of Jicknefs.
Our bones are not made of braffe, ficknefs will diminish them,
and pain matter them.
Secondly, Whereas 'tis (aid, Hisfiefh ( that was feen) is not
feen y and his bones that were not feen fttekjuty or are feen.
Obferve.
Stchneffe makes a wonderfttll change in man.
It puts that out of fight which was feen, and it brings that in
fight which was not feen j This holds true, not only as to that
whichisnaturallinman, his flefh and bone?, of which this text
treats in the letter ; but 'tis true alfo as to that which is morall and
fpirituall in man, his virtues and his vices, his graces,and his lufts
•©r corruptions. How often is the flefh ( ia a merall fence ) that
Chap. 33. An Exfofit'ton u fort the Bo$l^ of Jo B. Verf. 22. 35^
is, the outward profeifion ©fa hypocrite confumed in ficknefs,
and no more feen; will the hypocrite alwayes call upon God?
f Job 27. 10. ) He will nor. He that doth all to be feen ^that's
the character of a hypocrite (Math. 6. 5. ) will in a little time
doe fuch a little or rather fuch a nothing in Religion, that it can-
not be feen at all. HisprofefTion is fick, when he is fick ; and then
alfo that which was not feen Kicks out ; the hypocrite covereth
many of his corruption. 1 ;, his impatiency,murmuring, and unbelief,
in a day of profperity with the skin at left or fair fhew of faith, bit
in aday of trouble thofe dead bones appearand flick out.A day of
forrow, ficknefle, and trouble is a great difcoverer ; it occafions
the appearance and flicking out of many bafelufts that were not
feen before. 'Tisfo alfo in thebetter way with godly men, their
corruptions, that appeared upon them before, are abated, wafted,
and confumed by affliction, and many of their graces which lay
hid and unfeen,ftick out and appear glorioufly in a day of trouble*
or upon a lick bed.Their patience & fubmiflion of fpirit onder the
hand of God, their long-fufeance and fvveet felf-refignation to
the will of God, which lay hid, (hew themfelves. Sickneffe and
affliction make wonder full changes and difcoveries both as to the
outward and inward man ; 'tis feldome feen or \t*own either how good
or how had any man *V, till he is in falne or reduced toftme extrea-
ntitv ; ■ till his very bones are vexed, or till, as Ellhu further de- ,|
fcribes the fick man in the next verfe. %
Verf. 22. His fonl draweth nigh to the grave, and -his life to
thedeftwyor.
When the difeafe is at the hejght ( as Phyfitians fpeak ) then
the fick mans foul draweth nigh unto and is ready to goe downe
into the grave. But doth the foul goe to the grave ? Ianfwer,
the foul, here, asfrequently in Scripture, is put for the perfon ;
as if he had faid,r/>< man draweth nigh to his grave; The foul being;
the nobleft and moft princely tpartof man, rs honoured with the
denomination of the whole man ; or, becaufe all the world is no-
thing to us fas Chrift told his Difciples ( Math.i 6. 26. ) if we
tofe our fouls, therefore man isfpokenof as if he weremothing
but a foul ( Cjen. 14. 21.) The King of Sodom fold mto iA-
-bram^givomethejoulsyand.take thegtods to thy [elj ] we .tjanfote,
- give-
:£o Chap. 32. An Expofxtion upon the Beak, of J b. Veif.22 •
give we the pcrfons, and put in the Margin, give me the fouls ;
Thus 'tis faid ( Gen. 46. 27. ) All the fouls of the hmje of Jacob
that came Into Egypt were threefcore and ten. The Apoltles rule
of obedience to Magiitrar.es runs in this ftraine, Let every foul
( that is, let every man ) befnhje3 to the higher Powers ( Rom.
13.) And I conceive the Apoftle exprelfeth ic fo, becaufe there
ought to be an inward fubjeclion to that,as to any other Ordinance
of God ; the foul muft be fubjeft as well as the body to the pow-
ers of this world , thic is, there muftbe ( though no fubjeclion
ofconicience, yetj a confeientious fubjection unto Magistrates.
Thus here, his foul that is, himfelf, the man draw th neer
Vnto the grave ; to corruption, fay fome, t$ the pit, fay
others.
fintf; 1 ? Bothare joynedormeeteinthe grave, for that is the pic of
Ctmtptioni corruption. The Greeks call the grave Flefb-eater> to draw nigh
JepuUhrum a to the grave ', imports Rich a prevalency of difeales as b-ing a man
g*ecis voettter t0 t h e graves mouth, to the very poynt of death ; and then ( as
Sarcophagus. wc f av j he is drawing on. Whither is a tick man drawing on ?
furely to his grave ; 'David ( Pfal. 107. 18. ) having defcribed
the condition of (ick men, adds, they draw nigh unto the gates of
death 1 Here (which is the fame ) Elihn faith, his foultraweth
mar to the grave.
Hence note.
Difeafes and death are near one another.
Afick bed and a grave are not far diftant ; David fpeaking of
himfelf and others in extrcame danger of death by the cruell plots
and cunning ihares of the enemy, hath a like expreflion (Pfal.141.
7. ) Our bones arefcattered at the graves mouth , as when one cut'
telh and cleavetb wood upon the earth i as if he had faid, we are fo
near death, that 'tis a miracle if we eicape ic. Though we areyet
alive* yet we have the lentence of death in our ielves and are
within fight of our graves. What David fpake there of himfelf in
coniort with others, Heman fpake perfonally of himfelf ( Pfal.
88. 3. ) My life draweth nigh unto the grave • We are al-
. wayes in our health drawing towards the grave, but in ficknefs we
are drawing near unto it. There is but a Krtle diftance between
any man and the grave, there is fcarcely any diftance at all be-
tween
Chap. 33. ^ n Sxfofitian tfpon (be Bool^ of .j o b. Vcrf. 2 # 2. 361
t ween a man that is very fick and the grave. Now if the iick man
be drawing near unco the grave, then
Firft, Let them thac arq|^k remember the grave ; 'tis our du-
ty to be alwayes rememwrog and .mediating upon the grave in
our health, much more iliould that be our remembrance & medi-
tation,when we are fick,moft of all when we are Tick unto deacb,or
ready to dye and drop into the grave.
Secondly, If the Tick are drawing neare unto the grave, then lee
Tick men draw near unto God ; if ever you will draw near unto
God, the living God,be fure to doe it upon the borders of death ;
'tis good yea bell to draw nigh unto God when we are well,and all
is well with us, even ac belt in the world ( Plal. 73.25.) But
when we are in danger or drawing nigh unto death,0 how earneft-
ly fhould we'draw nigh unto God,in the actings of faith,and love,
To whom [honld we goe ( as Peter (aid to Chriit, Job. 6. 68. ) in
the appearances and approaches of temporall death, but unco him
who hath the words of eternall life.. It is high time for us to draw
nigh unto God, when any of the comforts of this life are with-
drawing frsm us, is it not more then high time therefore, to draw
nigh to him, when life it folfe is wichd rawing from us, and we
drawing nigh to the grave ! How miserable is the' r' condition who
have death near them^ and God far from them. Though roe walk?
through the valley of the jhadow of deaths yet ( as David profeffed
he would not, Vfal. 13.4.) we need not feare any evilly while
God is with us ; but how will the very fhadowes of death put us
in feare, if God be not with us ? and what confidence can we
have of his being with us, if we are not acquainted with him, if
we uCe not to draw neare to him ?
Thirdly, If they that are fick draw near unto the grave, then. it
1 5 good for fuch as come to vifit their fick friends, wifely to mind
them of the grave ; when will a difcourfe with our friends of
death and the grave be feafonable, if not when we fee them dying
and going co the grave ? yetfome, when they vifit fick friends,
will not fpeaka word of either ; they fear it may haften death to
hear of it,& that fpeaking of the grave may put them into it, then
which I know no fear more foolifh, or more to be feared. Yea
foine? will forbid vifiters tomencion death, when their Relations
lye fick, O doe n^efpeak of death to my Husband, faith the Wife,
fcc. But remember it, ifthefrckare drawing near to the grave,
A a a they
362 Chap. 33. An Expojition *f§n the Booi^of Job. Verf.^2 #
they chat tife them lliould remember them of the grave, bo:h in
prayer and in conference ; to ipeak of death cannot hurt the body,
but the not fpe„iking of it may han^e foul, and hinder it from
getting out of the ihares both of fpirituall and eternall death. Yet
qodly prudence and great caution is tobe ufed about it ; none
ihould do: it bluntly, nor fuddaily,but having by ditcreet insinu-
ation", firft hinted to the fick man his danger of death, we iTiould
then by faithfull cofcnfells prepare him for it, and by comfortable
Scripture cordialls ftrengthen and arme his fpirits againft it. Such,
favoury and well manmged difcourfes of death may (through
the blelTing of God ) be a favour of eternall life to the fick man,
and will not in the leaft prejudice his recovery from fickneiSjW^s
hi: foul draweth near to the -grave,
tSi> d his life to the deftroyers.
□TDD/ The Heb'evv is, to thofe that ktil, or to life deflroyers. There is a
Monificami- difference among Interpreters, who are. here intended by thefe
w. Mont: Deftroyers, to whom the fick mans life draweth near, or who are
thefe lift deftroyers.
Firft, fome thus, his life to the deflroyers, that is, to his enemies
that are ready to deftroy him. But that 5 improper to the text,
which ipeaking of ficknefs cannot intend any deftroy ing enemy
but the laft enemy which is to be deftroyed, death, or the antece-
dents and ufuall attendants o'f it, fickneifes.
M Angelas Secondly, by the deftroyers others underftand, AngeHs, who
mm prJfeSos are commilfion'd and fent of- God to cut the thread of life, and
non incommede to take mortalls out of this world by moriall difeafes ; and fo the
refei-turfeqiitx- deftroying Angell in this verfe ftandsin oppohtion to that com-
fonekSitau- ^ orc ^ n o Angell lpoken of in the next verfe ; if there be a meffenger
HAngdivi- or An Angell, &c. That Angells have fuch a Miniftry, is clear,
t*manmmcian-( 1 San*. 24. \6. ) Where {David having chofen to fall into
tis unit* de the hands of God ) an Angell is prefently difpatcht to doe exe-
millementto- cution upon his people. ^And when the Angell 'fir etched out his
OTiCO W hand- upon Jerufalem to deftroy it, the Lord repented him of the evill,
tettigas mtrtis didfaid to the Angell that deftroyed the people, it is enough, Bay
nuncios, Merc: now thine hand,&c That deftroyer (fo he is called, £.tW. 1 2.23.)
who flew all the hrft borne of the Sgyptians fGods laft and great-
eft plague upon them, his tenth plague ) is by^noft interpreted
t6.be an Angell, yea by fome. a good Angell, becaufe appointed
and .
Chap. 33. An Expofition upfn the BooJ^of Job. Verf. 22. 363
and directed by God to fpare his people the Jewes, and to poure
out his vengeance upon the Egyptians, his and their enemies. For
Moft ufually the "wicked are plagued by good Angell*, and the
-good,as Job in this book was, are afflicted by evill Angells. How-
beic that text fay fome ( Pfal. 78. 49. ) leadeth us rather to be-
leeve that it was an evill Angell ; He caft upon them (meaning
the Egyptians J the fiercenefje of his Anger , wrath , indignation,
and trouble, by [ending evill Angells among them. Yet poflibly thole
Angells which deftroyed thz. Egyptians y &sz called evill Angells,
not becaufe they were fo in their nature, but becaufe they were
Minilters of evill to that hard-hearted people. Which way foever
we take it, there is a truth in it applicable to the Scripture here in
hand. And fo fome expound that of Solomon ( Prov. 17. n.)
An evill man feeketh only rebellion, therefore a cruet Mejfengcr frail
btfent again/} him. The text may be rendred a crueU Angell, that
is, an Angell with a Meflfage of wrath and deftruction fhall be fent
unto him ;, The Apoftle ( 1 Cor. 10. 10.) fpeaking of thofe
dreadfull judgments, which God fent upon his people the Jewes
in the Wilderneffe ( fuch as we are like to find in thefe Gofpeli
times, if we provoke him,'for all thofe things are-faid tihave hap-
pened unto them for Types or examples ( verf. 11.) And there he
gives us warning, neither murmur e ye, as fome of them aifo mwnfito-
red^andwere deftroyed of the deftroyer. That is,by the Peftilence or
Plague ( as 'tis exprefled, Numb. 14. 1 2, 37. ) which the Apo-
ftle Paul calleth a deflroyer, becaufe, doubtiefs it was execured
by fome invitible deftroyer, or Angell. The Devill, whom J^/v*
in the Revelation ( Chap. 9. 1 1. ; calleth, the ^Angell of the bot-
tomltffepit, is there alfo let forth by this Title, whcfe name in the
Hebrew tongue ft Abaddon, but in the Greehjongue hath his name
Afollyon. The Devill is the Apollyon, the Abaddon, both which
fignifie a deftroyer ; yea the Devill ( H^.2.14. ) is [aid to have
the power of death, as if he were fet over that fad. work, and Lord-
ed it over dying men ; yet ( let us know to our comfort) the De-
vill hath not the power of death as a Lord, or Judge,butonly as an
Executioner ; thus the fick mans life may be faid to draw nigh to
the deftroyer, that is to the deftroying Angell, or to the meilen-
ger of death.
Thirdly, w*may take the deftroyer s,r\r>t for perfons fent tode-
ftroy,but for difeafes,and ficknefles ; thefe are deftroyers. And
A a a 2 thus
364 Chap. 33. "** Expefition upon the Book^df Job. Verf. 22s,
thus it may be (aid of a fick man, hs life drað nigh to the dc-
ftrojerfy that is, he is in the hand or under the power of fuch dil-
eaies, .as probably will deliroy him. 1 hat feems to be Mr. Brought
tr*fkteene- tons under! landing of the words,who renders^hu- foul draweth nigh
t all c'tet ad to the crave, akA his life to killing maladies. Whztioever is a death-
pmnia moms brixger, whatever is deadly or mortall to man,may be comprehen-
fgm et Hwrri- ^ ulK j el - t his exprelTion,77j<? Defrayers. And fo,thefe words, His
■'■i J .Sr VlC ? l ylt Ifedrawcth nigh tothedeftroysr, may fi^nifie only thus much, he
lta« " i% deadly,or('as we commonly expreiie it) mortally fick. There's
no hope's of him, he is paft recovery, the Phyfidans have given
him over. Heman ( Ffal.ftt. 3,4, «j. ) fpeaks to this fence
and near in this language of himfelf. A4y foul is full of troubles :
my life draweth nigh unto the grave. I am counted with them that
00c down into the pit : I am as a man that hath nofirength. Free
'amwfr the dead, likj the fame that lye in the grave whom thou re-
rnembrefi no more. Heman was alive, yec with refpec* either to
the snguiili of his foul,or the pains of his body, he looked upon
himfelf as one free among the dead, that is, as a deadman, his life •
drew near to the defirojers. And hence
Fourthly , Others read the words not in an acYive fence, ( as
we ) Deftroytrs^ but in a paflive, His life draweth nigh to thofe who
are deftroyed or dead. Dying men are fo neere to, that they may
be reckoued as dead men. That word of encouragement in the
Prophet ( I fa: 41. 14 J Which we render, F ear t not thou wormc
Jacob, and ye men '( or as we put in the Margin Few men ) of If-
rael, .is rendred by fome others , Feare net thou werme Jacob,
andyethataredeadoflfrael^hzz. is, who are (inyourowne
fearefull apprehenfions or in the opinion of your proud and pre-
potent enemies ) as dead men, or nigh unto death ; or (as we may
expound it by that of Paul concerning himfelfe and his Fellow-
Apoftles, with reff eft to the continuall hazzard of their lives
1 Cor: 4. 9. ) men, as it wer.e, appoj/nted unto death ; yea, as the
a'TOaJTiO learned in the Hebrew language tell us, the word translated in
tmaxiteter 9 tn ^ ^ r0 P net me?! -> w " n c ^e change but of one poynt, and that only
quoJJimus mor~ in the pofition of it, fignifieth properly, dead men. We find the
tifubjefli; ha, wordapplyed fpecially to wicked worldly men ( Pfal. 17. 14. J
et a Gracu w b are there called the hand of Cjod ( to aftlift or take away the
(iftjof et a la- |.- veS £ (3 0( ]iy m en) and are fayd to have their pj^on in this life ;
ujhtxitus. the word, I fay, is applyed to them, as implying, that how much
Martya; fosver.
Chap. 33. <dn> Expofttion upon the Book^of Job. Verf. 22. 365
fcevei they rejoyce, either in the prefenc enjoymencs of this na-
turall lite, or in the hopes of a long naturall life in chis world, yec
they alwayes are within one poync ( or pricke wuh a pen which is
the lli orteftimaginable i pace") of death. In which ienfe al;"o St
/W fpeaking of tbe different tfate of the body now in this life
and after the refurrection from the dead, faith ( 1 Cor: 1 5. 54.)
H hen this mortal! jhall have put on immortality y that is,when we,
who now live in dying bodyes, or in bodyes bearing the markes
or tokens of death, and looking like dead men, ihall have put on
the beautifull and glorious robes ©f immortality, Then fkall be
brought to paffe the faying that is written^ l^cath fhatt be fw allowed
up in vittory. Whereas now death which is ready enough to gen
the vi&ory over healthy and ftrongmen, is fo ready to get the
victory over weake and iicke men, that their life may very well
be fa yd ( according to this fourth and laft interpretation) tidraw
nioh to the deftroyed^r thofe that are already dead.lhm if in ftead
of Death-Bringers or deftroyers we read Deftroyed or thofe that
have been brought to death, the meaning of Elihu in this paffage
is pftine and eafie ; importing the fake man fo ficke , that there
is fcarce a ftep or but a.poynt between him and thofe who are
actually dead.
But whether we take the word in this pafiive fence, and tran-
flate The Deftroyed, or in the active, as we, and tranflate deftroy-
ers, thereby underftanding either Angels in fpechlI,or difeafes in
Generallfent by God to deftroy or take away the life of the
iicke man ; which way foever. of thefe, I fay, vve expound the
word, it yeilds a cleare fence as to the fcope of the text, and as to
the truth of it, ( upon the matter ) the very fame. His life dra&r-
tth nigh to the deftroyers.
Hence note.
Fir ft , Difeafes fire deftroyers.
Either they themfelves deftroy when they coml^H- Bfe de~
tlroyer conies with them. ( Pfal: po. 3. J Thou ^^HFw^ te/
deflruttion and fay eft , retvrne ye children of men. 'Tis a Plaice
penned by Mofes lamenting the frailety ofmankinde. He lived
to fee all Ifrael, whom under his hand and conduct God brought
out of Egypt j dye, except that renowned two , fiilei and Jofhua ;
And therefore he having feene cheque definition of that peo-
1-66 Chap. 33. An Expfttn* up* the Biok^of J o b. Verf. 12,
pie for their murmurings and unbeliefe, for their ten-fold pro-
vocations in the wildernefs, might foy from his owne experience
more then molt men to that poynt of mans mortality. And as God
turned that people to deftrudionpnd iayd according to that irre-
vocable fentence ( Gen: 3. 19. J Returne ye children of n;en to
your original! and firft materiall , dust ; fo he faith the fame to
men every day, who as they are duft, fo we fee them returning to
their dull. Every difeafc, if fo commilfion'd by God, is death,
and every paine ( if he fay it ) the period of our lives.
Againe , Elihu is here fpeaking of a man whom the Lord is but
trying, teaching, and inftru6ting upon hisfick bed ; yet he faith*
His Joule is drawing r.eere to the gravt , And hi* life to the de-
ftroysrs.
Hence obferve.
7hofe AffliEkiom which are but for ififtmcllon, may loohe ll^e thofe
which are for defirutlioH.
When the Lord hath a purpofe only to try a man, he o r ten
acts towards him as if he would kill him. If any fhall fay, this is
hard, I anfwer ; A ruffe horfe mufl have a ruffe rider. Ruffe wood
will not cleave without a beetle and wedges. We put God to
ufe extremities, that he may bring us to a moderation. Ourfpi-
rits are often fo ruffe and head-ftrong, that they mult be kept in
with bit and bridle ; they are fo tough and knotty that there's no
working, no cleaving of them till the Lord fets his wedges to us,
and layes oh with his beetle of heavieft and hardefl afflictions ;
In a word , we even compell him to bring us. to deaths-doore,
that he may teach us to live.
Now feeing paines and fickneffes ( of which Elihu fpeakes as
the way and meanes by which God fpeakes to linfull man ) are
acco mpanied with fuch dreadfull fymptemes and effects, loathing
3ndloj_ jf appetite, confumption of the flefh, and the breaking
of trifle jpbone?, the foule drawing neere to the grave, and life
to thell^yers ; feeing I fay, there are fuch fad effects of fick-
neffe, remember,
Firft , Health u worth the fraying to God for.
Secondly , Health is worth the ffaifwg of God for j and that
confidered, either, firft, as continued, or,fecondly, asreftored.
"Lis a mercy not to be pai^fcL not to be ficke - } 'tis a more fenci-
^t bl?
Chap. 3-5. ^ Expofitloti upon the Bool^ of Jo B. Verf. 22. 367
ble, though not a greater mercy to be freed from paine, and re-
covered out of ficknefs. While we are kept free from paine s and
ficknefles, how thankfull lliould we be ; and when we are freed
from. and brought out of the bonds of bodily paine and ficknef-
fes, how foule-iicke, yea how dead are we if we are not thank-
full !
Thirdly , Seeing paines and ficknefles are fuch fad afflictions ;
be wife and careful! for the preftrvation of your health ; doe not
throw awjy your health upon a luft, doe not expofe your felves
to lafting paines and pining ficknetVes, for the fatisfying of a wan-
ton fenfuall appetite. The Health and ftrength of this frayle bo-
dy, are of more value then ten tfooufand of thofe vanishing de-
lights. Yet how many are there, who run themfelves to the graves
mouth, and into the thickeft throngs of thofe deftroyer^, for the
raking up of fuch pitifull and perilling delights ? who to pleafe
their flefh for a few moments in furfeiting, drtinkennefs , and
wamonnefs, bring many dayes , yea moneths and yeares of paine
and torment upon their fleflnPyea^and not only fhorten (I meane
as to what they might probably have had by the courfe of nature)
the number of their dayes, but fuddenly end 8e extinguish them.
It hath been fayd of old, Gluttony kjlls more men then the frvord ;
that is, it cafts them into killing difeafes.'Tis a max'me in warre ,
Starve your enemy if you can rather then fight him ; cut his throat ,
■without a k? l f e i defiroy him without drawing a frvord ; that is, with
hunger. Some are indeed deftroyed with hunger, and hunger, if
not relieved, wil'l dettroy any man ! Yet furfeiting deftroyeth
more then hunger, and 'tis a more quicke and fpeeuy deilroyer.
We have knowne many who have cut their ownc throats, by cut-
ting too muck and too fart for their belly es ; Pampering the Body
deftroyeth more bodies then flarving. Many while they draw nigh
to their Tables, their foules ( as Elihu here faith ) are drawing
neere to the grave, and their life to the defiroyers. Therefore, re-
member and confider, O ye that are men given to antpetite, ( as
Solomon calleth fuch, Pro: 23.2.) or rather as the nebrew ele-
gancy there hath it, ye that are Majlers of appetite, fludying your
Bellyes, till indeed ye are mattered by appetite, to you, I fay, . '
remember and confider, Health is more then meate, and life then
dainty f aire. All the content that intemperance can give you, can-
not recowpence you for the paines that ficknefs will give you ;
yen
3<5S Chap. 55. An Exfofttion tipon the Btol^of Jo b. Verf. aa°
you may have pleafure for an hours or two, and ficknefs for a
rnoneth or two, for a yeare or two. And if all the pleafure we
take in iatisfying that which though it maybe glutted,yet will nat
be iatisried, a luii,cannot recompence the paines that are found
in a fick bed for a few dayes, monechs or yeares, how will ic re-
compence any for thofe everlafting paines that are found in hell,
where the damned fhall be alwayes converfing with death and
deftru6Uon,and yet never dye nor be deftroyed.
Fourthly, Forafmuch as iicknefs is often accompanied with
fuch grievous dolours and racking to:tures,let the fick pray much
that they may be armed with patience ; who knows what tryalis
and extremities ficknefs may bring him to ? Though the begin-
nings and firft appearances of it are but fmaJl, like the cloud
which firft appeared to the fervant of ElUh> onely of a hands-
breadth,yea though it begin but with the little finger of the hand,
yet as that little cloud did the whole face of the heaven, fo this
little diftemper may over-fpread the whole body , and put you
to the exercife of all your patience : it may hang and encreafe up-
on you, till it hath broken your bones, and confumed your flefh,
and brought you to the graves mouth , therefore pray for pati-
ence.
Laftly, Let not the ftrong man glory in his ftrength, nor the
healthy man in his health ; ficknefle may come fhortly, and then
how fttong foever any man is , downe he muft, and lye by it.
There's no wreftiing away ficknefs any way ( if God fend ic and
bid it come) but by wreftiing with God (as Jacob did, Gen: 52.)
-in prayer. If you thinke to wreftle away bodily ficknefs by bodi-
ly ftrength and ftriving with it, you will be throwne and get the
fall. WJ10 can ftand before a feaver, or a confumption, when
they arreft us in the name of the Great King, and carry us priib-
aers to our beds ? Therefore let no man glory in his ftrength, if
any man doe, it fhewesat prefenthismorall weaknefs; and his
naturall w^knefs may quickly teach him another lefibn , and
fpoyle his^lorying.
JOB,
Chap. 33. An Expojitlon upon the Bool^of Job. Verf. 23. 369
JOB. Chap. 33. Verf. 23,24,25,26.
If there be a mejfenger with him, an interpreter, one
among a thoufand, to pew unto man his upright-
nefs:
Then he is gracious unto him, and faith, Deliver him
from going down to the pit^ I have found a ran*
feme.
His fleJJjJJjall be frejlwr then a childes : he fiall re
turn to the dayes of his youth.
Hefhallfray unto God, and he will be favour able un-
to km, and, he flail fee his face with joy : for be
wi^Hhtder to man his rightcoufnefs*
THefe words hold forth the third way by which God fpeakes
or reveales himfelfe to man,and recovers him out of his fin.
As if Elihtt had faid ; When God hath brought a man tohisjic^
bed, and he yet contlnueth in his bhndnefs, not perceiving either hi*
ovrne err our, or the purpose and Intention of Cjod to hint j If then be-
sides alt this God [0 order the matter, that In his merclfull provi-
dence he prcvideth for his further inflrutlion , and fends a ffeclall
mejfenger ( as he dothjne to thee ) an interpreter ( which it a fin-
gular favour of God ) to explain, and expound the nieaning of his
dealings with him, and what his owne condition is , to bring him to
a true fight and fence of his fin, and tofet him upright in the fight of
(jod, by the ablings of faith and repentance ; this foone altereth the
cafe, and hereupon God Is prefcntly appeafed towards him. Then he is
gracious, and then many blejfed fruits and effects of his grace doe fol-
low, and are heaped on him. Here, therefore, we have a. very illu-
ftrious inftance of Gods loving kindnefs to poore finfull man,
recovering and fetching him backe ( when he is as it were halfe
dead ) from the gates of death , reftoring him both as to foule
and body, putting him into a perfect (fo farre as on this, fide hea-
ven it may be called perfect ftate, and giving him indeed what
he can reafonably defire of him. In the context of thefe foure
verfes, Confider
B b b Firfl
570 Chap. 33. An Exfofition upon the Book^tf Job. Verf.2 2^
Firft , The inftrument, or meanes by which God brings this
abour, and that is, by fending a meflenger, or a choice interpre-
ter to the fick mans bed, to counfel and advife him. Verf, 23. //
there be a mejfenger with him, &C.
Secondly , We have here the motive, or firft moving caufe of
this mercy, that is, the grace or free favour of God , then he will
he gracious unto him ; and fairh, ^Deliver htm from going downe to
the pit, that is, being gracious he will give forth this word for his
deliverance. Then he is gracious to him, &c. ( v. 24. )
Thirdly , We have here the mericorious Caufe of this merci-
full deliverance ; and that is a ranfom ; / have found a ranfom r ac
the latter end of :he 24th verfe.
Fourthly , We have the ipeciall benefits of this deliverance,
which are two-fold.
Firft , Reipec>ing his body ; He is delivered from doe fit of
death ( v. 24. ) And noi only fo,but he hath a life as ndflls when
he began to live ; His flefh frail be frefher then a childes ; the dares
*f yottth frail return e to him againe, ( v. 2 5.)
Secondly , We hwe the benefit refpe&ing hisfoule, ( v.26.)
He frail fray, and God fhall be favour able to him, and he fhall fet
his face with joy ; for he will render to man his right eoufnefs.
Thus you have the parts and purpofe of thefe words ; I fhall
now proceed to the particulars.
// there be a mejfenger with him.
Hypothetic^ Thefe words are Hypotheticall , or by way of fuppofition ;
locutio Jigmji- if there be : noting, that it is not alwayes fo, every one hath
tat Ubertatcm no t this mercy to have a meflenger fent him ; it's a fpeciall pii-
* hoct"}: viIed § e g™ ed b y God to toe 5 '/ thr < u
tio. Indicatio A meffeneer.
"mingitqui- *
bwieu* wlu What or who is this meflenger ? The word in the Hebrew
nx° L • a ^ atn a ^ree-fold ^unification ; all which are infifted upon by in-
TK^Q* tr ter P reters u P° n ^is place.
kgatHi mnd* f ir ^ » Ic ^S n ^ et " ** ^"l* 1 » Now,Angels properly taken are
m& ipiricuall or incorporeall fublhnces, whofe both office and high
dignity it is to attend about the throne of God , and to be fent
forth upon his Ipeciall fervice ( Pfal: 102. 20. ) Blefs the Lord
je bis Angels that cx&eUinftrength y that doe his sommaxdements^
and
Chap. 33. An Expofition upsn the BooJ^tf Job. Verf. 23. 371
— r
and hearken to the voyce of his word,. God hath thoufand thoufands
0/ ' thefe fervants mimftring to him, and ten thousand times ten thou°
fandfiand'wg before him ( Dan: 7. 10. )
Some flay upon this expofition, affirming that here we are te
underhand an Angel by nature ; And hereupon ground the mini-
firing of Angels to thofe who arc either fick in body, or troubled
in mind. Yea the Popifh writers would hence prove the inter-
ceflion of Angels for man, and mans invocation of Angels ; but
though the expofition be granted, yet it yeilds no ground for this
Inference. For what though God {"Would fend an Angel te in-
ftruft and comfort a fick man, will it therefore follow that the
Tick man fliould pray to him, and fo give him the honour which is
due to God ?
Secondly , The word is applyed in particHlar to Jefiu Chrift
the uncreated Angel, or the creating Angel, the Lord of Angels^
who, by way of eminency is called, The Angel of his prefence,
( J fa: 63. 9. ) *»d the ( Angel or ) mejfenger of the (fovenant y
( Mai: 3. 1 .) He alfo was that Angel of whom trie Lord fpake to
the children oiIfrael( Exod: 23. 20.) faying, Behold I fend an yiietaumdd'
Angel before thee, to kjepe thee in the way, and to bring thee into the r # fo, c j oco £/,„
place which I have prepared. Beware of him, and obey his voyce, hu de Chriftt
provoke him net, for he will not pardon your tranforeffions ( if yfeu con ionetur ;
perfift in them ) for my name is in him, that is, he is of the fame ^JJ^ mU
nature with my felfe, and with that nature he hath my name, Je- quintumcunn
hovah. Thus fome carry it here,as itElihu fpecially intended the per legem oed-
minihration of Jefus Chrift, the Angel of the Covenant, to the fa vivificattv
fick (inner, for his reftoring both as to the health of foule and bo- P er i uem omis
dy. Tis true, Jefus Chrirt is the great Angel, or meflenger, and ub*ai£isfa
he primarily and chiefly doth all the bufinefs for poore finners ; tiun e a
he is the meflenger fent from God, and ke is the interpreter of Brent;
the mind of God, he came from the bofom of the father, and re-
veales the myfteries of heaven to uf by his holy Spirit.He indeed
is the one of a thonfand y the chiefett of ten thoufand,to fhew unto
man his uprightnefs. Yet, I conceive, that in this place, not the
Lord of Angels alone, but fome Angel of the Lord is alfo intend-
ed. And therefore,
Thirdly,The word Angel is apply able to every Meflenger;The
Scripture gives it firft to thofe that are fent by men about any er-
rand ox bufinefs ( 1 Sam; 23. 27. ) But there came a mejfenger
B b b 2 wtf
37 1 Chap. 33. An Expefttion ttpen the Boo\ "/Jo b. Verf. 2j.
-f-~> " . — — — — ; ■ -
unto Saul j fapng-, haft thee an A come ; for the Phi lift ims have in-
vaded the land. We read of an evill meflenger ( Pro.- 13. i 7 . J
who is either fuch a one as brings an evill meflage , or is himfelre
evill ( If a: 14. % 2. ) What fhallone then anfvoer to the mefjengers
of the Nation, the Lord hath founded Zion, and the poore of his peo-
fle fkall truft in it. And as it notes a meflenger firft by man, io a
meflenger fent by God. The ancienc Prophets were in this fence
the AngellsofGod, his meflengers, and fo are the Minifters of
the Gofpel at this day. The Epiftles to the feaven Churches, are
all directed to the Angells of the Churches, that is, to the feverall
Paftors or Minifters of the Churches refpeclivdy. And thus we
may conclude, that by the meflenger in this text^we are to under-
ftand any faichfull Minifter ofChrift, fent to convince, convert",
or comfort a fick troubled foule. And, as was intimated before,
we may very well gather up both thefe latter inrerpretations into
one, that which applyeth it to Chrift, and that which applyeth k
to the Minifters ofChrift. Forfowe have here both the author
and the inftrument of this comfort to the tick man. fefw Chrift
is the chief e meffenger and comforter of poere fwners ; and the Mini-
fters of the Gofpel are inftruments in his hand, fent out by him
for the perfecting of that worke. The word is applyed to both,
Hindu* eft (*Ma': 3. 1. ) Behold, I mil fend my meffenger ( or, my Angel )
Kfs h flu doLr U " d h8 ft" 11 - ? re ?* re the ™ A 7 he f° r€ me ' J° hn the Ba P tift WaS
ddeomiJL°. Cnrifts meflenger, as Chrift himfelfe ( an infallible interpreter )
Eifc: aflureth us {Math: 1 1 . 10 .) And presently it follows, The Lord
whom ye feel^fkall fuddenly come to his Temple, even the meffenger
»f the Covenant, whom ye delight in ; Behold, he (kail come, faith the
Lord sfhofls. In the firft part of the verfe, John is called the
Lords meffenger^ and in the latter part Chrift is called the Lords
meffenger. Both were meifengers, yet with a mighty difference ;
and therefore John the meifenger of Chrift , faith of Chrift the
meflenger, ( Math: 3.11. f He that comet h after me is mightier
then /, whofe (hoes I am not worthy to beare. And againe ( John j .
16. ) He it is that coming after me is preferred before me , whofe
jhoes latchet I am not worthy to unloofe. If there be a meffenger.
Hence note.
Firft , The Minifters ofChrift are the meffenger s ofChrift.
Chrift is the fathers meffenger, and they are meflengers fent
cue
Chap. 33. An Expofition upon the Bool^ef Jo B. Verf. 23. 373
out by Chrift. As my father hath fent me, fo fend Iysn } faid Chrift
to his Apofiles ( John 20. 2 1 .) And though that Title of Apoftle,
which hgnirieth One fent, 01 z Me finger, be mott properly attri-
buted to thofe, who were immediately called and*infpired by
Chrift, yet in an allayed fence it may be applyedjcommodioufly
enough,to any true Minifter of the Gofpel, for he alio is fent ,• he
hath both his million and eommilTion mediately from Chrift.
Yea the word Apoftle is applyed in common to all or any that are ^J^jJJ 1 '
fent upon bufinefs ( John 1 3. 16. J He that is fent ( let him be mun eris,fei
who he will or upon wh.it occafion foever he is fent ) u not generate no-
greater then he that fends hint-. men efl,mijfutn
So then, the MiniHersof the Gofpel are called the me fingers cam maniatie
ofChrift ; Firft,Becauie they are fent by Chrift, and have a Com- J ^u'
million from him. Secondly, They are his me fingers becaufe
they are inftruttsd by Chrift, and carry forth his mind : they may
not fpeake their owne words, nor their owne fence, but the word
which they bring, is or ought to be, what they have received, or
what Chrift hath put into their mouthes, that's their duty. And
the meliengers ofChrift are to fpeak his mind;
Firft, Plainly ( 1 (for: 2. 4 J In the demonstration of "the- Sprit;
Secondly, boldly,, not flattering theperfons, nor fearing the
faces of men. Thirdly, They fhould fpeak authoritatively, though
they befeech,and beg, and pray, yet they are to doe all as having
a warrant for what they doe, and as being cloathed with power
from on high. Ifany man fpeak^( faith the Apoftle,i Pet. 4. tr.)
let him fpeahju the Oracles of God, As he is to fpeak the Oracles
tfGod, fo as the oracles of God. Some fpeak, who doe not fpeak
the oracles of God, but their owne opinions. Others fpeak the
oracles of God materially, that is, they deliver divine truths,
yet they doe not fpeak them as thi oracles of God, with that au-
thority which becomes the Gofpel ; we fay of fome, They marr
their tale in the telling; Though they report, or tell the mind of
him that fent them, yet they fpoyle it in reporting it ; The Mini-
fters of the Gofpel fpoyle their menage, unleile they report it
plainly, boldly, and with Authority.
Thirdly , If Minifters be the meflengers of Chrift, furely then, .
they are to be heard, and their mefiage is to be received ; if God
fends a mellenger to us, fhall we not open the doore to him? ;
if a friend fend a mellenger to us, he takes it very ill (and well!
he
374 ^p. 3 3- A* Expoftitn upon the B 90^ of J o 1. Verf. 2?.
he may ) if we doe not. Tis below civility, 'tis an high affront .
to a man not to receive his meflage, what is k then to the moft
high God ! How dreadfull is that woe which Chrift pronouncetk
againft fuch» as refufe either his meflengers, or their meflage,
( Math: 10. 14, I 5. ) Whofoever foall not receive you, nor heart
your words ; when ye depart out of that heufe or Qty y [hake off the
Autt ofyourfeete ; Implying, tnat Ocd would To (hake them off,
or efteeme them no more then the vileft duft. Yea (:as another
Gofpel hath it (M*rkj6. 11.) implying, that as they had not re-
ceived the teftimony which his meilengers bare of him, fo their
duft ftiould be kept at a teftimony againfi them. And left the mif-
chiefe threatned them in this amigmatical or covert fpeech fhould
not be underftood, Chrift himfelfe expounds it in the next words,
Verily , I fay unto you, it (hall be wore tolerable for the land of 5#-
dsm and Gtmorrha in the day of judgement) then for that City.
Further, 'Tis not enough barely to receive Chrifts MelTenger?,
they muft be received as the Meflengers of Chrift. Such a recep-
tion the Apoftle found among the Gahtians, (Chap. 4. 14.^
And my temptation (er daily affliction ) which vat inmyflefh, ye
defpifed not, nor rejecled, but received me as an Angell of Gad, even
& (fhr\s~t Jefus. And what is faid of the MelTenger, is to be un-
derwood alio of his meflage, both are to be received as from
Chrift. How is that, you will fay ? Take it in theie four words,
Firft, when'tis received gladly, (Alls 2.4. ) It fhould be the
joy of our hearts (the Pfalmift calls it thcjoyfullfound, Pf.89. 15.)
to hear a word from Chrift. Secondly, when it is received reve-
rently, and refpe&fully, as giving honour to the meflage and the
MelTenger for C hrifts fake. Thirdly, when 'tis received obedi-
entially, as fubmitting to the word ; elfe your refpe&full, and
joyfull receiving the meflage of Chrift is but a complement, or
piece of Courtfhip. Fourthly, when their whale mejfage is rhus
received, as (fomelius faid to Peter ( Alls 10. g 3. ) PVe are all
here present before Gad, to hear all things that are commanded thee
of God. We muft receive not onlythoie things that fute us well,
but thofe things that are moft crone to our corrupt natures and
in'erefts, whether of worldly profit or pleafure ; this is to receive
the Meflengers and meflages of Jefus Chrift, as his. Inhere be 4
M$t*ger %
A»
Chap. 33. An Expofitlon upon the Bosk^ of Job. Verl. 23. 375
An Interpreter.
That's a fecond fiile, or Title given to the man fent to the Gck jjfyj j tt /rw>
firmer ; The Hebrew word here rendred an Interpreter , cometh info p^o
from a root fignifying fweetnefl'e, or to fweeten. borne conceive orawrem vel
the Latine word ( Mel ) for honey hach its originall from it, be- ll ^ er P^ etm
caufe the meflage, or interpretation that comes from God Lhould "JS? ?! ll™
be fweer, as honey to us ; XXnu* profelleth, 7/?* word of God ts nes ^kes aw
fleeter then honey T and the hony-comb> fPfal. 19. 10.) As if he ditmbusfmu
had faid, 'tis Tweeter to the ioul then that which is fweeteft to Novarjj
fenfe. Now, xhzmeffenger fent from God, is called an interpreter^
becaufe he is fent to interpret and declare the mind of God to his
people. Mx.Broughton renders, A Teacher. The word interpreter
may be taken three waves.
Firft,Forany one that interpreted tongues or languages. Thus
'tis faii (Gen. ^2.2 3.) Jofeph /pake to his brethren by an interpre-
f*r,they ('tis like) did not understand the Egyptian language,
and he either for (tare, or to conceale himfelf the better, would
not feem to underftand theirs.
Secondly, There is an interpreter of mifteries as well as of
languages. Many things fpoken in our own language may need an
interpreter more then the words of a ftrange language. We read
{Prov. 1.6. ) of a Parable, and the interpretation of it. Parables
are wife, but hard and dark layings, they need an interpreter.
The Gofpel is a myftery, and he that can expound and declare
the myfteries of the Gofpel is an interpreter indeed.
Thirdly, The word interpreter is taken in a larger fence, for any j^Ve cent '
perfon that interpofeth between two, or that indeavours the fet- ejl advecatus
ling of any matter in difference, either between God and man, or W™ chal "
between man and man ,• (Ija. 43. 37. ) Thy Teachers ( we put ^Ll^"'
in the Margin interpreters ) have tranfgrejfed againfi me. As if he JjJiJSmj&K
had faid, they who as Mediators (hould have prayed for thee to nifiet eadem
me, and have declared my will to thee, are themfelves depra- vox ontorem.
ygcL Rhetorom,
Further, We may diftinguiih of a threefold interpreter. FiriJ, D :
a grammatical! interpreter, whole bufinefs is to give the fence of
words. Secondly ,a logicall interpreter,who gathers up the mean-
ing, fcope and mind of any fentence, or the purpofe of man in
what he fpeakctb. Thirdly, there is the divine or fpirituall inter-
preter,
3j6 Chap. 33. An Expofition upon the Bool^ of J b. Verf.2^
preter, who labours to bring the truth's of God, and the heart of
man together. The Apoitle having treated about prophecying,
concludes (iCor. 14. 25. ) And thus are the fecrets of hit heart
mademanifefi, and Jo faking down on his face he will worfbip God,
and report that Cod is w you of a truth ; as if the mm that beleev-
ed not, or one unlearned ( for of fuch he fpeaks, verf 24. ) had
laid, furely thefe men underhand what is in my he art, for they have
brought the truth of God, and my heart together, fo that Intuft con-,
feffe Cfod is in them, that is, there is a divine wifiome or interpreta-
tion in them. When Elihu faith, If there be an interpreter, we are
tounderftandhim in this laft fence ; not of one that can inter-
pret words, like a Grammarian, or give tne fcope and fence of
words like a Logician, but of one that hath a divine skill to bring
the truths of God home to the heart of man,that is,to convince &
informe an ignorant confcience, an'd to comfort, relieve and fup-
port a troubled confcience. If there be an inter fret er>
Hence note.
The Minifters of Christ an the intapretrrs of the mind and good
will of Ged toward poor [inner s.
They interpret the mind of God as to peace and reconciliati-
on, as to grace and falvation , as well as to duty and holinefs of
converfation. 'Tis the niceft and hardeft thing in the world to in-
terpret the mind of God aright to a (inner, to bring his heart to a
clofing with the great truths,and promifes of the Gofpel ; he that
can doe this skilfully is worthy the name of an interpreter. The
^poftle faith of him who is but a babe in Chrift and ufeth milke
(that is, lives upon the lower and more eafie principles of faith )
htismskillfullintheword of righteoufnejfe (Heb. 5. 13.) that
is, he knowes not how to make out and mannage for his own com-
fort the doctrine of free grace through the alone righteoufnefs of
Jefus Chrift.And therefore,as firft,God himfelf is the author and
fountaine of this grace ; as fecondly, Jefus Chrift is the purcha-
ser or procurer of the fruits of this grace to finners; as thirdly, the
erfe&uall worker of our hearts to receive this grace, as alfo the
witnefs-bearer and fealerofit to our fonls is the holy Spirit; as
fourthly, the word of the Gefpell is the Charter, and Covenant of
this grace : fo fifthly, the Minifters of Chrift are the interpreters
^f this grace; and they are, or ought to be skillfull in this word of
rights-
Chap. 3 j. An Expfitio* nfm the Booj^of J © *. Verf. 23.
righteoufnefs. Their skill and doty is firft to explaine what the
Covenant is, and rightly to lay down how the finners reconciliati-
on to God is wrought. Secondly, .to make a futable and feafona-
ble application of it, or to bring it home to the fouls and confei-
ences of poor finners, as they rind their ftate to be. And as the
Miniftersof Chrift are Gods interpreters to his people, fo they
are the peoples interpreters unto God. They are the former,two
wayes ; Firft, by opening the mind of God to his people ; Se-
condly, by urging and prctfmg them to receive it both for their
direction and confolation. Tkey are the latter four wayes ; Firft,
by laying open and fpreading the peoples wants, and weakneffes
before God. Secondly, by contending their fins, and tranfgrefifions
to God, Thirdly, by intreating the Lord for them, or by praying
for mercy, pardon, and forgivenefs in their behalfe, for fins com-
mitted. Fourthly, by giving thanks in their name for mercies re-
ceived. Thus they are firft, Gods mouth to the people in preach-
ing & declaring the GofpeljSecondly, the peoples mouth to God
in prayer and thanksgiving. And in both performe the vvorke
and Office of an interpreter.
And ifthe Minifters of the Gofpell are interpreters ; Then,
Firft> Every Minifter muft be acquainted with the mind of
God. He muft have skill in the myftery of the Gofpcl. How
(hall he be able to interpret the mind of God to finners, who
is not acquainted with the mind of God? We have the mind, of
Chrifi ( faith the Apoftle of himfelfe and his fellow-labourers in
the Gofpel ( 1 Cor. 2. 16. ) and when he faith, we have the
mindofChrift, his meaning is not only this, that they had the
mind ofChrift written in a book, but they had a cleare under-
ftanding of it, and fo were fitted to interpret it to others.
Secondly, As he muft have the knowledge of the myftery ,fo he
muft have the tongue of the learned ( I fa. \iq. 4. ) That he may
be able tofpeak^a word infeafon to him that is weary ; that is, to the
wounded, and troubled in confeience ; This is the interpreter
intended by Ef.hu.- He is one that hath learned, and is taught of
God. Humane learning, the knowledge of Arts, and Sciences, is
good, and hath its ufe ; but divine learning, or learning in divine
things, that is to be divinely learned , ( 'tis poffible for one to
have learning in divine things, and not to be divinely learned )
is abfolutely neceflary to make him aft interpreter. It is not
C c c enough
378 Chap. 55. An Exception upon the Bwl^of-j o l. Verf. 2 7^
enough to know divine things,but he muft know them divinely,or
by the unction and teachings of the Spirit.The ApoftleJc6*(Revr
1 o.S.) is commanded to eat the &oel?j;this eating of the book,figniri-
eth the fpiruuall knowledg of divine ttuths;in this fence ,we know
no more then we eat , then we ( as it were ) turn into
cur own iubftance, that which is eaten becomes one with us ; the
myftery of the Gofpell muft be eaten by the interpreter of Gof-
pell myfteries. A man cannot interpret the mind of God till he
knows it ; and he cannot know the mind of God, unleiie God
himfelf reveals it ; fo the Apoftle argueth ( 1 Cor. 2. from 12,
to 1 6. ) <lAs »o man knoweth the mind, of a man, but the fpirit of a-
man that is in kirn., (0 the things of the fpirit of God knoweth no man,
but the [pint of God, and he to whom the Spirit of Cjod doth r eve ale
them. And therefore thougha man may have an abillity to inter-
pret the word of God, as 'tis an excellent book, a book full of ad-
mirable knowledge, he may ( I fay ) have an abillity to interpret
It foundly by humane learning,yet no man can doe it favingly and
convertingly, but by the help of the Spirit. ( Pfal. 25. 14. ) The
fecret of the Lord is with them that fear him, and he vriilfhew them
his Covenant ; he will fhew it efre&nally,he will make them know
it. Thus David prayed ( Pfal. up. 18. ) Lord open thou mine
eyes) that I may behold wonderous things out ofthj Law. Naturall
parts and humane learning, arts and languages may give us an un-
demanding of the tenour and literal meaning of the Law of God;
but none of thefe can open our eyes to behold the wonders of the
Law, much lefle the wonders and myfteries of the Gofpell. The
opening of our eyes to behold thefe fpirituall wonders is the
Lords work, and it fhould be marvelous in our eyes-. For this o-
pening of the eye ( and nothing without this J will make any maa
cne moft ignorant man among a thoufand, An Interpr-eter
One among a thoufand.
Thefe words containe either a third higher Title, ©r the high-
eft commendation of the former two. A meffenger, an interpreter,
even fuch a one as is one among a thoufand ; One is no number, and
a thoufand is put for the greateft number ; then one among athou*-
f*and, or one of a thoufand^ implyeth that the one here fpoken of is a
very rare one j only be that is feldome feen, or found, is one a-
mcng a thoufand ; Solomon faith (£*?/,*' 7, 24. ) One man among
A
Chap. i%. An Exposition upon the B?^of Job. Verf. 23. 379
a thoufand have 1 fottndy but a woman among all thofe have I not
found. There were very few wife or good men among many when
he found buc one among a thoufa^d. He might find men in great
* number) but the number of thofe that delerved to be called men
was very fmall,fo fmall, that he faith he fcund but <w among a
thoufand.So that here when Elihtt calls the interpreter One among
a rhotifandy he teacheth us that iuch a melTenger,fuch an interpre-
ter is rarely to be had, or being had is a very rare and excellent
one. Tis a proverbiall fpeech, with an hyperbole, to fay of any Hmundirari
man, he is one amongathoufand ; for though we are not to take/unt ,>* ut e %
it arithmetically or itri&ly, yet one being no number, mufl: needs mile homini-
fignifie very few,or the fmalleft number, and a thonfand being the hus * vix ums
«reateft whole number rauft needs fiaiifie many, very many or a re P matu ^ 9 M
& ■ « j • r r c u- • 1 • munere illo Ytc-
great number. Ana tneretoreto lay ot this interpreter , he is one ^ f un ei piffit.
amongathonfandy muft needs import, that even among a thou- Pifc:
fand men, we can hardly find one who hath a faculty or a compe-
tency for this office, or is fit to be honoured and adorned with
this Title, An interpreter.
Hence note.
True and fait hfall Interpreters of the mini of God are very
rare,
«t He is a rare and choyce manthatispicktoutofathoufand
men. The faithfull meflengers and interpreters oi the mind 0:
Cbrift, are rare under a twofold notion ; Firit, as being precious
and of great worth and ufe. Such are the light of the world,
and the fait of the earth ; The minds of all men would be darke,
and' their manners corrupt,if God did not fend out thefe interpre-
ters to inlighten and to feafon them. Secondly, they are rare as
not being every where to be had or met with , what is hardly had
is highly prized. It is faid ( 1 Sam. 5.1.) The word ofGsd was
precious in thofe dajes,\\hy fo?the reafon is added, there was no open
vifietty there were not fuch frequent manifeftations of the mind oi
God, as had been formerly ; there were few Prophets few Inter-
preters to be found in thofe dayes. The true and faithful! meflen-
gers or interpreters of the mind of God, are rare at all times, in
what numbers foever they appear, though they come like an-Ar-
my by thoufands , though ( as is faid, Tfal. 68. 11.) (jod glvlxg
the word great fa the company (we put in the Margin Army ) of
C c c 2 thofe
3 So Chap. 35. An Expft'wn up* the frol^ of j o b. Verf.i ?.
tbofe that fuhiifh it , or ( as the old tranflation hath it ) great it
the Company of the Preachers. They are rare, alio, became not to
be had at Tome times and in many places. Look over the times or
ages of the world, and you will find Come of them were dark
times, da;es of ignorance, there were few interpreters • look
at any time or at this time over many parts and places of the
world, and you fhall find fuch interpreters are not to be found in
the greateft part, in the mott places of it. Not one to be had in
fame whole countries and huge traces of the earth. Goe to all the
Heathen and Mahometan nations, and you fhall nor find one of
thefe meflengers, or interpreters ; goe to Greece ,which anciently
cngrofled all knowledge, and was famous for all forts of learning,
yet an interpreter is icarcely to be found there in thefe dayes.
Coe to the popifh nations, though they bear the name of Chrift,
and abound with learned men, men learned in the knowledg ncc
only of common Arts and Sciences, but in divinity and the Scrip-
tures ; yet in the fence here fpokenof they have not many inter-
preters, the moft being fuch as pervert and vvreft the Scriptures,
and lead the people into errour , rather the meifengers of
Antichrift, then of Chrift ; Satans emitlaries,then Gods interpre-
ters.So then,if we con(ider,that feveral parts and countries of the
world are quite without ,they have none,and others are filled with
lalfe teachers & interpreters of the word of G©d,which are worfe •
then none,we mutt conclude an interpreter u one of a thonfand.
Again, If we turne ©ur eyes to thofe parts of the world, where
there are many found ,orthodox,faitbfull meflengers and interpre-
ters of the word of God ( with which blelfing this nation (above
many, if I fay not above all ) hath been crowned for a hundred
years together ; England zsjerufalem of old ( I fa. 2 1 . i . ) may
well be czWtdavalley ofvifion^ afeminary of ' feers y becaufe of that
abundance and variety ©f vifions and divine revelations which
God hath flored us with in thefe latter ages ) yet (I fay) even
here as in all other the beft reformedProteftant Churches and
chriftian nations, an i»teryreter may be called sneofa thoufaad ;
and that in a twofold reference.
Firft, Ifweconfider, the whole body of any reformed nation,
Minifters are but few compared to all the people, they are hardly
fa much as one of a thoufand, throughout that whole nation ;
there are but few who give themfelves up co the work of the Mi-
niftrv, .
Chap. 33. An Expo fit ion Hfon the B«$k^ «f J I. Veri. 23. 381
niftry.Fcw that dedicate themfelves to Cbrilts iervice in publifli-
mg the Gofpel, for the faving of fouls ; there is ( I fay ) but
one of a thoufand chat is dedicated to that work.
For Firft, Moft are unwiiimg to meddle with that calling, be-
caufe ofthelaborioufnefs of ^interpreters are they who labour
in the word and doitrine, and nor only fo, but. they mull give a
ftrict account co Chrift of their labours. Some good men have
declined the miniftery, being terrified both with the weight of
the work) and the ftrictnefs of the account, and doubtlefs ( were
we duely fenfible ) it might make the ableft Minifters tremble
every hour of the day,to think what a burden of care and account
lyeth upon them, who are fet to wacch over fouls.
Secondly, Others will not enter into this calling, becaufe as
the labour is great, and the account ftrict, fo the reward, as from
man, is fmall ; it doth not lead to riches, and greacnefs in the
World, comparatively with other callings ; though there be a
comfortable competence allowed to the Minifters of the Gofpel,
yet there is not much of the world to be expected by them, yea
they are charged not toiook for much, or not to doe their works
for filth j lucre^ but of a ready m*d ( 1 Pet. 5.2.)
Thirdly, As the reward is fmall, fo the oppoiition is grear, Mi-
nifters are often perfecuted, and reproacht,and the more faithful!
and dilligent they are,the more they are oppofed and reproached.
To preach the Gofpel fully as it fhould be preachr, is to provoke
thoufands, and bring the World about our eares. No marvell ■
then if rhe meffengers and interpreters of it be not many,
if they be but as one among a thoufand. Thus you lee what
hinders the generality of men from medling with that
work. 'Tis but one among a thoufand that will engage in a
work upon thefe hard termes, or that pre-apprehending them,
hath faith and felf-denyal enough to fwallow and overcome them.
Againe, Confider thofe that outwardly bear rhe name and Ti-
tle of the Minifters of Chrift, and you will find that among them,
they who are true and fakhfull to their truft, are upon the matter,
but one among a thoufand . As there are but few Minifters among
many men, fo there are but few Minifters among many that are
true and right interpreters. Doe but take out or fever thefe five ,
forts from amongthem who pretend to be Minifters, and then it
will foone appear that the interpreters in truth are but few among
many of thofe that are fo in Title. Fir ftp
3 3 2 Chap. 33. j4* Evpjitim tsponthe Bul^if ]oz. Verf. 23V
Firft , Take away all thole, who thruft themfelves boldly, or
are admitted carelefly, or by miftake into the Miniftery, wh©
yet are ignorant, blind, ungifted, and lb unable for the vvorke.
Secondly , Take away thofe, who though they have gifts and
abilities, yet are lazie, and iloathfuJl, iuch as will not take palnes
norworke in theworke.
Thirdly , Take away thofe, who have gifts, and are induftri-
tus, yet are unfouhd ( at leaft in many poynts ) and erronious m
their judgements, and fo mif-lead and mif-guide thofe, whofe
guides and leaders they are.
•Fourthly , Take away thofe,who though they are n«t unfound,
and erronious, yet are prophane, and fcandalous, pulling downe
that truth with one hand which they have fet up with another,
or building againe thofe fins by their pra&ife , which they have
deftroyed by preaching, and fo make themfelves ( as the Apoftle
fpeakes in a like cafe, Gal: 2. 18. ) tranfgretfours ; for as God
juftly calls fuch tranfgrejfmrs^tcm^t they have finned againft his
word, fo they make themfelves tranfgreffours, becaufe they fin
againft their owne ; even againft the do&rine by which they have
condemned thofe fins,- which themfelves live in.
Fifthly, Take away thofe,who though they are neither of thefe,
neither ignorant, nor idle, nor unfound, nor fcandalous-, yet are
•but meere formall preachers, fuch as only fpeake words, deliver
the out-fide, and skin of the Gofpel , but have no acquaintance
with the marrow and power of ir. Take away thefe five forts
from among Minifters, and furely this exprelfion of Elihu will be
but too much verified , The interpreter it but one among a thou-
fand. Abftract all that are ignorant, idle, unfound, fcandalous,
formall difpencers of the word, from thofe who are commonly
called Minifters, and then, they who remaine will be very few,
fo few, that every one of them, may be reckoned, *ne among a
thousand. And we fhall be forced to fay, that Elihu hath not fayd
without caufe, whether we refpeel their excellency or their fcar-
-iity, that any faithfull meflenger or interpreter is one among a
thonfand.
This is not fpoken by Elihu here,nor ought it to be taken up by
any of the moft faithfull Minifters of Chrift, to draw honour and
refpe&iipon themfelves, or that their perfons may be had in ad-
miration who are faithfull;this were a pittifull defigne of holding
out
Chap. 33. sbi Expo/it ion npott the Bool^ of J B. Verf. 23. 383
cut fuch a truth ; but itierves for this end,that the people of God
may fee, they have a bleffing where any are faithfull ; and may
fearne how they ought to prize thofe faithfull meflengers, whom
the Lord fends among them, yea how readily they fhould receive
the grace sf God which is tejidred in their miniftry. Thefe are
not only each of them, onemcffenger, or interpreter, but each one
of them is oneof athonfand. A Ioule-convincing,converring,quick-
ning, comforting Minifter of the Gofpel is worth thouiands, and
one among athonfand. The Prophet faith (Ifa: 52. 7. ) Horo
beaiitifttll are the feet of them that bring glad tickings foe By their
feet he meaneth their coming feztz. being the inftruments of their
coming to bring this glad tideings ; yet when he faith, their feete
are beautifnll, it may have a greater emphafis,for ( the feete being
the lowed part of the (truclure of mans body ) it may intend thus
much, that even that which is lowed and meaneft in a meffenger.
of the Gofpel, his feete wearied and wet, yeafoule and dirty
with travel, have a beauty upon them, how much more his face
and countenance ; for if the very feete of fuch news-b:ingers, of
fuch meflengers, and interpreter s,fhould -be acceptable and love-
ly ( fo beauty is ) to all men, haw much more ihould their per-
fons and moft of alt their melfage and tideings be ? And doubc-
lefle, if men did but underhand it, they would ackn3wledge,that
"God hath committed fuch a treafury to them, as is better and
more beautifull, then all the gold and precious things of this
world, and would cry out, O what a mercy is it to have fuch a
News-bringer ? and what Greedy News-mongers would they
be ? The one among a thwfand would be more deniable then.ma-
ny thoufands of Gold and Silver.
Elihft having defcribed the perfon,whom the Lord often makes
inftrumentall for the reftoring and comforting of the fick finner,
calling him Ameffenger^aninterpreter^oneof a thousand (which
latter may be applicable to both-the former ) proceeds to lhew
the bufinefs of this meflenger, or interpreter, who is«*ne of a
thoufand, more expreffely, or to fee out what his worke is, furely
excellent, and glorious worke, even this
To fhew unto man h'-s uprightnefs.
We are not tounderftand this (hewing for a bare report of the
ihing 3 in which fenfe the Prophet complaind • Lord who hath be-
lieved, '
384 Chap. 33. An Exfoftlon upon the M»o\^of J o b. Verf. 23.
/rrcW <?#>- report ! ( Iia: 53. 1. ) that is, we have the wed good
things to the world, but who hath believed us ? The fkcmng ipo-
kenof by Elibtty is noc a bare declaration of the matter to the
eare, but an erfecluall, and powerful impreflionof ituponrhe
heap:. Such a {"hewing as is fpoken of at the 1 6& verfe of this
Chapter, then he openeth the tares of men • The Lord fpeakes ib
v by his meffengers, and interpreters, that he not only makes the
eare heare, but the hear" c too. The heart heares when we have a
fenfe, and are under the power of what is heard. As before we
had a fpirituall interpreter, fo here we have a fpirituall (hewing
of his interpretation. Here's a heavenly eneflenger, and a hea-
venly meflage to the earthly man ; To tell the earthly his right-
fulhefs, faith Mr Broughton.
Now, becaufe of the pronoune, [ hu ~\his ttfrightnefs • It may
be demanded whofe uprightness he meanes ? or,what this up-
righrnefs is, which the interpreter fheweth.
Firft, Some expound it of Gods uprightnefs, and then the
lenle runs thus; God fendeth an Interpreter to fhew unto man
fas uprightnefs, that is, his own right and juft dealing with man j
As liElihu had fayd, Gods meffenger {hall convince this trou-
bled man that God doth not wrong him, how much ioever he
doth afflict him, or that God is upright and faithful in his dealing
with him. This David, acknowledged (Pfal: 1 1 p. 7 5 . ) In faith-
fttllnefs than haft ajjlitied me ; that's a good fenfe of the words,
and very furable to the purpofe of Elih» y who was about to con-
vince Job that his complainings were very finfull and uncomely,
feeing God neither had nor would, nor, indeed, could doe him
any wrong. God is faithfull, juft , and right, yea, God is good
and mercifull to man, when he corrects him fore. M* Broughton
gives this interpretation of his own tranflation ; To tell the earth*
ly his rightful 'ln-efs, that is,GW his mertjr.Tht uprightnefs of Go4
Equitatcm il- is that by which he doth righteous things. This uprightnefs of
lius. r. e. &si, q 0( j coffcfts not on iy i n hi s holinefs, in kis love of that which is
Imimim it- S 00 ^' anc * * n ^ s natrec ^ of ev ^' but aM "° *° ^ s preservation of man
fos laborantcs according to his word of promiie. 'Tis the righteoufnefs of God,
regit tt gubetr* that through the death and interceflion of his Son, he lhould fave
not. jun: an d heale'the believing and repenting fick finner.
Secondly , And more clearely ( as I conceive ) to the prefent
fcope of this place ; the Antecedent to H;V,is the fick man 5 And
"then,
Chap. 35. An Exf0jki0* ups* the Bnl^,f J © 1. Verf. 15. ?3 5
then,, t» ftew -unto man his nfrightnefs y is to fhew hirn-his owne up-
rightnefs.
But you will fay ; Is the mefienger or interpreter, only to tell
man how good he is,arid what good he hirh done ? and fo to flat-
ter him into a good opinion of himfelfe, 0: of his owne good
deeds ?
I anfwer ; This {hewing unto m*n his-nfrightnefsy miy be taken
Fifft , As implying the mans ignorance of that uprightnefs
which he hath ; or that he hath an uprightnefs, but doth not know
nor underhand that he hath it. "lis to fometimes with the found
godly man, as well as with the ficke , when ( though in bodyly
health, yet ) he is difcompofed and troubled in mind ; Fo: then
though he hath an uprightnefs of heart ,an integrity towards God,
or ( as Job fpeakes of himfelfe ) the root ef the matter in him ;
that is, though he be rruely converted and really godly, yet he
feetii it not, l'uch temptations of Satan and troubles of mind af-
fault him, fuch clouds of doubt, and darknefs are upon him, that
he is net able to make out his ewne ftate. In this cafe the faith-
full melTenger or interpreter coming to him,and inquiring bow ic
is with him, picks out this from him, that there is an uprightnefs,
and an integrity of heart in him towards God, and that his irate is
good, though he cannot difcerne it. For as the life and Uate of
grace, is alwayes a fecret to thofe who have it not ; fo 'tis often
a fecret to thofe 'hat have it. Some mcn,never, few men alwayes
underfhnd their own condition, and 'tis very hard to make them
ur.de rftand it. For as it is with many hypocrites, mi with all
prefumptuousones, you cannot beat them out of a good opinion
of themfelves ; though they are ftark naught, rotten a: heart, and
have nothing to falve themfelves up with, but a little boldnefs
and confidence, yet they will not be perfwaded crT from their
falfe foundations, ard deceitfull bottoms ; they will be good in
their owne eyes, upright in their owne opinion,and doe not doubt
but all's well with them, and will be well with them alwayes.
Now, I fay, as it is with fome hypocrites, arid ail prelumptuous
ones, tkey thinke themfelves to have an uprightnefs which
they have not ; fo many are upright and fincere, who fee it not,
and 'tis a very hard worke, the harder! worke that the Miniif ers
of the Gofpel have tc make them underftand and fee their owne
Hp-ightKefs.
D d d Secondly,
h
5 8(5 Chap. 33. An Expofttion Hpon the Bool^ of J 01. Verf. 2J # .
•4 — — 1 —
Secondly , The word uprightnefs, .and the fkewing unto man
guid ipfjm fa- his uprightnefs here fpoken of, takes in the whole duty, yea and
cere pro officio the whole priviledge and intereft of a Godly man, or that which
oporeat. Bez: w m fc ft ls #p r igh t zefs and fet him right both before God and his
g^d ^'"^owne confidence. To thew unto man this his uprightnefs, is to
%k:ui aortitis ^w him w ^ en he is right, and how he may be letled in a right
pxcutis dei ftate ; in luch a ftate as will be to him like Mount Sion which can-
gratiam prop- not be removed. Thus the uprightnefs of man comprehends the
ter menu pi- whole bufinefs- both of faith and repentance, or all that which a
m'T '? ^ nner * s ca ^ ec ^ both to doe, and believe, for the repayring and
mending of his loft and ruin'd ftate, for the putting and fettleing
hitfi in luch a ftate as the Lord may owne him as his, and be graci-
ous to him. This, whatsoever it is, is mans uprightnefs or righte-
oufnefs, and the fhewing unto man , this his uprightnefs is the.
banging him word in the name of Chrift, that God juftifieth him
from the guilt of all his fins, and accepteth him into his favour.
Hence obferve.
The great duty of the Miniflers of the Gofpel, is to clear e up to
man, whether- he be upright, or how he may ft and upright
with God>
This obfervation takes in both parts of the expofition.To fhew
imto man how it is with him, what his prefent ftate, and conditi-
on is, and to fhew unto man what he ought to be, or how he may
be in a fafe condition, this is the worke of that mefTenger and in-
terpreter who is one among a thoufand , this is a blefled worke, .
and thus it muft be done.
Firft, Man is to be fhewed the uprightnefs of his ftate, or
that which muft be and be had to make up the uprightnefs of his
ftate, which is
Firft , His first-repentance, or conversion to God. Fallen man
can never come into a right ftate, till he returne to God from
whom he fell. A mans finfull ftate is a crooked, perverfe, and
wretched ftate ; repentance or returning to God, is the bringing
of a man right againe, it brings him to his uprightnefs, even to
that ftate,wherein he was firft made ; Loe this have I found (faith
Solomon, Eccl: 7. 20. ) that God hath made man upright ; Ifut
the j have fought out many inventions . Solomon doth not difcover
the feverall branches and ftreames of mans finfullnefs, but the
roote and fpring of it he doth,the corruption of his nature by the
fall;
Chap. 33. An Expofition upon the Book^of Job. Verf. 23. 387
fall. For as he found that God made man upright; fo mutable,
fubject to temptation, and as eafily yeilding to the temptation,
as admitting himfelfe to be tempted : and fo, not refting in that
way and meanes of happinefs ( as the Devil. his tempter did not )
which the vvifdome and goodnefs of God had chalked out and al-
lotted to him, but conceiting to himfelfe a higher perfection, he
then began and ftill continueth to feeke out variety of
(called by Solomon, many inventions) as then to get morel
had, fo now to regaine fome ftiadow at leaft of what *
Thefe inventions, are all thofe carnall (hifts; whereby man hopes
either to palliate hisfin,or topacifie his confcience.But all prove
vaine inventions ; there being no pcflibilky now, for man to get
cut of lin, or to goe back to God, and fo to his firft effete, but by
repentance ; That's Gods invention, and he hath concluded, that
nothing without that (hall bring man(the cafe of infants is another
thing)to that ftate of uprightnefs,in which he was firft made.And
therefore the Apoftle giving an account of his miniftry,how he ac-
ted as a meflenger,or an intepreter ( He indeed was one among a
thoufandXaith(^#j 20.20,2 1 .) I kept hack nothing that was pro-
fitable unto joti^iLC.teftifying both to the Jews^& alfo to the Greekes,
repentance towards God , and faith towards our Lord Jefus C^ rl fiy
which is
The fecond thing wherein this uprightnefs of mans ftate doth
confift. Thefe two, repentance towards God, and faith towards
our Lord Jefus Chrift, were the fumme of all thofe Sermons in
which Paulgwe. counfel both to Jevves and Gentiles what to doe
that they might be faved. And this is the worke of all Gofpel
Minivers infaewing unto man his uprightnefs. He that is conver-
ted, and believeth, he that turneth from (in, and taketh hold of
Jefus Chrift by faith for righteoufneft, is in a better ftate of
uprightnefs, then when he was firft made upright. The Prophet
( Hab: 2. 4. ) fpeaking of faith, and that which is oppofite to ic
felfe-confidence, ufeth this word, Behdd his foule which is lifted
up (n.imely in thoughts of any felfe or creature-fufticiency ) is not
upright in him. A proud foule is not an upright foule. What is
pride ? furely this, for a man to thinke himfelfe in a good con-
dition, or that he is well enough, that he wants nothing , as it Is
fayd of the Church of Laodicea ( Rev: 3. 17. ) when yet he is
empty and guilty , poore and peny-lefle in fpiritualls, wanting
D d a 2 every
--— ■■■■ »i ii — ia i ■ ^mmm—^—m^^- . ' ■ -.
388 Cbap. 33. An Exftfiuon upon the Booi^ef Job. Verf.a^
every thing,efpecially a fight and fence of his poverty and wants ;
yet this is every mans thought of himfelfe, till he is ihewed what
is indeed his uprightnefs. The naturall mans fpirit is lifted up, not
to God nor in God by faith and repentance , but in himfelfe.
The feule thus liftedltp is not upright (huh the Prophet , and what
faith he next ?. ) But the juft frail live by his faith. As if he had
{^^^The man that lives by faith, or the man that believes , and fa
lift' mn Chriftjis upright and hath a» uprightnefs which will hold
IM |lf , which the uprightnefs of creation did not. Then the
wholematter of mans uprightnefs was in himfelfe, and he was to
. ftand upon his own bottom,having.no promife of fupport.But now
the maine matter of mans uprightnefs is out of himfelfe, and be-
fide?, himfelfe hath a promife to be fupported in his uprightnefs.
Man by the grace of repentance, turning from fin, and by the
graceoffaithclofing with the Lord Jefus Chrift, is fet right in
the Court of heaven, and fhill be preferved ( in his uprightnefs )
by the power of God through faith unto falvation.
Againe , When man is fhewed his uprightnefs as to his ftate,
which is his life of juftification ; then he muft alfo be {hewed his
uprightnefs as to his way or courfe of life in fanttifieatien, $r Iwli-
nefs of converfation. The interpreter muft not only bring man to
Chrift, but muft tell him how he ought to walke in Chrift. Man
being fet right, ought to goe right, or ( as 'tisfayd, Pfal: 50.2 3 .)■■
To order his conversation aright. Mans uprightnefs in walking and
working is an infeparable fruit of his uprightnefs in Being.
Thirdly, The bufinefs of the interpreter, is not only to bring,
the troubled foul to a true fence of fin, to a cleare fight of Chrift*
and a futable converfatf on , buttofurnirh him with weapons to
refift Satans temptations, to fhew him how to mannage the (word
of the Spirit y and the fhield of faiths thathemay be able to quench
nil the fiery darts of the Devill ; as alfo to anfwer, refoive, and re-
move the doubts and fcruples, that may arife in ©r are upon his
. owne confeience, and fo to fettle him in a fweet and comforta-
ble dependance upon Chrift by faith as his uprightnefs and righ-
teoufnefs, againft all the feares which at any time affault his
peace.
But fonne may fay , Should not finners be fhewed their
un-uprightne£s or unrighteoulnefs , rather then their upright-
nefs?
Ian-
Chap. 33. Am Exfojition ttpm the Bo*k^ of Jc^B. Vcrf. 23. 389
I anfwer ; Firft, 'Tis a peice of our fhewing man his upright-
nefs, to fhew him that he hath no uprightnefs. The Spirit con-
vinced, firft, of fin, and then of righteoufnefs (. John 1 6. 8. )
Secondly, 1 anfwer, a mans uprightnefs (according to the meaning
of this Scripture ) cannot befhewed him, but he muft alfo lie
fbevved his unrighteouihef s. Thirdly, I anfwer, The fick man here
fpoken of, may be fuppofed a man troubled in mind about his
fins ; and in that cafe the interpreters duty is to eafe his mind
by fhewing him his uprightnefs in the way opened, rather then t«
burden his mind further by fhewing him his fin or unrighteouf-
iizis. And therefore laftly,
To clofe this poynt with a word of caution ; When Ellhn
fpeakes of an uprightnefs to be (Viewed the troubled foule ; 'Tis
not,that the meflenger who comes to relieve and comfort him,
fhould ufe flattering words,and blow him up with a conceit of his *
owne good workes, and fo tell him aftory of his vertues or ver-
tucus deeds. No, the uprightnefs chiefly intended here is the
righteoufnefs of Chrift, in and by which we are reconciled to
and made one with God. No: can we ever attaine to this till we
are made fencible of our cwne no:hingnefs, till we arc unhinged
offelfe, and quite taken off from any bottoming upon our owne
righteoufnefs. Some, when they have trouble of conicience upon
them, what doe they ? they fly to their owne righteouihefle ;
And when they are fick, and ready to dye, how doe they prepare
to ftand right before God ? they confefs they have finned, and
doneamiffe, but they hope they have repented, and made a-
mends for that ; yea they can remember they have done fuch,
and fucb,po(iibly,many good things,they have been juft to all men,
and charitable to the poore, they have heard the word, and been
at many a good Sermon, they have prayed and failed, crc. Thus
they patch up the bufinefs, as if this were their only Hfrightnefs,
whereas, indeed, their only uprightnefs is the righteoufnefs of
Jefus Chrift. We never fee where our uprightnefs is, till we fee
there is nothing that makes us ftand upright in the court of hea-
ven, but only Chrift our righteoufnefs. This is the great duty of
the meffengers, and interpreters of Chrift, to declare to man this
righteoufnefs for his uprightnefs. And that hence it is ( as Eli ha -
proceeds in the next verfe to allure the fick man ) that God is
and will be gracious to him. .
Verf. 24. .»
3$>o Chap. 35. An ExfofitioH upon the Bsok^ of J o b. Verf.24
Verf. 24. Then he is gracious unto him,and faith, Deliver him
■ from going dovpne into the fit, I have found a ran-
'fome.
Thefe words hold out the general! iflue and fruit of the la-
bours and good counfell of that meilenger or Interpreter dealing
with the Tick man, and fhewing him his uprightness.
There are three diftin& interpretations which run quite through
. this verfe, and they arife from a different apprehenfion about the
antecedent in this pronoane |_ He ] then he is gracicw unto hint.
He ; who is that ? All the Popifh interpreters refer it to the
Guardian-Angel fent to attend on this fick man ; Then he ( the
Angel ) will be gracious >and he mil fay , deliver him. But as I then
layd by that opinion that the meflenger was an Angel properly
taken, fo I fliall not ftay upon that which is a confequent of ir,
here.
Secondly , Severall of our Proteftant interpreters referre this
he, to the Meflenger or Interpreter, to the Prophet or any fpiri-
tualiy wife and holy man, fent of God to alfift and help the fick
man in his diftrefle.Some are fo pofitive in this opinion,that they
Hoc Ac nuncio deny the text any other reference ; This is to be underfiood of the
dicitur r.on ds j^gjf e „ger ( £i t fi one ) and n$t of God. And I grant 'tis fut able to
tribuim tunclo *k e bufaefs of the meffenger who comes to comfort and infinite the
etinterpYsti vo- fickjnan, that he jhould pitty and compaffionate him in that difcon-
luniatii dei ut folate condition, and likewife fray for him, according to the tenour of
tnifereatur ho- t yp wor ds in the text, or to the fame effctl ; O Lord God, be gra- '
"?" % iS m ™ Cl0us t0 ^" w > *"<l deliver him, let him not go e down e to the fit, f*r
t\& confiituti. the ran fome fakj which I have found. As if Elihu had fayd j When
Merl: that faith full meffenger jhall have declared the benefits and grace
Etds gratia e- fGod to the affiled man, then fittying his ajfitled fmle, he fhall
urn alio fmtus y r(l yf rhim\ O God deliver him from death and condemnation,
'eumnec defce-f' 0m ^ }e fityavd fiom dejf ruction, for I have found and (hewed him
dat ir. foxeam a ranfome, by which his joule may be delivered, and his fins par-
expiaiiom doncd.
( yuan ) inve- j n t fc e j pth Chapter of this Booke at the 27th verfe, Job ufeth
Summ^oratio ^ worc * m ^' IS a PP^ ca " on t0 ^' 1S fiends, for their pitty to him,
nit qua apuT and more favourable dealing with him ; Have fitty upon me, have
deum pro jjjii- fitty upon me, G my friends, for the hand of God hath touched me.
.tlis, habendj- fa if he had favd, The band of God freffeth me fire, 1st not your
<*!% Jun: hM l
Chap - . 33. Ah Expofition upon the Bosl^ef Job. Verf. 24. 391
hand be heav'ie upw me too. This exposition carriech a great truth
in it , and is not at all inconfiftent with the letter of the text ;
yet I thall not infilt upon it, but adheft rather to a third, which
makes the antecedent to this [//<?] to be God himfelfe.
Then he is graciotu.
That is, when the meflenger hath dealt with the Tick man,when 1
he hath opened his condition to him,and*fh*ewed him his upright-
nefs, o: how he may Ihnd upright before God, or what his righ-
teouinefle is before G®d, and hath brought his heart to an un-
feigned forrow for his fin, and to the actings of faith upon the pro-
miie ; then God is gracious, and then he gives out the word for
his reftoring, and orders it to be prefently difpatcht away to him;
faying, deliver him, unloose htm, unbind him, let him not g$e dwm
into the fit, I have found a ranfome. Taking this for the general!
fence of the Text, I fhall proceed to open the particulars.
Then he will be graeious, or then, he will have mercy upon h'im r
as Mr jBrff#g/>f0tf translates. Then and not before; till then the
Lord lets his bones ake, and his heart tremble, till then he fufters
him to be brought fo lo.v that he is reckoned among the dead,
but then, though not before, he Iheweth himfelf gracious unto
him. When a poor man is reduced to the utnaoft extreamity,then '
is Gods opportunity, then is the feafon of mercy ; and the Lord
therefore lets us be at the loweft, that we may be the more fen-
cible of his goodnefs in railing and lifting us up : The Lord
furfers many ( as 7-Wfpake of kimfelf, ( iCor. 1.9.) to havs
the [entenee of death in themselves, that they may learn not to trujv
in themfelves, but in htm who raifeth the dead. We feldome give
God either the glory of his power by trufting him, or of his good-
nefle by thanking him for our deliverances, till we are brought to
the laft caft ( as we fay ) or to fuch an exigent as leaves no vifi-
blemeanes in probability, no nor of poffibility to efcape. And".
when 'tis thus with us, then he is gracious.
Secondly, Then he is gracious, that is, when the man is doubly
humbled, when the mans heart is gracioufly broken, when the
man is growne into an abhorrence of himfelf and of his fin, or
loathes himfelf for his fin, as much as he loathed his meat, as 'tis
faid in the former verfe ; when his heart is thus taken quire off
from all that is below in the world, and gathered up beleevingly
IV'
391 Chap. 33. A* Exftfiim upon the Beok^of J o «. Verf. 24^
to Jefus Chrift in the word of promi.e ; Then he is gracious.
jJH Mf&tu*, The Originall word hath miny comfortable fignifications in it,
fvatificatus, y tl a n refolvnble into thisune, he is gracious. It iigniries to pity,
gmia projecu- w ^ ve CO mpa(Tion, tenderly to regard, to bellow grace, to doe
^adonavifZ' t> 00 ^ r ^ ere * s enou o n In cn£ bowells of this word to bear up the
nefecit. i'pirit of the fickelt body, or of the moft troubled foul. It is faid
( Gen. 6. 8. ) Noah found, grace ( or favour ) in the eyes of the
Lord. Noah was the only man that held out the grace of God in
that age, him only did God find perfett or upright in his
Generation ( Gen. 6. 9.) and Noah only was the rmn,that found
grace or favour in the eyes of the Lord in that generation ( Got.
6. 8. ) God was gracious to him and his, when the whole world
periled by water. That proper name John is derived from this
word ; when God gave Zaehary and Elizabeth a Son in their
old age, he alfo directed how he would have him called, jefhall
call his namejshn y which name fas we may well conceive) was
aligned him eithe'r becaufe God did very gracioufly and favou-
rably beftow that gift upon his Parents in their old igz, and fo
fhewed them much favour ( a child at any time is a great favour
from God, effect all) in old age) or, fecondly, becaufe John was to
open the Kingdome of Grace, to preach the Gofpel, and to pre-
pare the way for Cjrift, by whom grace and truth* came. The
Baptift was as it were the loop and button between the le^alland
the Gofpel difpenfation ; therefore his name might well be cal-
led John. And there is frequent ufe in Scripture of the Adverb
which comes from this Verb, to fignifie injuries received without
defertorundefervedly. ( Pf. 7.4. ) Yea, I have delivered him
that without caufe woe mine e nemy^o: that was mine enemy gratis.
And again(P/*/. 35.7 .)For without canfe have the) hid for metha'r
net in a pit, which without caufe have they digged for my foul. Yet
more,as the word f gnifies the doing of good (gratis ) or when
there is no defert ; fo any injury done gratis, or when no provo-
cation hath been given the party fo to doe. Now, as all the mif-
chief which the wicked plot againft or doe to the people of God
is undeferved, and fioweth meerly from their malice, fo all the
good which God doth for his people is undeferved, and fioweth
purely from the fountaine of his free grace, or from his compani-
ons, which faile not. And furely the Lord delerveth higheft prai-
fesfrom man for any good he doih him, feeing what he doth is
gratis^ or undeferved. Further,
j . . ■ J~
Cbap. 33. A* Expfittw upn the Btoi^af Job. Verf. 24, $93
Further,Tbis Hebrew word (fhimnam anfwers the Greek word
(«fyW ) rendred freely ( Rom. 3. 24. ) We are jufti fed freely c V lW *» W
£7 ^at grace % threugh the redemption that us in Jefus Chrift.^ tv '. ^ mii
How can unjult men deferve juftihcation ? Therefore Mr Be&a t ' i(ft '% tz . % ^
translates, We are jufti fed gratis, that is, by hi* grace.
Againe, When it is faid, then/?* (or, the Lord) is gracious ,
it may be taken two wayes.Firtl,as,to be gracious implyeth the m-
trinfecall gracioufnefs ofhisnature,or that mercifullnels and kind-
aefs which dwells in the heart of God, and which indeed is God ,
( for the gracioufnefle of God is the gracious God ) thus God
is alwayes and altogether gracious, he is infinitely and unceflfantly
gracious. Secondly, when it is faid, he is gracious, ic may note on-
ly the gracioufnefs of his a&s, and diipcm'at ions, thus, as I may
fay, the Lord is gracious (ad hinc et nunc ) as he fees caufe, at
this time he is gracious and not at that time ; that is,he puts forth
ac-ts of grace now,and not then.The Lord puts forth ac"ts of grace,
both according to the pleafure of his own will, without refpecl to
any thing in man, as alio without refpe&ing what man is or doth,
according to his pleafure. And thus we are chiefly to underftand
it here ; then he is gracious. God is gracious in his nature alwayes,
and alwayes alike gracious ; but he is not alwayes alike gracious
in his dilpenfations, or in giving forth acls of grace ; he is graci-
ous toman according to his fecret will as he pleafeth, but he is
gracious according to his revealed will as man pleafeth him.
Hence Obferve, firft. ^
The fir ft caufe and faring ofaUour mercies is the gracioufnejfe
efGod, Or, t/i& eur mercyes floer eut from the grace of
Cod.
That's the fountaine, yea that's the Ocean which feeds and fftfs
all the Channels of mercy, which rtrearn to us, as our bappinefs in
this world, and for our evcrlafting happinefs in the world which
is to come. All is of grace fundamentally, or becaufe the Lord is
and will be for ever gracious. Thus the Lord fpake to Mofcs
( Exod. 33.19.) / reill he gracious to whom I will be gracious.
My mercy ("hall flow out, <vhen,and to wbom,'and where I plcafe.
An ■-' he proclamation which he made of himfelfe .in all his royall
Titles runs in the fame ftraine ( Exod. 34. 6. ) The Lord, the
LtrdGod i mercifully atdgracious, iong-fufer'i»g y and abeundant in
E e e g*od~
594 Chap. 33. -A* Expefition upon the Bocl^of J o 1. Vcrf. 24/
votdneffc and trttth^eefing mercy for thonfands r for giving iniquity. \i
we confider Cod, tirlt in doing us good ; Secondly, in forgiving
us the evill which- we dee ; Thirdly, m delivering us from the
evills which we now fuffer ; Fourthly, in delivering us from the
feare of future lutferings ; all is from grace and from free grace.
1 le doth us good though we are undefcrving any good, that's
grace, yea,he doth us good though we arc ill deferving,and that's
more grace. He doth all for us through grace, Firft,in.ipirituall%,
and Secondly, in temporalis ; not only doe the good things of
eternall life, but the good things ofthisprefent life now from
grace unto his own people. Not only the. health of their fouls,
but the health of their bodyes, not only deliverance from hell,but
deliverance from ficknefs alfo, flow from his free grace in Jefus
Chritt. Therefore of all their mercies and falvations ( both as to
the foundation and t opsone of them ) the people of God muft
cry ( as the Prophet Zachery (Chap. 4. 7. ) foretells the peo-
ple of God fhould fay of that longed for deliverance, whznthat
great mowtaine fkiuld become a plain before ZerHirbafall ) grace,
graeejmto them: That is, grace hath begun them, and grace
alone will maintaine,continue,and perfect what it hath begun. As
there is nothing in us ( except our mifery ) which moves the
Lord to begin, fo there is nothing in us ( but our inability ) which
moves the Lord to perfect what he hath begun. He feeth we can-
not, and therefore he will perfect what he hath begun, and all this
he doth that he may exalt his own name, and perfect the praife of
his free grace towards us. ..
More diftin&ly, that all comes from grace, or from the graci-
oufnefs of God, may note thefe five things to us. Firft, not only
that God doth all for his people freely, or without defert. But
Secondly, that he doth all things willingly, or. without conftraint
for his people. Thirdly, that he doth all things, forwardly for his
people. He doth very much unaskt and unfought, and he is not
much askt or hardly dravvne to doe any thing for his people.
Though he hath faid of fome things, I will hefwght unt^ or inqui-
red after. that I may ■doethemforyou r .(Ez,e^ f ^6, 37. j yet his
mercies are never forced nor wrefted from him by intreaties, but
flow from a principle of love, naturally, as water our of a fountain.
Fourthly, he doth aH re joycingly, even with his whole heart, and
■mt,h hk *k<>l«. Jenli Mercj pleafstb.faw, and he is pleafed with
QCCc-
Ghap. 3g. An Sxyefxu* npon the Book^of Job. Vcrf. 24. 395
occalions of (hewing mercy,'tis no burden to him to doe us good;
mercy proceeds from his nature, and therefore he dclighceth in
mercy (Adic 7. itf.) yea, to be mercifull is his nature, and
therefore he cannot but delight in it. Fifthly, gracioufneis being
,, the very m:ureof God, implyeththat he will do us good liberal-
1 •, and conftantly, or that ( as the Apoftle James fpeaks ) he
giveth liberally, and upbraideth not ; he doth nor Bpbraid ^us
wich our poverty, who receive, nor do:h he upbraid us%ith
the riches of the gifts which himfelf biftoweth ; And becaufe
they flow from his nature,tberefore he doth not in the leaft emp-
ty himfelf, how much foever he fills the creature wich his gifes or
goodnefs. Some men (upon the matter) even exhauft and undoe
themfelves by lrberallity unto others ; and they who give moft,or
kave molt to give, cannot alwayes give. It is faidinthis Book,
(Chap. 37. 11. ) Byw-atering y he wearleth the tijickjlond ; that
is, God commandeth the cloud to give nine fo lon^, that ic
hath not a drop more to give, bur is. quite (pent. Springs or
fountaines are never wearied or (pent wichwatering,becaufe their
waters come as freely and as faft as they goe ; God is an everlaft-
ing fpring of grace and goodnefs ; He is not wearyed, nor
emptyed by what he giveth out to, or doth for the creature, be-
caufe all flovveth from his naturall gracioufnefle as fromafoun-
taine.
Then he is gracious. I would urge the fecond reference of
that word ( then ) a little further ; It was fhewed before, that
it might refer, Firft, to the extreamity of the fick man, Secondly,
to the lick mans humiliation, or the right difpofure of his fpi-
rit to receive renewed ads of grace , and favour from the
Lord.
Hence obferve , Secondly.
God nfaalty dijpenfith or giveth out atts of grace when we repent & r » mus fa
and tarne from Jin , when we believe and lay hold upon the pro- aortitis iUiuf
wife ; Then he u gracitus. nuncij paruerit
• - • j r ac pvoind* refi-
ll is laid ( IJa: 30. 1 8. J Therefore wttl the Lord watt that hepuerit,tum&<:.
may be gracious. The Lord hath alwayes a gracious difpofition, Pifc*
a gracious nature ; he alwayes hath a (tore and aftocke, a rich
ftocke and ftore cf mercy by him , but he doth not alwayes give
it forth ; no> he waits to hgraciousyzhiz is, he waics.till we are in
E e e 2 a
396 Chap. 33. An Exftfition nfsn the bvol^of J o B. Verf.24.
a fit frame, till we are in a due temper to receive his grace.
And becaufe as to the dupenfings of grace, God waits to be gra-
cious ; therefore many retard and hinder their owne good ; they
are not yet in a frame to receive ; their veilell is not yet feafo-
ned to hold mercy. The Lord waited to be gracious to David
after his grievous fall , and therefore he did not give K{athan a
Commirlion to fay, Thy fin u done away, till Davids heart was
brolfcn, and had faid ( 2 Sam: 12. 1 3. ) I have finned againft the
Lord , But when once that word fell from him, then Nathan de-
clared how gracious the Lord was to him. As foone as David
faid, / have finned (that's an a& of repentance) prefently, Nathan
faid, the Lord hath done away thy fin, that's an a$: of grace.
When did Efhraim heare a word of comfort from God ? The
Prophet tells us ( Jer: 31. 1 8, 19, 10. ) I have heard Efhraim
bemoaning himfeife, ( that is, mourning over and bewayling his
fin )faymg y thou hafi chafiifed me, and I was chafiifed, as a bullock^
ttnAcctiftomed to the yoake. We have him there alfo praying,
Tumc me, O Lord, and I fhall he turned, &c . Upon this, how gra-
ciously, how meltingly did the Lord fpeak ? Is Efhraim my dearer
[on ? is he a fleafant chid ? fince I pake againft him, I doe earneft-
ly remember himftill, ( or, in remembring I remember him ) my
bow dU are troubled for him, I will furely have mercy enhitru.
Now I will manifeft my grace, and acquaint him with my good-
nefs. The Lord was very gracious to Saul afterwards Panl,hc fenc
Ananias to him with a meflage of mercy, as to reftore the fighc
of his bodyly eyes, fo to afiure him thar he Aiould be an inftru-
Bient in the hand of Chrtft to open the eyes of many, axd a cho-
fen vcjfel to beare hu name before the (gentiles and Kings and the
Children of Israel, ( A&s 9. 1 5. ) But when was thismeflage de-
livered him ? the text tells us ( v. 1 1. ) For behold he prayeth ;
the man is in the duft, he is brought upon his knees, his fpirit is
broken ; that word he prayeth, comprehends the whole worke of
a gracious foule,' as to his humiliation and returning to the Lord.
In the parable of the predigall Son, his father is reprefenred a-
bundantly gracious to him ; but he did not fignifie it, he did not
fend the ring, nor the rich robe to him, when he ws abroad in a
ftrange Country among harlots, drinking and wafting his eftace,
time and ftrength vainely ; we read of no a&s of grace to him
tbeo, bat when, being pinched with famine and hunger, be came
t©
Chap ; 33. An Expofition ufon the Beck^ of J o B. Verf. 24. 3^7
to himielfe,and began to bethink himfelfeof coming back to his
fathers houie, and that he had brought himfclfe by his own folly
to bcggery,and want, and husks ; when he was upon thefe termes,
or relblves to goe home to his father, and caft himlelfe at his feet
as unworthy the name or priviledge of a Son, then his father ran
to meete him, fell on his neck and killed him, then he put on the
ring,and cloathed him with the robe, then he killed the fatted
ealfe, and made a feaft for him. All which fceane of mercy dotk .
but hold out this one word in the text ; Then he u gracious.
There are tw© forts of gracious acts of God. Firft, fome are
r.fts of abfolute grace, or of preventing grace;Thefe are put forth
upon and exerciied towards the creature, before there is any the
left preparation in the heart,to draw them out or invite the beftovv-
ing of them .Thus,the grace of God in eleftion is abfolutely free*
there was no previftonof any qualification in man moving God to
eleft him. And fo that wonderful 1 aft of grace ( in which eleft i*-
on firft defcends and difcovers it felfe ) effeftuall vocation , is
abfolutely free. God calls a {inner when he is in the heat and hur-
ry of his evill waves, purfuing his lufts in the height of his pride,
and in the hardnefs of his impenitent heart. Now, if when God
firft calleth a (inner there is nothing in him but finjWhat can move
God to call him but free grace ? A third abfolute aft of grace is
juftification; God doth not juftifie a firmer for any thing that hi
finds or fees in us ; As to us 'tis altogether free. Hejujtifieth the
mgedly (Rom: 4. 5.) when that wretched infant was in its blood
( which exprefleth a miferable uncleane poluted condition ) that
was a time of- love { Ezek: 1 6. 8. ) then was God gracious. What
lovelinefs was there in that infant ( reprefenting the beft of men
in that fallen naturall eftate ) to draw out the love of God ? no-
thing at all,yea fhe was altogether unlovely,yet then (faith God)
thy time was the time of love,o: then was the time of putting forth
love in her converfion and vocation ; Then, I faydnnto thee when
th$H rvafi in thy blood Jive. And becaufe the thing might feeme n d£
only ftrange, but even impotfible, that the heart of Godfhould
be towards fuch a wretched one for good, the word is doubled,
yen I fayd unto thee, vrhen thon vpafl in thy blood, live. The.fe acts
of abfolute free grace are the glory of the Covenant of grace. ; -
for if the Covenant fhould hold out afts of Grace only upon our
pre-difpofuiens , when .fhould we receive any aft. of grace > '
The .-
5pS Onp.3?. An Evfofition upon the Bsol^of jo B. Vcrf. 24.
■*-
The promife is not of this tenour, / m& pardon then* when their
hearts are f oft and tender • but, / will take awaj the heart of fane,
and give them a heart of flejh.
Yei- Secondly (as to the ppynt in hand) there are conditional
a£ts of grace, I may call them lecond acts of grace, or renewed
acts of grace. For when after conversion we fall into fin, and by
that evill heart of unbeliefe ( remaining in a great meafure un-
modified ) we depart from the living God ( Heb: 3. 1 2. ) God
doth nor give oat frefli acts of grace,but upon repencance,and the
renewings of our communion with him. Having once received
grace,we being again helped and aififted by grace,ac1 gracioufly,
before God declares himfelfe gracious to «s. When a man is call
upon a fick bed for fin,(that's the cafe of many) the. Lord will fee
repentance before he will raife him up agajne. ( James 5.15.^
The prayer of faith fhall 'fave the Jick,, and if he hath committed
fms j they fhall be forgiven him ; that is, if he being caft upon a
"fick bed to correct or chaften him for the fin that he hath com-
mitted, fhall humble himfelfe, and feek the Lord by prayer,pray-
ing and calling for prayer ; Then the fin committed fhall be for-
given him, and the Lord will raife him up againe.Tis not the
prayer of another that can obtaine deliverance for the fick, much
lelfe the forgivenefsofhis fins, if himfelfe be prayer-lefle, and
repentance- leffe. But while others pray for the fick mans bodyly
health, they praying alia for his foules health, the Lord gives him
repentance for his fin, and then a comfortable fight or pardon.
So then before the Lord puts out thefe fecond a&s of grace, he
looks for and finds fomething in the creature yet ftill, that alfo
is an effect of his grace both to them and in them.They,who have
already received grace, muftftir up their grace, and renew a&s
of grace ( thorough grace ) towards him, before he difpenfes acts
of grace towards them. And as confolation in this life, fo that
highefi and laft a£fc of grace, falvation, in the life to come, is not
beftow'd upon any , till they are fitted. God calls and converts
the worft of men, thofe that are in their filth,and mud, and mire,
but he will not fave a filthy perfon, he will have him firft purged
and prepared. Know ye not that the wrighteotu fhall not enter in-
to the klr.gdomeofCjod ( 1 Cor: 6. p.) and that without ho linejs n»
man fhall fee the Lord ( Heb: 12. 14. ) There is no eternall fal-
vation without preparation ; nor is there any promife of tempo-
ral!
Chap. 33. An Expoftwn upon the Boek^of Jo • 1. Verf. 24. 399
_ _ — . _ . __, —t
rail falvation without it. When a man is (ick to death ( as in the
text, falvation comes not, the Lord is not gracious till the (ick
mans fpirit is humbled and fet right ; till the meflenger hath
("hewed him, how he may (tend upright before the Lord, and he
hath imbraced his meiTage ; then, and not till then he ' i* gracious.
And as in thefe words we have the occalion of this grace j fo in
the following words we have the publication of this grace ; Then
he is gracious.
i/ind faith t Deliver him from going downe into the pit.
[ And faith ] that is, the Lord gives out an order prefently,he
gives out a warrant for the rele#fe of the lick man. When earth-
ly Princes have once granted pardon to an offender, they fay,
deliver him ; they figne a warrant for his deliverance out of pri-
fon, or they figne a pardon* and fay , deliver him from death,
when be is at the place of execution. Thus concerning this lick
man, God faith, deliver him from going downe to the fit..
The word rendred deliver, (ignihes alfo to redeem, 'tis ufed in yjg i(ii ^
this forme no where elfe in all the Scripture. To free, deliver or rfta redemit
redeeme a man, intimates his perfon in hold, then will hefay,der- Uberavit xer-
liver him. From what ? there are as many forts of deliverances, *".'" V"® non
as there are of troubles, each particular ftrait, and trouble, hath *| w * ^ ft " r »
a proportionable deliverance. There is deliverance, Fi<rft,from hcilmei&w
captivity or bondage. Secondly, from want or poverty. Thirdly, et exponitur
from imminent fudden danger or peril! by land or Sea.- Fourthly, P r ° Hlji
from ficknefles and difeafes. Fifthly » from death ; and that two- Merc:
fold ; Firft, from temporal) , Secondly, froai eternal 1 death.
Here when he faith, deliver />/«*we may determine this delive-
rance by the latter words of the text, to be a deliverance from
deadly iicknefs; deliver him from going dorvne to the fit- that is,
deliver him from death •; To goe downe to the pit,- is often iri
Scripture put tofignifie dying.
2 Further, The pit implyes corruption; becaufe in the pit or ••
grave, the body corrupts. It is fayd indeed ( Numb: \ 6. 30. )
of that rebellious triumvirate, Corah, Dathan y and Abiram, they
went downe alive into the fit, but they went downe to death , and
ordinarily the dead only goe downe to the pit. The fame phrafe
is ufed ( Vfal: 28.1. Tfal: 88.4. Ez,eks 31. 14. £«*£< 32.18, ,
24,29, 30; ) That text is very remarkeable ( Prov: 2S. 17. )
Mb'.
400 Chap. 35. An Expoftlon upon the Beok^of J b. Verf. 2^4.
He that offereth violence to the blood of another, he jhall fiee to the
fit, let no man ft ay htm ; That is, The murderer, who in wrath and
hatred, or upon private revenge deft, oyeth the life of any man,
fhali haftcn to deftru&ion, either as chafed and hurried by his
owne feares like Cain and Judas, or as profecuted by the juiiice-
©fthe Magiftrate. Andashethus haftethtothepit, (oletnoman
ftay him, that is, Firft, let no man conceale him ; Secondly, let no
man move for his impunity, or follicice his pardon ; or if any
doe, then Thirdly, lee not the Magiftrate grant his pardon • For
the old univerfall Law tells him his duty ( Gen: o, 6. ) He that
. jheddeth mans blood, by man ( that is, by the Magiftrate command-
ing, and by his officers executing ) frail his blood be [bed. And as
another Law hath it ( Dent: iy. 1 3. ) Thine eye fkall not [far*
him, &c. The Magiftrate who is in Gods ftead , may not fay of
him, as here God doth of the fick man , 'Deliver him from going
downe to the pit. His blosd is ill f pared who would net [pare tic
■blood of another.
But it may be queftioned, for as much as the text faith only in
general, deliver him. Into whofe handsthis warrant for his deli-
verance is delivered ? or who is directed to deliver him ? Mafter
JBroag/tfw* reprefents God fpeaking this tothefick mans difeafe,
for thus he renders the text ; Then he will have mercy upon him,
and fay, Spare him ( O killing malady ) from deft ending into the
pit. God will fpeak thus, to the difeafe (and there is a great ele-
gancy in it )fpare him O killing malady. Difeafes come and goe
. at Gods command ; they hurt.and they fpare at his direction;
As the Lords breath or word bloweth away the winds (Math. 8.
27. ) The men marvelled, faying, who is thii that even the mnde
avdthefeas obey him? So the Lords breath bloweth away fick-
nefs ; if he doe but fpeak to a difeafe, to a feaver, to an ague, to
a dropfie, to a confumption, O killing malady Jpare him, thou haft
done enorgh ( aoy difeafe might prevaile to death, did not God
fay, fpare him ) hold thy hand, not a blow more, not a fit more O
killing malady. Death it felfe, much more ficknefs, heareth the
voyce of God. And it may be faid to heare him, becaufe it doth
that, which they who have the power of hearing ought to doc ;
that is>k ©beyeth or yeildeth to the voyce and command of God,
& will no longer afflict the fick man.Difeafes may be faid to deli-
ver a man from deaths the pit,when they depart from him.Yet,
s Secondly,
Chap. 33. An Exfofitwn uptn the Bool^of J o 1. Verf. 24, 40 1
__ ^ ^
Secondly , I conceive this warrant for the deliverance «f the
fick man, is given out to the meffenger or interpreter , to the one
among a thoufand, that vifireth him in his ficknefs. He having
been with him, and dealt with his confcience, he having brought
him into a good frame, the Lord is gracious, and in anfwer to his SequeJJrm U-
prayer, fets it upon his heart that he fhall recover, and warrants Ium "fubebk a
him to tell him fo, which is, declaratively, to deliver him from r *™™' are }?"
going downe to the pit. This act of mans delivering the ficke,is like j$/ ^^j^f.
that aft of man pardoning the (inner ( John 20. 23. ) that is, M . Bez:
'tis minifteriall or declarative, not originall nor Authoritative.
The interpreter do:h not deliver him,but tells him God will. We
have the Pfalmift fpeaking thus after his Application and prayer
made to the Lord for a fick State or Nation or for a fick Church
(that's his fcope , Ffdi: 8?.) fvilt thou not revive us agai'ie,
that thy people may rejoyee in thee ( v. 6. ) Surely thou wilt, and he
exprefieth his confidence, that God would ( v. t. ) / will heare
what' God the Lord will fpeake, for he willfpeakjpeace unto hit people^
and to hii Saints. .When he had prayed he would harken for news,
or for a meflage from heaven, whether or no,the Lord would or-
der him to fpeak peace to thofe for whom he had been praying,
and hy, deliver them from going downe to the pit. Thus did the
Prophet Habak^Ptkj, 1 will fl and upon my watch, and fet me upon
my tower, and fee what he will fay unto me, and what I fhall anfwer
when I am reproved ( Chap: 2. 1 . ) In the next verfe,77>f Lord an-
fwerxd and fay d^ write the vifion and make it plaine upon tables, that
fa may run that readeth it. And what was the anfwer ? furely de-
liverance; for having fayd,;# the end it (hall fpeake and not ly-s
(v. 2.) he concludes ( v. 4. ) The jufl fhall live by his faith.
Believing deliverance, he fhall at lafi be delivered from the pit
of captivity and live.
Here in the text we muft fuppofe this meffenger had prayed,
and having prayed, he did not neglect his prayer, but was heark-
ning what the Lord would fay. Elihu was confident th#Lord
would give a gracious anfwer,though not by an immediate voyce
or revelation to his eare, yet by an affurance of the mercy given
into his fpirit. When that good king He&ek^ah, was not onlyjicl^
unto death, but had received an exprefle meflage from ihe Lord,
Set thy houfe in order, for thou [halt dye and not live ( 2 Kings 20.
1. ) 'Tisfayd at the 2d verfe, H<? turned his face t« the wall, and
F f f frayed
402 Chap. 33. u4* Expo fit ten apt* the Bool^of Job. Verf. 24^
■prayed unto the L-trd, faying, &c. And at the 4th verfe, The word .
of the Lord came to Ifaiab the Prophet, faying, twnc againe,and tell
Hezutklah the Captain of my people ; 7 bus faith the Lsrd,the Gad of
'David thy father, I haze heard thy prayer, 1 have feeze thy teares,
beheld, I will he ale thee, &c . Here God gave a word formally,
and pur. u into the Prophets mouth , Goe deliver him from going
downe to the pit. And though the Lord doth not thus now in fuch
an explicite and open way, no: may we expect it , yet there is a
virtuall faying of this word from the Lord , and that fometimes
mightily impreft upon the hearts of thofe who have prayed and
fought unto him, for the fick man, whereby (not by an unground-
ed vaine confidence, but by a fcripturall holy confidence, com-
paring the promiie with the mans condition ) they are enabled to
tell him, The Lord- hath delivered thes from going downe to the pit.
And he fnall as certainly be delivered, as it the Lord had fent an
expreflfe from heaven to tell him fo. Then he is gracious to hirn^
and faith, deliver him from going down; to the pit.
Hence obferve.
Firft , Death is a going to the pit, agoing to deftruttion.
Thus it is ordinarily with all who, dye , to the pit they goe.
Many dye and gee downe to the bottomlefs pit ; all who dye
may be fayd to goe to the pit. To goe to the bottomlefs pit, is
the circumlocution of eternall death, as to goe to the pit is the
circumlocution of temporall death.
Secondly, Forafmuch as the man being fick the Lajd gives .
out this word, deliver him fr»m going downe to the pit.
Note.
Sicknefs hath in it a. tendency unto death.
The fick ftand as it were upon.the borders of the grave. Some
not only put death farr from them in healrh,but in their ficknefs ;
untill.iey are even dead, they fcarce thinke themfelves dying.
It is good for us in our health and beft ftrength to be looking in-
to the pit, and confidering upon what grounds of comfort we can
defcend into the grave. How much more fcould we be thinking
•f and looking into the pit , when we are in a languifhing and
dying condition ?
Thirdly, Obferve,
Tie .
Chap. 33. An Exf option upon the Bwk^ff Job. Verf. 24. 4©^
The word and work of deliverance is from Cod alone ; Then he
mil be gracious andfaj, delver himfrtm gsing dome to the
fit.
God can, and God only can deliver from death ; no creature
in heaven or earth can fpeak this but by commiflion from God ;
none can ©pen this fecret tHl God interpret it. Deliverance is the
Lords falvation ; and the word of falvation from ficknefs,as Well
as of falvation from bell, comes out from the Lord.
But is it aot fayd ( Tro: 11.4.^ Right eoujnefs deliver eth from
death.
I anfvver ; when it is fayd, Righteoafxefs delivereth from deaths
The meaning is, God delivereth the righteous from death. He
delivereth them from the fKng and terror, from all that Which is
properly called the evill of corporall death ; and he delivereth
them wholly from the leaft touch or fhadow of eternal! death.
And this righteoufnefs which delivers from death is notour own,
but the righteoufnefs ofChriftmade ours by the appoynrment. of
God, and received as ours by faith. 'Tis neither any righteouf-
nefs wrought in us, nor any righteoufnefs wrought by us, but that
ri|hteoufnefs which is wrought for us , which delivereth from
death : and that delivereth us from death, becaufe God faith
of fuch a righteous perfon, deliver him, as-often from temporall
dead), or going downe to the pit of the grave, fo alwayes from
eternall death, or going downe to the pit of hell.
Fourthly , In that this word deliver him, is given to the mef-
fengcr.
Obferve.
god conveighs deliverance and mercy to us by men like our
jelves.
He will have the crearure beholding to the creature for his
mercy, though mercy come freely and only from himfelfe. God
delivereth the fick and the finner in fuch a method that we may
ovvne, though not ftay in his meflfengers, as the inltrurnents of his
favour. God who can doe all things by himfelfe, will not doe ma-
ny things but by meanes. He faith to the meffenger, Deliver him
from going doxvne to the fit.
You will fay, How can a Mimfter or a Meffenger deliver the
fick from going downe to the pit ?
F f f 2 Ian-
404 Chap. J-J. ^» Expfition npen the Boof^of ] B. Verf.24.
I anfvver, ( as was touched before ) he delivers him by .decla-
ring to him the minde of Cod, by acquainting the Tick with the
promifes of deliverance, and by pretiing him to believe and reft
upon them ; by alluring him that as Cod is able to performe the
promife, fo he is faithfull and willing to performe it ; yea that he.
hath given fome tokens for good that he will deliver him frora
going downe to the pit. Thus the worke of Gods free grace,
mercy, and power, is oftentimes attributed to inllxumencs and
fecond caufes, becaufe they have their pJace and ufe in the. bring-
ing about the purpole? of Cod for the good of his people. Heuce
fome men are called Saviours ; And. Saviours frail come up on
mount Zim ( Obad: v. 2 1 . ) No man can lave either from tem-
porall or eternall deftru&ion ; He that is our God is the God of fal-
vation, and unto God the Lord belong the ijfues from death (Pi": <58.
20.) yet faith the Prophet,/i>#^ frail come Saviours ; that is,God
will rayfe. up worthy men, pri»cipall men ( as another Prophet
cals them,/J//V.* 5. 5. J who fhall deftroy Zions enemies.Thus Paul
admonilheth Timothy, Take heed tt thy felfe, and to thy doHrine t
continue in them, for info doing thoufralt fave thy felfe and them
that heare thee ( 1 Tim: 4. 16. ) The Apottle Jamet ( Chap: 5.
20, ) fpeakes the fame thing ; He which cenverteth afmnerfron*
the errour of his- way, frail fave afoulefrom death, and fhall hide a
multitude of fins. And the fame Apoftte faith (as to the cafe in
the text ) at the 1 5th verfe of the fame Chapter ; The prayer of
faith frail fave the fi eke. Though none can lave, yet many are
means of our falvation. And the Lord is pleafed to honour thofe
who are the meanes of any falvation,fo farre, as to fay, They fave.
It is indeed the duty of. all to afcribe the all of every worke and
piece of falvation and deliverance to God only .When the people
flood wondering at Peter and John after they had healed the
lame man, Peter an&vered ( Alts 2. 1 2. ) Ye men «f Ifrael, why
marvel ye at this ? or why look* ye fo earneftlyon us, as if we by 9Hr
awn power or holinefs had made this man towalke. The God of 'Abra-
ham ',&c. hath glorified his Son Jeftu;K$ if they had faid,Thercfore
doe ye alfo glorifie him, not us for delivering this lame man.
Though God is plea-fed to put much honour upon man, by fpeak-
ing of what himfelfe doth, as if man had done it ; yet he will not
give the glory of what he doth/o any man, nor may any take it.
God faith to the meffenger, deliver him fmn going downe to the
Chap. 35. An Expojition upon the Beel^ of Jo u. Verf. 24. 405
j>/r ; but woe to that meflenger who faith ('when he is delivered)
I have delivered him from going downe to the pit.
Thus we fee the fpring of the fick mans recovery,it is from the
gracioufnefs of God, and we fee the meanes of it, God gives a
warrant to his meflenger, faying, Deliver him from going down to
the fit ; "But what is the procuring or meritorious caufe of this de-
liverance ? As the Text hath fhewed us the firft moving caufe,
'The grace of Gad, fo it fhewes us the meritorious caufe, by which
his deliverance is procured ; Things are fo ordered in the Cove-
nant of grace, that though the Lord acts with infinite freenefs^yet
he hath appointed and ordered a way in which alone he will doe,
what he freely doth. This is exprefled in thehftdaufeofthe.
verfe,
Fer I have fonnda ranfome;
But where did God find it ? certainly in his own bofome, m
his own heart ; Jefus Chrift came out of the bofome of the Fa-
ther, there he was, God found him in and with himfelf ; God
did not find the ranfome by chance, nor did he find it by advice
and consultation with others,but he found it in himfelf } in-his own
infinite wifdome and goodnefs ; that is, he contrived it, he in-
vented it there. This rare, this mort excellent thing, a ranfimejs
the Lords own invention. Ihnvefcnnd it, I know how to doe this
man good, I know how to fave him, and doe my own honour and
Juflice no hurr,no wrong : my honour is faved, my Juftice is fa- y er i >m -^3
tisfied in doing it. / have fomd a ranfomi. denotet expit-
The word here rendred turanfome fignifies in the Verb/* cover tionem>.aut re-
»r to hide that which before lay ©pen, that it appeare no more. fempUonem, -
Grace brings another face upon things, a new face, I may fay> up- t m > cxism V Y6 '
on our fouls. The covering of fin elegantly denotes the pardon of Te&enpiioJlt
fin. And what real on have we to be thankfull and re Joyce, when y&zur. Sigmfi*
fin (our foul durt and deformity) is covered' We have very mt eti.m co-
• foul faces (I meanc outward conventions ) and more foul fouls, .fperire Unire,
«* inward inclinations, till the Lord is ^racioufly pleafed to put aut °P enre j*"
a covering upon them, if we cover our own fins we (nail have no* y/ ^ f „ JOT a c # ■
naercy, but if the Lord once cover our fins, be cannot deny us rei jUcttjwaur
mercy, that being itfelfour greateft mercy, and r he fruit of hls-Jmmundmein
great mercy. The Mercy-feat, fo famous in the Mofaicall Pcxdo- rf */fr*fe»* ?
gogy,is expreft by this wo;d,which properly fignifieth a Covering J^ 6 ^^
luZjlotionem pec*-
x ao<5 Chap. 33. An Ex-fofitlon upon the Book^ of J b. Verf.24.
The Mercy-feat was it te\£ a Covering of 'pure gold, laid over the
tsfrkj-, in which Arke the Law was put ( Exod. 25. 1 7. z\. )
Theufhalt put the Mercy-feat above upon the Arke, and in the Arl^
thoufha.lt put the tefttmony that 1 fhall give thee. And as che di-
mensions of the Arke were two Cubits and a haflfe in length, and
a Cubit and a half in breadth, fo the fame were the dimenfions of
the Mercy-feat; (l r erf 10. 17. ) wrnch^ figured that as the
Mercy-feat fully covered the Arke wherein the Law was, fq
Chrift fhould fully cover all our fins, which are tran'grelfions of
the Law. The righteoufnefs of Chrift is as long and as broad as
the Law , and io , our fins being covered with that ftiall never
appeare againft us. Therefore alio /raw above this Mercy-feat
between the two (fherubims (the Lord faid (yerf 22.) I will
meete thee, and I will commune with thee. There was a gracious
manifeftationoftheprefence of God above the Mercy- feat, be-
caufe that typified Jefus Chrift the true Propitiatory or ranfome,
covering and hiding out of the fight of God for ever all our de-
fections iniquities and tranfgreffions. And hence th» fame word
which fignifies expiation or redemption, fignifieth alfo the pro-
curing caufe of our Redemption, here called fas alio in the
New Teftament ) A Ranftme.
I have found a Ranfome. A ranfome is properly a price deman-
ded for releafe out of bondage. And when the Captive is relea-
fed, the price is paid. To be redeemed and to be ranlbmed is
the fame thing. ( J fa. 35. 9, 10. ) The redeemed fhall pajfe there,
And the ranfomedofthe Lord fhall retufne and come to Sion,and cvtr~
"*? * duunt l*ft tn £ J ) u P 9n t k e ' r heads, they fhall obtaine joy and gladneft, And
hsTfwquod forrow and fighing fhall flee away. Thus here, Deliver him (faith
non eft aliad the Lord ) from going d»rvne to the pit ; 1 amfatisfed, I have found
quam fd^gw a price, a ranfome. Both Law and Gofpel meet in this ; here is
ChnfiUinqueti tne L a w, by which the man being humbled confelfeth his own
dideruntf *" ^ n ' anc * l ^ Q VVrar ^ °* ^°^-> ^ Ue t0 ~ 11 ' ^ ere lS a ^° ^ Gofpel, by
Mete: * which he hath been taught to beleeve, that his fins are pardoned,
and the wrath of Cod turned away from him for the ranfome
which Chrift harh paid.
So then, 'tis not as popiili Expofiters tell us, / have found a
ranfome, that is,T have found the mans good workes,! have found
his repentance, I have found his tears, his prayer?, his almes.
J now fee that in him for which I may be propicious to him, and
deliver
Chap. 33. An Expofition upon the Booi^of Job. Verf. 24. 407
deliver him from the ficknefs under which he is detained ; thus Apptret in ho-
they generally make fomewhat in man or done by man, his ran- mine aliquid
fome , a: leatt to have a (hare in it. The heart ( as was fhewed *?"*wrw, <*c
before ) is prepared for deliverance, by the workings of faith and *"*"' mi fi rer *
repentance. But the ranfome upon which deliverance isgivcft, is ™^SJ 7 " ? * 1
nothing at all wrought in us or by us. Woe to us notwithstanding Aquin:
our ' prayers and repentance, our reformations and humiliations.
To put thefe in place of a ranfome, or to hope for deliverance
from the pit upon their account is to pervert the whole Gofpel..
Others give a better fence, yet not clear enough, thus, He hath
humbled* himfelf and I am as welt fatisf.ed at if I bad received a
ranfome^ but I Uy that by alfo. For when God faith I have found a
ra/ifome,\vc are to underftand it ofareall ranfome, of full pay or
fatisfa&ion, not of a ranfome by favour and acceptation. This fa-
tisfa&ion to the juftice of God is only and wholly made by Jefus
Chrift, without any the leaft contribution from man. The perfect ,
ranfome which the Lord finds is the blood of his own Son, which
is called the blood of the Covenant, becaufe thereby the Cove-
nant is confirmed, and all Covenant mercies afTured to us. Upon
this price or ranfome Godreftores the ftck fmner and pardons
him, he heales both his body and his foul. And that Job had
knowledge of this ranfome as the onlymeanes of deliverance,
appeares (Chip. 17. 3. 19. 25..) Deliver him, for I have found .
a ranfome.
Hence Obferve, Firft.
The redemption or deliverance of man by a -fanfome is theinven-
' t'wftoj God , and the invention of God on! jr.
If all men on earth, yea if all the Angells in Heaven hid fat
from the foundation of the world to this day, in counfel! beating •
their braines, and debating this queftion, How man y fnfnll man
might be deliveredout of the hand of the Law, or from that condem-
natory fentence under which the Lava had caft arid detained him,
with fatisfattion, or without dammage to the Juftice and righte-
oufnefs of God , tlrey could never have found it out, nor any thing like
it. This is Gods own invention ; or, if God had laid to fallen man,
Ifee thou art in a loft pitifull condition , but Jit down and confider Imp
I may doe thee good, and not wrong myfelfe y how I may relieve thee,
md not difhoiottr my felfe y \ will freely doe it. If God ( I fay ) had
sdvsn :
408 Chap. 3$. An Expofition ttpen the Booi^of J b. Verf. 24.
given man a blank to write downe what he would have done to
bring this about, he could never have found it out ; but muft have
perilhed for ever in his fin. The thought of a ranfome in this way
had never entred into the heart either of men or Angells, if God
himfelf had not revealed it. Therefore the Apoftle Peter having
lpoken of the great diligence of the old Prophets fearching into
and inquiring about that great myftery,the way and means of mans
falvation, concludes ( 1 Epift: 1. 12. ) W'hicb things the ^/fn-
arr^jw^. gells def.re to lookjmo. The word there ufed notes a curious prying
into that which hath fome veyled or fecret rarity in it. We may
conceive the Apoftle in that word alluding to the Cherubims,
which by Gods command, to Mofes y were made with their eyes
looking downe to the Mercy-feat or propitiatory in the Holy of
holjes (Exod. 25. 20. ) figuring the ranfome in the Text, yea
and exprefled by the fame Hebrew word. The living A»gells doe
that which thofe reprefentative Angells feemed to doe, they look
earneftly at the myftery of our redemption made, or ranfome
given by Jefus Chrift. There isfuch an exquifitenefs in this in-
vention, the deliverance of man by Chrift, that the Angells de-
fire to look into it, even as men defire to fee rare invention?. And
this exceedingly commends the wtfdome of God in our redemp-
tion, that it was a fecret to the very glorious Angells. They did
not know k,but as it was made knowne to them ; nor did God
( as it feemes ) make it knowne to them firftly or immediately,
but it was revealed to them, occasionally by the revelation of it
firft to the Church; as the Apoftle doth more then intimate,
(Eph. 3. 10.) To the intent y that now unto principalities and powers
in heavenly places^ ( that is the holy Angells ) might be known by
the Church the manifold wifdome rfCjod. As if, had it not been for
the light |iven to andfpread abroad in the Church, the Angells
had been in the dark to this day about that matter. And doubt-
lefs if the Angells did not gather up their knowledge of that my-
ftery by the miniftery of the Apoftles preaching it to the world,in
a way of information, yet by their contemplation of what was
done in the Church,& of the goodnefs of God to the Churcb,they
faw as in a glaffe that manifold wifdome of God which before
they faw not, or were ignorant of. Now if the holy Angells knew
not this myftery, but as it was revealed, much lefl'e could man.
He ( faith the Apoftle, 1 £or. 2. 6, 7, 8, p. ) [peaks wifdome
among
Chap. 33. An Expfitim ufQK the Eoef^of Job. Vcrf. 24. 400.
Among thent that Are perfect : jet not the wifdSme-efthu worlds jtir
of the Princes of this world, that conn to naught. But we fpeak^ the
mfdome ofGodinamrfiery,cre. whieh none of the Princes of this
World know, (who ufe to be the molt knowing men in the World ) faiefoex Ju-
for had they known it, they wmld not have crucified the L*rd i<cis parite'r ac
of glory. As if ke had faid, furely the Princes of the world would genubus eol-
"have adored ,not reproached and crucified Crhirt,had they under- l&*iWf\Jp*-
flood who he was,or the worke which he came about. And there- ^^iLZ^f
fore the Apoftle calls it not only a myitery, but a great myftery, Aneeli mirifi-
and that there is not the leaft queftion, but 'tis a great i ntyftery..c<wn&i fepien-
( 1 Tim, 3. 16. ) Without controver fie great is the my fiery of ' qod- tiam,quoma»-
lineffe, Cjodmanifefi in the fiefh ; this great my fiery, which from M™fi*te*'
the beginning of the World hath been hid in God ( Eph. 3.9.) that
is in the counfell and decree of God , hath been alfo fome way or
other revealed by God almoft as foon as the world began ,• It was
'revealed to Adam by the promife of the womahs feed ; and to
Abraham by promife, that in his Seed all the Nation? of the earth
ihouidbeblelled ; It was revealed to the Church ofchejewes
in Ceremonies and Prophefies, and it bath been revealed to the
Church both of Jewes and Gentiles by the Spirit in the pleach-
ing of the word, ever fince Chrirt paid this ranfome to this day ;
and it had been hidden to this day,ifthe Lord had not revealed it;
'tis therefore the Lords invention.
Let me add this byway of inference. We honour men that
bring forth any rare invention. And if it be an invenrion which
alfo producerh profit and advantage to mankind, ho ware the Au-
thors of it admired, and their names recorded ? All the inventi-
ons of the moft refined wits- in the world, are dull pieces to this
invention, the redemption of man by Chrii'r. And as there is the
ftamp of an infinite unchangeable wifdome upon it ; fo the prtffit
which comes in by it to hiankind is infinite and ineftimable. How
then fhould We honour God, both for bringing this wonderfull
invention to light, and giving us the benefit of it- freely ! It had
-been great mercy if God had delivered us upon our Ending out
and propofall of a way to him ; but he hath not only delivered as,
but found out a way himfelf, afid plotted how we might be deli-
vered. What a glorious mercy is this ! When Darites few how
Danielwzs infnared by his act or decree, he was extreamly trou-
bled, and ( faith the text, Dan^ 6. 14. ) he was fire diff leafed
" G 2 8 with
41 o Chap.. 3 3. An Expfition upon the B&ol^of J o i. Verf. 24,
w;f/> hlmfelfe, ant^fet his heart on Darnel to deliver him, and he la-
boured (beadnghisbrainesandlludying) till the going down of
the Sun to deliver him , yet could nor, but caft he was to the hun-
gry Lions, only he told him, ( verf. 16.) Thy God whom thou fer-
ved co«t\n:uily, .he will deliver thee. Darius could not find a ran-
fome, any meanes of deliverance for his fervant and great Favou-
rite Darnel . But when we had brought ourfelves into a fnare, and
mult have been cart to the Lions for ever,to be torne by them >
the Lord brought forth this rare invention, a ranfome, whereby
we poorfinners are delivered out of the mouth ofihe rearing Li~
sn, who goeth about continually to devourem.
Secondly, Inafmuch as deliverance is got by ranfome.
Obferve.
Our deliverance is cofily.
Soules are precious, they are dear ware ; Bloed, and that the
blood of Chrill is their ranfome ; ( Math. 20. 28. Rom. 3.2.5.
£ph. 1.7. Col. 1. 14. Heb. cf. 12. Rev. 5.9. ) in comparifon
of which all the treafures of this world are tra(h,our Gold and Sil-
ver corruptible, and our very righteoulnefs a corrupt thing. De-
liverances are obtained three Wayes.
Firft, By power or plaine force ; thus Abraham delivered his
Nephew Lor when he was carryed captive ( Gen. 14. 14. ) He
armed hk trained ferv ant suborn in his houfe three hundred and eigh-
teen, and refcued him. I may fay, the Lord Jefus hath delivered
us thus, even by force and power, he hath beaten all our enemies,
and having broken zndfpoyledprlnelpallities and powers, he madea
fk-eiv of them openly, triumphing over them in it ( his Croffe fpoken
of in the former verfe ) or in himfelfe • that is, in his own perfo-
nall power, not by any aide or forreigne afififtance received from
men or Angells.
Secondly, Deliverance is obtained by price or payment. When
©ur friends or country-men are taken Captives by Turhjs or 0-
thers, we cannot fend an Army to re r cue them, but tifually we
doe it by ranfome ; we buy them againe out of the enemies hand,
or out of bondage. Jefus Chrift hath delivered us, not only by
power, but by price,it was not ( as hath been already fhewed) by
gold or filver,but by his own moft precious blood, ( 1 Pet. 1 . 1 8. )
Jefus Chrift hath delivered us out of the foul deftroying-hand of
Satan
Chap. 32. <Ah Sxpofrtion Hpyt the Bool^of j 1. Verf. 24. 411
Satan by force, bat he delivers us out of the fin-revsnging hand
of his Father by price. Chrift owed the Djvill nothing (nor doe
we ) but blowes, but having undertaken our caufe,-' he owed his
Father as much as our debt and deliverance from it amounted to,
aval* fumme, yet he had enough to anfwer it to the utmoft far-
thing, and did, and fo delivered us.
There is a third way of deliverance, and that is by fupplication
and interceflfion, which may be considered two wayes, Firft,by our
own prayers and fupplication? ; Secondly, by the prayers and Tup-
plications of others ; which prayers of others .are properly called
interceflfions. The interceffion of a man with man may deliver
him from the wrath of a man. And the interceflfion of a man with
God, hath wrought the temporall deliverance of fomebothper-
fons, and Nations ; and therefore when the Lord was refolved
not to {pare his people, he forbad tht intercelTion of the Prophet
( Jer. 14. 1 1 . ) Pray not for . this pooplefor their goed : And he
profefled {Jer. 15. 1.) Though Mo fes and Samuel ( thofe two
mighty Advocates) flood before me (praying he meanes for them)
yet my mind could not be towards this people, cast them oat of my
flght ; In that God would not deliver his people upon their inrer-
celfion, is an argument that he often doth. But 'tis the intercelTion
of Chrift alone which carryeth it with God ( and t hat alw.iyes car-
ryeth it,for the Father alwayes heareth him, that is, granteth his
requefts ) for the deliverance of his people both from temporall
fpirituall and eternall evills. This in-erceffion of Chrift is the
fruit of his blood fhed, or of the ranfome paid down for us. For
as his blood purchafeth our deliverance, fo by his lnterceflidrt it is
given in or applyed to us. We have the impetration of our pardon
by Chrifts fufferings, and the application of it, by Chrift inter-
ceding for us. So then, we are delivered both by povver,and price,
andprayer,in feverall and diftinft refpecls ; But the prefent text
fpeaks of deliverance only by a price, / have found a ranfsme,! am
well paid, faith God, for mans deliverance. This ranfome every
poor foul may plead before the Lord, fo; his deliverance botfi
from ficknefs death and hell. He that hath nothing to offer to the
Lord ( as indeed the beft have nothing of their own worth the
offering, and if they offer any thing of their own, of how much
worth foever it may feem to be, it will not paiVe nor be accepted,
fee (I fay) that hath nothing of his own to offer) yet may tell
Ggg2 him
4U Chap. 33. An Expoftt'ton upon the Book of Job. Vcrf. 24.
him he fhall be wellpaid;he may cell God, he fhall have more by
faving him, then by damning him. If- he damne him he lhall have
but hi? own blood ( the blood of a creature ) for facisiaction; but
if he uvq him, he (hall have the blood of his Son, the. blood of
God, as a ranfome for his falvaiion.
Thirdly, Obferve.
/ limgh the Gofpelwas n$t clearly and fully revealed in thofe elder
times yet it wot then favingly revealed,.
Hew doth the grace of God fhine forth in mans deliverance by a
ranfome, in this Scripture 5 Here is nothing faid of deliverance
from ficknefsby medicine?, but by a ranfome ; and if they knew
that deliverance from a diieaie muft come in by a ranfome, how
much more, that deliverance from damnation muft come in that
way ? The old Patriarkes had the knowledge of Chrift to come,
and not only was there a knowledge of h»m to come in that nation
and Church of the Jewes, but the light fcattered abroad , the
Land of Vz, had it, Job had it, as hath appeared from feverall
paflagesofthisBooke, Elihu had it as appearech by this.
.Fourthly, Obferve.
Not only our et email deliver anceoybut even our temporal! delive-
rances and mercies ,are pm -chafed by the blood of (fhrifi.
A beleever doth not eate a bit of bread,but he hath it by vertue
©f the purchafe of Chrift ; Chrift hath bought all good for us,and
Chrift hath bought us out of all evill. Chrift hath not only pur-
chaft deliverance from hell, and falvation in heaven for us, but he
hath purchaft deliverance from a fick bed, and freedome from
bondage to men for us. ( Zech. 9 . 1 1 . ) As for thee alfo ( faith
the Lord) by the blood of thy (Covenant (that is, the Covenant
which I have made with thee ) / have fent forth thy pri finer s out
of the pit wherein was no water ; that is, from the Babylonilh cap-
tivity. The Jewes were delivered from corporall ilavery, as well
as fpirituall,by the blood of Jefus Chrift, and fo are the Covenant
people of God to this day. The blood of the Covenant ferves qs>
all purpofes,for the good things of this life,as well as of that which
is to come. Nothing elfe can do us good to purpofe,©r deliver us
from evill but the blood of Chrift. (P/40.7,8.) They that trufl in
their wealth- > & boaft themfelves in the multitude of their riches ^none
i
C;;ap. 33. Am Expfniw ufon the Bool^of J b. Verf. 24. 41?
h
of theme An by any <- weaves redeeme his brother ', nor give to God a
ranfome for him. In fome cafes, as Solomon faiih , ( Prov. 13.8.)
The ranfome of a mans life are his riches. As a mans riches doe
often endanger his life ( all the. fault of fome men for which they
have fuflfered- as deep as death,hath been only tbis,chey were rich)
fo a man by his riches may redeeme his forfeited or endangered
life, he may buy off the wrath of man, and fo ranfome his life by
his riches. But all the riches in the world cannot buy his life out
of the hand of ficknefif j though a man would, lay out all his fub-
ftance, and fpend alkhat he hath upon Phyfitians (as the poor
woman in the Gofpel did ) yet that could not doe it. We need
the blood of Jefus Chrift to help us out o£a Tick bed, and from
temporall fufferings as well as from hell and everlafting luffer-
ings. And the more fpirituall any are,the more they have recourfe
to the blood of Chrift for all they would have, whether it be
freedome from this or that evill, or enjoyment of this or thac
good.
Therefore, Fir ft, When we hear of a ranfome let us remember
that we are all naturally captives. Here is a ranfome for our fouls
and a ranfome for our bodies, we are ranfomed from hell, and
ranfomed from death, furely then, we are (through fin J made
captives to all thefe.
Secondly, In that the ranfome is expreft by a word, that notes-
hiding or covering, it fhould mind us, that, Jefus Chrift by his
bleed (which is our ranfome ) hath covered all our bloody fins ;
and furely the blood of our fins will appeare not only to oik-
fhame, but to our confufion, unleft'ethe blood of Chrift cover
them.
Thirdly, We may hence infer, The Lord fhallbe nolsoferby
faving the worft of finners. His Son hath taken care for that, he
hath undertaken to fee his Honour faved, and his Juftice fa-
tisfled.
Fourthly, In all your outward afflictions and ficknetfes; apply
to the blood of Chrift for healing , for helpe and deli-
verance.
Fifthly, Being delivered from going down to thepir,from
death by ficknefs, bleffe Chrift for his blood. We are refcued from
thearreft of death, from Deaths Sergeant, ficknefl'e^y the blood
of Chrift. And remember that as Chrift ranfora:s us from going
downs
414 Chap. 3?. An Expoftion fl P on the B ^k°f J o b, Verf. 24.
dovvne to the • grave when we are fick, fo Chrift will ranfome. us
from the power of the grave when we are dead. ( jj [ea
1.3.. 14. ) I w/ ^ ranfome them front the power of the grave.
Which though it were primarily meant of the deliverance of the
Jewes out of Babylon^y\\z?z they feemed to be nor only dead but
buryed ; yet the Apoftle applyeth it clearly to the ranfomino of
the body dead indeed and laid in the grave, by the power of
Chrift at the generall refurre6lion( 1 £V.i 5.54OF or thenfhallbe
brought to paffethat faying that is written yDtath it [wallowed up of
vitiorj. O death where is thy fling ? O grave where is thy victory .
Yea Chrift hath^ ranfomed all thofe from gping down to the pit
of hell, who take hold of his ranfome by believing. See that you
have an intereft in this ranfome, elfe you will never have delive-
rance from going downe to that pit. We read not all the Scrip-
ture over of any ranfome to deliver thofe, who are once ^one
downe to that bottomleffe pit. They that are in the grave f hall
be ranfomed and recovered by the power of Chrift , but thev that
goe into hell fhall never be ranfomed from thence. Take hold of
this ranfome that ye may have full deliverance ,both from ficknefs
leading to death here, and from hell which is the fecond death
hereafter.
/OB,
Chap-. 33. <d» Exfofition upon the Book^ef J o 1. Verf. 25. 4I5
JOB. Chap. 35. Verf. 25.26.
l-li s fie (J? Jh all be frefier then a childes 5 hefialtreturne
to the dayes of his youth.
Hefhallpray unto God, and be will be favourable un-
to hint) and hefball fee his face with joy ^f«r he
wiU render unto man his righteoufnefs.
IN thefe two verfes Elihu proceeds* to fhew the perfecting of
the Tick mans recovery, the foundation of which was layd in
the Lords gracioufnefs to him, fpoken of in the former verfe;
and the declaration of it in that word or vrarranc,which went out:
from God to the meflenger about his deliverance from going
dowr.e to the fit.
This mercy or recovery in the full extent of it, hatk a two-fold
refpect ; Firft, to his body ; Secondly, to his foule.
The mercy as it refpeds his body, is layd downe in the 25th
verfe ; Hisflefb fhail befrefher then a childes ; he fhall returne as
in the dayes of his youth.
The mercy which refpects his foule, or the ftate of his inward
man, is layd downe in the 26'thverfe; He fhall fray unto God y
and he -will be favourable unto htm , and he fkall fee his face with
joy ; for he will render unto him his righteoufnefs.
In this recovery of his foule-ftate , we may further confider,
Firft, the caufes cf it.
Firft , The Inftrumentall caufe, frayer ; He jhall, fray unto
God.
Secondly , The principall or efficient caufe of ir,together with
the firft moving caufe, The kindnefs of God ; He will be favou-
rable unto him.
Secondly , The confequence of this his renewed foule-ftate ;
Ht fhall fee his face with joy.
Thirdly, The matter wherein this joyfull ftate doth conhft,
in the clofe of the 2dth verfe j For he will render to man his righ-
teoufnefs.
•Somuchforthefcope and parts of thefe two verfes •, which '
fhew the bleffed iffue, which God gives this diftre(fed : and fick
man from his afflictions and forrowes, Verf. 2 ji .
4i 6 Chap. 33. An Expoftion mm the Book^ «f J o 1, Verf.iy.
Verf. 25. His fiejh ftatt be frefker tkyt a childes.
Byfiefh he meanes the naturall fleth of the body ; this flefli
fhail be frefh> yea/rc?/for, and not only frelher then it washefore
he fell fick in his man-hood, but then it was in his child-hood,
$£D1 molU- fr'Jhcr then a childes. The word which we render comparatively,
tur , recreate freflxr, fignihes to wax foft or tender. 'Tis no where read in the
fuit, ahbi quan whole Bible but here. Grammarians fay, it is compounded' of an
f' 1 : -mfj^' tUY 'i H£ brew word, which fignihes to be greene or flourishing (0>*p-
^ireimmfgnl 8t l6 ' ) and of a S >' riack VYor 4 which ^g nir, ' es toincreafe and grew
fi-at ac vete-tu ** <* pl*»t ; We render it as noting the man mending apace(as lome
( utcapi 8.i<5J Tick men upon recovery doe ) in his (trength and health. He lhall
etWQ quodfy- be frelh-coloured, who before was pale and wan, he lhall be full-
™k$ niJl f ilellied > who before was fallenand leane ; fo that, when he faith,
wirlfcmh'n- Hit flefh fhaU'h frejher then a ehildes y 'Tis an Elegant hyperboli-
unm more et cal exprelTion, to (hew his perfect recovery from that mortal
geminum. fickneis to "health. As if he 'had fayd ; God wllreftore hi/vfo, that
Merc: there fhall be 'nofcarr, nor print, no dregs, nor appearance of his for-
mer difeafe feenc upon him. We know how tender and foft, how
delicate and faire, the fleth of a little child is, how fweete his
countenance is, how full of good blood his veines are, how heal-
thy and ftrong ( as to his time ) his whole body is. Thus it lhall
be witfi this Tick man ; Huflefh jhall be frefher then a childes ;
he lhall be as if he were<new-b©rne> or entred a fecond time up-
on the ftage o: this world. Our lpi ritual 1 eftate of renovation by
(Thrift is let forth as a youchfu.ll , or child-like ftate , as to the
purity and perfection of it ( Eph: 5. 27. ) Chri ft fhall prefent hs
to hiwfclfe a gl& iota Church, nor having fpot or wrin\le,or any fitch
thing. The (. hu ch hath her fin-fpots and w.-inckles new in her
militancy ; bfit when Ch rift lhall prefent the Church at laft tri-
umphantly to himfelfe,' then as himfelfe was ever without fpot or
wrinckle,fo lhall the Church be. Her flefh lhall indeed be frelher
then a childes , being perfectly recovered our of her fpirituall
KctatperfeBif- fcknefs. And thus, in p-©porrion, Ehhn alfuresche penitent fick
fir, imfaritatu mm ^ that,whenhis peace is renewed with God, and his ipirin fee
luL mnm ^ cf * God, his very fielh ffiall be without fpot o-wrinckle,
tmbi veiligi- frefrer then a ebildes. The latter par: of the verfe beares the
am relinquit. fame feilCt.
Hera H(
Chap. 33. An Exfofition upn the BooJ^of Job. Verf. 25. 417
Hefhall return at in the dayss of his youth.
That is, he fliall not barely recover his heakh , and get upon
his leggs againe ( as we fay ) he ("hail not meerely etcape death
and the grave, but he (hall have an addition of bodily ability, he
fhall, as it were, be young againe. As ficknefs makes a young
man look old , fo recovery from ficknets makes the old man look ■
young. That's to returne to the dayesofhis youth.
Hence Note ; Firft.
tod'Ay beauty , health and firength are the (ji 'ft of 'God.
He gives them, and takes them away at pleafure, or having ta-
ken them away, he can give them backe when he pleafeth. He
kills Aid he makes alive, he bringeth downe to the (jrave,and bring-
eth up, as Hannah fayd in her Song ( 1 Sam: 2. 6. ) How low
foever a man is brought by dcknefs, either proper or metaphori-
cal!, the Lord is able to rayfe him up againe. We read ( v. 21.)
in how pitiful! a plight, the Tick man was, how rather like a car-
kalle then a living man he lookr, His flejh was consumed , that it
could not be feene, and his bones which were not feene, flood out ; as
much as to fay,?/* was nothing but skin and ^«;yet,when in that
cale all hopes were gone, and all natural helps fayled , it was no
hard matter with God tocure him. When die skill of the Phyfi-
cian, and the vertue of medicines fayle,the power of God fayletfa
not. As it is in reference to thofe outward dangers and defpe-
rate exigents, which we meete with in this world by enemies and
perfecutors, when we look upon our (elves as dead men, when all
hope of deliverance feem* part & gone,then the Lord alwayes can
and often doth deliver. The ApofUe gives us his experience of
it ( 2 Cor: 1 . 9, 10. ) We had the fern ence of death in our f elves ;
he fpake not thus in regard ef ficknefs, but of trouble and per-
fection ; As if he had fayd, The malice and Wrath of our ene-
mies wis fuch,that we thought we fhould never efca^e, We had
the fentence of death in our felves^but providence fuftered it to be
fo, that we fkould r.ot trufl in our f elves, but in God who rayfeth the
dead. As it is ( I fay ) in fuch dangers, fo in dangerous deadly
fickneffes • when a poore creature hath the fenrencc of death in
hinnfelfe, when he makes no o'her reckoning but to dye, as good
King Hezekjah fayd of himfelfe in his ficknefs ( J fa: 38. 1 3. ) I
H h h rec*
41 S Chap. 33. An Exfofttlon upon the Bool^of Jo b. Verf. 25-.
reckoned till morning, that, as a Lyon Jo will helfreake all my hones,
from day even to night wilt thou make an end of me • yet then as in
his cafe, fo in many cafes the Lord ftretcheth forth a healing hand
and takes the Tick man up againe, to continue in the land of the
living.
Secondly, From the way of expreflrog this, in aliufion to^a
* childe or a youth.
Note.
Cjed he can quickly make the greatefl changes in nature, either
for the better or for the worfejlc can ttir nc youth into old age,
and old age into youth.
That is , he can make a young or a healthy man weake as an
old man, and an old or fickly man ftrong as a young man ; and as
it is with naturall, io with political! bod yes, as withperfbns, fo
with n.uions. A nation that is flourifhing in its youth, heate,
ftrength and glory, rich and full of peace and plenty , God can
• bring an oldnefs upon it, and caufe it to decline every day. The
Prophet fpake of the ftate of Ifrael in this notion ( Hof 7. 9. )
Cray halres are he-re and there upon them, and they perceive it not -•
they thought ttetflfelves to be in a very youthfullflourirhing con-
dition ( as a ftate ) but the Lord brought gray haires,that is,they
were decaying, withering, weakning, and became a decrepid na-
tion ; And when a nation is gray-hayred, old and withered, he
can make it ycuthfull, he can recover the honour and power of irj
and caufe the dread of it to fall upon the neighbouring nations
round about. He turnes a land into a wildernefs, which before
was as the Garden of God ; And he can change that land into a
Garden of God which now is a defolace wildernes.The unchange-
able Lord is vifible and glorious in all thefe changes. The health
and ftreng-h both of the body politick and naturall are at his dif-
yofe. He can bring a decay upon what is built, and repaire what
is decayed, whether in nations or perfom. When the earthly
houfe of this Tabernacle is ready to drop downe into the grave,
and crumble into duft,God by a word fpeaking,repr:yreth it to as
much beauty and ftrength, as when,the firft ftone being layd, the
top-ftone was fet up. When Tfaaman had once fubmitted to and
obeyed the Prophets counfell, which at firft he defpiied,& warn-
ed in Jorden, Jlxflefh ( faith the text, 2 Kings 5 . j^j., ) came ar
ga'wc '.
Chap. 33. An Expofition upon the Book^rf Job. Verf. 25. 41^
game like mto the flefb of a little childe. The holy Pfalmift char-
ged his owne foule topraifethe Lord, and all that was within him
to blejfe hvs holy name (Pfal: 103. 1,5.) who had fat U fled his
month with good things, fc that his youth was renewed as the Eagle.
This renovation of his youth may be underftood three vvayes ;
Firft, as to his naturall ftate,or bodyly ftrength.SeconciIy,as to his
civill ftate or worldly fuccefles, as to his honour and kingly re-
nowne. Thirdly, as to his fpirituall ftate, or thehighcning of his
gifts, graces, and comforts. 'Tis probable, David had found a
declenlion in all thefe, and at laft through the goodnefs of God
and hisbletfmg upon him,che renewing of them all from that old-
nefs to a youthfullnefs againe, like that of Eagles. We find the
fame allufion in the Prophet ( If* 40. 3 1 . ) They that wait upon
the Lord jhall renew their ftrength, they fhall mount up as with Ea-
gles wings. Some Naturalifts fay, the Eagle reneweth her (trength
by fucking blood when her ftomack is io weake that fhee cannot
feed upon the flefh. of her prey. Saints indeed renew their
ftrength as the Eagle, while by faith they fucke the blood of Jefus
Chrift ; and they get cure of their owne weakneffes , while they
believingly lay hold upon his ftrength.
Thirdly, We heard in the former verfe of a divine warrant
iffued out for this mans recovery ; Then he is gracious to him 9
and faith , deliver him. Here we hive the warrant executed ;
■ His flefb jhall be frejher then a childes.
Hence obferve.
The commands and warrants of God are effect nail, they jhall be
- obeyed and made good to man.
If God fay, deliver him from a fick bed, he fhall be delivered ;
/ will work* (faith the Lord, I fa: 4 3 . 1 3 , 1 4 J and who fhall let it f
for your fake I have {cut to Babylon, and have brought downe all their
Nobles, qi barrs ,as the margin reads it ; I will have it done, I will
breake all thofe Nobles who are as barrs in the way of my peoples
deliverance. So when the Lord fends his warrant for the deliver-
iBg of a tick man, he will break all thofe barrs and bands by which
dileafes and lickneffes hold him as a prifoner in his bed. Nothing
can ftand againft the word of God : as by a word fpeaking he gave
the creature a being, when it had none ( The Lord only fpake the
word, Let there be light, let there be a firmament, &c. and it was
H h h a fo)
420 Chap. 53- A>, Expfition nfon the Baol^of ) o z. Verf.25.,
•f--, ., — ■ — ■ : *
[0 ) Thus alfo the word or warrant of God reneweth a wel-being
to thoie, with whom it is wo:ft,or a comfortable life to thofe,who
are compafled about with the forrowes of death. The word of
God prevailes over all, or is effectual! to every purpofe (Pfal: 33.
p. J Hefpafc a*d it *as done, he commanded and it flood fafi.
Further, In this reftoring of the Tick, we hive a ihadow of the
refurreefcion. The rayfing of a dying man from his bed, is like the
rayfing of the dead from the grave. The fbring of the yeare is
aihadowoftherefurredion, becaufe then trie earth returnes to
her youth, and is frelh as a child. In wincer all things are dead
and defolate, their gloffe and beauty is gone ; but then cometh
the fpring and all revives againe, the face of the earth looks frelh,
corne and grafle,trees and plants ilourilh and put forth their buds
and bloffomes. Now, what the fpring of the yeare is to the body
of the earth,the fame is the recurne of health to the body of man;
In both we have an exemplar of the refurrection , as alio in the
regeneration or new birth of the foule, by the power of the holy
Ghoft. For till then we are,like old fickly men , in the old man,
yea we are dead. But no fooner doth the Spirit bring us forch by
a lecond creation into the life of the new man, but we become in
fpirit frefh like Children, our youth returnes to us againe ; that
is, we returne to that ftate wherein we were firft created and fet
up by God in righceoufnefs and true holinefs ; yea into a better
and furer ftare then that. Man through grace is not only as he
was in the firft day of his creation, but better ; He returnes t-o
the day of his youth, and receives fuch a youth as fhall never de-
cay into old age ; yea the older he is in nature, the younger, that
is, the ftronger and more beautifull he fhall be in grace. He fhall
(according to that promife, Pfal: 92. 14. ) ft ill bring forth fruit
in old age, he fhall bs fat and flourishing^ This renewed youthfull-
nefs and flourishing condition of the reftored nek man in fpiritu-
alls, is fpecially and fully izt forth in- the next verfe.
For Elihn having (hewed the recovery of the lick mans body,
he proceeds to the recovery of his foule, which eminently re-
tHrnes to the dayes of its youth, both in the puttings forth of or
exercifing the grace of God received, and in receiving more
.grace, favour, and comfort from God, as will appeare in open-
ing the words. .
Verf. 26.
Chap. 53. An Exfolitton upon the Beole^ of Job. Verf. 26. 421
— ! ___^_
Verf. 26. He [hall fray toGsd, and he will be favourable to
hlm^ar.d he fkallfe his face with joy, fsr he wiH
render to ?nan his righteottfnefs.
El.ht* gave u*, before, one meanes of the fick finfull mans re-
covery from his bodyly and foule ficknefs, that was the counfell
and inllruition given in by the mefjenger, the interpreter, one of a
thonfand. And here he fees downe another meanes by which he is
reftored to both, efpecially to the fweetnefs of both*
He jhall fray ttnto god.
The word here ufed to fray, fignirieth not barely to pray, or "iny multipli-
put up requetts to God ; 'Tis a word with an emphafis, implying eavit , propria
the Multiplying of prayer, and that not the multiplying of prayer ver ^ a f on ! a /*
fo much by number, as bv weight ; the powrin? forth or multi- ™S mco P ta f u -
/ ' ■ ■ r j r^\ -n 1 1 j r dtt m oratione,
plying of itrong prayers, or, as it is fayd of Cnnix, In the dayes of in ^ d qhhV
his fiefh ( Heb: 5. 7. ) the offering ftp prayers and fttf >plic at ions, fupplkes.
with ftrong crying and teares. There may be a multiplying of Zeph.3. 10 .
weak infigniheant words in the eares of God by prayer ; But the
faithfull people of God,through the Spirit,powre out many ftrang.
words in prayer ( as Chritf did in the dayes of his flefli ) to him
who is able to fave them from deach or danger, and give them
life. When £///># faith, He fhall fray, he, intends iuch prayers,
even the urgency, importunity , or vehemency of the foule in
prayer. When Ifaac law his wife Rebecca was long barren ( he
was forty yeares old before he married , and many yeares being
elapfed in marriage, there was nc appearance of Children) 7 hen
( faith the Text, Gen: 25. 11. J Ifaac intr eat ed the Lord for his
wife, becaufe (hee was barren, and the Lord was entreated of him,
and Rebecca his wife conceded. It cannot be Imagined that Ifaac
being fo holy and gracious a man, had not prayed for that mercy
before ; Doubdefs he prayed that God would fullfill the prcmife
to his father Abraham in giving him a ckilde : but when he faw
the promife fo long delayed, or ftick fo long in the birth, then he
intreated the Lord ('tis this word)he powred out many and ftrong
prayers. The word is ufed againe concerning Maneah> after his
wife had received a promife from the Lord of bearing a Sen, af-
terwards called Sampfon ( Judg: 15. 8. ) Then A4anoah entreated
the Lord, and faydfi my Lord Jet the wan of Gzinhlch'ihcx- dldft'
r j
lend.
422 Chap. 33. An Expofition upon the Bool^ of J B. Verf.26.
fend, come againe unto m, &c. Fearing they might not fully fol-
low the inftructions given his wife for the education of their fon,
he earnestly begged of the Lord further direction in that matter.
That prophecy either of the Gentiles to be converted,or of the
returne of the difperfed Jewes, exprefleth them by this word
( Zcph: 3. 10 J Front beyond the rivers of Ethiopia, my fuppliants
I hall come , even the daughter of my difterfed fkall bring mine offer-
ings. As if the Prophet had fayd ; They ilia 11 fpend themlelves
in amplications at their returne, they fhall come with firong pe-
titions, with mighty prayers, as making prayer their bufinefs.
They ihall not come with frozen affections and cold requefts,but
with hearts flaming up in the ardency of their defires,and urgen-
cy of their fupplications to the Lord. That's the force of the
word ; He fhall pray ; As if Elihu had fayd, He fhall not come
with dead-hearted prayers and petitions, ( as many doe in their
ficknelfes and forrowes ) nor with a formal Lord have mercy upon
me, and helpe me; but he fhall make a bufinefs of it, he fhall
pray to purpofe, he ihall pray with his whole ftrength. In which
fence the Lord bid Ananias goe to S<*#/,afterwards Faul (A&s p,
11.) For behold he prayeth ; intimating that he had never prayed
all his dayes before ; nor indeed had he ( though being brought
up a ftrict Pharifee, he was much in the forme of prayer ) ever
prayed in power before.
He jhall pray.
Some underftand this, He, relating to the meflenger praying
for the fick man, He jhall pray, and God -will be favourable to him.
Thar's a truth, 'tis the worke and duty of the melTenger to pray
for,as well as advife the fick man. But I conceive rather the per-
fon here intended praying, is the fick man for himfelfe, who after
he hath been counselled, directed, and advifed by the meffen-
ger what to doe, arplyeth himfelfe to the doing of it.
Further, Some,wh© agree that the fick man is the perfon pray-
ing, yet underftand it of prayer after his recovery; who finding
himfelf healed and ftrengthened prayeth unto God for grace, or
for a right ufe of his healch & ftrength. But I rather underftand ic
of his prayer unto God in .the time of his affliction ; who when his
finsand tranfgreifions have been laid before him by the melTenger,
and his foul-foars iearched to the bettome, and faithfully dealt
with,
Chap. 33. An Expo/it ion upon the Bocl^of J l. Verf. 16, 423
with, and fo brought to a fight of himfelfe, and of his fin, with the
fad effects of it vifible upon this pained and confumptive body,
is then fUrred to feek the Lord, and entreat his favour ; Be frail
pray unto God j
Hence Note,
Sick»effe M a prayer feafon.
Prayer is a duty never out of feafon, yet at fome times more in
feafon, and moft in feafon m times of affliction ; Is any man ajjlitt-
ed, let him pray, ( James 5.13.) And among all afflictions the
affliction oi'ficknefs feemes to be a fpeciall feafon calling for this;
duty. Therefore in the i4verfeof the fame Chapter, afl'oon as
he had faid, is any man afflicted, let him pray, it followeth, is any
fck_among ytt, let him call for the Elders oftht Qhurch, and let
them pray over him ; 'Tis high time for us when fick to look about
us, to call in prayer-aide, or h'elpe from others in prayer ; yet
'tis not enough fot the afflicted, or the fick to get others to pray
for them, they muftpray forthemfelves : fome put off the duty
of prayer to others,and think it fufViceth if they fend bills to mini-
fters or move friends to pray for them. I know ficknefs indifpo-
feth to prayer, bodily paine and weaknefs hinder continuance and
abiding in the duty ; but that doth not excufe the fick from pray-
ing for themlelves. To defire others to pray for us in bocl/Iy
ficknefs,and neglect it our felves is an ill fymptome of a fick foul ;•
yea to defire others in that cafe to pray for us, when' we have no
heart to pray for our felves, is too cleare a prognoftick that their
prayers will not profit us, no: be prevailing for us. Pharoab,\vhQn
under thofedreadfull plagues, could fend for Mofes and Aaron
mo - e then once, and faid unto them, entreat the Lord for me,
(Exod.y. 27,28. Chap. 10. 16, 17. ) But we read not that he
entreated the Lord for himfelf. Simon Magus when ftruck with
the terrible threatnings of Peter, faid, Pray ye to the Lord for me y
that none ofthefe things which ye have (poken come upon me, ( Acts
8. 24. ) But we read not that he prayed for himfelf. The prayers
oftthers art rarely benefciall to any y unleffe they either pray orhave
4 defire to pray for themselves. Elihn reprefents the fick - man pray-
ing for himfelf, he (kail pray
'vn?e (jad. There's the object of prayer. -
Hence
424 CkiP* 3 3- An Expf*' 1 " 1 tt F n :he Bgo ^°fi ° B - Verf. 2 ^«
Hence Note.
Trayerinjickneffe, and In alt other cafes mttfi be direUedunto
Gcd, and, to him only.
Divine addreifes are fit for none but God ; For Firft, none are
worthy of this honour but God ; Prayer is fo great a pare of that
honour and worfhip which is due to God, that it is often put fo:
his whole worfhip. Mine houfe (faith the Lord, J fa. 56. 7. )
fhdll.. be called an houfe of prajer for all Nations. Secondly, none
can heare, that is, aniwer prayer but God ; there is no help to be
had but in him. As it is his glory to be prayed to, and iuch a glo-
ry as he will not part with to any other, fo it is in vaine to- pray to
any other. In vaine isfalvation hoped for from the hdls,and from the
multitude of Mountains ( that is, from the grea.teft worldly Pow-
ers ) truly in the Lord our God is the falvat'w of Ifrael, ( Jerem.
3. 23. ) God only was David's Hills (/>/<*/. 121. 1, 2. ) I Lift
my eyes to the hills from whence comet h my helfe y what thefe hills
were, himfelfe explaines in the next verfe. My help c»methfrom
the Lord who made heaven and earth ; Baals Priefts called upon
Baal, they cryed Baal hear us, but faith the Text, there was neither
voyce, nor any that an f yptred ( \ Kings 18. 26.) It is not only
finfull, but.fencelefs to pray to any other then God alone. That
popifh Doctrine of invocation to Saints and Angells, is not only a
will-worfhip, but folly and dotage.
Fourthly,'//* pall fray, &c.
Hence Obferve.
// we would have any mercy from God, we mutt askjt.
God is ready to give, but he looks to be intreated, and he will
be intreated : What God hath promiled ro doe for us, bis doing
of it nuift be obtained by prayer. .Wo r king prayer, worketh the
promifes ro heir i(Vue\ yea prayer worketh the prophecies, whe-
ther of faKa'ion upon Sion, or ruine upon Babylon to their iflue.
'Prormles and p-o;-hefies are the exprefs will of God, and (hall
certainly be full ailed in their feafon ; yet ifwedefire their full-
filling, we muft pray that he would full u ;ll them ; and 'tis a to-
ken for good that God is about to fullHll them, when the hearts of
bis people are drawne out much in prayer for theit fullfiliing.
There are fome mercies, in the promises, rightly called prevent-
ing
Chap. 33. An Exfofition upn the Boa^cf J B. Verf. 2 6. 425
ing mercies, they come upon us before we ask ; fuch is the mercy
• or out vocation, conversion or turning to God ; we are naturally
fo. far from praying while we are in the ffete of nature, that
wc are continually blafpheming or dishonouring the name of God;
but, as for per r " converted, ( who are eminently called heires
of the promife of the good in the promife ) if they will
have any gooa ". promife, they muft aske it. When the
Prophet had decLi j *. ly prophefies of good and great and glo-
rious things which God would doe fo: his people, he concludes
with this direction from the Lord. ( E^ej^. 36. -57. ) / will yet
for this be enquired of by the houfe of Ifrael to due it for them. As if
the Lord had faid, / will not doe thefe things unasked, as you looke
I fhould doe thefe things for you, fo I look you fhould pray untta
me that they naay be done. A promife was made to Abraham
( Gen. 22. 17. ) that his feed fhould be multiplyed as the Starsof
Heaven ; now might not Ifaac his Son have faid, God hath pro-
mifed me children, what need I pray for them ? but Jfaac knew
better, he knew that the promife was to be brought to the birth
by prayer, therefore he entreated the Lord that he might have
children.
♦ Fifthly, from tAefe words He (hall fray compared with the
next, and he (that is God) will be favourable to him.
Obferve.
The Lord is ready to hear when we pray, ready to Vive when ws
ask.
As prayer is honourable and delightfull to God, fo fruitfull to
man. Ask^and it jhall be given you, feeh^ and you fkall find ( Math.
7. 7. ) Hefhallpray unto God> and he will be favourable unto him.
Prayer {hall not be loll, nor vaniih into aire. There was never any
fairhfull prayer loft ; though the prayers of many have no: been
anfwered in kind, that is, they have not had the very thing they
asked for ; yet they have had an anfwer to their prayers ; and
though prayer be not alwayes anfwered in our time, yet there is
a time wherein all faithfull prayers (hall be anfwered • one age
reaps the fruit of thofe prayers which another age hath fowne.
The feed time is one age, the harveft in another. Latter Genera-
tions get good by the prayers of the former. Though we who pray
fee not the fruit of it, yet many fhall find the fruit of it ; and how
I i i ©ften
4-
426 Chap. ^ 5- Jn Expofition upon the Bool^of ]o b. Verf. 26.
often doth the fruic of prayer appear prefently, hovy often doth
the anlwer come in upon the very putting up of the requeft?
( Ila. 6 5 . 24. ) Before t key caII>\ will anfwer,and while at fhey are
yk$fc*kit>t* I will hear. While the word is in their mouth, the
mercy (hall be put into their hand. While the Church(<j/#lf 1 2 .
5. 16.) was p'taying, Peter came in among them. As if God had*
hid,thrre 's your prayer ■. What the Prophet Elifk-a faid ^2 3&*«
6. 5-5. j of che meflenger fent to apprehend him ; 1/ «/■ r£<? ^^
«/A/j Maftersfeet behind him ? The. fame may we fay fomtimes
of this meflenger holy and fervent prayer, is not the found of the
mercy prayed fir at the very heels of it ? ( Thus clofc dotfe Eli-
hu put thefick mans prayer and the anfwer'of God, he (hall pray
unto Gsdy
v£nd he mil be favourable unto him.
T&\Gtacis
ef}, cAjtiwh, Thatis, he fliall have a gracious and a fpeedy anfwer ; he mil
fgnificat-vzhe- be favourable unto him, or, he will accept him,zsMr. Broughton
^fj^ ve ^ eac renders: 'Tis a very comfortable word, it notes not only to mjb
%1 , U "*$ t0 > 6r t0 be at peace, but to be well pleafed with another, yea to
be delight ed, and take pkafure in him. Tis not barely, to be ap-
pealed and reconciled, to lay down wrath and diipleafure con-
ceived againft a man,bt]t it notes much fweetnefsof fpirit towards
him, and full content or complacency in him ( Vfal. iqp,^,)
The Lord takethpleafure in his people, ("they are as the joy of his
heart ) hewillteautifie the meckwith falvation ; he will not only
fave them, but adorne them with falvation ; they fhall not only
bedelivered ( after they have layen among thepots,P/*A<58. 13.)
from the bkeknefsand filth of tbeir adverfity,but they fliall have
a beauty put upon them, or fas it followeth in that Pfalme kft ci-
ted ) They frail be as the wings of a Dove covered with ft her, and
her feathers with yellow gold. God will be favourable to them, that is,
he will give them favours to wear for him, he will put markee of
honour upon them, they fhajlnot only be benifited, but beautified
and crowned with falvation.
God exprefled that higheft favour and mofi indeared affecti-
on which he bare to his own Son, as ferving him, by no better, nor
more emphaticall word then this ( Ifa.qi. 1. ) Behold my [er-
rant whom I upheld, mine elect in whom my foul delight eth. What:
is ; or can be more deligfofull to God then his Son ? and what can
fee
Chap. 33. -An Expsjttion upon the Ssok^of Job. Verf. 26. 4^7
be more comfortable to man, then to hear and know, that God
delighteth in him, and bears favour to him ('through his Son)
with the fame . affection as he doth to his only bego:ten Son ? He
will be favourable ante him.
Whence note.
Firft, God is well pleafed with, he is favourable t$, and delight-
ed in an humble finr.cr . .
When ^fmner is brought upon his knees and becomes afup-
pliant, when as he is laid low by affli6lion,fo he lyeth low in pray-
er and fuppl ration, then the Lord will be favourable to him, and
fhew his deli- % ,him. The Lord delighteth not in the ftrengch
of the horfe, be ^ § not, plea lure in che legs of a man(P/.i47,
io> n . ) No mar 14 favoured by God, becaufe of his outward
favour,becaufehehathabeauti£ull face, or ftrong deane limbs,
yea not only hath the Lord no pleafure in any mans legs, but no:
in any mans braines, how reaching fosver, nor in any mans wic
how quick ibever., (nor in any mans judgment how deep foever,
nor in any mans tongue how eloquent or wsll lpoken ibever, buc
the Lord ta\eth pleafure in them that fear him, in thofe that hope in
his mercy ; tn thofe that walk humbly with him, and call upon fam.
Let me (faith .Chrift to his Spoufe, Cant. 2.14.) hear thy voycq
for itisfveet ; he meanes ic not of an artificial! Tinging voyce, but
of a fpirituall praying voyce. That's the mufick which the Church
makes for Chrift. Nothing is fo tunable nor takes the eare and
heart of Chrift, like the voyce of prayer and praife from a^raci-
ous heart. All the beauties and rarities-both of perfons and things
are dull and Bat, yea wearibrne and Ioathibme to God in compa-
nion of a gracious, honeft, humble foul. Princes have their favou-
rites ( they are according to the language of this Text ) favou-
rable to fome above many, either becaufe they are beautifull and
goodly perfons, or becaufe they are men of excellent fpeech,pru-
dence and comportment. All godly men are Gods Favourites,
he is favourable.co them not only above many men in the world,
but above all the men of this world, who have their portion in
this life ; And he therefore favours them; becaufe they are the
purchafe of his Son, and the workmanfhip ot his Spirit, convinc-
ing them of, and humbling them for their fins, as alfo creating
them after God in righteoufnefs and true hoiinefs. Such frail be
his favourites. I i i a Second-
■ ■■ -
4*8 Chap. 33. An Exfofition upM the Bool^ef Job. Verf.26.
Secondly, Confider the coherence or dependance of thefe
words. He (haft call unt God, and he mil be favourable unto him.
Whereas, before, all his complainings and ©utcryes ftocd him in
noftead, now being humbled effectually, and taking hold of the
righreoufnefs fhewed and offered him by the MefTenger of G©d ?
henofooner makes fuit to God but is heard.
Hence Note.
Gcd firfl fkevtes regard to the ferfon y then to the offer ing,to pray-
ers arid fervices.
This truth may be underftood two waves, Fir* 1 in reference
to the (rate of grace. When Abel and fain br~ their facrifi-
cesor offerings, God had refpeSl to Abelir /7ts'offering y buzto
Cain and his offering had no r effect, ( Ge£f. ' li ^ 5 . ) Abel was in
affate of grace, Cain was nor, fo the Apoftle Rates their cafe,
( He b. 1 1 . 4. ) By faith Abel offered unto God a mere excellent fa-
erifice then Cain, by -which he obtained whneffe that he ( his perfon)
wasrightems, God tcjlfyingof his gifts ; and what did he teftifle ?
furely that his gifts were brought in faith, and were prefented
from a principle of grace, which Cain had not j «nd therefore God
did not approvingly telfihe of his gifts. Till we clofe wich God
by fairh, God doth not clofe with our fervices by acceptance.
Secondly, as this is true in reference to the fete of grace, fo in re-
ference to fomewhat in the prefent actings or difpofitions of thofe
who are gracious. 'Tis po&ble for a godly man to act fo finfully, .,
and to be fo ill difpofed to the frame of his heart,tbat God may
feem to deny acceptation to his prayers, and fervices. David .
laid ( Pfal,66. 18.) If I regard iniquity in my heart, the Lord
will not heare me. And God told the Jewes,his Covenant people,
( If a. 1. 1 5. ) When ye make many fray ers, I will not hear ; your
hands are full of blood. Thus while they who have a fete intereft
in Chrift, walke unworthy of it, they are under the frownes of
God, and his dif- acceptation of all their duties, till they renew
their repentance and humble themfelves. And I conceive this
was the cafe of the lick man in the Text (in whom doubdeffe,
he aimed at Job) whom Slihu granted to be a godly man, yet un-
der great diftempers of fpirit, which muft be healed & removed
before he could focall upon or pray unto God, as he would be
favourable to him, or give him teftimonie of his favour. Thus
we
Chap. 33. An Expofttion upon the Book^ of J B. Verf. 26. 429
we iee,in both thefe references, how the perfonof a man muft be
relpe&ed and in favour before his prayers can. For as w« can
have no benefit by the interceffion of Chrift, till we accept his
peribn, fo God will not give us any benefit by our fupplication?,
till himfelf accepteth our perfons, which he doth only in Chrift.
Many would be faved by Chri^J^y would be pardoned and get
to heaven, they would enjo|^ H^ cs an< ^ priviledges which
he hath purchaied for hispB^jjiSMhey neglecl Chrift himfelf ;
nor doe they think of doling i^Mpferfon. Now, I fay, as un-
lefle we have refpett to the perfon of Chrift-, and defire union
with him, we have nothing to doe with his benefits ; fo unlefs
God hath refpect to our per fons,we get no benefir, no anfwer cf
cur prayers.
Thirdly, Note.
To have the favour ofGod y &r to be accepted with hlm y is the top
and famine of all defreable favours.
5 Tis the Alpha and Omcga,the firftand hit of all other favours,
1 find God favourable t# us ; if God be favourable to us, it mat- •
ters not much who frowns upon us, or what foul weather we meet
with in this world. And,as to be in his favour ftiould be the chief
of all our defircs,fo to be allured of his favour ihould be the chief
of all our ftudies and cares ( 2 for. 5.7. ) Herein ( faith the
Apoftle ) we labour , that whether prefent or abfent we may be ac-
cepted of him. The word notes to labour ambitioufly ; as if he had
faid, we labour as much for the favour of God, as ever any of the
fons of ambition laboured fo: the favour of Princes,or regard with
the Kings of this world. No man ever plotted or flatter'd and
crouched fo much to the Kings of the earth ior favour, as we doe
to God for favour ; herein we labour. We make it our bufinefs to
be accepted with him ; if God once accept a man, you may
tume him loofe, he will fhift for one. How compleatefy happy
the condition of fuch a favourite is, will appeare yet further in ■
opening the next chufe of this verfe.
And hefhallfee his face with joy. •
When once God is favourable to a poor finner, then he iliall
be fifed or dealt with like a favourite. Great Favourires ftand iu
the pr.efen.ce of Princes, and frequently fee their faces. Whom-
foevec
Chap. 33. An Exfofition upon the Bocl^of J *. Verf. 16 ,
foever any man favours he freely admits to bis prefence,and cakes
delight: in his company. Thus Ehhu fpeaks of Gods Favourite,
Hejhallfee hu face mthjoy.
There is a twofold interpretation of thefe words tending both
... . to the fame fpirituall fence.
■iml)mcnn F^i Some b > T th ~ Anreceda^^iindcrftand. God himfelfe,
\<ttiria,\.e.ki- and byhis face the face of thKia^iNiyick man; and fo the fence
tamer cum in- of this aflertion, he fhallfee Jjmfy^mkjoY, is plainly, this. God
tuebitur, vuhu w m j 00 u cheerfully and imin^- fftn the face of this poor fup-
Utoetfacihe- pj£ anc . £ oc j will look upon him, as we doe upon friends whom
U (umJmevul- vve favour and have much refpeft for. Friends may fee content
mm iraius a- and joy fining in or ftampt upon our faces, when we look.them in
tertebat. the face. The content which we take in feeing the face of ano-
Merc: ther is vifible in the fmiles and joyes of our own faces. As when
we look fowrely, angryly, forrowfully, fullenly upon a man, when
darknefs is feen in our faces,and clouds gather in our br»ws,ready
to diflolve into a ftorme, this fpeaks we bearehim no good will,
or rather that we bear him much difpleafure. So when we looke
pteafantly upon a man, doth it nor. fay, that we are highly pleafed
with him ? To be fure, when God is at peace with a repenting
(inner, he no longer frownes upon him, nor turns his face from
him as an enemy, butentertaines and welcomes him as a friend ■
which is directly oppofite to Jobs apprehenhon of God at the
I -o&verfe of this Chapter, Behold he findeth oc capons again ft me,
he count eth nte for his enemy. This is a fweet foul-reviving and
ravilliing truth. God beholds the face of his people with joy, he
beholds them fmileingly, cheerfully, delightfully. David calls it
The light of Gods countenance ( Pfal. 4. 6. )
it videbit^ho-^ Secondly, ( and I rather conceive that to be the meaning of the
vio)facimiei pj ace ) mo [\ re i at:e t heH>, to the fick man ; who having been
Merc: ' ' upon his knees humbling himfelf before God, and finding God
favourable to him, he then feeth his face, that is, the face of God,
with joy. God fills his foule with a great deale of peace,comfort,
and fweetnefs in his approaches to him. Before, pofTibly, if he
did but think upon God, he was troubled as Afaph found ( Pfal,
II • 3-) ^ remembred God, and ve as troubled. To a man-in great
trouble, efpecially in trouble of mind, the very thoughts of God
(who is our only help in trouble)may be troublefom;but when be
is fet right and reftored to the favour of God,or God being again
favou-
Ckap. 72- -A* 1 Sxpofttion upon the Book^ of Jo 1. Verf. 16. 431
-t-
Fucies iei
favourable unto him, he beholds his face wkh abundance of joy.
Here are yet two things to be opened, or two Queries may be
made and anfwered for the clearing of thefe words.
Firft, What is meant by the face of Cjed • Secondly, what Is
meant by feeing his face.
To the former query, I anfwer ; Firft, the face of God is the
eiTentidll being or perfeft Majefty of God, of which himfelf faith
to Mo fa ( Exod. 33.23.) My face (hall not befeen. Secondly,
the good will and favour of God is his face (Pf. 80. 3. ) Caufe
thy face to fhwe, ( that is, be good to us ) and we fhall be faved.
Thirdly, the face of God in Scripture is put for any manifeftations
of God to man. God manifefteth himfelf in wrath to fome men,
(Pfal. 34. 16.) T he face of the Lord is againfl them that doe evill; ™^ s c * ndg ,
That is, he is angry and greatly difpleafed with them. He mm-Jawri^n^
felleth himfelf in love to others, and all iuch are faid either ( as Druf:
in the Text ) to fee his face, or ( as other Texts exprefs it ) to
have his face fhining upon them. God is a fpirit, he hath no face
properly ; but as the face of a man is that, by which he is knowne
( if a man hide his face we know not wh© he is, though we fee all
the other parts of his body, he is a concealed man) 16 that what-
foever it is, by which God is clearly knowne,that in Scripture lan-
guage is called his face. And hence Thirdly, the worfhip and ho-
ly ordinances of God, are called the face of God ( Gen. 4. 14, )
becaufe they are great imnifefhtions of God, or became God is
manifeftedinhisOrdinanceSjin his word and worship, who and
what he is. After a fick man,through the help of God, is recove-
red ; he goes into the congregation to give thanks ; and then he
may belaid to fee the face of God,becaufe there he exhibits the
figns of his prefence,& doth as it were fhew his face.There as in a
glafs we behold the face ofGo^rhat is,the difcoveries of his holi-
ners,ofhis love & goodnefsjThe face of God is feen in his works,
as the Apoftle teacheth us-, ( Rem. 1 . 20. ) The inviflble th'ngs of
him from the creation of the world are clearly feen, being under flood
by the things that are made, even his et email power and godhead:
much more in his word and Ordinances, and above all in Jefus
ChriflisGod feen and manifefted. Jefus Chrift is the face of
God, the brlghtneffc ofhisqfory, the exprejfe image of his per fon,
(Heb. 1. 3. ) The light of the knowledge of the glory of God (hi-
neth.to us in the face of fori fl . Thus the face of God is beheld in
tnt
432 Chip. 53. An Exftfitun up** the Btvl^of J b. Verf. 26 .
the face of Chrift. There we may fee how holy, howjuft, how
o od, and merciful 1 God is ; all chis glory of God appeareth to
us in the face of Chritf, who is the higheft manifeftation of God.
Here in the Text by the face of God, we are to underihnd any
demonft ration of Gods favourable prefence ; in which fence of
the word, ^Aaron was to blefle the children o&lfrael ( Numb. 6 „
25. ) The Lordmake his face to jbine upon thee, and be gracious
unto the. The Lord lift up the light of his countenance upon thee,
And give thee peace. That is, the Lordmanifefthimielf to thee in
tvayes of grace and peace, in favour and in mercy. David prayed
in the fame ftik ( Pfal. 6j. 1. ) God be mcrcifull to us,andblef
U4y<wdcanfe hi* face to jh'me upon tu < that is, give us tokens and
pledges of his favour.
Secondly , How fee we the face of God ? Doth not God tell
Mofes, No man can fee my face and live. How then can the face
ef God be feene ?
I anfwer ; The face of God ( which was touched before ) as
taken for the effence of God, or for his effentiall glory , cannot
be feene; That's too tranfcendent a glory for man to behold.
What we fee of God is but fome ray or beaming'out of light and
glery from himfelfe, we cannot fee himfelfe. The eflentiall 0:
perfonall glory of God, is that face which cannot be feene, but
the declarative glory of God is a face of God which may be
clearely feene by faith in the light of his word and workes. And
to fee the face of God, is nothing elfe but for a man to know in
himfelfe ( as the Apoftles word is in fomewhat a parallel cafe,
JJeb: 10. 34. ) that God is gracious to him, that is, to have an
affurance of his favour, or a reflect a& of faith about it. The holy
Spirit fheweth us what God is, and what the things of God are
( 1 Cor: 2. 1 2. ) We have received notthefptrit of the world, but
the Spirit which is of God, that we may knew the things that are
freely given to w of God ; that is, that we may be enlightned with
the knowledge of the grace, geodnefs, and favour of God to us
difcovered in the Gofpel. The Spirit fheweth us this bleffed face
of God, and we fee it by the actings of our faith ; all our vifions
of God in this life are vifions of faith ; 'upon whole wings all our
•intellecluall powers foare aloft and are carried up to God. Faith
is not only a worke of the will in confent and application , but a
■workeof the tmderftanding byaifentand knowledge. Thus we
fee
~t
Chap. 33. An ExpoJktoH uf>n the BooJ^of Job. Verf. 26. 433
fee God ( as a Spiric is only tobe feene ) wich a fpirituall eye.
The vifion of God is intellectually the vifion of faich. Thus the Videre faciem
reconciled firmer finding God favourable to him ; he feeth hu ,,'' n,hil ^ iu -
r ° ejtqiumfentt-
J ace re apud ani-
w ' lt b j y ™n fium de*
J ' ' urn propitium.
The word fignihes joyfuli acclamation, or (houting for joy, Coc: ,
fuch as men ufe after great favours done them and benefits or In J ub * l °- r f*
rather bounties beftowed upon them. There is a feeing of the yj!^-/,-
Face o( God with terror ; fo the wicked (hall fee God , that is x gaudio.
they fliall have manifeftations of Gods difpleafure ; they (half be Aquin:
made to fee him with fhame and forrow : They ("hall fay ( when
they fee him ) to the mount awes and roch.es y fall on us, and hidem
from the face of him that fitteth on the throne, and from the wrath
of the Lamb*. They who never faw the face of God with joy,
(hall fee it with horror & amazement. Saints fee it with joy, they
have unexpreffible comfort and contentment in beholding God ;
they ihall rejoyce with fhouting, as in the yeare of Jubile , when
they founded out their joyes with trumpets, or made a joyfull
noyfe. 'Tis no ordinary but a triumphant joy,with which the god-
ly fee the face of God. Extraordinary fights arfe<St with extraor-
dinary joy. Now the face of God being the higheft and moft
glorious fight in the world , it muft needs affect the beholder
with a glorious with a Jttbilean joy . He Jhall fee hi s face with
if-
Firft , It being fayd, He jhall fee his face with joy , upon his
prayer, and the humbling of himfelfe before God.
Obferve.
Gedhid.es or vajles his face, till ' tvc humble our fettles ard fee\e
his face.
God will not be feene at- all times, no not by his owne people ;
There are feverall cafes in which he turneth away his face in an-
ger, or drawes a curtaine ( as ir were ) yea a cloud between him-
felfe and the foule. And this he doth, Firft, and moft ufually to
try his people , bow they can beare his withdrawings , and to
fee whether or to what they will betake themfelves , when he
takes himfelfe fo much from them, that they cannot fee him.
Secondly, He doth it often to chaften and correct man for fin.
K k k To
434 Chap. 33. A»Exfofitiox upon the Bo^of Jo b. Verf. 16;
To be under the hidings of Gods face, is the faddeil effect of fin
to a fenciblc or an awakened foule. David made a grievous com-
plaint becaufe of this, what ever the caufe or occahon of it was.
( Ffale 13. i.J The abfence of God from him ( though poifibly
but for a ihort Lime ) was lb tedious to him, that he cryed out,
How long wilt thou forget me,0 Lord^for ever ? How long wilt thou
hide thy face from nte ?i£venjefus Chrift while he itood in the place
of finners, bare the hiding of his fathers face, as the fumme of all -
thofe punilliments which were due to and deferved by our fin.
This preffed him more then ail bodyly futferings, and made him
cry but, while he hung upon the CrolYe, My God> my God ( not
vhy haft thou left me robe crucified, but ) why hafi thoitforfa-
he>2 me (Math: 27.46.) Thirdly, God hideth his face from fome,
becaufe the manifeftations of it have not been received thankful-
ly, nor improved rightly. We ought to give thankes for the light
of the Sun (hiningin the ayre, and alfo doe our worke in it ; Is it
any wonder if God cloud and eclipfe the light of his counte-
nance towards thofe, who neither prize it , nor improve it ? If
you would alwayes fee the face of God, then be ye alwayes feene.
at the worke and in the wayes of God.
Secondly , Obferve.
It it the fole yrlviledge ef Gods F4vourites y or of thofe to whom-
he is favourable , to fee his face.
As no man can fee that face of God, his efTentiall prefence, f©
wx\z but Godly men ihall fee this face of God, his comfortable
or blefled-making prefence. without holinefs no man fhall fee the ,
Lord ( Heb: 1 2. 14.) There is a two-fold vifion or fight of God,
and that negative alTertion may be underftood of either or of
both. There's firft, a vifion of God ®n earth ; thus we fee his
face,as was (hewed before, in the actings of faith; For though the
Apoftle oppofeth thefe two, faith and fight ; we walke by faith y aad
m h fi&ht ( 2 Cor: 5. 7. ) yet faith hath its fight ; we walke not
by fight as the worldly men walk,who doe as they fee, and make
their eyes feoth the guide of their confciences, and the in-bring-
ers of their comforts ; we walke not by outward fight , nor doe
we make conclufions how to guide our conventions, by what we .
fee. We walke by faith, and that's the fight which we have of
God while we are here on earth, which cannot poffibly be with-
out
Chap. 33. An Expo/it ton upon the Boek^of Job. Verf. 26. 435
out holinefs ; faith being fo greac-a part of our holinefs, and ( by
drawing vertue from Thrift dayly ) the maintainer of it all. Se-
condly, there is a fight of the face of God in glory. And if none
can enter into glory but holy men, then no man without holinefs
can fee the face of God there. Thus Chrift faith of the Angells,
They alwayes behold the face of my father which ts in heaven
( Math: 18. 10. ) Now we fee the face of God darkly as in a
glalTe ( 1 Cor: 13. 12.) that is, in his word and workes, in his
ordinances and appoyntments ; in thefe we have glimpfes of the
face of God, but we (hallfee him face to face ; that is , as fully and
comprehensively as creatures can ; we can never comprehend
God, but we fhall have comprehensions of God fo farre, as finite
can take in the fruitions of Inrinite. We (hallfee his face with
Thirdly , Note.
It is the greatest joy and happinefs of man imaginable to fee the
face of Cod.
Any manifeftation of God is a joyfull favour, and a full mani-
feftation of him fills the heart with joy ; Lord lift up the light of
thy countenance upon us ( faith David, Pfal: 4. 6, 7. ) thou haft
put gladnefs in my heart more then in the time their corne and wine
increafed ; As if he had fayd, I rejoyce in thy favour more then
worldlings doe in their beft enjoyments. Shew us the father and
it fuffceth hs, fayd Philip ( John 14. 8. ) let us have but that fa-
vour, and we delire no more ; we have.enough, we can have no
more, if we may but fee the father. True joy (lands not in any
fights, nor in the fight of any thing here below, but in the fight of
God above while we are below , and in a hope that we fhall at
laft get above too, and there have an everlafting fight of him, in
whofe pre fence is fnllnefs of joy, andatwhofe right hand are plea-
furesfor evermore. We read in the Leviticall Law , of the (hew
head, which was to be fet in the holy place , upon a Table
( Exod: 2 5. 30. ) The Hebrew is, the bread of faces. There are
two reafons of this denomination ; Firft, Becaufe that Bread did
fhew the gracious provifion that God made for them all the way
they journeyed from Egypt t© Canaan, or that -he fpread a Table
for them in the wildernefs where they had no harvett ; To which
the Prophet may allude (Jo-.- 2. 2.) I remember (faith the Lord)
K k k 2 the
43<S Chap. 35. An Exf option ttpn the Bock^ef J o B. Vzti.26
the kanbicfi of thy youth jke love of thy effoufalls^ when thou went eft
liter me w a land that nas net fnvnt 5 chat isyvuhet) thou didft truft
me tor rhv dayly bread. Secondly, It was called the jhew-foetd,
to reftihe the ipeciall pretence of God with them , and that his
eye was alwayes upon them, ready to do them good upon all oc-
cafions. This was the high priviledge of the Jewes then,they had
the bread effaces ; and this is the joy of the people of God now,
ihat what ever good they have, it is the face of God to them •
their bread is the bread of faces, and their wine is the wine of fa-
ces, &exfat is, they are a fignification of the favour and love of
God to them, or they look upon the love and favour of God ma-
nifested in thofe things, much more then upon the things them-
felves. Now if it be to great a mercy to have fome manifeftation
of the face or favour of God, or that we are alwayes in the light
and view of God; What will it be to us when we fhall alwayes
abide in the pretence of God, and fee his face 'with joy ?
Laftly, Nore.
zsf jftjfified perfon lyath confidence to looltg up to and thinke ef
. God; He doth it with joy • and that's the frnit of a well-
grottxded confidence.
Where the Spirit of the Lord is ( faith the Apoftle, 2 (for: 2.
17.) there is liberty , a liberty of addrefle and approach to God,
a liberty alio of fpeech and prayer to Cod. True godlinefs hath
much well regulated boldnefs with God ; and as a Godly man
ought with reverenoe,fo he can with a wel-grounded confidence
looke God in the face.
For he will render unto man his right eottfnefs .
This latter part of the verfe giveth an account of the ground of
that joy which the tick man found in feeing the face of God.
Hefkallfee his face with joy ( faith Sliktt J fir be ( that is, God)
fhall render unto man his right eeafttefs .
3tt^ a reiice Hefhall render ; The Hebrew is, be wUlmake to reHfrne ; The
'W® W ord fignifieth, Firft, to returne to a place from whence we have
departed ( Gen: 18. 10. ) Secondly, to return or turn from that
difpleafure which was once conceived. When the Lord, is, as it
were, in a hot purfuit of tinners, he returns or turns from his an-
ger. The Prophet fpeakes in the negative ( I fa: 5, 25. ) For alt
this
Chap. 53. An Exfofition'ufon the Bool^ of Job. Verf. 26. 437
-— ■ ,^ j.
this his anqer is not turned, arvay , but his hand is ftretchcd-outftW)
or he is not returned from his anger. Thirdly, The word is ufed
ro note mans return unto God by repentance ( Dent: 30. 28. J
We by (in turn away from God, and by repentance we return to
him. Fourthly, It iignirieth to returne by way of requicall ( Pfal:
1 1<5. 1 2. ) What {ball I render Mtto the Lord ( It is this word )
or, ivhatjhall J return to the Lord for all his benefits ? David was
ii an holy mule or maze, what teftimony of thankfulnefs he Lhould
bring to the Lord . What fhall I render ? And in that fence it is at-
tributed both to God and man ; lbmetimes in relation to evill
done , and then it notes to render punithment or revenge ( Pfal:
28. 4. ) Render te them their defert , fo the word is ufed by Jc-
fephs brethren ( Gen: -50. 1 5 . ) Be will certainly requite us all the
evill which we did unto him ; they were jeateus of their brothers
love when their father was dead. And as it notes a return of evill
done in way of revenge, fo alio a return of good done in way of
reward, thus here.
He will render unto man.
It is an indefinite affertion, not to this or that man,but toman.
With God there is no r effete of perfons, but he that worketh 'righte-
oufnefs ( let him be who he will ) k accepted of htm.- To man, that
is, to every man God will render
his righteoufnefs,
Righteoufnefs is of two forts ; Firft, There & the righteouf-
nefs of our fancUflcation, which confifts ; Firft,in our turning from
or leaving to doe evill ; Secondly, in our doing good : this is a
righteoulnefs wrought by us and dwelling or inherent in us. The
Hebrewes by this word often exprefte that which we call almes or
charity ; and the reafon is two-fold, why almes or acls of charity
are exprefled by that word which fignifieth righteoufnefs;
Firft, becaufe our charity or our almes muft be given of thofe
things that are rightly gotten. We muft not doe unjuftly that we
may be charitable, nor wrong feme to relieve others. Secondly,
tecaufe charity and almes is a due or right to the poor that are in
want ; we call it charity, but it is a wo: k of duty ( Prov: ^27 .)
therefore 'tis well expreflfed by righteoufnefs. He fhall render un- 4
toman his righteoufnefs or bcncfictnce. We may take it in this
. larg§-.
43 8 Chap. 33. An Exposition upon the Bool^.of J B. Verf. 26 =
Jarge fence 5 for this alio is a part of our fanetification. And when
it is fayd, he will render unto man his righteoufnefs, we are nor
rounderftand it of righteoufnefs inkinde, but of .the reward ©r
fruit of his righteouinefs. For here Elihu fpeaks of a perfon al^
ready righteous, or at leaft of him who had repented of and tur-
ned from his unrighteoufnefs. So that, to returne or render unto'
man his right eoufnefs, is to returne the mercy promifed to thofe
... that are righteous. For as iniquity or unrighteoufnefs is often put
am. ue^pZ- for trie P unii ^ ment of unrighteoufnefs ; fo equity or righteoufnefs
mum 'jujhti*. 1S °^ cen P ut tor the reward of righteoufnefs ,or for that which God
Dmf: " according to his righteous promife returnes unto a righteous per-
fon. Thus we may underhand Slihu here. As if he had. fayd,
God dealt with this man before, as with a firmer , or he ajflicled him
far his fin ; But mw4ie willdeale kindly with him as with a righte-
ous prrfsn, and removing his ajfltftivn, and taking his hand off from
him, he will render his righteoufnefs to him, he will not reckon with
him for any former unrighteoufnefs.
From this notion of the word, Obferve.
God ufually deals with men as they are, and according to what
they doe.
If a godly man fin he fhall finart for it ; and if a finner return
and repent, God will fhew him kindnefs. Though the mercy and
kindneis which God fhews to a returning (inner, be not for his
returnings or repentings, yet 'tis according to them. The favour
which God fheweth any man is for Cbrifts fake,or for what Chriii
hath done and fuffered, but it is according to what himfelfe hath
done or fuftered.2)<*W experienced this himfelfe (Pfal: iS,2oJ
The Lord rewArdedme according to my right eoufnes ,&c. That is^as I
have been a righteous and juftperfon,fo the Lord hath dealt with
me. And he gives the rule with refpeft to all others ( v . 25. )
With the upright thou wilt fhew thy f elf e upright , with the puro
thou wilt fhew thy felfe pure, &c. That is, Thou wilt be fuch to
men in thy difpenfations, as they are in their converfations and
diipofitions, in the frame and bent of their hearts and lives. And
as it followeth ( v, 27. ) Thoumlt fave the afflitled ( or humble )
people 1 but wilt bring downe high lookes > that is, thofe that are
proud and high-minded.- The Prophet holds out the fame truth
in way of direction ( J fa: 2.10.^ SAyye to the righteous, it fall
he
Gfeap, 33. An Expofition upon the Baok_of J o 1. Verf. 26. 439
be well with him,for they jkah eat of the fruit of their djings^thiz is,
they iliall have good for the good they have done, or according
to the good which they have done. ( Rom: 2. 10.) Glory, honour ',
And pence to every man that worketh good, to the Jew firfl, and dfi
to the Gentile .
If any object ; But may it not be ill with men that doe good
and are good ? doth the Lord alwayes render to man according
co his righteoufnefs.
I anfwer ; It is well at prefent with moft that doe well ; look
ever all the fons of men, and generally ye fhall find that ufually
the better they are, the better they live.
Secondly , I anfvver ; It fhall be well with all that doe well
in the iflue, and for ever. This truth will abide to eternity ; Cjod
mil render unto man according to his righteoufnefs.
Secondly , We may take the word righteoufnefs , for the righ- Juflim, qum
teoufnefs pi juRificmen ;M* Breughton inclines to that fence,//? ei confen in
will ref ore mto man his juflice. And prefently adds by w^y o&^ hrJ »° > re P u '
glolTe ijufticeis Chrift ; It is Chrifts Juftice or righteoufnefs i u a 0t j ull /
that is reflored to man. Chrift is indeed The Lord our righteouf-
nefs ( Jer: 23. 6. ) And thus feverall others of the learned ex-
pound thefe words. He will render unto man his righteoufnefs ;
That is, he will beftow upon him or reftore to him righteoufnefs
.in Chrift ; ne will account him righteous,though he hath no righ-
teoufnefs of his owne which will hold in,. Gods account. Elihu, 1
grant, calleth ic Mans righteoufnefs, his righteoufnefs ; yec we may
well underftand him calling it fa , not becaufe it is wrought by ^
but becaufe it is imputed to or beftowed upon man 'as his righte-
oufnefs. That is ours which is freely given us , fo is righteoufnefs:
in juftificaticn by faith in Chrift. We have no righteoufnefs
wrought in us or by us, for that purpofe ; but we have a righte-
oufnefs wrought for us,and freely beftowed uponus,for thac pur-
pofe, which is therefore cruely called mans righteoufnefs.
But fomemayqueftion,- how can ic be fayd , chat God doth
render or return to man this righteoufnefs, that is, the righteouf-
nefs of juftification ? Can this righteoufnefs be loft ? can a perfon
juftified fall out of a juftified ftate ?
I anfvver ; The righteoufnefs of juftification ( which is true al-
fo of the righteoufnefs of fan&incation ) as to the fubftance and
being of ic cannot be loft ; But it may be loft as tothe- comforta-
ble ■
44° Chap, g j. An Exfefit'ion ujxm the Baal^of J o b. Verf. 2d;
ble enjoyments and fruics of it, or as to our apprehenhon of it ;
And the' Lord is fayd to returne to man the righteoufnefs of his
j unification, not as if the grace it felfe were loft or taken away
N . y from him, but becaufe the light and fence of it,the fweetnefs and
talu/htij red- J°y °^ i D > tne workings and erfeits of it having been loft, are now
dhurjed «bla- reilored to him againe. When the Lord by his Spirit gives the
t*jujhti*jcn- fouls a cleare and freih evidence of it, or reneweth the teftimo-
JHf; Coa n y of his Spirit with our fpirits,that our fins are forgiven,and that
we are juftifigd, beloved, and accepted in Chrift, then the Lord
is fayd to render imto man his righteoufnefs ; otherwife, neither
the faith, by which this righteoufnefs is applyed, nor the righte-
oufnefs it felfe which is applyed to us by faith, is at any time loft
or removed. Only in this fence, as in many other Scriptures, fo in
this the Lord is fayd to render unto man his righteoufnefs, both
of fanctification and justification. For , when a beleever through
fin hath blotted his own evidences, and God hath left him under
the darknefs of his own fpirit,for his negligent,unwatchfull & un-
worthy walking , or when the Lord hideth his face , to try him
what he will doz y whether he will trufi in his name while he walk^
eth in darknefs and. feeth no light , when, I fay, after withdrawings
for either of thefe reafons or for any other the Lord gives him in
a renewed evidence of his love,then he is fayd to render unto man
his righteoufnefs. It is in this cafe as with a man that labours un-
der fome ftrong and dangerous difeafe , which taketb away his
fences, and leaves him halfe dead ; we fay, the man is gone, yet
he recovers, his fpeech returnes, and his fpirits revive, and then
we fay, his life is rendred to fam^ or he is brought back from the
grave, we have fetched him againe ; not that his life was quite
taken away ( for he was not a carkaffe in that condition, a Body
without a foule ) but his life was, for that time,withdrawne,there
was no appearance of it, no iencible breathing, no motion, no vi-
tall vifible operation. Thus we may conceive what is meant by
the rendring unto man his right ewfnefs.
Hence obferve.
Firft, A juflified f erf on is a -ighteens perftn.
Me hath a clothing of righreoufnefs ; that which we call his
righteoufnefs, is not properly but impntedly his.lt is not a cloath-
ing of his owne making, but made for him and beftowed freely
upen
Chap. 33. An Exfofiti oH upsn the Boo^of Job. Verf. 16. 441
upon him. ( Rom: 1©. 3. ) They bring ignorant of the righteouf-
nefs of God, and going about to establifk their ovtne rightomfnefs,
have not fubmitted themfelves to the righteoufnefs of God.lt is Gods
righteoufnefs not our owne, and yet it is our owne as well as the
righteoufnefs of God, it being imputed and reckoned unto us for
our righteoufnefs jit is the believers righteoufnefs as given to him,
it is Chrifts righteoufnefs as wrought by him.
Secondly, Obferve.
A juftified perfon under great off ittions and temptations of ton
loofeth the comfortable fight and fence of his owne right emfrefs*
And fo may look upon himfelfc as an unrighteous perfon, as ha-
ving no righteoufnes,or as being unreconciled 8c unjuftified.For,
as many bold finners & hypocrites preiume they have a righteouf- Jfr
nefs when they have none, and boaft themfelves to be in the num-
ber of the juftified when they are not. So many an afflicted and
tempted foule, who is indeed juftified in the fight of God , may
be unjuftified in his owne. Great attTiel ions have an appearance
of divine difpleafure, which ftands molt oppofite to juftification.
As affliction is a kir.de of darknefr, fo it often leaves the foule in
much darknefs. And he that is in the dark is fill of feare, he is ape
to queftion his ftate, whether he hath any thing of God in him or
no. For though it be not good for 1 Chriftian al waves to begin to
live, he fhould come to a poynt, and labour for a certainty ; yet
fome are brought to fuch a pafs that their former evidences and
experiences are even dead and lye proftrate,and they conftrained
to begin a new reckoning about their fpirituall eftate, or, as it
were, to begirt agairte to live.
Thirdly, Note.
{J\ians right eoufntfs or juftification , is m as loft to him when t>e
wants the evidence^ that is t the comjort, fweetnefs, and peace
of it.
When his foul-ftate is fo ravefd and intangled, that he can
make nothing of it, then his righteoufnefs is as loft. Thofe things
which appear e not^are to us as if they were not. Ifot to know what
we have, is a degree of not having. When grace do:h not a£l or is
not tsfed, we are fayd in Scripture to lack grace^ or to have none.
( 2 Pet: 1,$.) B#t he that lacked thefe things is blwd y and tan-
- L 1 1 *#
44* Chap. 35. An Exyofition upon the Bool^of ] %. Verf. 26.
wr/fr */*r «Jf. The whole context carrieth ic of believers , who
are in a ftate of spce,who yet not uhng grace are fayd to lack it,
and are called blinde, as not able to fee afar off, how it was with
them when- the work of conversion firft began, & fo have upon the
matter forgotten that they were ever purged from their old fins, .
That is, they ad as a man that hath never^ had any acquaintance
with God, or knew lb much as the meaning of repentance from*
deadwerkes. He,inthe Gofpel, who had but one talent and did
nocufe ic, is fayd to have none, From him that hath not frail be ta-
ken away even that he hath (Math: 25. 29.) 'Tis a Grange ex-
prefllon to fay, that (hall be taken away from a man which he hath'
not ; yet the idle fervant is fayd not to have that one talent which
he had, becaufe he did not ufe it, but layd it by as a dead ftocke..
Now, as in reference unto the grace of. fanilifi cation in us, when. -
we doe not aft, we are fayd to lack it, or not to have it, fo in re-
ference to the peace of justification, when we have not the com-
fort of it, we are layd to be without it. And therefore when peace
is rcftoredto the foule, righteoufnefs or juflificationisrettorcd,
alfo.
Further, from the connexion of thefe words , He frail fee hit
face with joy. j for he will render unto mm his right eoufnefs.
Note, Fourthly.
When the fight of our righteoufnefs or juftified fiate inChrifh
returnes to us, our comforts retume.
We may be juftified or in a juftified ftate, and not rejoyce*.
But if we know we are in a ftate of juftification, we cannot but
re Joyce. It will mak»a man re Joyce to purpofe, when he feetk
the righteoufnefs of juftification is clearely his ( I fa: 45. 25. )
Surely frail one fay in the Lord' have I righteoufnefs andfirength :
One frail fay this : He fhall n»t only have righteoufnefs irrthe
Lord, but he fhall fay he hath ; that is, he fhall be able to make ic
out ; he fhall have^the light of it upon his fpirit, and then as ic
followeth in the Prophet ; In him frail all the feed oflfraelbe ju-
stified and frail glory. When they are able to fay this , then they
fhall not only rejoyce but glory. Glorying is the height of joy,
or joy is in its fulLftrength. The Apoftle faith ( R<>m: 14, 17. )
Theklngdome of God is not meat and drinh^f What is it then ? ) but.
righwfrefs ( and what elfe ? ) peace and joy in the holy Cjhoft^
Righte-
Chap. 33. An Expofition upon the BooJ^of Job. Verf. 26. 443
•Righteoufnefs brings in peace, that's the firft fruit ,• Th« warre
is ended , the controverfie determined between God and the
foule, and when once peace is entred, joy will follow. It is ufuall
to make triumphs, when, a formerJy broken, peace is made be-
tween two nations. When Ab'milech fenc commiffioners to make
a covenant of peace with //*<*c,the holy Story faith (Gen.- 26.30.)
He made them afeafi. And they Aid, eate and drinks . Surely when
God fends his holy Spirit to fpeake peace to a troubled foule
( againft whom his terrors have beenfet in array (as Job fayd in his
own cafe, Chap: 6. 4. ) and the arrewes of the Almigljty within
him have drunke up hisjplrit J he ( I fay ) having his peace thus
rertored to him, cannot but have the joy of the Lord reftored to
him, as ZW</praved his might ( Pfai- 51.12.^ Refiore unto me
the joy of th; fahation ; That is, fhew me that I am juftified, that
my fin is pardoned ; this will bring back into my bofome the joy
cf thy fajvation, and my drooping foul Hiall be nat only refrefhed
but feafted as with marrow and fatnefs. Joy is a certaine confe-
quent upon the fight of our juftification ; Yea joy is not only a
confequent, but a fruit and effect of it : joy floweth out of the
nature of it; nor is it ever interrupted or fufpended, but upon
the hiding of righteoufnefs out of our fight. And therefore joy
.returnes unfayleably when the Lord is pleafed thus to render wt*
wan his righteoufnefs.
L 1 1 2 JO B.
444 Chap. 33- An Ex Tfi tion u f 9n the B<f0 k- 9 f J ° B - Ver f »*7.
JOB. Chap. 33. Verf. 27,28,29, 3c.
He loo ket h upon men, and if any faj, I have finned,
and perverted that which was right , and it pro-
fitethmenot:
]Ie will deliver his foule from going into the pit,
and his life fhall fee the light.
Lo, all thefe things worketh God oftentimes with
man.
To bring back his foule from the pit, and to he ei**
lightned with the light of the living.
WE had the blefled iffue of the Lords dealing with the
fick (inner in the former verfe. Now, in the two firft
verfes of this context, we have the fame cafe and itfue put in ge-
nerall with reference to any man. And in the two latter , Elihx
recapitulates or fummes up the whole matter, and then applyeth
it to Job perfonally and particularly in the three laft verfes of the.
Chapter.
He looheth upm meji , &c.
"l©v a u&tie The word notes a ftricl beholding and fixing both of the out-
ym »!#^» 'ward and inward eye, that of the mind, with that of the body.
*!S*imim Tis here ' ?fcer the manner of men, attributed to God ; He marks
t a ' and animadverts upon men,how it is with thenar how they ftand
difpofed and affected.
Yet there is a difference among interpreters, who is the ante-
cedent to the word He. He looheth npon men. The doubt or que-
flion is to whom this relative pronowne,'He hath refpe& ,• whe-
ther to God or to the fick man lately fpoken of.
Some underftand it chiefly of the fick man recovered. He look?
eth Hps» men ; That is , the fick man Iooketh upon thofe about
Wa^ T^° hi m > an d k"h > ^ have ftnned and perverted that which is right.
fjtitiH! fair, A m ztuj;„ n -,;f^ fr^m w,e ca, Ua.A Uo. n^nU r-iJC ^; m n»ifo. ,,«.
rStoifcns in- ^ s ^ being r ^ ec * ^ rom ^" 1S ^ ^i ^ e ^ ou ^ ra " l( " e nimfelfe up,
tuetur homines to give glory to God by confefling and acknowledging before
et dicitev, men, that he had finned in perverting the rule of righteoufnefs
Dfuf; given him to walke by,and had found by dear-bought experience,
chac it profited him not. The Italian tranflater faith, He afterwards
jhaii
Chap. 3'3. An Expofttion upon tlx Booh^ of Jo a. Verf. 27. 44 s
fhall tame himfelfe torxards man , and fay, &e. That is, he iTiall FruSwn aliua
preach Gods grace «>finfull man, andpropofe himfelfe an exam- J"^^'^
pie of it, magnifying the grace of God to him, and acknowledg-^'™ K"„.
ing his owne vilenefs. They who infift upon this expofition render ^, r , quod Meli-
the 28th verfe, as the cominued fpeech of the fick man, making it kemu*, etcu 1 -
OUE to this etteft,/ have finned, and perverted that which was right , P an J"-" 71 . C9 '
yet he hath delivered , <?r will deliver my foule from qoivv into the rjm <f tenI ' )C *
pit, and my life (hall fee the light. (St a dei 5 mi ^
It muft be granted jthat to look upon or benold man,is in Scrip- recordiam in ft
cure, a defcriptive periphrafis or circumlocution,expreirmg a man co^fitebitw ui
recovered from fome dangerous & deadly fickneisAnd therefore a £ os a ^ c f >i
whzn Hezelejah thought his ficknefs was to death, and his cafe :>a
defperate ; He thus bemoaned himfelfe ( 2/4.- 38. 1 1 . J Ifkall not
fee the Lord, even the Lird in the land of the living ; I {hall behold
wan no man with the inhabitants of the world. But, faith &ihtt^
the fick man being perfectly recovered, talkes with and looks up-
on men;And the firft difcourfe heiiTueth, is a confeffion of repen-
tance for his iniquity ylhavefwned, I have perverted that whim
was right, and it profiteth not : And his next is a cenfelfion of praile
for his recovery ; He hath delivered^ I am aiTured he will deliver
my foule from going dowr.e to the pit, andnty life fh all fee the light.
This is a profitable expofition ; and much infifted upon by .fome
very learned interpreters, and therefore I lliall make a little im •
provement of it by this briefe obfervation.
It is cur duty, being recovered from ficknefs, to emfefs a-"d mah
hnowve the goodnefs ef God and our [infulnefs to tbofe that or I
About HS.
There is a three-fokiconfefficn ; Firft>of faith, that we believe
what God hath revealed and promifed to doe for us. Secondly, ■
of prayfe,that we thankfully acknowledge what God hath done for
us according to his promife. Thirdly, of repentance, that we are
heartily forrowfull for and bewayle,wbat we have done againft the
command of God. We fhould be afhamed to fin before men, but
let us net be afhamed to cenfefle our finfulinefs, and ( in fome
cafes) ourfpeciall fins before men. Though we n:ither impofe
nor extort particular confeffions from men ( as the Papifls doe )
yet it is good for men who have been under the afflicting hand of
God, and have had great experienced: his mercy in railing them
446 Chap. 33. An Expofitio* upon the Bocl^of Job. Verf. 27.
up, to declare what God hach done both for foule and body, that
others may be bettered by their experiences.
But 1 thall no: iUyupon this, becaufe our tranflation ( which is
. cleare and fate ) runs another way, making the antecedent to Ais
he, to be God : Hex that is, God looketh upon men, and faith, Tfaty
jay, I have finned, and have perverted that which is right, and it pro-
fited me mt y Then (as it followeth ) He mil deliver him from goina
dftvne to the pit, and his life jhallfee the light. The fence of the
context in Generall, is piaine'; God looketh upon men , and if he
feeth them penitent, he will have mercy upon them,and deliver thew>
er give them that which is better then bodily deliverance. More
diitinaiy.
He looketh upon men.
It is the work of God at all times to look upon men ; and he
looketh fo upon all men, as if he had but one man to look upon.
His look upon men is not a bare look, buc a confidering, and an
obferving look. He fo looks upon men, that he looks through
them. He looks upon them, and takes notice what they are, how
it is with them, what they are doing, and at what they are dri-
ving. He looks upon them to confider both the frame of their
hearts, and the courfe of their lives ; yea his mftiii«9*is an ex-
pecting : he fo looketh upon man, as looking for fomewhat from
man, or as deiiring to fee fomewhat in him. ' Though God hath
no need of us, nor of any thing we can doe, yet he looketh, wait-
eth, or hath an expectation, of fomewhat to be done by us. He
looketh upon fick men,to fee how they take it;with what patience
they beare affliction, what the workings of their hearts are, what
their repentings, what the actings of their faith • fuch things as
thefe the Lord looketh for from moft men, moftly from men un-
der the rod,under fad & forrowfull ^ifpenfations. And the words
following fhew what it is expreflely which the Lord looketh for.
Yet before I open them, note in generall.
God loves to fee ccafion of doing good to man.
"What we love to doe, we love the opportunities of doing it.
The Lord isgood,and he loveth to doe good, and therefore he is
exprefled as one troubled when he wants,& as one pleafed when
he hath the occaiions of doing it.We may take up that fence emi-
nently
Chap. 33. An Sxpjfnhn ttfoH the Bw>t of j o 1. Verf. 27. 447
nently from that moft patheticall wifh (TfiL- 81.13,14,15,16.)
that my people had hcarkned unto me,and /Jrael had walked in my
wayes, I fiyuld fcone have fnbdued their enemies , and turned my
hand again ft their adversaries. The haters of the Lerd,fhonld have
• fubmittcd themfelves, bnt their time fheuld have endared for ever .-
1 fkould have fed themalfo with thefweftof thewheate, ice. As it
the Lord had fnyd, How glad fhould I have been if my people
had been bur fitly qualified to give me occafion of removing all
evill from them, and of doing them all manner of good. The holy
. Prophet fpeakes the heart of God in the fame readinefs (1ft: 30.
18. ) Therefore will the Lord wait that he may be graeioM tint a
yon, therefore will he be exalt ed, that he may have mercy upon you.
As if he had fayd , Trie Lord expe&s your reformation, that he
may not proceed in rigour againft you , or as fome conceive ra-
ther, he only delayeth his putting an end to your troubles, till ye
are humbled,expec~ting a feafonable time to (hew you that mere)-,
in beftowing of which he. will exalt and advance his owne name-
arid honour, when once he feeth you fitted and duely prepared to
receive it. The Lerd (faith David, Pfal: 14. 2.) looked downs
from heaven upon all the children of men, to fee if there were any did
nzderftandandfeekjSod. There he is reprefented looking dovvne
from heaven to fee if any did underftand, as here, he looketh upon
men to fee if any doe repent, faying, I have finned, Sec. The Lord
often, yea alwayes looketh downe upon Nations,Ckies and peo-
ple, to fee if any have a right undemanding of him,or a will with
upright affections to him. The Lord at this day is looing upon the
fick, and looking upon the found, to fee if there are any, who are
going on faithfully in a right way,or repenting tharthey have gone:
Wrong. He loeketh upimmen ; And if any fay ^
1 have finned, &c.
In this latter part of the verfe, we have the matter expreiTea
which the Lord looketh upon men for, 'tis repentance and godly
forrow for fin ; // any fay, I have finned j That is, if any repenr.
When the Lord faith, If any fay, I have finned, he doth not meane
it of a bare faying fo, but, if any fay fo, laying his fin to heart ; if
any fay fo from a true fence of the evill of fin ; if any fay fo bur--
den'd with fin, and tafting the bitternefs of it ; if any fhall fay , /
have finned, and fay it thus, then cfrr, The word which- -we tran-
flare
■ "J ■' ■ ■ » I ll *-^* ■■
448 Chap. 33. An Expofuoa ufw the B»<k,of } o B. V r erf. 27.
Hare ,/FwW, notes a njilbke o£ our ayme or way ; As if it had been
fjyd."; If any man fay y I have gone befides the line, and done be-
fices the rule. Sin is in all men a milling of the mark, and a ftep-
ping out of the right pach ; it is alfo in very many,as 'tis exprcfled
in ihe next claufe , a perverting of that nhich is right. If any fay,
I have fwxely
avd perverted that which is right,
Hty mvut The word implyeth more then ordinary finning,more then fins
ooUijmti (on- 0? U1 fi rnl i t y, which arife from ignorance and miftake, eventhofe
m** paver- ^^ are committed with a reiolvednefs of fpirit , and purpofe
L-Jmi iicrnn of heart ; or they imply not tho'.e fins which a man falls into un-
mvos mm. advifedly and unawares, but thofe which he commits upon deli-
beration, and in the eye of the Law,that fhewing him plainly what
is right, and that he ought not to pervert it. So then in ftri&nefs
offence, to pervert that which is rights is to be willingly, yea wil-
fully unrighteous. The Church making a graduall confeffion of
her fin by three fieps, purs this word in the midft(P/*/.- 106. 6.)
We have fwned with our fathers , we have committed iniquity ('tis
this word ) or done that which is crooked and pervrrfe ) we have
done wickedly. C* in -> tne ^ r ^ man Dorn > finned thus {Gen: 4.1 3. J
My punijkwext is greater then I can keare ( fo we render ) or (as
We put in the margin ) mine iniquity is greater then can be forgi-
ven. Cams (in Was a perverfnefs,he knew he perverted that which
was right in flaying his brother. So that, here we have the con-
feflion of fin, with the aggravation of it, a noteriotu fin . The peni-
tent perfon doth not only fay, I have finned, but I have finned
greatly, or I have perverted that which was right. To fin, and to
pervert that which is right, are materially the fame ; only the lat-
ter intimates the manner how a fin is committed, namely, when
we would not be ruled by the Law , but accommodate the Law
( as if it were a leaden or lesbian rule ) to ferve our lufts ; fo per-
verting that which was right,that we might countenance and em-
bolden our felves in doing wrong. If any aske
What is right ? Surely, right is Firft , The Law, Secondly,that
which is done according to Law. Thefiatutes of God are right,
rejojeivg the heart ( Pfal: 19. 8. ) The word of God is right, and
the rule of right, yea it is a ruling right. To pervert that which is
-ight, ©Lte pervert the lawcf righteoufnefs, is to aclagainft the
light
Chap. 55. An Exyofltlon Kpn thi Bb£gf Job. Verf. 27. 449
1 — I — : i ^
light and convictions of confcience which will be our Judge.
Oneof the larine interpreters uf#i a har(h and courfe word to Peccavi et re-
prefle this by ; yet full and proper to the fcope ; / have fortified fhim tortifica-
( or writhed and bended ) that which was right. Another ren- JJ** ,Ci -> a:
ders it, I have prevaricated front that which was right. Our word fumTp'ofitt-
gives the fence fully enough, I have finned, and perverted that t s. Tygur;
which was right.
Hence note.
•Firft , Si* ntnjt be confeffed. The Lord looks for it. He Uokjth
upon men to fee whether any wiftfay, I have finned.
He will have their fin out of their own mouths. When Nathan
brought the parable home to T>avid and fayd, Thou art the man y
he prefently fell into confelfion, / have fnhed ( ^ Sams 12.13.)
But fome may fay, Is this confeffien of fin fufificient to fay, /
have tinned.
I anfwer ; Firft, a generall confeflion of fin, or that we have fin-
ned is not fufficient } unlefle we are alfo willing and ready to con-
fetfe before the Lord all our particular fin?. Some are ready
. enough to fay, they have finned, who yet will fcarfe be brought to
acknowledge any particular fin ; yea many fay, they are great fin- Peccawesfe
ners, who know not how or in what they have finned, nor what it ejeplenq-, con-
is to fin. Therefore barely to fay , I have finned, is not a Gofpel^ f£? " rur etiJst
confeflion of fin. I anfwer. Secondly, Though a generall eonfef- l^I'™ 1 g g c J
fion is only exprefled in this and many other Scriptures,yet a fpe- ^ r< Greg-'",
ciall confeflion is intended. The prodigal Son ( Luke 1 5. 19. ) 24. Moral: c:
fayd, I will returne to my father, And I will fay to my father, I have 12.
finned again fi heavrn, and againjf thee, and am no more worthy to
be called thy Son. He did not enumerate the particular evill a£te
he had committed and was guilty of, yet doubtlefie he had them
as a burden up&n his heart, adH was willing to unburden himfelfe
of them, one by one, in a hearty and heart-aflrlidling confeflion.
The publican ( Luke iS. 15. ) ft sod afar off, and dm ft not lift
up his eyes to heaven, but only fayd, God beywrclfull to me a (in-
ner. He ftruck at all his fins, though he did nrcby name touch any
one of them. He that faith ( knowing what he faith ) I have fin-
ted, will not hide any one of his fins; And he that indeed and
truth confefleth any one, will cover none of his fins. Thofe fins
may be pardoned which are not expreflely confeffed, but if we
M m m con-
4^o Chap. 33. An Exposition upon the Book^ of Job. Verf. 27;
conceale or hide any fin, and will not: bring ic forth in confetfion,.
we cannot, in faith, expect tl^pardon of ic.
Againe , Confider the time or feafon when the Lord looked
for this confeffion j It was a time of trouble and affli&ion,of paine.
and forrow, the man was Tick, or but in a way of recovery out of
hisficknefs.
Hence note.
Times of affHttiov arefpeciall times oj confeffion and repentance.
Confeffion of fin muft not be omitted (efpechlly not neglected)
in our molt comfortable dayes , much leife in a day of trouble.
A fad and troubled ftate calls us aloud to a gracious fadnefs of
heart, to the fearch of cur hearts and lives, which are preparato-
ry to repentance and Godly forrow. Ufually in profperity men
will not be at leifure to fearch their hearts, and take notice of
their fins. Therefore the Lord draweth them to confeffion by
drawing them from the world , by laying them upon their fick
beds, or by bringing them into ftraites. And as when affliction is-
uponperfons or families, then is a fpeciall time to confeffe per-
fonall and family fins ; fo to confeffe national fins,, is moft feafona-
ble when affliction hath feized- upon kingdomes and nations.
The want and neglect of that publicke confeffion and forrow in.
fuch a day is mightily aggravated, and moft feverely tfireatned
( Ifa.- 22. 12, 1 3, 1 4. J God looketh and loveth to heare every,
man, faying, and a whole nation, as one man, faying in a day of.
forrow and trouble, 1 have finned^ and perverted that whUh was.
right.
From the latter words, I have perverted that which was right ,
or the Law.
Note, Firft.
The law of God is the rule of right eonfnefs ; a right rale.
.All rightnefs and righteoufnefs is comprehended in it, and-
weafured by it.
Secondly, Learne.
Sin is a perverting *f thfit which is right.
Every ( the leaft ) fin is fo in fome degree, though here, pofrV
is!y,fins are intended of any, even of the higheft degree. The.
Apofile
Chap. 33. An Expejition upon the Booh^of Job. Verf. 27. * 451
ApoMe defining fin, callech it ( 1 John 3. 4. } A tranfgrejfion
of the Law ; and if fo, it tnuft need s" be a perverting of that which
is right : For what is or can be right, if the rule of righteoutneis
be not. What the Apoftle foake to Slymas (Acts 13.10.) Wilt
thou not ceafe to pervert the right rvayes of the LW,fhewes the na-
ture and effect of every fin, and the more finfull any fin is , by fo
much the more doth it pervert that which is right. Some finners
are fayd to make voyd the law of God, to pervert it, as if they
would quite fubvert and difanull it. David remembers God of
fuch, and defires him to look to them berimes (Pfal: 1 19.126.)
It is time for thee to workfir they have made voyd, thy law ; That is,
they have done their beft, or worft rather, their urmoft to make
it voyd, and of no force ; Tis not in the power of all the powers
of the world,to vacat refcind or null one tittle of the law of God,
heaven and earth (hall paffe away before that, yet many attempt
it, yea fome doe that wnich will be found and interpreted a mak-
ing voyd of the law of God, who thinke tnemfelves great zelotes
for, or very zealous of the law. That will be the cafe of many,
efpecially, of all will-woriHppers.
Againe , Confider though the perfon here fpoken of had not-
only finned, but perverted that which was right, that is, finned
perverfly , yet upon confeflion the Lord deales graciously with
him.
-Hence Note.
The free grace of God extends t» the pardon of the great eft /"/;/,
even fins of perverfnefs.
Where fin aboundeth, Grace aboundeth much more ( Rom: %.
20. ) whether the abounding of fin be taken in the number of ft,
1 or in the weight of ir, that is^n the greatnefs and aggravations of
ic, Grace hath its futable fupW^abounding^A/jw*.- 23.21.) When
Balaam would ihew that the people of Ifrael were a people im-
penetrable by his curfes, he faith, The Lord hathfeen no iniquity
in Jacobs nor perverfnefs In Ifrael. The word there ufed is of a dif- /QV
ferent root from this in the text, but the fence is the fame, imply-
ing, if the Lord had feen perverfnefs in Ifrae /, it would have layd
them open to a curfe ; yet fins made up of perverfnefs are within
the compafs of a pardon. There is no fin excepted from pardon,
but that which at once refufeth anddefpifeth it, the finagainft
M m m 2 the
45 2, Chap. 33. An Expofition ufan the Bool^of Job. Verf.a7.
the holy Ghoft ( Math:j 3. 31.) This ihould not incourage any
to fin perverfly, only it" is a comfort to thofe who have. They
who have finned perverfly ,or who have perverfnefs mingled with
their fin, fhould nor cart oft* the hope of pardon, but woe to thofe.
who fin perverfly, ( tliat is, againlt the light of their owne confer-
ences) upon hopes of pardon. Such perfons have no true hope
(they may have much preemption ) that they {hall be pardoned.
They who having finned perverfly, confefie it, have good ground
to pray for pardon , but they who goe on finning. perverfly , have
no ground ( while they doe fo ) to hope for it. This text fpeakes
of a perfon confelfmg and bewayling that he hath finned perverfe-
ly, not of a perfon purpofing to fin fo, as appeares further in the
laft claufe of the verfe ; If any [4) j / have finned and perverted
that which is right.
And it profit et-h me not.
Here's another poynt of contention , we muft not only confefie
that we have finned, but the fruitlefsnefs of fin, or that fin profit-
eth not. There are two rendrings, and fo two feverall expoiitions
of thefe words.
fTtl3 The word fignifieth moft properly that which is equally And
Zf^^a^ hence fome give the fence thus, (which carrieth in it an eminent
etnomenfJni- vvor ^ of repentance ) I have finned, and perverted that which was
ninum. Vnds right, and have not that which is equal I ; That is , Though I am
fenfweft, non greatly afflicted, and my farrows lye heavic upon me , yet they are
accept tatniin- mt equal I to my finning, or pervrrfe dealings withtjpe Lord. I have
l J™ i J ton . 1 y 9 ' not received as I was worthy, or according- to my ill defervines c
ptena pro pec- The beptuagmt fpeak thus ; Coa hath not made ajtritt tnqmfition
catomeo.Qoc.formy fin. My iniquity is not charged upon me to the utmoft-.
Hon &i$ni in I have finned grievoufly, but God hath dealt gracioufly with me, ,
vie mquifivit anc j ^h not meafured out to the#ll of mine iniquity. Tis an
peccavuSept: argument °f t* 16 repentance to juftifie God in afflicting us. This
' is a pious and a profitable rendring of the text.
Whence obferve.
Firft , The punishment of fm in this life is not equal! to fin.
As all the fufterings of this life are not worthy to be compa-
red with the glory of the next life ( Rem: 1 . 1 8. ) fo neither are
tbey comparable with the fins of this life. When a man is under
very
Chap. 33. An Expofition upon the Botl^ of J b. Verf. 27. 453
very fore affliction, chaflened with pome upon his bed^and the mul~
titude of hu bones with ftrongpaine : So that his life abhorreth
breads and his font da'my meat ; yet he muft confefle, his fuffer-
ings are lefs then his fin. The Church of the Jewes acknowledged
this as to that great affliction, their captivity in Babylon ( Ezrra 9.
13, ) After all that is come upon m for our evill deeds , and for
our great trefpajfe, feeing that our God hath punifhed us lejfe then
our iniquities deferve y &c. It was no little punifhment which that
people endured, yet they confeffed it was leffe then their ini-
quity. The leaft fin is fo great, that no punifhment which man i»
capable of in this life can equall ir ; nor can that in the life to
come equall it as to prefent degree, but only by the everlafting-
nefs of its duration.
Secondly, Note.
*X fttle truly humbled is ready to ccnfcfs to the glory ofGod i
that his punifhment and fuffermg is lefs then his Jin.
As a godly man doth not thinke any (in little , fo he doth not
thinke any affliction great compared with his fin. Cain fayd, My
punifhment is greater then I can bearc • but he did not fay, it was
greater then his fin. How hot foever the furnace of divine wrath
is heated, yet finners mufi acknowledge there isfparing mercy in
it ; and that God might have made it feven times hotter, and
therefore hath afflicted them lefs then their fin. As a godly man
is ready to acknowledge his mercy more then he hath deferved
( Gen.- 3 2. 10. ) 1 ( iayd Jacob ) am not worthy of the leaft efall
%e mercies, and all the truth which thou hast fkewed unto thy fer-
'vant , as if he had fayd ; I am lefs in my good actings then any
of thy actings towards me for good have been ) fo he is ready to ■
fay,his greateft afflictions or evills which he fuftereih are lefs then
his finf$ or then the evills whiciphe hath done.
Secondly , The word fignifieth to profit, fo we tranQate ; And Verbnm HW
it profiteth me not. Other Scriptures comply with this fence ( He- expono, profuit
fter :?.§. J Haman in his malicious and envious fuggeftion? againft nm fa^hi
the Jews, tells the King,/*- is xot for the Kings profit to fuffer them ^/"^ ; ' *
to continue. He ufeth the fame word againe (Heft: 5 . 1 3 J where yJmt Merc; -
after he had reported all the great things that he enjoyed, he
concludes ; what doth all this profit me ? or all this availeth me no-
thing, fo long as J fee Mordecai the few fitting at the Kings gate ?
Thus
414 ? na P- i'3' * n Ex P°f itlon u ? on x ^ c B° ^ °f J ° B - Verf.27.
Thus here, faith the fick man, 1 have finned , And It profited me
not, or I have got nothing by it : And when he faith , it profited me
not ; we are to expound it by a ufuall figure in Scripture, where-
by more is intended then is exprelfed, lb that, it profiteih me nor,
is, it bad been very detrimental!, dangerous, And deadly to me. I
feel and fmart under the fad iflues of my fin, my perverting that
which was right hath done me (though I have had but my right;)
much wrong. I have finned, and it profited me not.
Hence note.
Firft , Sin pretends -profit and advantage to a finner.
There is no temptation comes without a bait. Though fome
fin purely for fins fake ; yet it is rare that fin cometh without the
offer of a bribe , and profit is one of the greateft both baits and
bribes that the Devill puts upon the hook of temptation, when he
fifheth for foules. Ton fhall get by it, faith that deceiver. But the
repenting foule, can truly hy,it profited me not ; I had thought to
have gotten by my fin, it promifed me very faire, but I have got
nothing but blows. The temptation with which the Devill aiTaul-
ted ©ur firft parents was of this kinde,He told the woman of pro-
fit, fhe and her husband fhould gaine knowledge by it, ( that's a
noble gaine ) They (hould be as Cjods knowing good and evill, there's
all profit imaginable in fuch a knowledge. Chrift himfelfe who
was God and perfectly knew good and evill, was alio tempted
with profit ( Math: 4 . 8, 9. ) The devill jhewed h'tm all the king-
domes of the world ( and thole not with bare walls, but ready hung:
and furnifhed ) and the glory of them, and fayd unto him, all thejP
things will I give thee, tf thou wilt fall downe and worfbipme. If our
head and the heirs of ail things was tempted with profit, how
much more poor we ! No marvaile if Satan provide him Agents
to fay to us as they are reprefenffed ( Pro: 1. 1 3. ) Ceme^afi in
your lot among us, we will all have one purfe,&r a joynt flock in this
wicked trade ; What they hoped to get by it , is told us in the
next words ; We fhallfind all precious fubfiancc, and fill our houfes
withfpoyle. We fhall get enough, and you fhall fhare with us if
you will but come and goe with us. We fee what fin promifeth ;
But what doth the finner find ? himfelfe anfwers, It profited me
not.
Hence
Chap. 33. An Expoftion upon the BooJ^of J b. Verf. 27. 455
Hence learne.
There is nothing gotten i>y fin , no good is gotten by it.
The Apoftle puts the queftion to Tinners (Rum: 6. 21. ) what
fruit had ye then , in thsfe things whereof ye are nm afhamed ?
Cait up your account , and tell us what you find at the foot of ir.
Poifibly ibme may fay , we have gotten hundreds and thoufands,
we have gotten houies and lands, our barnes are full of corne, our
fields of cartel, and our bag3 are fufl of treafure. But is it profit
to have houfe and land, gold and filver come in by fin ? Let that:
Scripture anfwer ( Math: 1 6. 26. ) Wbfo it a man profited if he
fk all gaine the whole world and loofehis own fofile ? But fome may
fay, they that are in Chrift cannot Ioofe their foules by fin. I an-
fwer ; Firft, though they that are in Chrift cannot be fuch finfull'
foules,as to fin away their foules, though they cannot fin at fuch
a rate, nor in fuch a height as to loofe their foules who have in-
deed found Chrift, or rather who are found of him, and planted
in him ; yet the dammage which every fin unrepented of and un-
pardoned puts man to is the loffe of his foule. Secondly, fuppofe
a (inner repenteth, what hath he got by fin, but the forrows of re-
pentance. And though no man fhall have caufe to repent of true
repentance for fin, yet no man fhall have caufe to boaft of the
penny-worth he hath had by fin which hath occafion'd the forrows
of that repentance. One houres communion with God in wayes of
holinefs is better then all the profits and pleafures which any man
hath, got while he was cemmitting.that fin, or running any courfe
of fin , whereof he now repenteth. At the beft fin dillionours
God, troubles .our confciences, and breakes - our pence ; at rhe-
beft nothing is got by fin which is worth the having , at vvorft the
fcule is loft by ir, which of all things sve have is moft worth the-
having.
Thirdly , Note.
Sin is exceeding danaerouss anddeftruclivetoma?:.
Some would fin for the pleafures and carnal contentments
which are found in fin, though they knew they fhould make no
earnings, or get no profit by it, yea though they knew the; fiiould
be and dye beggers by it. Once more, if this were all,rh?t they
fl-.ould ioofe heaven by it,or if the meaning of looting their foules
wer£ ■
♦-
4S<£ Chap. 33. An Expoftion upon the Bool^of J o b. Verf. 2$„
were only this, that their foules fliould be no more, they would
cafily venture it. But there is an affirmative in the negative, and
when, 'tis fayd,jfa profiteth not, the meaning is , it brings trou-
ble and renders us miserable for eve*- ; Fooles { that is, ail fintull
men, faith the Spirit of God , Vfal: 107. 17. ) becaufe of their
vranfqreffion, and becaufe -of their iniquities are afflicted find all fuch
among thefe fooles, as dye in their fin are damned ; and who is
able to fumme up the dammage of damnation ?
Fourthly , Learne.
Sinners fhall be forced at laft to confeffe that there ii no profit
in Jin, m
True penitents confeffe it willingly nowjand impenitents (hall
confeffe it at laft, whether they will or no; tney lhall have fuch
a conviction of the evill of fin by their furTerings , as will make
them fay, what hath pride profited me ? and what hath envy pro-
fited me ? what hath malice and wrath profited me ? And what
hath the fraudulent deceiving of my neighbour profited me ? this
will be the cry of finners to all eternity. Oh what hath fin profi-
ted us ? That which is the willing confeffion of a gracious repen-
tant here, will be the forced confeffion of damned impenitents
for ever hereafter. This will be a bitter repentance. Hell is and
will be full of the words of repentance,but no fruit of repentance
fhall be found there. The damned (hall net find either amend-
ment in themfelves, or mercy from God. This will be the con-
feflion of all finners at laft ( as of thofe that repent and are faved,
fo of thofe who repent when damned ) we have finned and per-
verted that which was right,anc it hath not profited us.And when
once man hath made this hearty confeffion to God of his fin and
folly, then God maketh him a gracious promife of deliverance
and mercy, as appearesin the tenour of the next verfe.
Verf. 28. He will deliver his fottle from going into the pit, and
hii life fhall fee the light.
There is a twe-folfl reading of this 28th verfe, as was fhewed
in opening the former. For whereas that 27 th verfe is underftood
by feme as the humble confeffion of the fick man recovered, and
fo read in this forme ; He looketh upon men and faith, I have finned
and
Chap/33. An Exfofition ttpn the Booi^of. Job. Verf. 28. '477
and fsrverted that which was right , and it profited me not ; then,
this 28th verfe is rendred to make up that fence,as a thankfull ac-
knowledgement of his recovery, He hath delivered my fade from
going into the fit, and my life feeth the light. Thus, as we had his
conreflion of repentance in the verfe fore-going,/ havefinnedfoc. y um ^ j
fo here we have his confeflion of praife and thankfulnefs ; He hath tlionem erit e~
delivered my foule from going into the -pit. Mr Brought on tranflates tiamn&htever-
to this fence ; Hefaved my foule from going into the fit , that myf use ^ c ofrJJione
life doth fee the light. Thus the lick man being reftored breakes v ^. im \ff fl
out into thankfgiving;T/tf Lord in mercy hath freed me from death, mamlenefkcn-
helljdnd the grave ; 1 need not feareSatans accufations ; my body en- nam agnojem-
joyes the light of the world, and my foule the light of Gods eounte- tit. Merc:
nancejhining ufonme, which is better then life. But becaufe our
owne reading is deare in the originall text , and holds out the
fcope of the context fully enough,therefore I fhall profecute that
only.
He will deliver his foule from going into the fit.
The words are an aitertion of the favour and goodneiTe of God
to the penitent fickman ; He ( that is, God ) looketh nfon men,
andif he hear e any faying, I have finned and fer verted that which
is right, andit frofrteth me not , if he make fuch an humble and
gracious confeflion, this will be the ilTue ; the Lord will deliver
his foule from going into the fit. At the 1 8 r h verfe, we had words
of the fame import ; He keefeth back, his foule from the fit, and his
life from feri flying by thefword. And againe,at the 24th verfe, Vc~
liver him from going downe to the fit. To be delivered from the
pit ( as was there f hewed ) is to be delivered from death. And
the word foule ( as was then likewife expounded ) is put for the
perfon ; As if it werefayd ; He will deliver him, the penitent man
from death ; and that both from temporall death,the death of the
body,and from eternall death, the deftru&ion of body and foule ;
or he will deliver him firft from the pit of the grave ; and fecond-
ly, from the pit of hell. He will deliver hj^gule from the fit.
0*»i his life fhall fee the //g*f. W ^ W
That is, he fhall live to fee the light ;Tefee the light, is a cir- ™^ r f ut *
cumlocution of life ; As if it had been fayd, He fhall recover out brafuntfymlo'-
of his deadly ficknefs, and behold the light of the Sun, as living lion mart*.
N n n men Pined;
45 8 Chap. 3 J. -^ n Expofition upon the Bool^of J o b. Verf. 28,
men doe. Thus David prayed ( Pfal: 56. 13. J That he might
fvalke before God in the light of the living. And thus the wicked
man is rhreatned with eternall death {Pfal: 49. 1 9 J He frail ooe-
to the generation of his fathers, they frail never fee light - } That is
they lhall never enjoy life, but be lliut up in a perpetuall ni^hc.
of death, or in the night of perpetuall death.
Secondly, When 'tis fayd, his life frail fee the light, we may
underfhnd ir, not only for a bare returne to life, or that he fhall
live, but that he (hall live comfortably and profperoufly, he fhall
lead a happy life. To fee the light, is to live and fejoyce ; lipht.
ispleafant,it is comfortable to behold the Sun,as Solomon fpeakes.
To fee light, comprehends all the comforts of this life , and of
that to come, which is called,^ inheritance of 'the Saints in light ,
r ( Col: 1 . 1 2. ) For as darknefs is put not only. for death, but for.
all the troubles of this life, and the torments of the next ; fo li°ht
is put both for life, and for all the comforts of this and the next
j life. All the bleflings of this temporall life, and the perfect blef-
fednefs of eternal! life, are comprehended in light. Se that when
'tis fayd, his life frail fee the liqht, the fence rifeth thus high ; He
frail be happy forever ; fo extenfive is the favour of God to re-
penting perfon?, that time is too narrow for it ; everlafting li°ht
fhall be their portion. From the former branch of the words thus
opened, He will deliver him from the pit.
Obferve.
t/iH our deliverances are of God.
As there is none can deliver like God, fo none can deliver
but God. If he gives out the word that fuch a man fhall goe to
the pit, it is not in the power and skill of all the Princes and Phy-
fitians in the world) to fave or ftay him from it. And how low
and defperate foever any mans condition is, if God fay the word,
he is deliver'd and reprieved from going downe into the pit.
Secondly , From the connexion with the former verfe,the fick
man having made. this confefhon, .1 have finned and perverted that,
which u right, and itt&fiteth me not, the Lord prefently delivers
him, &c
Obferve.
Qod u ready to deliver, hnmble praying and believing fimtrs.
That
Chap. 33. -An Expoftion upon the Bool^of Job. Verf. 2S. 459
That command hath a promife joyned to it ( Pfal: 50. \$. )
Call Hp»n me in the day of 'trouble , and I will deliver. The 107th
rfalme fpeakes this quite through, where we find many forts of
peritliing perfons, crying un:o God , and God delivering them
from perilling when they cryed. As when fin cryeth God will
afflict, fo vyhen finners cry, God will relieve them in or bring
them out of their affliction.
From the latter branch, His life fhall fee the light.
Note.
Natnrall life ', and light are a great blejfing. +■
God promifeth much when he promifeth life and light ; The
light of this life is no fmall mercy, how much greater is the light
of fpirituall- life ? But who can conceive how great a mercy the
light ofeternall life is! yet all this God fpeakes to the humble
and believing fiuneri when he faith, His life fhall fee the light.
Secondly , Comparing the two parts of this text together, He
roill deliver him from going dorvne to the pit , and his life ftall fee
the light.
Obferve.
The mercy of God to humble [inner \r, is a compleate mercy.
Here is not only deliverance from evill, but the beftowing of .
good ; it is much to be kept from going downs into the pit , but
it is more to fee light, the light of comfort here, and the light of
glory hereafter. The mercy of God to his people is great in tem-
poralis, greater in fpiritualls, greateft in eternalls. The benefit of
redemption (to fhewthe fullnefs of it ) is fet forth two wayes ;
Firft,'by our freedome from evill ; Secondly , by our enjoyment
of good. ( John 3 . 1 6. ) God fo loved the yporld y that he gave his
only begotten Son y that whofoever believeth in him,fkould notperifhj
but have everlaflwg life. He fh aft not peri fb ( that is , he fhall
be delivered from-going downe to the pit ) he fhall have everlaft*
ing life ; that is ( as the text fpeakes ) his life jhall fee the light.
Elihn having at large drawne a defcription or narration of the
whole proceeding of God with finfull man in all the parts and
particulars of it, gives a briefe of all that he fayd,inthe two next
verfes,
N n n 2 Verf. 29.
460 Chap. 33. An Exfefition upon the Bool^of Job. Verf.ip.
Verf. 2p. £0 all thefe things worketh God oftentimes with man •
Ve;f. 30. 7 bring back^his fonle from the fit, to be enlightited
with the light of the living.
As the Apoftle after he had difcourfed at large, about the dig-
nity of (Thrifts Prieft-hood , gathers up all together ( Heb: 8. 1 .)
Now of the things which we have fpoke;:, this is the fum : we have
fach an high Prlefi, who is fet on the right hand of the throne of the
Male fly in the heavens: So Elih/t having fpoken much of the feve-
* rail waves, by which God revealeth hirrrfelfe to man , and works
him to a light of his fin, and penitentiall forrow for it , recollects
md uimmes up all in thefe words.
Lo all thefe things worketh God oftentimes with man, &C.
In thefe two verfes, we may take notice, chiefly of tw©
things.
Firft , The frequency of Gods dealing thus with man (f .29th
Lo all thefe things worketh God oftentimes.
Secondly , The defigne and purpofe of God in doing fo ;
That he may bring backjhls foule from the fit, and be enllghtned with
the light of the living.
Lo, all this worketh God oftentimes with man.
Here's the application of the former Doctrine ; Ellhn prefleth
his hearers with it, and bids them lay it to heart ; As if he had
fayd, / have net been J "peaking of things in the c lands , bnt of what is
really and dayly ailed among the children of men, Lo ( or behoIcT)
all thefe things. There are foure fpeciall fignifications in Scrip-
ture of this word, Lo, or b?hold y an& they may all foure meete in
this place.
Firft, It imports fome new unheard-of and wonderfull thing
( I fa: j. 14. ) Lo,or behold a virgin fhall conceive , and bear a fen ■:
That a virgin (hould bring forth a Ion, is a wonder of wonders,
a wonder fo much above the courfe and power of Nature, fo
much beyond the compaiTe & comprehenfion of reafon, that men
and Angels have reafon to be aftonifhed at it.
Secondly, 'Tis prefixed, to ftiew fome extraordinary impulfe
©r readinerfe of fpiric for action. Thus Chrift fpeaketh in that
other
(.hap. 33. An Exfojhion upon the Book^ of Jo b. Verf. 29. 461
©.her noble prophecy of him ( Pfal: 40. 7. j Then f aid I, Lo, I
came, in the volume of the book^it is written of me • I delight to doe
thy will my God: yea thy Law is -within my heart. Lo, / come t
that is, I am ready to come,I am prett upon the work,I am under
the preflure and command of my own fpirit, as well as under thy
appoymment and decree to undertake and finifh that worke of
mans redemption.
Thirdly , It frequently implyeth matter worthy of weight and
deepeft consideration. That's ufefull and remarkeable which is
thus prefaced. Thus Solomon fpeaking of the. field of the flothfull
man, faith ( Prov: 24. 3 1 .) Lo,it was all grow ne over with thorns,
and nettles had csvtred the face thereof, and the flone wall thereof
was broken downe : As if he had fayd, Marke, this is a thing to be
attended, the fluggards field is full of thorns j that is, in a fpiri-
tuall fence, flothfull hearts are full of ' luH s and van: ties. In this
language the Church invites all to confider the Glorious excel-
lencies of God ( Ifa: 29. 9. ) Lo, this is oar God. And thus Chrili
fpeakes of the woman whom he had healed on the Sabbath day
( Luke 13. 16. ) And ought not this woman , being a daughter of
Abraham, whom Satan hath bound, lo, thefe eighteene yearcs , be
loafed frem her infirmity on the Sabbath day ? As if he had fayd,
Pray confider the cafe and fpeake your mindes.
Fourthly, 'Tis often ufed in a way of ftrong aflfertion, and affir-
mation, intimating the certainty of what is fpoken ( Gen: 1. 29.)
And Godfald, Behold, I have given yon every herb bearing feed.
And againe {Gem \ 2. 1 1 .) It came to paffe,when he was come ncere
to enter into Egypt, that he faid unto Sarah his wife, Behold, now, I
know that thou art a faire woman to lookjupon. (Read Pfal. 132.6.
E^ek: 30.9. Luke 1.32.)
In the prefent text it may have aM thefe intendments ; for is ic
not a wonderfull thing, that God fhould be gracicus to poore
creatures ? is it not ftrange that he fhowld take fo muchpaines
with, and exercife fo much patience towards them ? 5econdly,Z>, . .
God worketh all thefe things ; He is ready to doe them, he waiteth
to be gracious, or to magnifie his grace in doing them. Thirdly,
Le, Gvd worketh all thefe things ; is not th'is a matter of great con-
fideration, ought we not to fit downe and weigh ic well ? Fourth-
ly, Lo, all thefe things -worketh God ; certainly God hath and will
wsrk all thefe things j this is a truth o«r of all queftion, a trurh of
which..
462 Chap. 35. An Expofition upon the Bool^of J l. Verf. 2p.
which there is no doubc to be made: As the Apoftle faith ( iTim.-
5. \6.) Withsut contr over fie , great is the my fiery of Godlinefs y
G?d was manifeft in the flefh j So I may fay without controverfie,
great is this myftery of Gods manifefting himfelfe to frayle flefh,
and doing all thefe things here fpokenof, awakening the confci-
ences of men by dreames, and working upon them by grievous
hcknefies,fending an interpreter one of a thonfand to declare un-
to man his uprightnefs,and at laft delivering his foule from going
downe into the pit. Lo, all thefe things worketh God.
'%?3 operdim There is fomewhat peculiar in that expreflion, he worketh.
ell egh,perfe- The native fence of the word, implyech ; Firft, a willing worke,
tit, ufurpatwr not forced or conftrained. Secondly, a full and compleat worke,
etiam pro gu- not an e gf a y or ff er> not a worke begun only , but carried on to
mTam™' perfeaion. The wicked are called workers of iniquity, (Pfal: 5 .
rm> 5. ) becaufe they are free and ready to fin, they have a ftrong
tyde and bent of fpirit to doe evill, and they doe it not to halves
but throughly ; they doe not only begin or nibble at the baite a
little ( as a good man often doth ) but greedily fwallow it downe
hooke and all ; they are fully in it, and doe it fully, they make a
worke of it, and fo are workers ef iniquity. The Lord doth good,
as the wicked doe evill ; All thefe things worketh God y He work-
eth them willingly, he worketh them compleatly, ( If a: 26.12.)
Lord thef* wilt ordaine peace for «/, for thon alfo hafi wrought all
our workes intts ; Thou art the Author and finifher of them. We
are invited (Pfal: 46. 8.) tscsme and behold the workes of the
Lord, what deflations he hath made in the earth. -The building
vvorkes, and the defolating workes of God , whether refpe&ing
perfons or nations, are perfect workes. Lo, all thefe things work^
eth Ged.
Hence no:e.
What ever good we fee wrought among or for the children of 'men ;
■ Cjod is the worker of it.
As he over-ruleth the evill which is done, and both fendeth
and ordereth the evill which is futfered ;fo he is the worker of all
the good that is done. God worketh it all either immediately
by himfelfe, or mediately by fecond caufes ; and what inftrument
foever is fet a worke, yet the worke as to the matter and manner
of it, as alfo to the refult and iffue of it,is the Lords. He was the
worker
) 9'
An 9-xpojitian upon the Book^ of JO I. Verf. 29. 463
worker of all that hath been fpoken of in the former context ;
though we reade of a meflenger, of an interpreter, yet the work
was Gods. 'Tis fayd ( Gen: 39. 22. ) Thekeeper of the prifin com-
mitted to Jofephs havd, all the prifoners that were in the prifin, and
ivhatfoever they did there, he was the doer of it. Not that he did
every thing.with his own hand in the prifon, but he gave the rule,
and ordered all that was done.Much more may I fay of the Lord;
whatfoever is done in the world pefpecially among his people,
god 'is the doer of it, All goes through his hand. Lo,all thefe things
rvorkethGod.
Further , From the prefix, Lo.
Obferve.
The workjs and dealings of God with men are wonderfull j thofe
efpecially which he worheth for the humbling of a [inner, and
for the delivering of a foule from going downe t$ the fit.
The breaking of the heart, the rayfing of it by faith,the renew-
ing of its peace and comfort, are wpnderfull works of God. And
the reafon why we wonder no more at them, is, becaufe we con-
fider fo little of them.
Hence againe from, the word, U,
Note.
The workes of God are to be deeply conjidered, to be flayed upon*
We mu ft not paffe them by lightly, whether they be towards
our felves or others, God hath made his wonder full workes to be re-
membred ( faith David, Pfal: 1 1 1. 4. ) or to be conjidered, that's
the defigne of God in his works, he hath made them for that end-,
that they fhould be remembred, and attended to,or they are fuch
as cannot but be remembred ; they leave their mar kes and mema-
rialls behind them. God fets fuch a (lamp of his power, wif-
dome, juftice, and goodnefs upon his workes, that they wiH not
be forgotten. And as his outward providential workes , are fuch,
fo his fpirituall workes are much more fuch. The godly- wife un-
derH uid them fo,they have a crkicall.eye in difcernirg thoie m-
vifible workes of God with a poore foule, in reducing him from
fin, and bringing him to himfelfe. David caileth all the godly
to the confideration of thoie woikes in his ovvne cafe ( Pfal: 66.
46* ) Qoms And hcarc all je that f ear e God, and I will declare what
kt
D'QVS)
Tfifftim at-
3p<*. Sept:
7W 7J07WJ,
Schol,
464 Chap. 33. ^» Expsfitiw ufon tin Beoi^of-j © B. Ve:f.2p #
behfith done for myfoule. What God doth for our bod yes is very
confiderable, but what he hath done for our lbules can never be
enough confidered nor admired. Lo, all theft thing* workjth God
oftentimes with man.
The original! is, twice, thrice, fo we put in the margin,and ren-
der it of ten-times, in the tQxt. Some expound it, of thofe three
diftinct wayes,in which God d$aleth vvith man,before defcribed.
The Septuagint are expretle for that ; All thefe things workjth the
JlrongGodthree wayes with man, Which the Scholiafr exempli-
fies in the three wayes here noted by Elihu. Firft, awakning him
by dreames and viiions , Secondly, troubling him by ficknefles
and afflictions ; Thirdly, teaching him by Prophets and Interpre-
ters. Yec> I conceive, the text doth not Itrielly recapitulate thofe
three feverall wayes before fpoken of, in thefe words , twice,
thrice, but only fhewes us that God ufeih all thefe wayes or any
other, as his wifdome flialf thinke fit, many times, or oftentimes
for the producing of thofe blefled efreits.
Lo, all thefe things werketh <jod oftentimes with man,
twice, thrice, is a double certain number, put for any Tingle
uncertain number ; And it only teacheth or alTureth us, that God
debateth with the fons of men in all or any of thefe wayes often-
times, or more then once. If they doe notanfwer his call or pur-
pofe ( which they feldome dee ) at the firft; he calleth againe
and againe, twice or t hnu, or often-times, that is as often as he
feeth it good, needfull or expedient to doe it. And we may fup-
pofe that Elihu ufeth this number twice, or thrice , in alluhon to
the cuftomes of men ; whether civil Magiftrates or Churches,
who when they deaie with others about any fault committed or
orrencegiven,theydoenot take them at the very firft default,
but warne and admonifh them twice or thrice, or fend them ( as
the cafe may require) feverall Citations to appeare, and either to
acknowledge their guilt, or acquit themfelves of it.
7 hefe things worketh God twice or thrice.
*• -L . • • a„. And remember,it is but twice or thriee; which fpeech though it
i.e. muhoties, mayj?e well rendred(as we fay )oftent imes,yet it is not very often;
fed utitur mi- once is no number, twice is the leaft number, and thrice is but a
mero wnoYio, fmall
Chap. 33. An Expo ft ion upon the Bool^ of J b. Verf. 2$. 465
fmali number,two or three wicnefles are the leaft nttmber of wit- uteongmathu-
•nefles that can be admitted in any bufinefs. That, the Lord will m <* n *c°»f uetu -
doe this, twice or thrice proves that he will doe ic feverall times, fc^j^J^"
men (hail have meanes, and frequent meanes, but twice or thrice, w mneri ^
may norbe very often, much lefie alwayes, there is a ftint, and a citari. Aqutin:
determinate number in the breaft of Godjand that we might not
expect to have hisparience lengthned out alwayes to us, 'tis put
into the fmalieft numbers, All theft things worketh Ged twice or
thrice,
with man.
The word by which man is here exprefled,is,no ordinary word, -qt; am jue-
*tis that word by which figniheth the higheft and greatett of men, Met viru m-
God deaies thus not only with inferiour perfons, and mean men, !"""*> M " f . ,
but with great men, with men of note, with men of power and^S^w/
ftrength j let men be as ftrong, and flout, as they wilI,God can ve i ai^ua rw-
tjme them, and bring them to his foore. tionejfa&rin-
Purther, when he faith, Lo, all thefe things CjoJ worketh often- km- Bold:
times with man. This appellative man , may be taken two
waves.
Firft, Perfonally or individually, that is, he worketh thus of-
tentimes with the fame man,God is put to renew his actings more
then once with'one and the lame man, becaufe hewillnoc bow
nor obey at firft.
Secondly , We may take this word man fpecially as implying
feverall men, or men of all forts, as weli as any one man of a forr.
That manner of fpeaking is frequent in the old Teftament(7*£ 1 .
a J And his fons went andfeafted in their honfes, man his day, or
every one his day. So ( Jon: i.qJAnd they fay d , every em to ^^T£
his fellow, or man to his fellow , fo here God worketh thefe things drJ pr.tdiSa
oftentimes with man, that is, with feverall men, as feemeth good ju* voluntatis
to him. The fpeech is diftributive. For though we are nor to un- juiicia manifa
derftand it fo largely, as if God dealt thus with every particular ^'J"^ ^*
man, yet he deaies thus with many men, even with as many as ™ *{£]&*'
himfclfe pleafetb, or hath purpofed . Lo, All thefe things worketh
God oftentimes with Titan. •
Hence note.
Such is the goodnefs ofGod y that though man is not wrought up-
en prcfently, or at tkeftrfl,yet he will come afecond *r a third
O time
4-n
q66 Chap. 33. AnExpf.iion ninths Boo]^ of J B. Vcrf. 2p #
time to carry his works through with W.iru.
'Tis a mercy thac God will fpeake once , or ufe any mean?
once with us, 'lis mercy thac he will fpeake any one word in any
one way, to bring us otffrom (in ; 'tis mercy thac he will lend one
virion, or one affliction, to awaken us out of our fecurity, or one
mellenger to inlhuct us once in our duty; but When the Lord is
pleafed to ufe leverall meaner and thofe feverall meanes,feverali
times,how doch the aboundant mercy- and gracioufnefs of God ap-
peare in this 1 And as the mercy of God in generall , fo the pati-
ence of God in fpeciall appeareth aboundantly in it. The Lord
wattes to be gracious,he waites the working of this or that means,
of a fecond and third meanes, and he waites the working of them
all over againe and againe, or oftentimes ; here is patience with
long-uifterance.
Secondly , Obferve.
God will perfect his work*, and bring it to an iffuc with JinfuJt.
man,
God would not give over working to humble fob , till he had
fully humbled him ; And this made fob almoft amazed ac Gods
dealing with him ( Chap: 7. 17, 18, 19. J what is man thatthou-
fkonldefii magntfie him ? and that thou fkottldefi fet thy heart upon
him ? And that thou fkouldefi vifit him every morning^and try him
every moment, fob feemed much troubled at: this initancy of God
with him,and therefore expostulated in the next words, How long
wilt thou r.ot depart from me*, nor let me alone till I fwallow downe
myfpitt/e? But, for all his crying, God would not depart from
him, nor let him alone for a morning, no nor for a moment till he
had Hniihed his worke and accomplished his will both in him
and upon him ; till he had brought his heart into a due frame and
temper under his mighty hand. If once or twice will not doe it,
he will doe it thrice; The Lord is not weary either of working or
waiting ; God is a rocke ( faith Mofes Deut: 32.4.) -and his works
is perfeU-^vA of all his worke?,that of grace is moft perfect. His
vifible providentiall works are perfect or ("hall be before he hath
done with them, or put his laft hand to them, but his invifible
fpirituall workes are moft perfects God worketh often to bring
man out of the ftate of fin to grace ; fo he will not ceafe working
till grace be perfected, he will worke till that worke is wrought.
to
Chap. 55. An Expofitiar. upon the Bosh^of Job. Verf. 29. 467
to the height, till the top-ftone of it is fet up , 0: as the Apoftle
phrafeth it ( Epfa 4. 1 3 . ) Till we all come to a perfect man, unto
the measure of the feature of the fullnefs of Cirri ft. Though a man
hath been once truly humbled, yet God humbles him againe,thac
he may be humbled gradually as well as truly to his own mind.
They that are humbled by affliction, may need more afflictions to
humble them. The fame meanes by which faith and repentance
are wrought at firft, doe alio encreafe and ftrengthen faith and re-
pentance. Thofe meanes by which a man is at firft purged, are
very proper for his further purging ( John 15. 2. ) Every branch
in me that beareth not fruit, he taketh away : and, every branch that
bear eth fruit, he purge th it, that it may bring forth more fruit. As
no man can be a true branch ( hypocrites and formalifts are bran-
ches only in appearance and profeifion , they were never truly
purged, now, I fay, as no man can be a true branch ) till he is pur-
ged, foGodpurgeth thofe who are true fruit-bearing branches .
more and more , that they may bring forth more fruit. And the
means by which he purgeth them, that is,mortifieth their corrup-
tions,feldome reach this bleffed eflfeft at once or twice working,
and therefore the Lord is even conftrained to worke thefe things
twice, thrice, or oftentimes,elfe the worke would not be brought
co the intended ilTue.
Thirdly , In that it is fayd, All thefe things worheth God often'
times, net nlwayes.
Obferve.
Manfkould make haft to anfwer the call of God, and come up
to what /x requtreth of him.
For though God worke thefe things oftentimes , yet no man
knowes how often he will Worke, arid we may all know, he will
not worke alwayes. 'Tis a high and dangerous preemption co de-
ferre at.any time upon hopes that God will work zt anorher time,
becaufe in fome cafes he workes oftenn'me^. Remember (as was
fhewed before in opening the words) this thrice is the \zfa\ num-
ber of often, as twice is the leaft number of nny ; rwoor chrc
the lead number that makes a Church-affembly(3^/?.-i$. 20. J
The Prophet faith ( Amos 2.4. ) For three traufgrejfnns 0)
dah, and for four, I will not turne away the punifhmeKt rl:
implying that if men multiply their rranfgrefficins, God will
O 2
ku dmtm:
468 •■.. Chap. 3 5. An Exf option ufon the Bool^.of. J ». . Verf. 30. '.
nlwayesgive them meanesof repentance, but powre ouc wrath
upon them ; So Elihu faith, God workech twice and thrice • but if
men will fin three or foure times, where is their warrant chat-God
will pardon or.paffe by their fins ? The Prophet did not binde up
Rabbi Selm: the mercy of God precifely totwo or three tran.greffions, but if
ctVigit ter tan. men fin without bounds,he fhewes they have no ground to expect
twnhomini ig- God iheuld be mercifull. One of the jewifh Rabbins ( as fome
at'oZi-toTL ^P 01111 ^ nim ) concludes peremptorily, If man fin twice or thrice
peccandumr"' ^°d w $ ^P are ' but tff&W timQS G°d w $ punifh. We dot not .
Herit ejje qucd draunfcribe the grace of God to a fpeciall number, and poflibly
jibi a gehenm that Rabbin did not intend it Co, but only that all inould take
tmeat ; et id | ieec { fay ^ noC a b u f e fa g race f q ^ That God multipjy-
h»cfocogb q Eli- et ^ t0 pardon, of ( as we render, 7/k- 55. 7. J Pardoitetfr about-,
daatlyjs.no fecurity for any man to fin aboundantly_,or tomukiply
tranfgreffions. Mj ffirlt fkall not alwajres ftr'ive with man ( faith
the Lord, Gem 6. 3. ) I have .ftriven.long already, and I will yet
Itjive longer, even an -hundred and twenty yeares, but I will nor
ftiiye alwayes. God gave JezsbeJ a fpace to repent ( Rev: 2.
ij. ) but when the repented not, he did not promife her a new
fpace to repent in, but threatned her. with Wrath to the utmoft
if fhe repented not. There is a frequency in the worke of God to
reduce finners, but not a perpetuity. And as in this verfe Elihu
itf orrs this. frequency of his worke, fo in the next he reports, that
to.be the deiigne of it,
Verf..30. Tobrlngbacbjoiifsulefrmthefity to be enlightned
mth the tight of the living.
This verfe ( I fay ) fheweth the purpofe of God in working.
tm'ce,, tht;ice y er, oftentimes mth man. This purpofe ( as was.to.Ui' '.
cbed before) is two-fold, Firft, to free and deliver him from
evill, the worft of ev.ills, a horrible fit. Secondly, to effete him
in and give him pofleffion of not only that which is good,but beft
of all, the light of the living. Nor is this purpofe of God a bare
defire ( that's often fruitlefs and fucceislefs ) but a ftrong or fet-
led refolution, to bring baclrjhe pcl^jnans feule from the fit . And
Elihu ( we may fuppofe ) fpake thus , as to preffe Job to haftee
the worke of his repentance ; fo to put him in hope ( upon confi-
guration of this defigne of God in ajfii&in° him ) that he fhoufd
be
Owp. 3g. An Sxpofition up9H the Book^cf ]\ i. Verf. 30. 469
be delivered from his afflictions, and have not only his life con-
tinued, but the comforrs of it reftored to him. As if he had fayd,
Be-not afraid^ doe not lookjtpon thy condition as hope'efs , or that the
humiliation of thy felfe will befruitleffe,forI dare ajfure thee , God
hath qracioHS purpofes and intendments towards thee in working
thefe things.
And here we have a two-fold gracious purpofe of God ex-
prevTed ; Firft, to deliver him from evill, to bring bacf^hu pule
from the fit. Secondly, to doe him good, or to beftow pofitive
blcflings upon him ( as was fhewed at the 28th verfe) even to be
enKghtncd with the light of the living ; As if he had fayd, (jod in
all this aymes only at mans good, that his fin mrepented of be not his
death and deftrvlTion, ar,d that under a fence of Divine favour to-
wards him , he may lead n comfortable life here, and be happy fir
ever. .
To bring backjyis fold efrvm the pit.
It is fayd at the 28^ verfe, Be will deliver his pule from going
into the pit ; in both places the pit is the fame.
But feeing the Lord there promifed to deliver his foule from
°oing into the pit, how is he fayd here,f bring backjns foule from
the pit ? A man being delivered from going to the pit, cannot be
fayd to be brought back from the pit.
I anfwer in two things,; the words rendred to bring backhis
foule from the pit, may be read thus ; to turne away his pule from
the pit ; that is,ro preferve him from death. So the Hebrew word
is ufed ( Chap: 1 5. 1 3 . ) as alio (Mai: 2.6.) He walked with
me in peace and equity , and did turne away many from iniamtj.
If we take that rendring of the word, then the exprefflons in both
places beare the fame fence. But taking it according to our read-
ing, in which to bring back his pule from the pit, founds, a-s if the ;
man had been in the pit already ; and it may well be ftyd fo, be-
caufe a man in great affliction, whether of foule or body, is, as k
were, dead, or buried alive. For as when God converts a finner,
he ( upon the matter ) brings him back from hell ; fe when he de-
livers him from any grievous ficknefs, be doth ( upon the matter)
bring him back from the grave. Heman in fpirituall afflictions and
foule-defertions, the terrours of the Lord being upon him, called ' v '
hifofelfe/rtt among the dead, like theflaine that lye in the> grave, '-
whom>->
47© Chap. 33. An Expofttion upon the Bssb^ of J b. Verf.3Q.
whom God remembreth no more, and they are cut off from thy hand,
( Pfat: 88. 5. ) They that arc neere the pit of death, are not,
much, improperly, called dead, and they that being in fuch a de«
fperate cafe are kept from going dovvne to the pit,ire not,much,
improperly iayd to be-brought back from the pit,or pulled out of
it. In which fence we may keep to our owne reading ; and fo to
brino bacl^hls foulcfrom the pit , notes only the extreame danger
wherein he was, whether fpirituall or temporall, and Gods £ra-
dcufnefs in delivering him from it.
Hence note.
When God re/lores a man out of any defperAte condition , whether
effonle or body, he gives htm a new life • he brings him in ere
refpelh backjrom the grave, and in another from hell.
As a fick man, he is brought from the grave, and as a finner he
is brougbt from hell. Great deliverances are a kind of new crea-
tion ; And frefh bleflings are to us as frefh being?. Take thefe
two inferences from it.
Firft, How fhould they, who have been under great outward
affli£tfons,praife the Lord when they are delivered 1 They who ha-
ving had the fentence of death in themfelves , fhould look upon
themfelves when reftored , as men raifed from the dead. And
how fhould finners praife the Lord,when he bath reconciled them
to himfelfe, and pardoned their fins. In doing this for them, he
delivered! them from wrath, from hell, and from eternall death.
Let fuch praife the name of the Lord, and fay, as in the text, He
hath delivered our foules from the pit.
Secondly , Let fuch live unto God,having received a new life
from God ; They that have received a new temporall life from
God, ought to dedicate it unto God ; how much more they that
have received new fpirituall life ? They that have received it in-
deed, cannot but dedicate it unto God. This negative mercy
calls aloud for all that we are or have to be given up to God, bur
that pofitive mercy which followed], calleth yet lowder for it.
iAnd to be enlightned with the light of the living.
JS»iTw» Takc " for tenl P oraII > fpirituall, or eternall life, all thefe ends
quibujilbet ho- a ^ accomplished in thofe mercifull workes of God to poore fin-
mitibushacxi- ners ; fome reftratne the text to the light of this temporall life,
' tefrutntibuf, others
Chap. 33. An'Expofitioa upon the BooJ^of Job. Verf. 30. 471
others enlarge it to the light of fpitiruall and eternall life. We^ pro diviti-
are enlightncd with the light of the living , When the comforts of bmpotentibtci.
this life are reltared , much more are they, who are reftored to -j^jjj.^*"
the comforts of their fpirituall life, and fo to the hope of eter- Sunt qui adfu-
nail life. turam vita re-
By the living, we are not to underfhnd thofe who are barely ferunt,fididf-
on this fide the grave, and yet breath in the ayre ; or who have nm l ul & em Al-
only a weake fhadowed fpirituall life, which they fcarce know of *f°")j JJJJ<*j
or perceire. The living here are they that live comfortably and n te rm de hat
profperoufly both as to ibuie and body. Thus 'tis fayd in that Pro- vita wellese-
phecy of Chritt ( Pfal: 72. 1 3. ) He fhali live, and to him (hall be w. Merc:
given of the gold 0} Shtba : prayer alfo (hall be made for him conti-
mu*lly,anddajly (kail he be praifed. Chrift lives to purpofe,-he
lives as a Prince, in power and dignity , yea he is the Prince of
life. It was more then a fenfitive or rationall life which c Davids
faith was aflured of, when he fayd ( Pfal: 1 1 8. 1 7. ) Ifhall not
dje hut live ; his meaning was, I fhall live honourably and trium-
phantly, declaring (with joy) the workes of the- Lord. Thus here,
To be cnlightned with the light of the living, is , to enjoy a com-
fortable life, or to live happily.
Hence note.
e/f troubled ftate k adarl^fiate, fcknefs axdforr&w, whether
inward or outward, are darky efs.
They are darkned with the darkcef: of the dead, whofe life is
wrapped up in anguifh and forrow.
Secondly, Note.
The defgne and purpofe of Cjod in ail his ordinances, and proz . -
dencts towards hu people is for their geed.
All that hath been fayd before>emptieth it felfe into thefe fay-
ings, To keep back his fotde from the pit, and to be enlightied with
the light of the Lvlng. The Lord hath no eye in thefe -workes to
his owne gaine,but mans good. The Lord doth mt willingly grieve,
nor afflict the children of men ( Lam: 3.35.) He taketh no plea-
fure in it abftracTly confidered, nor doth he look for any prone by
it : Much leffe doth he it ( as it follows, v. 36.) meerely to crufi
nzder his fcete all the prlfoners of the earth. All that he expects by
ic as to himfelfe is to-be glorified by all ( for hhnfelfe is above
all 5
472 Chap. 33. An Expoftlon upon the Beol^of J »„ Vcrf. 50.
all, and therefore defigneth himfelfe in all ) yet the glory which
God hath by man is only the rnanifeftation of his glory , not any
addition to ic. The benefit which God aymes at in afflicting man
returnes to man. He would have man bettered by affliction, and
as foone a; man is bettered by affli£fcion,every thing iliali goe bet-
ter with him, and he (hall be delivered from affliction. ( Rom: %.
a 8. ) All things workj together for tht good of them that love God,
toihem who Are the called according to his purpofe. And as all things
worke together for the good of them, who are the called accord-
ing to his purpofe , fo it is the purpofe of God that all things
ihould worke together for their good , and that is not a fuccefs-
-lcfs purpofe. Indeed every rod upon the backs of the wicked hath
a voyce in it, to call them from the pit of death and deftru&ion,
and to be enlightned with the light of the living,but God makes
this call efte&uall to all his ele£,none of whom lhall perilh with
the world. Se that a godly man fhould be fo farre from judging
himfelfe dealt with as an enemy ( as Job in his extremity did )
when be is moft forely afflicted, that indeed he may fee the love
.and fatherly care of God in it. All the providentiall difpenfati-
ons of God worke to glorious ends. Sometimes for the outward
good of his people in this life, alwayes for good as to their fpiri-
tualland eternall life.
Therefore, lay afide hard thoughts of God whatfoever hard
things he is a doing, or you are fuffering.The wayes in which God
leads us, may poflibly be very darke, yet they run to this poynr,
to keep us from the pit of darknefs, and that we may be enlight-
ned with the light of the living.
Thirdly, Note.
\JWan would nndoe himfelfe both for here and for ever y if God
did not worke wonderfully for him, and powerfully keep him
from deftruttion.
All thefe things God worketh twice and thrice , to keep our
fcules from the pit ; man left to himfelfe would run head-long
upon mifchiefe in this vvorld,& upon eternal! mifery in the world
to come. Nothing but the hand of God can hold man from ruin-
ing himfelfe. The heart of man is fo fet upon fin, that he" will ra-
ther loofe his foule, then leave his luft ; and will rather dye then
that fhall. 'Tis as eafie to fray the motion of the Sun, or to turne
back
Chap, 33. 'An Exception ufo* the Btok^of Job. Verf. 30. 473
back 1 he courfe of nature, as to ftay or turne back the mcurall mo-
tion or courfe of the heart in finning. An almighty power mull:
doe the latter as well as the former. So that if the Lord did no:
put forth more then mercy, even mercy clothed with power, no
man could be favecl j (l.otild God wifti us never fo well, and tell
us what good he hath layd up for us, if we will but believe and 0-
bey him ; fhould he tell us he hath riches of mercy,and that eve-
ry one who will come fhall have his fhare, yec we fhould never
have any, if left to our owne chufing. 'Tis a wt>rke therefore both
of mercy and power which keepesus from the pit. God had
much adoe to keepe Lot from being coniumed in Sodome. He had
warning to be gone, yet he was loth to goe ; The text faith ( Gen:
1 5* 1 6. ) while Lot lingred the men layd hold upon his hand, and
upen the hand of hit wife, and upon the hand of his tyon daughter s y
the Lerd being mercifull to hint, and they brought him forth, and fa
him -without the City ; elfe probably he had lingred,till he had pe-
rilled. Surely if God didnot thruft tinners out of the Sodome of-
this world ( as we fay ) by head and Moulders, they would pe-
riih in it and with it. How wonderfull is the goodnefle of God
who doth all thefe things, not only to keep poore creatures from
going downe to the pit, both temporally, and eternally, but alfo-
that they may be enlightned with the light of the living.
-i-
Pp-p 'JOB,
474 Chap. 55. An Exfofttion ttfon the Bool^of J ob. Verf.31
JOB. Chap. 33. Verf. $i 3 32, 33.
//jr£ n?e// 3 Job^ hearken unto me . hold thy peace,
and I mil fpeak.
If thou hdjl any thing to fay, anfvrcr me : fpea^for
I defyre to juftifie thee,
if 'not , hearken unto me 5 hold thy peace, and ifial!
teach thee rtifdonm.
T.
Hefe three verfes contains the Epilogue or conclufion of
Elihtts firft addreife to Job. In which we may confider thefe
ihree things.
Firft , He perfvVadeth him to a due attention and filent consi-
deration , both of what he had fayd , or fhould fay further.
( v. 3 1 . ) Mark^well, O Job, hearken unto me, &c.
Secondly , He gives him liberty>and faire leave to reply, if he
iTiould pleafe to what he hath already fpoken (v. 32.) // thou haft
any thing to fay anfwer me,peake. To which conceflion or invita-
tion he adds a very friendly and an ingenuous reafon in the cloie
of the verfe ; For J dtfire to juftifie thee.
Thirdly, He profefleth his owne readinefs to proceed and
fpeak further with him, or to carry on this difcourfe, in cafe Job
had nothing to reply. ( ^. 3 3d ) If not, hearken unto me, hold thy
peace, and I fhall teach thee wifdome.
Verf. 3 1 . Markjvell, Job, hearken unto me.
In this verfe Slihu calls for a two-fold attention ; Firft,to thofe
things he had already fpoken. Secondly, to thofe things which he
was yet to fpeake. What he had already fpoken, he defireth him
to confider and make reply if he pleafed, as is cleare (^.32.)
and as to what he had yet further to fay, he defireth his attention
and fubmiflTron, as it followeth ( v. 33.) If not hearken unto me,
hold thy fe^ce.
Mark & ell, Ojob, hearken unto me.
"£'p mignam Here are two words of attention, marke, and htarken, and both
^^ a f / - very fignificanc ones. The word rend red mark., fignifieth to at-
' tend,
~
Chap. 33. An Exfofition Hpm the Bool^of Job. Verf. 31. 475
tend, with utmoft diligence ; it it fometimes rendred by hearkj W*fitcumge-
ning ( Ifa: 3 2. 3. ) The eyes of them that fee (hall not be dim : '"^fjjj™™
the eares of them that heare fhaU hearken ; chat if?, they who here- Cornel:aLap:
tofore, through the juft judgement of God for their willfull ("hut- in Pro: 2. 3.
ting their eyes and eares, in feeing did fee but not perceive, and
in hearing did heare but not underhand ( Ifa: 6. 10.29.10. com-
pared with Math: 1 3. 1 4. ) fhall at laft fee clearely and attend
diligently to the will of God delivered to them ; yea it feemes
to note fome fpeciall gefture,as the lifting up of the eare taheare.
For as there is a lifting up of the voyce in the zealous fpeaker, fo
of the eare in the diligent hearer. To marks is to heare and «b- ■
ierve, to heare and lay to heart the things which are fpoken,
Markj*ell y Ofob y
and hearken, .
That's a word of a large extent, te> hearken is more then to y^jp au r (U [,
heare ; it takes in not- only, firft the worke of the eare, but fe- ttvtt, exaudi-.
condly,the worke of the minde ; 'tis hearing, firft, with under- w> di8o obe*
ftanding ; fecondly, with beleeving ; yea thirdly, it takes in the *?"/«"'» j><x-
worke of the whole man in obeying, or fubmitting to what is fpo- ru,u
ken. Thus God fayd to Adam ( Gen: 3. 17. ) Becaufe thou hast
hearkned unto the voyce of thy wife, that ig,becaufe thou haft obey-
ed her vo/ce, and done the thing flie perfwaded thee to ; After
hearkning comes doing. Laftly , it includes alto a worke of the
affections ; hearkning is with delighting, that which we hearken
to we are pleafed with ; 'tis ( like good mufick ) fweet unto us ;
in this compaife and extent we may expound thefe words , Afar^
well, Job, and hearken unto me. And thefe words, efpecially the
former of the two, rendred marke, are often ufed in Scripture,
when the people of God defire and begge that he would take no-
tice of and attend unto their prayer. Thus David more then once
(Pf:<$.2.)Heaflrea unto the voyce of my cry,my King,ar.d my God:
for unto thee will I pray ( Pfah 66.19.) ^ Ht ver '^y God hath heard
me, he hath attended to the voyce of my prayer ' (Pfal: 1 30.2.) Lord
heare my voyce, let thine ears be attentive to the voyce ofmyfuppli-
eation. Now, as when we defire that God would heare our pray-
er, we defire that he would be very attentive to our prayer, and
not only fo, but doe what we pray for, and that our payers m2y be
welcome,acceptable,and delightfull to him , fo when we ate fayd
P p p 2 . to
47 6 Chap. 33. An Expoftiion upon the Book of J b. Verf. 31
to marke and hearken to what is fpoken to u?, all the powers of
our inward man, the undemanding, will and affections are an
worke in hearing.
Hvincen c:e.
lie that will profit by hearing m:<ft be an -an entive hearer*
He muft mirk and hearken, a fruitfuil hearer doth more then
heare,he markes ; no: only is his eare at worke, but his minde, his
hearr, his whole loule is, as it were, transformed into an eare, or
is active at his eare. There are many,and it were well there were
more hearers of the word,but there are few markers of the word,
many come to Sermon*, yet but few hearken unto Sermons ; eve-
ry hearer is not a marhjr y not a hearkjier to what he heareth, and
not being fo,he can fcarcely be called a hearer ; for they only that
are markers fhall attaine that mark of which the Apoftle Tpeaks
( Phil: 3.14. ) Iprejfe toward the mark/or the price of the high
calling of God in Chrifl Jefta. What is our mark in hearing ? is \z
not faivation by Chrifl, and glory with him ? Now unlefle we are
markers, we never prelTe towards, much lelfe attaine that mark,
the price of the high calling of God in (fhriji feftis. Mark&ell, O
Job , hearlten unlv me,
hold thy -peace, andlwilljpeahe.
tZHH frtit, 'Tis but one word in the Hebrew which we tranflate, hold thy
jundumarj- peace, and it fignifieth properly* to dig or plow the ground,and by
T/r. metapho- a meca ph w 10 thinke of, or to meditate , becaufe thoughts s, q
fodu 'cfgiiatio- ^ ee P in tne foule, a man doth, as it were, plow up his own fpirit,
ne,mtentufveJ while he is meditating or thinking ferioufly (Pro.- ^.2g.) i Devife
anemtu fait not cvill, or ( it is this word ) plow not up evill ; that's a bad foyle
ret aUeu'ju/co- indeed, to be plowing up. They that plow evill, lhall fow the
amwbrba- vvm< ^J an( ^ ( except they repent ) reape the whirlewind.The pro-
mt ten am ante?^ ez exhorting Ephraim to break up their fallow ground and fow
jeminatorm. in righteoufnefs , that they might reap mercy (Hop 10. 12.)
reproves them ( v. 13. ) for a very unprofitable piece of husban-
dry, by this word, Ye have plowed mckednefs, ye have reaped ini-
quity, ye have eaten the fruit of lyes , that is, ye have plated, de-
vifed, and contrived wicked tbings,and ye have fared according-
ly. Now as tre word fignifieth to meditate, by a. metaphor, from
digging or plowing ; (o by the figure antiphralis or contrary fpeak-
Chap. 33. An Expofttion upon the Bool^of Job. Verf. 31. 477
ing, it fignifies to forbears doing or fpsaking, to fit ftill, or as we
render it here, to held our peace, and fay nothing. ( J fa: 41. 1. ) •
Keepe filence before, we, O Iflands. ('Pfal: 50. 3.) Our God'fhall
come, ar.dfkallnot keep filence ; that is, he will fpeak aloud. Elihu
befpeakes Job in the affirmative, hold thy pe*ce, be filent.
Some conceive Job began to interrupt Elihu, or gave fome to- Viietw Joint*
ken of diflike, while he was difcourfing ; as if he had received his fe^eyhje,vel
fpeech with difguft, and not only inwardly ftomacked at it. But ^^Z^f
did not forbeare to difcover it by fome fignificant gefture or ™m iriwadjb
frowns, and that Elihu perceiving this , defired him to hold his audiendum in-
peace ; As if he had fayd, If youdefire to reape any benefit by vita. Scult:
what I fpeak, be patient, and doe not interrupt me. But I con-
ceive there was no fuch height nor heate of fpirit in Job at that
f ime ; He began now to be fedate and quiet enough , being
fomewhat convinced of his former error and intemperance of
fpeech.
But fome may fay; was it not an over-bold part in Elihu
a young man to impofe filence upon J ok, or to bid him hold hii
pec.ce ?
1 anfwer ; Elihu doth riot bid Job hold his peace, either, firft,
£ if he had feene him unwilling to let him fpeake, or would not
heare him any more ; Job was a very patient hearer ; he heard
his friends patiently,and he had heard Elihu too with filence and
patience, yea though Elihu offered him leave , yea almoft provo-
ked him to fpeake ( v. 5. ) yet he did not but gave him fcope to
fpeake out. Nor did Elihu fpeake this, fecondly, as if he flighted
Job, or thought him a man unable to anfwer him , or fpeake to
purpofe, for prefently in the next verfe he delireth him againe to
fpeake. Nor thirdly, as if he had fuch high thoughts of his owns
wifdome, and loved fo much to heare himfelfe fpeake ( as fome
men doe ) that he cared not to heare orhers, but would engroile
all the difcourfe. Nor was it, fourthly, bscaufs he faw fuch an af-
fectation in Job to fpeake, that he needed ( as the Apoftle fpeaks
of fome , Tit: 1 . 1 1 . ) to have hit mouth ft opt. Ic was not upon
any of thefe or fuch like reafons, that Elihu defired Job to hold
his peace; but it was either firft, that himfelfe might fpeak more
clearely, and carry -his matter through to his underftanding ; 0:
fecondly, that he might fet the matter more home upon his con-
fcie.nce,and move him.tocenfider yet more ferioufly what he had
478 Chap. 33. An Expoftion upon the Bnl^of J o b. Veff. 31;
fayd, of the various wayes of Gods dealing with man to humble
his foule, and bring him neerer to himfelfe ; or laftly , thai Job
might perceive and take noc ice, that he was the man aymed at in
all the foregoing parable. As if he had fayd, Sit downe quietly,
and confider with thy felfe, whether all this difcourfe hath tend-
ed, or whether or no thou arc not the man intended in it. As
Chrift when he had fpoken that parable of the fower concluded
( .Math: 13. 9. ) He that hath an eare to heare, let him heare ;
that is, let him take it home to himfelfe.; or as Chrift concludeth
his Epiftles to the feven Churches in the fecond and third Chap-
ters of the Revelation, with, He that hath an eare, let him heare
what the Spirit faith to the Qhurcbes ; fo doth Ellbtt to Job in fpe-
ctell, Markjwell, Ojob, and hearken unto me, hold thy peace.
This filence was made of old in great affemblyes ( Majeftate
waxhs ) by putting the hand to the mouth, and then ftretching
it forth. Acls 12. 17. Alts 13. 16. Chap. 19. 23. Chap. 26. 1.
If any would know yet more diftinfcUy what Etibtt meant when
he bid Job hold his peace ? I anfwer,
Firft , Negatively, not a bare filence, or faying nothing , but
affirmatively, when he fayth, hold thypeace • it might note thefe
two things.
Firft » That he would have him much in the worke of conside-
ration, or toforbeare fpeaking, that he might be more in medita-
ting, and weighing, and laying things to heart; he would have
him bring what he had fpoken to the ballance of the Sanctuary,
and then to his owne heart. A man is never more bufie then when 1
he thus holds his peace.
Secondly, When he faith, hold thy peace , it might note that he ..
defired his fubmiiTion to the counfel given,or to be ; given him;He
Tvould have him bridle his tongue, in token that his fpirit was
brideled. He would have Jobs filence fay, fpeake on, I will fay
nothing, let the truth of God reigne and rule over me by thy
word. What Samuel anfwered to the Lord himfelfe ( 1 Sam: 3.
io. J Speal^ Lord y for thy fervant heareth ; that (houldwe anfwer
to thofe who fpeak to us from the Lord ; fpeak ye, we will heare ■
and hold our peace : or we (hould fay with good Cornelius, when
.Ptfwcame to him ( Alts i«. 3 3. ) We are all here prefent before- -
God, to heare all things that are commanded thee of God. When a
man holds his peace ( upon thefe termes ) 'tis a figne he layeth
downe..
Chap. 33. An Expofition upon the BotJ^ of Job. Verf.31. 477
downe his owne wifdome, and his will, he doth not ftand upon
his pantofloes ( Is we fay ) nor abound in his owne fence , but is
ready to be delivered or call into the mould of any holy and
wholefome doftrine which iliall be delivered unto him. They
art in the fittefi frame to hold the truth which others fpeakej
who can withhold themfehcs from fpealejng.
Further , There is a two-fold holding of the peace. Firft, at the
works of God,or at what God doth ( Lev .-10.3 .) wh en God had
fmitten the two fons of Aaron dead with fire from heaven, Aann
held his peace ; that is,he did not murmure at,nor contradict what
God had done. That alfo was Davids temper (Pfal: 39. 9. )
I was dumbe y I opened not my mouthy becaufx thon Lord did/} it^
The Prophet Jeremy defcribes an humbled foule in the fame po-
fture ( Lam: 3.2^.^ He fittetb alone andkeepethfdence , kecaufe
be hath borne it upon him. When God layeth his yoke or crofle
upon us, 'tis our duty to be filent and fubmit ( Zach: 2. 13. ) Be
fi/entj O atlflefh, before the Lord : for he is raifed up em of his holy
habitation , that is, the Lord begins to worke , therefore let all
men, or meti of all forts and degrees be quiet and fay nothing
either discontentedly or complainingly. In all thefe Scriptures,
holdingow peace is called for and commanded or friewed at the
workesofGod.
Secondly , There is a holding of our peace at the word of
God,or at what God fpeaketh.Thus 'tis when not only the tongue
but the heart is filent, and every thought is brought into fi-ibje&i-
on or captivity to the obedience of Chrift. The heart of man of-'
ten fpeakes much, and is very clamorous, when he faith nothing
with his tongue. That's to hold our peace indeed , when the
heart is quiet, let God fay or doe whit he will. 'Tts not more
our duty to refift theDevill^ that is, all his hellitli whifperings
and temptations to the doing of evill , then 'tis to fubmit to god
in all his fpeakings and difpenfations. Elihu fpeaking in the name
of the Lord, (faithfully advifeth Job in this fence , to hold his
peace.
Hence learne.
We ought to fubmit and \>eepflcnce when the truth of God is
Jpoken. Or, when theminde of God is brought unto us , there
mufl be no replying but obeying, no difputing but [ubmitttrg.
They 'have learned much, who know how and when to fay no-
thing.
4«G Chap. 55. -An Exposition upon the Bosl^ of Jo B. Verf.31.
l\\vn°. Solomon faith (Eccl.^.6.) There is a time to keep file»ce,ancL
a time tofpeafy ; but this kind of filence is in feafon at all time?,
we ought al waves to be filent thus, that is, alwaves.fnbmit to the
minde of God. Weneed to be minded of this, becaufe the pride-
and over- weening of man is great. We have need to put a bridle
upon our tongues, much more upon our hearts ; it is hard to bring
our wills and our underftandings under ; we are apt to ftrive and
ftmggle when truth comes neere us ; yea to kick at it , when ic
comes very neere and home to us, though indeed the neerer ic
comes the better, nor can it ever come too neere. The Apoftle.
James apprehended this when hegave that admonition (Qiap: 1.
21. ) Receive, with meek?.>cjfe, the ingrafted, word, which isabloto,
Jave jour foules : Meeknefle is that grace which moderates anger;
a pafonace or fierce fpirit, receiveth not the word, but rifeth up
againfl ic, turnes.not to it but upon ic ; and, which is worft of,
all, turnesit toevill, not to good, turnes lighc into darkneffe :
and fo the word of life becomes- a favour of death for want of a
due Cu.bmiflion to it. Therefore hearkjn, and hold your peace when,
the word of God is fpoken. Do not fay it is buc the word of man,
becaufe delivered by man ; God fpeaks in and by his faithfull,
Meffengers ; ye oppofe the authority of the living God , not a
mortall dying creature, when you reject the word. And remem-..
ber , it is not only our duty buc our liberty to give up our
felves prifonefs to the truths of God ; we are never, fo free asv
when bound by it or to ir. And as we fhould hold our peace at
or fubmit to all the truths of God in all cafes, f© efpecial-Iy in.
thefe three.
Firft, "When we are reproved for our fins in practice ; then
we fhould not ftand excufing what we have done, buc repent
of it.
Secondly , When we are ihewed our errcur in opinion ; then
we fhould not ftand difputing, and arguing for what we hold, buc
recant ir. 'Tis time to hold our peace,, when once it appeares to
us, that we doe not hold the truth. To erre is common to man,,
but toperfevere in an errour, to the defence and patronage of it,;
is more then inhumane, devililh.
Thirdly , We fhould hold ourpeace when our duty is plaine
before us; then we fhould not ftand queftioning it, buc doe ic.
Whatsoever thy hand findeth t9 doe ( faith Solomon ', Ecd: c, 1 9,
that
Chap. 33. An Exfofition up** the Bool^of Job. Verf. %%. 481
' ' ~ 7~~. ' *"
that is, whatfoever appeares to be a duty ) doe it with *R thy
might. Hold thy tongue, but doe not withhold thy hand whew
cnce thy haad hath found what muft be done. Elihu at this time
was dealing minjob upon all thefe three poyms ; He told him
his fin, that he had been too querlous and impatient , he fliewed
him his error, that he had been too bold with God, becaufe inno-
cent towards men • And he preifed him to djuty, both that, and
how he ought to humble himfelfe before the Lord. The Apoftle
treating about that great poynt of justification, tells us God will
at latt caufe all men to hold their peace. ( Rem: 3. 19 J Now wt
know that what things foever the law faith y it faith to them who are
under the law , that every mouth may be ftoffcd, and all the world
may became guilty before God ; that is , man will have nothing to
fay, but fit downe filent, and hold his peace, or only fay, I am no-
thing, I have deferved nothing but death and condemnation^
when he once understands the holinefs and ftrietnefs of the law,
together With the unholinefs and loofenefs of his owne heart and
list.
Hence note.
It fpeakes yea proclaimes a gracious prudence, to knsrv how a«d
when to hold our peace and fay nothing.
When men infift upon their owne conceit and reafon, when
they logick itunduel.y with God or men, and will needs feeme
to know more then* the word teacheth them, what doe they but
give evidence againft themfelveSj that as yet they know nothing
as the word teacheth, or as they ought to know , and themfelves
leaft of all ? 'Tis pride and preemption, not prudence and under-
hand ine which opefls feci) mens mouths. We never profit by
what we heare, till ( in the fence opened ) we have learned to
hold our peace' The counfel which Elihu gave Job , Was to hold
his peace ; yet he layd no constraint upon him to refraine necef-
firy fpeaking, but ptet him upon it in the next verfe.
Verf. 32. If thou h*ft any thing to fay, anfwer me j fpeake for
I defire to juftifie thee.
Left Elihu fhould be interpreted to have taken too much up-
on him, or to have denied Job his liberty of fpeaking , when he
4#* Cfcap.3 5. 4* Expofition upon the Bool^of Jo*. Verf. 32.'
fayd,M f/>7 /ovr; he here calls him to fpeake ; This" is a full-
proofe,,that his intent was not tobarrehim from fpeaking, but.
only that he fhould forbeare unneceiTary fpeaking. As if he had
fayd, Now that I have gone thus farre r if I have fpoken any thing
that thou a t fix fat lifted in, and daft defre I fhould explainemy felje.
about ; fpeakt thy mir.de freely ; for though I have mere ts fay , yet
J will not hinder thee from faying what thou c an ft fair ely fay for thy
felfe, neither will I sver-burthen thy memory, with too much at once,
therefore come now and anfwer if thou wilt or canft to what Is al-
ready fpoken.
The Hebrew is-, J ft ho* haft words anfwer me ± that is , if thou
haft arguments to defend thy felfe with, or to oppofe.me ; if thou
halt fuch words ready, .as have the weight of reafon or authority
in them to maintaine thy caufe, bring them forth, I am not afraid
of what thou canft object ; neither am I unwilling to heare thy
defence.
Some expound Elihu fpeaking Ironically, at leaft Rhetorically,
// thou haft any thing to fay anfvter me, fpeake and fpare not. As it
he had fayd , Poffibly thon canft (et all right, And jbew me where I
am wrong. Pojjibly thott thinkeft I have fpoken amiffe, when I fayd,
In this thou art not righteous, goe to then , frew me my miftake, or
wherein I have mi f apprehended thee, makj it good if thou art able
againft my affertien, that thou art juft and righteous , even in that
wherein I have endeavoured to AeteU thy unrighteoufnefs. Pojftbly
them may ft bring me to be of thy opinion, and th#i furely I. (hall jufti~
Artiticio r awfi et ^ eey An ^ relra ^ wcettfitre of thee. Rhetoricians call this an
bikiiieper con-.Artificiall prohibition, by a conceflionpr the admitting of another
<eJJionm. to doe that, which they know, he cannot doe when he hath done
Simile e/?iffud.his utmoft, or ( as we fay ) hath left no ftone unturn'd to doe it.
^Thaiilml-n- Buc l C€,ilceive > E ^ H f f* ke P lainl y t0 7«^nd did not lil£ a fub-
t» pete reem 1 ^ Orator,,put him upon impomoles , but like a hncere friend,
perundjs. foberly and ferioufly invited him to doe and 'fay as much as was
Virgil'JEniad. pofllble in his owae defence. // thou haft any thing to fay ; an-
4**« fwerme.
Hence note.
Wife men though they have more to fpeake, and purpefe to fpeake
more, yet are willino that others fhould fpeake tod.
Though they can Ipeake ftiil , yet they are .ready to fie ft ill
and
Chap. 33. Ah Expfitlon kfon the Baol^of ]o n. Verf. 3 a. 4&J
and heare. 7 he moFt prudent fpeahers, are alfo patient hearers.
Elihu when he began co fpeake {Chap.- 32. 18, 19. ) compared
himfelfe to afrit bsttle, he was even burdened with his owne con-
ception". I am full of matter ( fayd he there ) thefpirit within me
conflrai^eth me j Beholdjny belly u as wive which hath no ve*t> it
is ready to burfl like new bottles. And though he hid not halfe emp-
tied himfelfe, yet he could flop his vefiel and contains himfelfe.
Anfrer me, I will heare. Though Elihu was warme in his worke,
labouring tooth and nayle to convince and humble Job, and fliew
him wherein he had exceeded and orfended , though he wis
teaching him to give glory to God, and to ahhorre himfelfe (as
at laft he did ) repenting in chift and allies, yet he was unwilling
to determine till he had heard him fpeake, if he had any thing t«
fpeake/fnd a minde to fpeake it.
Hence note.
'/ 'is but ecjuall to give him leave to fpeake for himfelfe., with
whom vte are unfatufed.
Hovvelfe can we either get fatisfa&ion-, or give an account
why we remaine unfatisfied ? We mull not condemns any man
in haft, nor judge him till we have heard him. Neceffary flops
are no delay es. They may procure not only a better but a fpee*
dier iifue of our bufinefs, efpecially in matters of controvert
Politicians have a rule, Take time and you may doe any thing.
To make haft flowly is the fureft way of making haft. Many a
•journeying man had rid more miles in a day,if he had not rid too
faft. They who will doe all at once, or in a breath, ofcen loofe
their breath, but feldome doe any thing, that's worth the doing.
Arid as haftinefs hinders us in doing, fo it altogether unfits us for
cenfuring. Time brings forth truth; a fentehce deferred, may
afterwards be given, but when it is once given, it cannot here-
called; therefore it is good before we cenfure, to heare every
man out; If this moderation and wel-tempered ingenuity were
exercifed in all our controverfies with others, it would be a great
helpe to the ending of controverfies. And we fhould either fee
no reafon to condemne many, or condemne them with more rea-
fon, had we patience to heare them. But when flrft, we will not
heare an anfwer, or when fecondly,"we fupprefle our oppofircs
With power and violence, whom we cannot anfwer 0: convince by
484 Chap. 3.5: An Exception xpm the Booi^ of J o B. Verf.3 2 o
argument ; or thirdly, when we interpret what they fay in anfwer
to the worft fence ; or fourthly, when we are glad to finde any
weaknefs or inefficiency in their anfwers, and arefo hafty to con-
demns , that we will not give them leave to recoiled their
Thoughts, or thinke better onY to mend their anfwers , and ex-
plaine their meaning, either by fpeech or writing ; it isimpotfible.
breaches fhould be healed, & ditferences reconciled,or that evet
we fhculd come to a cleare & full underftanding of one another,
This offer made by Elihu to job is a good pacterne , and foewes
us how to deale with brethren in all fuch cafes: and that which
foiloweth fheweth the beft and nobleft ground of fuch amicable
condifcention", even a willingnefs not only to agree with but to
embrace thole -from whom we differ. That's the generall fence
of what Elihu afluteth job, and would have him confidant of, in
the next words.
Ear I defire to inft-ifie thee.
As if he had fayd ; 1 have notfpeken aH or any of 'thefe things
to. thee j becaufe I would conquer thee, nor doe I now provoke or invite
thee to fpeake, becaufe I have a mind to lye at catcher entangle thee
w thy anfmrs, for I tell thee, my heart and my ayme in thu over-
ture, is, I ( heartily ) defire to juftifie thee,
S£n The word whereby. Elihu exprefleth this <k/r<f,fignin"eth more
then a bare deilre.
It notes, firft, an earneft defire, or ftrength of defire.
Secondly , A pleafing defire, or deli°htfull defire.
The higheft act of defire is delight ; delight is the intention
Hon mihi vo: and ftrength of affection, or defire at reft. As if Elihu had fayd,
lupi ej},ut!tiim J have not fpoken out of ill will to thee, or defire of victory over thee,
n a f in *y- mr W9H ^ * n \ thing be more -welcome newes to my foult, then to fee
enime^eniflam^fi caH f e °f ■1 H ft' l fy r/7 & l ^ ee 'f lt doth not pleafe me at all to prove that
nee ejfe in ts t ^ m art not J M ft-> n W0 ^d extreamly pleafe me, evenravifh my heart
quod vcprehen- with f : oy ifthoft cotildft prove thyfelfe or thy caufe fo jufl and fault—
di pqffii, j e ffe that nothing could be blamed or reproved in either. I defire
Merer JJ > <?> r J
p!¥ eft non to juftife thee.
tnodo pietatii
fed. et veritatb That is, not only to judge thee a godly man, or a man fearing
louden tribue- God ( which I already doe ) but to judge that thou haft in all
w *fis n ifi*tfe things both done and fpoken weMjWhich as yet I doe not,nor can,
unlefle .
Chap. 33. An Expofiticjt upon the Bed^ of Job.- Verf. 33. 485
unletfe thou ftieweft roe better reafon for it then hitherto thou nugk propen-
halt done .7* luftifie another is foure wayes apply ed in Scripture ; ^ 6re ai de f en '
as was (hewed more largely at the fecond veiie of the former rtdum f m
Chapter. \t Coc:
Firft and chtefiy 'tis applyed or attributed ro.God himfelfc
( Rom: 8. S3-) I* * s Go ^ thatjttftjfietb. God puts man into a
itate of juftihcation, hejuftifieth his perfon fo iully_, that none
can ( cf right ) by any thing to his charge, much lend condemns
him upon any charge layd againft him.
Secondly , Man juftifieth God (Lukj 7. 29, 50J And allthe
ttotle that heard him, and the Publicans juftified <jod, being bapti-
sed with the baptifme of John. God hixnfelre who is the judge of
all men, is condemned by many men; and when things are at
wofft, he alwayes hath fome to juftifie him. Man juftirieth God
when he honoureth God, taking his part , and owning both his
power and his righteoufneffe in whatsoever he doth. It is impof-
fible God ihould be unjuft, and God is pleafed to fay, we juftifie
him, when we maintaine his wayes as juft and righteous.
Thirdly , Man juftifieth himfelfe, when he is either lifted up
proudly in the thoughts of what he is or hath" done well ( Luk&
1 8. 1 1 J or when he upon good grounds can maintaine that to be-
well done which he hath done.
Fourthly, Man juftiherh man, when he either contents to, or
approves of what he hath done or fpoken, whether it be good or
bad ; he that approves of a man juflifies him, though the man be
unjuft. ( Trov. 17. 1 5. ) He that juftifieth the wckjd, and he
that cendemneth the juft, even they both are an abomination unto the
Lord. Letarmnbenever fo wicked, and doe never fo wickedly,
fgrne through ignorance of his wickednefle, and others through
love to and liking of his wickednefle, ( being fuch themfelves )
will approve of him, and give him their good word. But (as v
Chrift fpeaks, Math. 11. 19.) Wifdomeis juftified of her children-^
thatis, the true lovers and followers of wifdome, having a right
knowledge and eftimation of her worth, will ftand by her, and
fpeake fo: her, when flighted by the blind and unknowing world.
And as this is true of declarative wifdome,fo efpecially of Chrift,
who is ejfentiall tvifdome. His children highly prize and juftifie '
him,while the world condemns and contemns him. In this fourth •
fence Elihu is to be underftood here, / defire to juftifie thee ; that -
• is-; .
4 S5 Chap. 33. id* Expfitiw upon th B*c!^of Job. Verf. $4,
is, to q,ive teflimony unto thee, or fubfcribe thy certificate, thai
thou art worthyof commendation. Though Elihu was a man of a
very warme and keeite fpirit,furl oi rire, and met:le,yet he dhco-
vsred a very honed bent, and a well governed intention towards
Job, in faying, Idefrctojufiifiethee ; for 'tis as- if he had faid ;
It would not pleafe me at all to fee catije oj further cenfure, but ft
•would pleafe me fully to fee caufe of approving and, acquitting thee.
Therefore doe but ftate thy cafe and make out the merits or' it,
and I fhall yield fofoon as I feecaufe. So then, Elihu did not
carry himfelf in this buunefs, ririt, as a party, or as one that had
taken a fide, and was refolved to hold it ( as fome doe ) right or
wrong, became he had appeared in it. Nor Secondly, was he
hurryed by parTion., or intemperance of fpirit. Nor Thirdly, was
he hood-wink by prejudice, or fore r ftalled by his opinion againft
the perfon. Nor Fourthly, was he engaged by love to contention
or hopes of victory. Nor Fifthly, was he purpofed to fupprelfe
•{mother or keepe downe the truth. Nor Sixthly, had he any de-
fire to afperfe Job, and make him appear black. Nor Seventhly,
had be a mind to grieve the man,ot burthen him with accufations;
but declared a cleare candor and much melting companion to-
wards his afflicted Antagonift, hungring and thirfting, yea even
longing for ajuft occafion to julUfie him.
f w?fl£iur~ Some, l S rant ' expound this word juftifie, as ufed here by £//'-
proSitidrn < kti in a very bare and barren fence, as if it implyed only thus
9$ierc&e> juft? much, / mil doe thee right, or I 'have no mind to doe thee wrong • but
so telle prcce- furely the word is much more fruitful!, and beares the (ignifica-
iere. q.d. fta- t j on o£a great wiilingnefsirt Elihu to render Job as faire as pofli-
'uxTjquitatis h] y. he coUld > 0r as {lis Caufe WOuld beare t0 . a11 the Wor,d ? he
leges teem a- waited to underftand fo much of him and by him,as might enable
get* Bold: him to fay, he had neither Ipoken nor done any thing amilTe,
Hence note, Firft.
A good man is glad to fee any mans caufe or cafe prove good, or
better then he thought it.
The Apollle giving feverall Characters of Gofpell love or cha-
nty, faith ( 1 Cor. 1 3. 6. ) It rejeyceth not m iniquity*, but rejoy-
ceth in the truth. As charity rejoyceth Hot in the doing ©f iniqui-
ty ,fo neither doth it,when others are found to have done iniquity.
But. it rejoyceth much, when any who are either fuipg&ed or
charged
Cfeap. 33. An expojitiox ttfffH the Booh^ of j 1. Verf. 32. 487
charged with iniquity, are upon due tryall found cieare and ac-
quitted. Paul wifhed that all who heard him had been not only
almoft but altogether fuch as he, except his bonds, (Alls 16.29!)
It is a great argument that a man is good and jufr, when he hear-
nly whheth that he who hath given occafion to others to think ill
of him, may at laft appeare better. then they thought him.
Secondly note.
A good man feekjs net vitlory bat truth y and the good of thofe
he deals with.
When he contends earnefily with others, he defires as earneft-
\-j that truth may gaine by that contention. Where a fpirit ot
ftrife & uncharitablenefs pcnTeffeth the minds of many men, they
love to be vexing & trampling upon thole they deale with, rather
then helping and enforming them. This evill fpirit is the familiar
'of th'ts age ; That which the Apoftle fpake- ( Phil, t . 1 5 . ) of/not
a few who had the name* of Gofpel Minifters ( fome prsath Chrifi
evert of envy andftrifc, and fome alfo of good will ; the one preadi •
Chrift of contention, not fmcdrely ) the fame may be faid of ma-
ny difputers and polemica.ll writers ; they doeit envioufly,they
doe it out of love to ftrife and contention, not out of love either
to truth or to thofe with whom they contend and ftrive ; this is a
bad fpirit, a fpirit far unlike that which ruled in Elihu, who wifh-
ed that the fharpeft reprehenhons he gavgjf^, might end in his
juftification. There mould be fuch a ^pwk in man copending
with man,as there is inGod contendingTOnrmn ; who doth not
thunder againrt finners,becaufe he would have them pe.rim,or de-
li°hteth in their definition ; but doth it,.firh\ to' awaken them- •
fecondly, to humble tfeem ; thirdly, to convert them ; fourthly,
to juftifie them ; and laftly, to fave them for ever. I write not
thefe things ( faith the Apoftle, 1 Cor. 4. 14; ) to fkame you, but
at my beloved fons Iwarne joh. As if he had faid, I intend not to
afperfe you* or throw dirt upon -you, but only advife you to wipe
or? the dirt that is caft upon you, or to keep your felves out of the
dirt. I would either be a means to cleanfe you, or provoke you
to preferve your felves deane.
Note Thirdly.
It is our duty to jttftifie thofe whm we apppfe^wben they can clear
themfehes.. '
As -
488 "Chap. 33. An Ex potion upn the Sso^of J ob. Verf. 33.
As Elihtt fpake very ingenioufly, fo not at all beyond his duty ;
■ we fhould be glad when they whom we have fuipected or charged
appearc faire, or better then we fufpecled ;he that doth fo mia*
be juftified : as we muft not hold the truth of God, fo we muft
'■ not hold the credit of our neighbour in unrighteoufnefs. We
ihould have three £nds in dealing and debating with others,
Firft, to convince them of their errours and fins. Secondly, io
recover them out of hn and errour. Thirdly, to acquit them in
what they appeare and can approve themfelves not to have finned
or erred. Elihtt aimed at and attained the firft and'fecond in his
debate with Job ; and it would have been a greater contentment
to him, if ( there being no need ofthofe tWo) hehadfeene
caufe only to have done the third. Speaks ( faid he) for I dejire
tojnjf'fie thee.
Verf. 33. Ifnot^ hearken unto mc> hold thy peace, and I frail
teach thee wifdome.
Elihtt having defiredj^ to fpeake, and he either refilling or
having nothing to fay, he re-alfumed arid re-inforced his former
counfell.
Hearken wtto me> hold, thy peace.
Thefe words were^pened, ( v. 31.) therefore I need not
ftay upon them h^^Hf net,hearken crc. and indeed what fhould
they doe but hear and fubmit, who have nothing toanlwer or re-
ply ? efpecially when fo gainfull an overture is made them for
their encouragement to hear, as Elihtt made Job in the next
words, which are alfo the laft of this difcourfe.
And 1 jhall teach thee wifdome 1 .
Elihtt may feeme to take much upon him, and fhew himfelf ve-
ry confident, when he thus undertook and premifed to teach Job
Wifdome; yet doubtlefs the ground of his confidence was not is
himfelfe, but in Gods afliftance ; and in Jobs humble filence. As
if he had faid, I fee thou wilt not fpeake, bttt heare, hear theft, and
I frail teach thee wifdome ; for God (I hope) wiH be with tts in this
matter, and both open my month to fpeal^, and thine eares to hear
that which is wifdome indeed ; having given tine a heart to receive
irtfiruUidn >
Chap. 33. An ExfSfitkn 'upon the Book^of Job. Verf. 33. 489
inftruBion, he will inftrutt thee to profit, and make thee w'fe to know
thy duty and doe it) by my mini fir y , though a weakj and unworthy
infirument in his hand.
I frail teach thee wifdome.. The Word which we render to teach tj^ In Ka j
in another conjugation fignifieth to learne ; and the Nowne figni- Hfeere in Piel
fieth a leader, or govemour. As that firft letter Aleph in the He- docere hinc A-
brew Alphabet is the leading letter to all that follow,loa Teacher le pkP*dage-
fhould be a leader, he friould goe before chafe that heare him, by i^ZfZi
good example as well as by vvholfome doctrine. Be thou an exam- alas filet \vs-
pie of the Beleevers, faich the Apoftle Timothy( 1 Epift.4. 12) who ireficut Aleph
was fee up in the Church of Ephefm a Teacher and an Inftru£ter. P Yima liter***-
Further, when Elihu faith, / will teach thee wifdome ; his l $ ms antece ~
meaning is, Ifhall acquaint thee with that which may make thee
wife, or I (hall fhew thee wherein true wifdome doth confifr.
And that conhfts chiefly in thefe two things. Firft, in the know-
ledge of our felves ; Secondly, in the knowledge of God ;
As if Elihu had faid , / doubt not but I frail make thee
know more fully what thou art, a& alfowho God is. And it plain-
ly appeares in the clofe, that 'job got a fuller light in both by what
Elihu faid to him. He got a fuller foul-fight of the foveraign- •
ty and highnefle of God, and a deeper humiliation in the fight of
his own finfullnefs and vileneffe. He that hath learned and is in
the power of thefe two leflons, is queftionlefs a wife man ; and
.he that faithfully teacheth thefe cwo leflons doth not at all over-
rate his doctrine if he call it wifdome, nor doth he put too high a
title upon his paines and endeavours, if he faith to his Auditors or
Schollars, I will teach or have taught you wifdome.
Laftly, When EUlm faid, / will teach thee wifdome ; we muft
not concave that he looked upon Job as unwife or ignorant ;
Elihu knew well enough he had not to doe with a child or an ide-
ot, but with a man of knowledge, with a man who was skilfullin
the word of right eoufreffe; whofe fenfes ( as the ApofUe expreifeth
it, Heb. 5. j a. ) were exercifed to difcern both good and evill. His
meaning then, when he faid / will teach thee wifdome, was only
this, I will teach thee to be wifer and more knowing in fome ne-
ceflary truths, then as yet thou art, or at leaft, haft appeared to
be.. Or we may give his fence in the language of he Apoftle,
( 2 fa* 1. 24.) I will teach thee wifdome, not as having domi~
men over thy faith, but as a helper of thy joy.
Rrr Hence
49^ Chap. 33. An Exfofit'ion upon the Book, of ]' B. Verf.3^'
Hence note, Firft.
There are none [0 wife, none [0 holy, but they may learne more
wifdome, to be yet more holj, .
'Tis out of quettion, he was never good, who thinks he can be
no better; no: doth be yet know any thing aright, who. faith he
needs know no more. It is very lad ( which is the cafe of many,
2 Tim. 3.7.) to be ever learning, and never able to come to the
knowledge of the truth :_ Yet they who (through grace) have been
enabled to come to the knowledge of the truth muft be ever
learning ; and the more any man doth know, the more hefeeth
his need, and the more •;■ tiling he is,to be taught and know more.
7 he fearcofGod that is wifdome, faith Job, ( Chap. 28. 28. ) and
to depart from ci-ii. is -jnderflanding ; and God teftified of Jeb
that/ c.ihim, and efcheiredevill, in the firft verfe of this
Booke ; -low if fo wife,* To good a man as Job might learne wif-
dome, \zt none think themfelves too wile or too good to
learne. .
» Secondly, Note.
True wifdome conjifrs in the true knowledge of our f elves, and of
God.
This was the theame or fubjecl upon which Elihu infifted, he
was not teaching Job humane, philofophicall, or naturall wifdome,.
but heavenly and divine wifdome * the greateft meere naturall'
Philofophers in the world ( which title founds them, lovers of
wifdom/)Nziz meere ftrangers to that, which we call true wifdom;
and (as the Apoftle chargeth them, Rom. 1.21,22. ) became
vain in their imaginations, and their foolifh heart was darkened, pro~
f effing themfelves to be wife, they became fools.
Thirdly, Note.
There is nothing worth the learning or knowing, hut that which
makes us truly wife.
For that only fhewethusthe way to be truly happy. 'Tis our
wifdome to work fo. a right end, and that work can never attaine
its end but by the choyce of right means. Through defre (faith
Solomon, Prov. 18. 1. ) a man having fefarated himfelf, jecketh
mdintermcdleth with all wifdome. The defire of all things flay
Naturallfts )
Chap. 33. An Exfajitltm upon the Book^of Job. Verf. 33. 491
Naturalifts) efpecially of allmenrunsout to go:>d. AnJ the bet-
ter any man is, the better is that good which he defreth, yea ifa'-
ny man be truly good he defireth that which is beft ;for the enjoy-
ment cf God wherein alone happinelle doth confift,is his ultimate
and higheft end. But what doth he to reach this end ? Solomon
poynts us to two things : Firft, he feparateth himfelfe from all
thoie lets and impediments which fcop up the way, or lye crofle
to his defire. Secondly, Hefeeketh and intermedletb with all wif-
dome, with all reall and fubftantiall wifdome, ( as the word there
ufed fignifieth ) for he knoweth that nothing but fuch wifdome,
aded in wife wayes, is proper and fucceilefull for the promoting
of that noble end. Now if nothing but wifdome can lead us to
that end, what is there worth the learning or knowing except that
which makes us wife ?
Fourthly, From that frame of fpirit which Elihu obferved in
Job,
Note.
7 bey that are bumble and meek are fitteft to learKe wif-
dome.
God refifleth the proud, but gizeth grace to the humble. (Jam.
4.6.) The humble foule hath received grace already, and that
grace received is the way to all grace. ( Pfal. 2^.9.) The meek
•wiR he guide in judgment , the meek will he teach his way. The way
of God is wifdome, and they whom God teacheth fhall undoub-
tedly learne it.
Laftly. _
Jo teach fpirit Mali wifdome, or to teach man how to be fpirit ;*-
'ally wife, is the best leffon that can be taught.
They are bleffed Matters who make fuch Schollars. The whole
difcourfe ofElihuis about fpirituall wifdome, not about the wif-
dome of the world which God will deftroy ; not how to climbe
the pinnacles of honour,and get high in the world, not how to ga-
ther riches, and toladeour felves with thick clay ; it was not
how to be great or rich, but it was how to be holy and humble,
how to give glory to God, and be fitted for glory with God •>
thefe were the leflons of wifdome which Elihu taught Job, and
. R r r 2 thefe
492 Chap. 35. An Exyeftlon ufm the Book^of Job. Verf.33.
thefe are leflons chiefly to be taught and learnec by every man,
who undertakes to be a teacher, or defires to be a learner. Thus
El'ihti hath concluded his firft difcourfe with a promife to teach
Job wifdome, and how well he performed and made good his
promife, will appeare, to his praife, in opening the following
Chapters,
JOB,
Chap. 34.
Verf. 1.
493
mmmmmmmtmm
J o b, Chap . 34. Ver£ i 2, 3, 4*
Furthermore 3 Elihu anfwered and faid.
Heare my x»ords^ ye wife men, and give ear to me>
ye that have knowledge.
For the ear tryeth Words , as the mouth tafteth
meat.
Let us chufe to us judgement : let us know among
our felves what is good.
He former Chapter concluded Elihu s firft diC-
courfe with job : and we may well fuppofe
that he had made fome paufe ; to try whether
Job would give him an anfwer, as he had In-
vited him to doe. But perceiving him filent,
and forbearing to fpeak ; he himfelfe proceeds
to this fecond fpeech.
In which we may^onfider :
Firft , His Preface, in the foure firft verfes.
Secondly , His charge or accufation brought againft Job, from
the 5th verie Inclufively to the ioth Exclusively.
Thirdly , We have the refutation of what Job laid of himfelfe,
and feem'd to charge upon God ; this is profecuted with much
variety from the* i©& to the 30th verfe of this Chapter.
In the foure laft verfes, Elihu gathers up the ftrength of all
he had fayd, and makes his Conclufion.
The foure verfes now under hand, are a Preface to this fecond
undertaking of Elihu with Je-b : In which we have
Firft, His tranfuion from what he had faid, to what he was
about to fay, in rhe firft verfe ; Furthermore.
Secondly , We have his addreft or application to thofe about
him for audience and diligent attention to what he had to fay,
in
4<P4 Chap- 34» ^* Expofition upon the Bo»J^ of J o b. Verf.i,
in the 2 J and 3d verfes ; HeareOye wife men; &c.
Thirdly , We have his motion ; and the motion which he
makes, is, that the whole proceedure of the bufinefle might be
both faire and friendly , as alio judicious and jlift ; or that they
might to the utmoll endeavour after a right undemanding and
decerning of the matter before them : v. 4. Let us chufe to our
f elves judgement, &c.
'Verf. 1 . Furthermore, E/ihu anfwered and faid , or, and Ehhx
anfwered and faid.
It may here be queftioned, by what propriety of fpeech it can
be faid that El ha anfwered, feeing fob made no reply to what he
had fayd before.
To this query, I fay, Firft, that in Scripture both the beginning
ofafpeech, and the continuance of it, where nothing hath been
interpofed, is called an anfwer; we find it fo frequently in the
Gofpel ( Math: 1 1. 25. *) Then Jefus anfwered and /aid .- there
was no qtieftion, no difcourfe antecedent, yet it is called an an-
fwer. The like is obfervable in the 17th oiMathew, v. 4. and
John 1. 18.
Secondly , We may refolve the doubt thus ; though fob faid
nothing now to which Elihtt made anfwer ; yet he had faid much
which was yet unanfwered , altogether unanfwered by Elihtt ;
therefore Elihtt might fay, that he proceeded to anfwer the ma-
ny matters of jobs former fpeech, towhi^h as yet he had given
no anfwer. This mayfuffice to fhew how or why that which be
fayd further, was an anfwer, let us now confider what Elihtt an-
fwered and fad.
Verf. 2. EJeare my words, ye wife men, and give eare t& me
ye that have knowledge.
As if he had faid, I will not be my owne Judge in this matter,
I referre it to the judgement of wife and knowing men, let them
determine it.
We may here take notice ; Firft, of the character given the
perfons to whom Elihtt fpake,or did addrefs his fpeech,they were
wife men, men that had knowledge.
Secondly , We may take notice of the earneftnefs of his ex-
hortation or admonition, to mind what he had to fay , Give ear,
Chap. 34. An Exposition upon the Book^of Job. Verf. 2. 495
ye wife men , je men that have knowledge.
For the clearing of thefe words, we muft enquire, firft, who is
a wife nun ? who, a man that hath knowledge ? a wife man in di-
liincUon to a man that bach knowledge, is a man of mature judge-
ment, cf cleare undemanding, and iolid prudence, in the manag-
ing cLher of difcourfes or action?. A man of knowledge is one
that 'hath improved his undemanding by ftudy, reading, or long
experience. Some men are wile, who yet have not much know-
ledge ; and feme have a great deale of knowledge, who have ve-
ry little wifdome. Now Elihft fpeaks to his auditory, as confut-
ing, or made upborn of wife and knowing men ; O ye wife men,
that have great underloading and judgement ; and, O ye men of
knowledge , that have attained to learning and skill" in all things
knowable, heare my words and give eare. Here was a choice and
fele6\ audicory, wife men, and men of knowledge.
Secondly , It may be queried, whom Elihu intends by thefe
wife men, and men that had knowledge ?
Some conceive, he takes in all that were prefent at that long
and folemn conference between Job and his friends j and that he-
deciphers the whole Company under thefe titles of wife and
knowing men, inviting them all to attend what he had to fay,they >
being fo well fitted to judge what he had to fay ; It is not good to
give flattering titles to men, but it is good to give them winning ti-
tles ,fnch as may game upon them for their good.
Yet I rather conceive, that Eiihtt fpeakes more fpecially to
fome that were there prefent ; namely, to Jobs three friends',
who had bad the matter in hand before , and now flood out : to
thefe men he now turnes himfelfe, and bends his difcourfe, fay-
ing , Heare O ye -wife-men .-. hearken ye that haw know/edge ; th.vt
is, ye Eliphaz,, Z^phar, and Bi/dad r \vho have all this while en-
gaged with Job , give me leave to fpeake a few words in your
eares,and I pray attend unto me.
Thirdly , Suppofing that they, fpecially, were, the wife and
knowing men to whom he fpake. It may bequefilcn'd againe,
under what notion he called them wife and knowing men.
Some fay, he called them fo Ironically, putting a clofe or fe-
crec fcorn upon chem ; As if he had fayd, Heare me, Oye wife
men, and hearken, O ye know ng men, ye that for years and <?.gs
fhonldbe indeed knowing and wife men ; and are fo in the reputation
4P<> Chap. 54. An Expoft'wn upon the Bwl^of J o b. Verf. i t
of others, as well as by your owns profejjion and pretention • Te who
came fromfarre to undertake this weighty worke, the comforting and
comifeiling of this your affiled friend, .fee now how well you have ac-
quitted your f elves, and anfwered the exfoliation rai fed both of you
and by you. Have ye not comforted him fairely, and cam felled him
wifely ? Doe ye not fee how fhort you are of jour owne fropofalls f
and how ill you have handled the matter, he remaining as farre from
conviction, fat iifaUion, or consolation , as when youfirft began with
him ? Thus fome carry the fence, but I fhall not ftay upon ic, nor
doe I conceive thac Elihu fpake Ironically, but plainly, and in
good earneft, not: only calling them wife and knowing men, but
judging and believing they were fo. Of tbefe he beggs audi-
ence.
Hears and give ears.
To heare is a naturall a& ; a man that hath ears cannot: chufe
but heare ( unlefle he flop them ) when any thing is fpoken : but
to give ear, is, as I may fey, an artificial! a£t, a ftudyed aft, yea a
y\# eft auri- jTpirituall a6t, when the matter fpoken of is fpirituall. Elihu doth
bm percipere not call for a bare hearing of words , but for a tiudious hearing
five awijare, G f the matter which fhould be prefented to them 5 heare and give
l ^ nh- lta care > or as ^ E^g a ncy of the Hebrew may be rendred, ear my
itfol'd- S ' words : for the word which we render to give eare , figniries alio
Et quia awibuf the ear, ear my words. We fay of a thing that we defire another
vilut brachijs would reach to us,fray hand it hither,puttmg the denomination of
ftater* ponds- trie Q r gan or Inftrumerit upon the aft ; foby a like Elegancy 9 it is
ramur qua au- ^ ere { j Ear wor ^ s t ^ c ■ jjeare ftudioufly and diligently,
Mances eo&em wth an holy art and skill. As there is an art in fpeaking, fo there
quo a U Yes no- is a great, if not a -greater art in hearing ; ear my words , or, give
mine RHH ap- eare to me ye men that have knowledge,
pellmur. &t p rom t £ e Confideration of the parties here fpoken to, wife and
iwbum audi- . • _ „ r r
mdiponfaare >0WUigme!3.
§o n i£ cat ' Nore -
The wife, and knowing, are to heare as wtll as Jf>eak<e.
They that are wife , need more wifdome, and they that are
knowing, may improve their knowledge by hearing ; They who
know many, yea moft truths, may yet know more truths ; and it
any know all truth?, they may yet kcow every truth more. This
caufed
Chap. 33. An Exfofition upn the Boel^of Job. Verf. 2. 497
caufed the Apoftle to profelfe ( 2 Vet: 1. 1 2. ) I will t^t be neg-
ligent to p#t jm alwayes in remembrance of theft things, though ye
know them, and be efl&blifksdin the prefect truth. As the ignorant
ought to heare that they may know,fo th'ey who have knowledge,
ought to heare,that they may be more knowing ; as they that are
fooles, ought to heare that they maybe wife'; To they that are
wife ought to heare that they may be* yet wifer.(Pr*>: \.%.)A wife
man will heare, and mil encreafe learning. Solomon, having fayd in
•the former verfe, that he fpake thefe Proverbs, T$ give fubtlety
tothtjimple, t» the jour.g men knowledge ar.ddlfcreticn ; left any
fhouldfay, if your Proverbs or wife fentences are fo plaine and
eafie, that the fimple may found them, and young men compre-
hend them, then what profit fhall wife and learn'e^men get by
reading or hearing them ? fhall not they loofe their labour and
mif-pend their time in the ftudy of them ? No, faith he , the
greateft Clerkes and ripeft wits may gather inftruSian from
them, as well as the fimple vulgar, and greener heads. Their
depth will not drowne a lambe, and they are deep enough to
fvvim a Leviathan. And therefore as a wile man will heare, that
is, is willing to heare, that he may encreafe learning ; fo let not
the wifeft thinke themfelves too wife to heare, for they may en- .
creafe their learning , how learned foever they are. And as the
wifeft may learne everyday, fothey that are truely wife, doe
learne every hearing day, as the lame Solomon tells us ( Prev: g.
8. ) CiveinfiruUion to a wife man, and-he will be yet wife?. They <-, . «
are the moft foolifh of all men, who thinke themfelves fo wife v ^ i&wh
that they need no more inftruclion , and fo knowing that they
need learn no more knowledge. The word of God it is fitted for
all forts and hzes of men, it is for the ignorant, and for the know-
ing ; it is for the foolifh, and for the wife ; it is milke for babes,
and ftrong meate for men ; it is for them that are out of the
Church to bring them in;and for thofe that are within the Church
to build them up ( Epb: 4. 1 3. ) Till we all come unto a perfett
man, unto the rnca\ure oftheftature of the fulnefs ofChrlfi ; till we
are wife and knowing to perfection, and fullnefs of ftature (which
will not be on this fide glory ) we have need to give eare, and
heare, for the perfecting of our knowledge, and the highming of
our ftature.
Againe, Thefe wife men were called to heare and give eare,
S f f noc
498 Chap. 3 4- An Exfoftion upon the Beol^of ]oi t Verf. 2.
not only that they might learn aud encreafe knowledge by what
was fpoken, but to judge aright of what was fpoken - y for this
wis -not fo much the hearing of a Sermon ( as I may fay ) as of a
difpute,or the debate of a Controverfie ; and therefore wife men
were defired to heare it, that they might he able to judge, and
give their opinion, ( as 'tis fayd in the 4th verfe ) Let w chnfe
ut our (elves^ndgemcnt^ and. know among our [elves what it good.
Hence note, Secondly.
lie had need ts heare and give edre , or to heare dihaently be-
fore we judge either of things orfcrfons.
Though we may judgz rightly of that we have not heard, or of
that whkh vv% have heard (lightly, yet we are not right Judges of
any matter till we have heard it. "tis poflible to hit upon a right
judgement blind-fold ; but Judges muft not be blind, nor jjtwfge
blind-fold. To judge right,not knowing it to be fo,fhall have no
better reward then a wrong judgement. Yea they that are called
to ;udge , muft both heare and give eare ? .eiie they may quickly
give wrong judgement.
Agiine , Elihu is fpeaking here to wife and good, men , yet
how ftridUy doth he exhort them ? Heare and give eare.
Hence note.
Good men are often- dull of hearings tixdhad need to be tut
forward.
Chrift tells his Difciples that many are judicially fo , and we
know that all are naturally fo ( Math: 13. 1 5. J and the Apoftle
tells rhe Hebrews they were fo(Chap: 5. 1 1.) where treating
of Chrift called of God, 'an fiigh Prieft after the order of Melchilc-
deck-,he concludeth, of whom we have many things to fay > and hard
to be uttered, feeing ye are dull of hearing. But how did their dull-
nefs of hearing make thofe things hard to be fpoken or uttered ?
may it not be ealie enough for a man to utter that which others
are dull to heare ? I anfwer, the Apoftles meaning feemes to be
this ? It was hard for him to utter or expound them fo , as they
might perceive the cleare truth of thofe great myfteries, beeawfe
their internal eare, or apprehending faculty was weake and dull.
There is a ftople in the eare of man, and 'tis hard to pull it out.
When any one fseakes co purpofe, 'cis the duty of thofe that are
prefent
Chap. 34. -An Expojitim upon the Etok^ef Job. Verf. 3. 499
prefent to heare : and yen he that fpeakes had need to invite and
prefie all to heare, yea to heare and give eare. The words of the
wife are goads to provoke and pricke us on to heare the truth,
as well as nayles to fatten it ( £ccl: 1 2. 1 1. ) Elihtt having cal-
led wile men to heare or eare his words, fhevveth the ufe or force
of the eare in the next verfe.
Verf. 3 . For the ear tryetb words, as the month tajfeth meat.
In this verfe Elihtt gives the reafon why he fo earneftly exhor-
ted them to heare and give ear ; The ear tr.jeth words, that is, by
the hearing of the ear , words are tryed. It is the office of the
care to conveigh words to the undemanding, that fo a judgement
may be made of them, before they are either received or re-
jected.
The word which we tranflate to try, fignifies to try as gold is TO pericutA
rryed in the fire : the eare is, as it were, a furnace wherein words fetiuprobd-viu
are tryed, the ear will difcover whether what is fayd be drofs or
pure mettal. The Prophet ( Zach: 13. 9. ) fpeaketh of a third
part of men that fhould be brought thorovv the fire and tryed ; as
the fire of affliction and perfection tryeth perfons, fo man hath
a fire and a touchftone in his eare which tryeth words. The ear is
given not only to heare a found of words, not only to underftand
the general meaning of words what they fignifie in any language,
but the eare is given to try the fenfe and foundnefs ©f words.
And when Elihtt faith words, (peaking indefinitely, he inctedeth
all words of one fort or other ; it tryeth good words, and it try-
eth bad words ; it tryeth heavenly words, and it tryeth earthly
words ; it tryeth naturall words, and it tryeth fpirituall words,
the truth or falfhood of words are brought to tryal], at the b.trre -
and tribunall of the eare. But in what manner or after what fimi-
litude doth the eare try words ? The anfwer followeth.
as the mouth tafteth meat.
In the 1 2th Chapter we had the fame expression , and there-
fore I fiiall not ftay upon it here. Only there the fentence is
made up by a particle Copulative ; The ear tryeth words, and the
mmth tafteth meat, i lere by a particle of likenefs ; The eare try-
eth words, as the month tafteth meat. There is a faire analogy 0:
S f f 2 pro-
5CO Chap. 35. Jlf* Exfejitien tifon the Book^of Job. Verf.3,
proportion, between the eare and the mouth, in diicrimin.iting
rheir proper obiects. Hearing and rafting, are two at rhofe five
excellent ufefuli fenfes which God hath planted in the nature ot'
man, the othti three are ieeing, fmelling, feeling. Here we have
a companion between two of the rive fenfea ; look whac the
mouth is foitekt , the fame is the ear to words. In the mouth
the fenfe of tailing is placed as a judge to difcerne between good
and bad,favory and tinfavory meates;and the eare of a man which
receiveth words,is accompanied with an understanding, whereby
v.e ay-prebend what is true, what is falfe, what is to be approved,
and what refu fed. And the companion runs yet more dearely,
r while we conhder, that as the food which the mouth receiveth is
prepared for the helpe of our natural or bodily life, fo the words
ot inftmcYion which the eare receiveth are prepared for the food
of our foules, and the maintaining of our fpirituall life.
Some conceive the companion is nor here made between the
two fenfes of tailing and hearing, but that both are compared
v co thole wife and knowing menfpoken of,and t® whom appeale is
made in the former verfe. For as all the fenfes are not fitted to
judge of words and meates, but only the eare and palate ; fo all
men are not fit nor capable ro judge of weighty matters and pro-
found quefiions, but only wife and knowing men. And fo accord-
ing to this interpretation, both or either of thefe fenhtive facul-
ties, and bo:h or either of their properties, are alike compared
to wife and learned men, who are able not only to understand the
found of words, but alio exercife a judgement upon thgm, both
to difeerne and determine what there is of truth and right in
Sjpkntia eft them. Hence that faying of the Ancient, Wifdome is a[avory
fapidafcientia. knowledge. Wife men tait and favour the things which they know.
He furely was a wife man who fayd of the wo-d of God (jer: 1 5 .
1 6. ) Thy words werefouxd, and I did eate them^and thy word was
to me the joy and rejoycing efmy heart. Hcare, O ye wife men, and
give car to me ye that have knowledge j the ear tryeth words^as the
mouth tafteth meat ; that is, as the ear of a man tryeth words, and
as the mouth of a man doth taft meat ; fo wife and knowing men
try and taft that which is fpoken and heard. Thus both thefe fen-
fitive faculties, their properties and powers are compared to wife
men, who doe not only heare the'voyce of him that fpeaketh,but
fit dcwneto coniider ir, The mouth having taken meat and
chawed
Chap. 54. An Expo fit ion upon the BeoJ^ of Job. Verf. 3. 501
chawed ir, tafts it, and makes a judgement of it ; Thus wife men
deal wi:h all they hear;fo that,look what thefe two natural facul-
ties doe withnauirall things ; with words naturally fpoken, vyith
meat naturally eacenjthe fame, they who are wile and knowing do
to what is fpoken fpirituaily and rationally, they try and judge ic.
But 1 conceive, we need noc infill tfrictly upon this ; For whe-
ther we compare thefe two fenfes in their feverall operations to
wife men, or whether we compare them in their operations one
with another, yet ( according to the fenfe of our tranflation ) the
meaning oiElihti is the fame, namely, that thofe wife men to
whom he fpake/i ould not only hear but try what they heard, be-
came they had received a power fo to dojfw the ear tryeth words y
even at the mouth tafieth. meat.
There is a twofold eare, there is an outward eare, and an in- Aqts interna
wardeare: And fo a twofold tryall : The outward care tryeth 'p^itar-nufjlue
words of what iignihcation they are, whether they are as we fay xoxa } lbi le S l -
good Engliih, or L Lan*ne,8cc. It tryeth them alfo as to their gram- %! " ie ?™£
maticall fenfe, or the cenftrucUon of what is fpoken in the letter : cum Jit ipfi '
The inward eare or undemanding tryeth them as to their lo«icali wcns,fu*-ver-
fenfe, fcopc and tendency, as to their ufe, and force in the matter * 7 et M */""
they are fpoken to. Both wayes the eare tryeth words,a> the month dicat ' Dru£
tafieth meate ; only with this difference, that the tryall which the
mouchmakes is meerly fenficiye, and both begun and perfected
in the mouth ; but the tryall which the ear makes is chiefly inrel-
lec"luall,it is begun at the ear, but perfected by the underfhndin--*.
It is the mind which judgeth, the eare only brings in the report -
of things to the mind.
Hence Nore.
Fir ft, The fenfe of hearing is a great m:rCj, and of great ufe
to mankind.
The eare is the chiefe Gate or inlet to the foul • nor were our te audiem
eares given only for an Ornament to the head, but for the enrich- temdicH audi-
I»g and bettering of the heart. Tbem:i;raiiy rational I eare given torem xerbi °"
to heare and try words is a mercy ; but when a fpirituaily ratio- ^^ tem%
n.>ll ear is given with ic to heare and try words, that's a mercy in-
deed. Solomon faith (Prov. 20. 12. ) The hearing eare, and the
feeing eye, the Lord hath made even koth •fthfm. Thefe rtanfrall
fenfes are of Gods own creation.and the ufe of them his biefiirg, .
roa Chap. ^4. <A* Expofmon-upon the BooJ^of J o 1. Verf. 9,
yet common to all mankind good and bad ; but the fpirituall fau-
lts of feeing and hearing,are a fpcciall priviledge promifed to the
elect, and acruic of Golpel grace. (Ifa. 35. 5.) Then the eyes
of the blind jkall be opened, and the eares of the deaf e (ball be unfit ip-
ped. He meaneth it not either only or chiefly of the bodily eyes
and eares (chough Chrift wrought miracles upon them,and heal-
ed both the blind and de.ife in the dayes of his Belli ) but of the
eyes and eares of the foul, which are often darke and ftopt while
the other are free enough in the exercife of their feverall facul-
ties. The feeing eye,whtch both Solomon and Ifaiah intend,is the
eye which fo feeth as that it folio weth the good which it feeth;
and that's their hearing eare which beleeveth and obeyeth what
it heareth. A fuperficiall feeing eye is a blind eye, and a formall
hearing eare is a deafe eare in the tight and account of God. We
fay it is the fymptome of fome dittemper or growing difeafe upon
the body, when the pallate doth not rellith meate ; Surely it ar-
gucth a difeafed and fick foul, when we have no mind to heare
nor find rellifh in the word of God .
Secondly, Note.
Words are net to be received kw fttbmhted to, nor heleeved as
true, till they are tryed.
Itching eares are bad, ( 2 Tim. 4. 3. ) Trying eares are gosd.
You will not fwallow your meat till you have chewed and tafled
it ; nor fhould you fwallow words, till you have tryed them ;
why elfe have we eares to heare ? why are we trutted with reafon
to judge things with ? or with rules to judge them by ? There is
no greater Tyranny in the World, then to command a man to be-
leeve ( by an implicit faith ) as others beleeve ; or to impofe
our opinions and aflertions upon thofe that hear them, and not to
give them liberty to try them. This is to be at once ( as the A-
poftle J antes exprefleth it, (Chtp. 3. 1.) many Mafiers, or
many Matters where we fhould not be one.
But fome will fay, when the Word of God is preached, is that
robe tryed by men ? have we a liberty to take that into confedera-
tion or to take and refufe it as we are perfwaded in our own judg-
ments ?
I answer, The word of God is not to be brought to the barre
aor to be tryed by man. The word of God is our Judge, there-
fore
Chap, 54. An expofitum upon the liool^oj jo*. Verf. 5. 503
fore ought not to be judged by us;the word of God is peifectjan-i
ho'.v can we that are imperfect judge that which is perfect. The
word of God is truth,and all men are Iyars ; we are not therefore
to judge the word of God, nor try that : Yet when any rmn fpeaks
of o; from the word of God, we are to try what he fpeakes j that
iii whether what he fpeaks be according 10 the word of God, and
his doctrine 0: interpretation grounded on the Text. Every one
that Ipeakes about fpickuall things profefleth he brings the word
of God, and it muft be tryed whether he doth fo or no. It is a
truth to which all are to fubmit ( without difpate ) by beleeving
that J e fits CM l ft came mt0 f b e world tofavefmners^ to wafh away
their fins with his bUod. This is the word of God s yet when thiS
trut-h is Preached, we may conlider whether it be mannaged ac-\
cording to the word of God or no. This great doctrine, which
containesthe fumme of theGofpel,may have fuch things mingled
withir, as are not to be received for the word of God. Some in
the primitive time thought and taught that there was no falvation
byChrift unieffe they lull kept the ceremoniall Law and were
circumcifed ; though they held that fundamentall truth, that
Cbrift dyed to fave linners ; yet when they came to the explica-
tion of it, they deftroyed it by urging a necefTity of continuing
the ceremoniall Law: whereas others judged rightly that faith on-
ly-, without the ufeofany Jew ifh ceremony, purifieth the heart.
Therefore a counfell of fpirituall and godly wife men was called
to consider of this matter. ( Ails 15. 6. ) What to doe ? not to
try the Word of God, but to try which of thofe two different opi-
nions was according to the Word of God. Thus when we hear
a Sermon, though tfre Word of God and Chriit crucified be the
generall fubject of it, and that is not to be tryed, but received by
faith and obeyed ; yet what is fpoken upon it and delivered 2-
bout it as the mind of God in the Scripture, that is to be tryed.
( 1 Cor. 2. 1 5. ) He that isfpintuall^ tryeth,or judgeth all things.
And againe ( 1 Cor. 14. 29. ) the Apoftle gives this counfell
about prophefying, Let one or two fpeaks and let the ethers judge ;
what? the Word of God, no ! but whether they iptake accord-
ing to the word of God,or no;In this fenfe every one mui 1 . judg for
himfclfe, we muft not take all for granted, but try what we
heare by the.eare, as we doe wlnt we eat by the mouth. •
Thirdly,
504 Chap. 34. A* Expfition ufsn the Beck^of J o b. Verf. j,
Thirdly, Note. _
A [fir 1 wall j judicious and conji derate man will take time to
• 7^ f of things that arefckjn, as theja/tate doth of meat es
that are eaten.
The eare tryeth word; as the mouth tafteth meat; God hath
given man a faculty for that end, and he is to ufe his faculty. We
commonly fay, LookJ> sf ore y oh leapt. Surely then we ihould tait
before we eate, and prove all things vvkether they are good or no,
before we ( eleelively ) hold that which is good. ( 1 Thef. 5. 2 1 .)
The mble Bereans received the word with all readme ffc of mind j
■yet they would make no more haft then good fpeed to receive it,
for- ( as the Text faith, Ads, 17. 1 1 . ) They fearched the Scrip-
tures daylj whether thofe things' were fo.
Fourthly, Here are two Organs of fenfe fpoken of, the ear and
the mouth, both are of great ufe to man,but one of them, the eare
is of a more frequent and noble ufe. Beafts have both mouths and
eares ; but becaufe theirs is only a fenfitive life, they make more
ufe of their mouths then of their eares. Whereas man whofe life
is rational!, yea and fpirituall roo,muft or ought to make more ufe
©f his eares then of his mouth.
How doth this reprove all thofe who are more in trying meats,
then in trying words ? or more for tailing, then they are for hear-
ing ? It was a complaint of fome in the former age, that they
made themfelves like bruit beafts, which having both thofe pow-
ers of hearing and rafting, have yet no regard to hearing,but are all
for feeding and eating. They carry it like beafts, and. are more
brwitifli then a beaft, who employ their mouths more then their
eares. A beaft is made in that low forme, to live to eat, 2nd
worke, and fo to dye; man is of a higher forme, next to that of
Angells, and for him to fpend his time in eating and drinking, as
if his worke lay at his mouth, not at his ear, is to degrade himfelf
and lead a bruitilh life. The Apoftle brings in fuch bruits {peak-
ing thus, ( 1 Cor. 15.32.) Let us eat and drink^for to morrow we,
pall dye ; not a word of ufing their eares : they fay not, come let
us hear the word of Cod, let us feek bread for our fotiles, but
come, let us eat and drink; now for a man to be fo much in eat-
ing, as to neglect hearing and meditating, what doth he but
make himfelfe like a beaft of the earth, who fliould be like the
Angells
Chap. 54. An Ehfofition upn the Boel^of Job. Verf. 3. 505
Angels in Heaven,dayly riling up to a fpirituall and heavenly life -
God lifts us up to Heaven ( as I may fay ) by the eares. Our
eares were not given us only to beare delightfuil founds, or to
commune one with another about the affaires of this life ; the ufe
of the eare is yet more noble, even to helpe us in the receiving of
all faring and fan&ifying knowledge. Faith comes by hearing,
( Rom. 15.17.) and fo do:h every grace,both as to the implan-
tation and growth of it, till we come to glory. Therefore confi-
der how you ufe this excellent fenfe of hearing, and how you im-
prove in fpirituals by what you have heard. We were made after
the Image of God in knowledge and righteoumeffe, and it fhould
be the great defigne of our lives to get this image renewed - 3 and
that is done at the eare,'tis wrought by hearing ; faith,repentance,
and every grace come in and are wrought at the'eare. Some
fcoffe at this latter age, calling it a hearing age, not a working age°,
we (fay they) are much for ear-rver^ little for hand-wor^ all
for Preaching, nothing for doing ; nor can this reproach be quite
wiped off, feeing with our plenty of Preaching, there is fo little
practifing ; as if men had turned all the members of their body
into eares, and were nothing but hearing.- To doe nothing but
heare, or t© heare and doe nothing, to heare much and ad: little,
is a high provocation. To have a fwel'd head and a feeble hand is
the difeafe of Religion. Yet let not voluptuous Epicnres who are
all for the palate and belly-cheere think to excule themfelves, for
r.ot hearing, or for feldome hearing, becaufe fome who hear much
are found doing little, or feldome do what they hear : for as thefe
{hall be condemned by the word which they have heard and not
done, fo fhall thefe for not hearing the word which would have
fhewed them what to doe. It hath been anciently faid, The belly
hath no eares, nor will they either mind hearing, or mrnd what
they hear, who mind their bellyes (not for hunger and the fupport
of nature, that is fas Salomon fpeaks ( Ecclef. 10. 17. )
for ftrength but ) for drunkermefle or furfec. When a voluptu- Cum eo rivers
oiis perfon defired Cats that he might live with him : No, laid nonpofua cut
Cato, I like not your fociety, I doe not love to converfe with a P a!atum m 8 ts
man who ufeth his mouth more then his eares j who is bulled itore ^Jj* pjjjjj.
to pleafe his taft in eating and drinking, then to enrich his under- chus in via .
landing by hearing and difcourfing. The Apoftle (lit. 1. 12. Catonis.
referring them to one of their own'Poets ) callech the Cretians
Ttc evill
5'c6 Chap. 34. An Expofltion upon the Book, »/ ] B. Verf.4..
evillbeafls, flow bellies. They were not flow to fill their bellyes,
but their full bellyes ( their belly being their God, as he told fome
among the PbMppiavs, Chap. 3.1 9.) made them flow, yea re-
probate to every good word and worke. Solomon gives man a great
charge when he faith ( Prov. 2 3 . 2 3 . ) Buy truth, andfeU it net,.
The^mart for thofe moft precious commodities grace and yuth,
is kept ( not at the belly, but ) at the eare ; there we buy with-
out money, and without nice both grace and truth ; to get thefe is
to be wile merchants. The beft market we can make, the belt
trade we can drive is with and at our eares : The eare tryeth-words y
4U the mouth taflethmeat. And from this Elihu infers
Wrf. jjpD Let us chufe to our [elves judgment ; let us know among (
ourselves what is good.
This verfe containes the fecond requeft which Ehhu made to
Jobs friends ; The fumme of it is, that they might proceed judi-
cioufly and fairly in the caufe before them. As if he had faid,
Seeing it is the office of the eare to try words, as the mouth tafleth
meat ; let us fee what we can do with our eares towards the deter'
mination of this matter. Job hath often wijhed to find one with whom •
he might debate and try this caufe in judgment • let us give him his
wijh, and having throughly weighed the matter and merits of his
caufe, let w fee what ju flic e will award him. Let us chufe to our
f elves judgment, &c.
Let us chnfe.
. To elect or chufe is the wcrke of the will. And to chufe what
is good, what is right, is a gracious work of a renewed will j as
Gods Election of us from Eternity, fo our Election of God and.
ihe things of God at any time, is a very gracious worke.
This affirmative act, To chufe to us judgement, feemes to im-
ply a negative, the rejecting or laying afide of whatfoever is con-
trary to or a hindrance of Judgement ; that is, the laying afide,
Firli, of all animoficies or undue heatesof fpirit ; Secondly, of all
prejudices and undue prepofleflions ; Thirdly, ofallgroundleffe
iufpitions and jealonfies of the perfon we have to deale with, we
can never chuie judgement, till we are cleare of all thefe.
The original word rendred to chufe, Signifies in the nounc, a
young
Chap. 34. An' Exception upon the Book^of Job. Verf. 4. 507
young man y a man in the flower of his age," in the beft of his life,
when his breafts ( as fob fpake at the twentieth Chapter ) are full.
of milke, and his bones of marrow ; and the reafon is given, be-
caufe our younger time is our chufing time, as to our way in this
world ; it inould be fo much more for heaven, .or the things of
another world. Remember now thy Creator in the dayes of thy
yonthy faith Solomon ( Eccl: 1 2.1. ) Some render thofe words ex-
preflely, In the dayes of thy elections or chufmgs ; As if he had fayd,
Remember to chufe God in thy chufing dayes, when thou chuieft - ,. , .
thy calling in which to live, when thou chufeft a wife, with whom fj ionu e m tm f'
to fpend thy life , then be fure and remember above all things rum , Monfc
to chufe God. When Mofes was a young man, he was famous for
this Choice ( Jieb: 1 1 . 2 5, 2&. J He chofe the reproach ofChriji
rather then the riches of Egypt ; when he had all the riches and
honours of Egypt prefented to him, and courting him on the one
fide, and the reproach of Chrift, affliction, poverty, difgrace,
threatning him -on the other fide , he chofe thefe rather; who
would thinke tha't man wife who fhould chufe the reproach of
Chrift ( in appearance nothing but dirt and drofs ) before the
riches of Egypt ? yet Mofes never Chewed his wifdome and
learning fo much in all the learning of the Egyptians, as he did in
that Choice.
Let us thttfe Judgement.
Judgement may be taken two wayes ; Firft, for the a& of en- Judicium ejf
quiry, let us difcourfe and debate this matter, to find out what is caufe inquijl-
juft ; Judgement is the refult or fentence given upon hearing jjfv .
and debate. And moft properly a right Sentence is Judgement ; ^Sh!? Merc!
and that by Judgement Elihn meanes a right fentence, appeares
dearely from the next words.
tAnd let us know among mr f elves what is good. Communis bic
Let m know , that is, let us fo try by the ear what Ihall be ^-%Z%w*°ui
ken, that we may come to aright knowledge, to a right guft or accurate juhij
taft of what is good. There is a two- fold knowledge ; Firft, of lance qua ha-
fimple intelligence, whenwe know any thing as it is precifely in 8emu in hoc
its owne nature, true of falfe, good or evill ; Secondly, of appro- c ?f £%*•/*
bation, when we conclude what we know, 10 be true or good. J™/^-^"
We may take in both here, efpecially the latter; It being (doubt- e ]t approbe-
T c t 2 leffe ) mw. Scult;
50S Chap. 34. An Expfitien uyon the Beol^of Job. Verf.4,
lefTe ) the defire of Elih* to find truth and goodnefs ( if it were
• to be found ) on Jobs fide.
And when he faith, That we may know what is good ,- we may
underfland it either Comparatively or Pofitively-; that we may
know what is good • is, tfrft, that we may know good from evill ;
Secondly, that we may know among ^good things, what is better,
yea what is beft; let us not only diftinguifh between good and
bad, but between good and better, better and beft. The reafon
of man is able to put a difference not only between wheat and
tares, but if you bring him feverall famples of wheat, or other
graine, he is able to judge which is the better, which is beft ; a
knowing man will judge to two pence in a bulhell which is beft $
fo in all other commodities we not only judge between that
which is good, and that which is ftark nought, but when we have
many parcels and particulars of any kinde before us good and
ufefull, we judge which is the beft, which the principal!.
Thus in fpirituall?, we are not only to judge of things fo farre
as to know good from evill ( which yet is a Very good piece ©f
knowledge ; for many put darknefi for lights and light for dark?
nefi ; bitter jor five ft t andfweet for bitter •, as the Prophet complai-
ned ( I fa: 5. 20. ) that is, they huddle all things together in a
Chaos of confuiion) but it fhould be our care to know good from
good, yea to know what excells among things that are excellent,
'Tis well when we know truth from falfhood, but we fhould la-
bour to know which among truths is the moft precious truth.
Paul having fpoken of what was good, yea of the Beft gifts, faith,
Yet I will fkew you a more excellent way ( 1 Cor: 12. 3 1.") As if
he had fayd fayd, This is a good way you are in , the exercife of
the beft gifts, but here's a more excellent way, the exercife of
grace. Thus here I take good , not fo much Pofitively as Com-
paratively, Let hs know what is good, that is, what is beft,and what
Is beft of all.
Let us chufe to our f elves Judgement • and know among our
felves that which is good.
Firft , In that he faith, Let us shufe to ourftjlves Judgement.
Obferve.
We **ufi confider deliberately and maturely before we fafs Judge-
ment,
Judgement ,
Chap. 34. An Exfofn'ion upon the Be$k^ of Job. Verf. 4. 509
Judgement is a choice thing, and murt be made upon choyce ;
it is not to be matched up haftily, but duely chofen. They that are
upon the choyce either of things or perfons, fhould be much in
Confederation. How uncomely ( befides unrighteous ) is it, to
judge men or matters rafhly, to be hurried on to election with
paflion, or to judge upon heare.-fayes and Conjectures ?This is not
to chufe Judgement, but to match it up ; to chufe Judgement is
to doe it with mature deliberation ; there mutt be much weigh-
ing, elfe properly no judging ; rafh judgement is ufually wrong
judgement ; and that layeth us open to another judgement, Judge
not that jebe not judged, is Chrhls warning {Math: 7. 1 .) that is,
doe not judge haftily, or harfhly, doe not judge ralhly nor rigid-
ly, much kite falfely,for if you do you {hall be judged righteoufly
(indeed) as to your cafe, but not comfortably as to your conditi-
on. They who will not chufe Judgement, doe, in the iflue, chufe
Judgement, that is, not ufing deliberation in Judgement, they
draw defervedly upon themfelves a judgement of condemna-
tion.
Secondly , Taking it more generally , Let us chufe to our
felves Judgement , or that which is right.
Note.
• It is mt enough for us to doe Judgement) or that which Is right >
hut we mufi chufe it,
'Tis a worke of no acceptation with God to doe that which is
juft , unleffe we chufe it as wel as doe it , that is , unlefle our
hearts clofe with it , and pitch upon it. Solomon (Prov: 1. 29. )
chargeth the fimple for not chufing what ms good ; they did not
chufe the fe are of the Lord. By the feare of the Lord, he meanes
the true worfhip of the Lord,or any worke of obedience,by which
we teftifie a holy feare of him ; poffibly they might doe the feare
of the Lord ; poffibly they worfhippeci the Lord, they prayed to
him, and heard his word, but they did nor chufe the feare of the
L©rd ; they did not fit downe and judge that beft, or moft necef-
fary, but tooke it up by accident, or by cuftome, or for company,
becaufe they faw others doe it. It will not turne to our account
to be found doing °ood, unleffe we chufe to our felves that which
is good. Our elections are more eyed by God, then our aUions, and
the (ett'wg of our hearts , then the twrkofonr h finds.
Thirdly,
-+-
5 io Chap. 34. An Exfofitlon upon the Book^ of Job. Verf.4j
Thirdly , From the latter branch , Let us know Among our
[elves what is good.
Note.
Firft , There s nothing worth our knowing , but that which it
good,
Whatfoever hath a morall,or afpiricuall good in it , is worthy
to be knowne ; the truths, the vvorkes, the waves of God, are the
moft defireable good things to be ftudied and knowne ( Pfah 4.
4. ) There Are many will fay > who will fhew us anygoed? What's
their good ? Corne,.wine, cyle, gold, filver, houfes, lands, &e.
thefe are their good, and thefe are all their good ; < but though a
godly man knoweth that thefe are good things, and bleileth God
for any portion in them ; yet that which he call's his gccd./tnd the
goody is of a higher nature ; We commonly call worldly chings
our goods, but we mif-call them if we call them onrgood. The Fa-
vour of God is our good, grace is our good, faith and love and
hope and righteoufneflfe are good above all , God himfeife is
good, and to knew and enjoy him in (Shrift through the Spirit is
our chiefeft good here, and will be all our good hereafter. Let
us know what is good.
From the Comparative fenfe of thr words,!** us know whatsis
good, that is, if there be a better to be had let us know that.
Obferve.
It u not enough for us to have the knowledge of good things y
hut among good things the best are to be fought out, to be
knowne , and attained to.
This was a fpeciall branch of the Apoftles prayer for the Phi-
lippians ( Phil: 1. 10. ) That ye may approve the things that are
excellent ; or the things that differ in excellency ; Some are con-
tented to fit downe in the loweft forme of Chrifts Schoole ; if
they have but any thing which they may call good, or true, right
and fincere , theylooke no further; any thing fuisfieth them,
. which will ferve turne to keep them from perilling ; they have
no holy afpirings , nor godly covetous defires after the beft
things,and the beft of the beft. God is willing and hath promifed
to give us not only good things , but the beft things ( Pfah 81.
16. ) He fheuld have fed them alfo with the fine/ of the wheat ,
and-
Ghap. 34. An Expo/itioM ufon the Bool^of Job. Verf. 4. 511
__ , j — ■ -t
and with honey out of the rocl^fhoald I have fatisfied thee ; 'tis a
mercy to have wheat, but the fineft of the wheat, and honey out
of the rock, not ordinary honey, but the beft honey, the pureft
honey, are greater mercies. We, by our fins, deferve that Gad
fhoxld ( as the Prophet fpeakes, I fa: 30. 20. ) give tu the bread
of adverfity^d the venter of ajflitt rex ;tkzt is", eiiher that he (hould
give us adverfity in ftead of bread, and affliction in ftead of wa-
ter, or that he fheuld feed us with the courfeft bread,with huskes .
and bran , and give us bitter waters , the waters of Marah to
drinke, yet he in mercy gives us pleafant bread, and wel-tafted
water ; yea were we better, he would give~us the beft bread, the -
fineft of the wheat, and our cup fliould be fweeter to us then the
fweeteft honey. The reafon why we have riot of the beft, u becaufe
wf Are no better. Yea God now gives us not only good things,
but the beft of good things , even himfelfe , his Son and Spirit,
who are beft of all ( O how excellent is this loving kindnefs ! )
therefore let us not only look after good things, but the beft of
good things , to honour God , and lift up his name to the high^
eft in this w«rld ; Let us labour to know and doe trie beft
things.; and give God our beft ferviceFand pureft praifes, even
the male of our flocke, the firft-borne, the ftrength of our whole
foules. Tothefe hfgheft attainment*, Elih* perfwades thofe wife
and knowing men, promifmg to joyne with them' in that fearch ;
Come let us beat out the bufinefs with diligence, that we may ac
laft chufe Judgement, and know among our felves what is good, .
what isteft.
JOB,
5ia Chap. 34. An Expafuon ttfon the Bwl^of. J o b. Verf. io
JOB. Chap. 34. Verf. 5, 6, 7,8,9.
For Job hath faid> I am righteous ; and Cod hath
taken away my Judgement.
Should I lie againft my right .<? my wound is incu-
rable without tranjgrejfion.
What man is like Job 3 who drinketh up f corning like
water £
which goeth in company with the workers »f iniqui-
ty -, andwalkfth with wicked men.
For he hathfaid, Itfrofiteth a man nothings that he
JJjould delight himfelfe with God.
THe Preface hath been difpatcht ; the context of thefe five
verfes containes the whole charge, or bill of complaint,
drawne up by Elihu againft Job, confiding of many particulars.
This charge is double ; Tift firft part whereof is contained in the
5th and 6th verfes ; the fecond in the 7th 8th and 9th verfes. In
the firft charge he alledgeth foure things againft Job ; two in the
5 t hverfe,andtwointhe 6^-; The two things alledged againft
him in the 5^verfe are.
Firft , That Job infifted too much upon his owne righteouf-
nefs, Job hath [aid, I am righteous.
•Secondly, That he refle&ed too boldly upon the righteouk-
nefsofGod, yea that upon. the matter, he had accufed God of
unrighteoufnefs, or injuftice, God hath taken away mj Judge-
ment.
Verf. y. For Job hathfaid, I am righteous.
That's the firft charge, Job hath faid; Elihu gathers up, and
collt&s thofe paflages of Jobs complaint, which he found mod
iauhy, and layeth them ( as we fay ) in his diih ; Job' hath [aid ;
we may well remember, and he cannot deny it,for he hath faid it,
not once only, but often, not lightly,but feriouily and aifertingly,
/ am jufi, or righteous ; that is, / havefufficiently fhewed my inno-
eency, and the equity of my cmife : but lam net permitted to declare
and
Chap. 34. An Exfofition upm the Book^of Job. Verf. 5. 513'
and hold it forth w fitch a way as I would,befere my Judge ; yea the
Lord proceedeth with me , mt in the ordinary way ofjuftice, but,
being above law, afjlitts me, at his pleafire, though I am innocent.
This is the lumme of what Job laid, as often as he hath fayd, I am
righteous.
The firft particle which we render for, imports, the clearenefs~^w£»fo.7i ^
and truth of the charge ; there is no avoyding the matter of fa<5l « Q™ ^rtitudi-
It will fall upon him, ler him take it off and anfwer it if he can, n a %^ L ! r ^' n
or as wel as he can. For Job hath faid, I am righteous. / )/( . /^^^
But it may be queftioned , where faid he this ? q.d.profe3o e~
For anfwer, I fhall doe two things. quidem, verf,
Firft,*Shew from what paflages in Jobs former anfwers this c . m * TP'f**'
charge may be made good, or at leaft made up. pined** '
Secondly , I lliall (hew in what fence Job faid this, and how vd-.c'.-ri 8,0.
Elihu and Job doe either agree, or differ in the thing. where this
To the firft , where faid Job, I am righteous ? poynt is alfo
I anfwer ; We find not this direct aflertion in termes, or in fo difcufled.
many words, but what he fpake in feverall places amounts to ic ■;
( Chap: 1 $. 1 8. ) Behold^ r.ow I have ordered my caufe , / know I
fhall be juftifed, ( Chap: 23. 10. ) But hekwweth the way that I
take, when he hath tryed me, I jhall come forth as gold. ( Chap: 27,
6. ) My right eoufnefs I held f aft, and will net let it roe j and he
infifted at large upon this poynt, his vindication from all unrigh-
teoufnefs throughout the whole 31th Chapter. There we find
him making frequent imprecations (v. 5, 6, 7. ) If I have wal-
ked with vanitie, or if my foot hath hafied to deceit ; Let me be
•neighed in an even ballance , that God may know mine integrity •
Ifmyflep hath turned out of the way, and mine heart wa'kjd after
mine eyes, and if any blot hath cleaved to mine hands, then tic >
In all which and many other paffagesof that Chapter, Job fpake
highly of bis owne innocency, and faid in effect, I amrigh.ccus.
His other friends had taken notice of this hiiort\Eliphaz, hit him
with it ( Chap: 4. 1 7. J while he put thofe queftions , Shall mar-
tall man be more ittft then God ? 'fhall a man be more pure then his
maker ? And fo did Bildad ( Chap: 8. 6. ) If thou wert pure and
upright, furely now he wou ! d awake ftr thee, and make the hab.tan-
on of thy right esufnefs profferous. Nor was Zofhar behind with
him (Chap: 1 1.4. ) Thm haft fayd', my dollrir.e iipurej I am
cleave in thine eyes,
V u u Second-
' $*4 Chap. 34. A» Expofoio* np»n tht Bocl^of Jo b. Verf. «■...
Secondly , In what fence did he fpeak this ? For anfwer, when »
JtfKaid, I am right eons, we mult confider a two-fold righceouf-
nsfs; Fi;(l, a perfect abtolute righteoufnefs, and that may be,
two-fold ; Fi:ft,the righteoufnefs of juftirication, whidus an im-
puted righteoufnefs ; Secondly, the righteoufnefs of fanctificati- :
on, which is an in-wrought or inherent righteou'nefs ; this latter
is not abfolute, or perfect in degree, while we abide in this life,*
yet it is dayly growing up to perfection, and (lull; at Iaft attaine
a perfect growth.. If any fay; Why thendoth God call us to a.
perfection of fan&ibcation in this life, if it be not attainable in
this life ? I anfwer, he doth it, firft, to fhew how holy he is-
Secondly, to fhew how holy ; we ought to be ; Thirdly,: he doth ir^
that we might run to Chrift, who is the Lord our righteoufnefs >,
a>:d who is made unto us of God, wijdeme, righteoufnefs, fantfifica-
tion, and redemption : we being altogether ihort of righreoufnefs-
and fhort in righteoufnefs,may goe to him, and have a complete
and perfect tighteoufnefs. Now befidesthis abfolute righteouf-
nefs ©f juftihcation, which is attainable here , and of fanct-ificati-
on, which is not attainable here, but iliall be hereafter, there is
a comparatively perfect righteoufnefs of ianctihcation, the ri°h-
teoufnefs.of iiprightnefs, and fincerity, when we (trive to the %z-
cenaoftiKj pleafe God in all things by doing good, and can fay
we- doe nor pleafe our felves in any way of doing evill.
It fhould feeme that Elihu and Job did not vvel agree about
the definition of juflicc or righteoufnefs. Job iatendin° either
civill righteoufnefs towards men,or a righteoufnefs imputed free-
ly by God.; but- Slihu underftood him of abfolute perfect perfon-
all righteoufnefV, which 10 man attaines unto in tfcis life. For
Intefrgnur ju- when Job is charged with faying, 1 am righteous, he faid it
jlitu per fi- either as a juftiHed perfon, or as a fanitined perfon. In the for-
dem mediator* nier f enee) h e ^ofo fay he was perfe&ly righteous, and in the
AmZricol latter he ' fa y d he vvas fo > as t0 the fin cericy and uprightnefs of
fimata\ Neq\ his heart with God,. and this he might fay .of himfelfe without
tnim aliampo- fault or bhme ; for-God himfelfe had fayd of him (Ch: z , 1 .) that
ntit habere he was a man perfett, and upright,
yo^quijuam j g ranc j^ f eerVies t0 f aVj ( though he faid it not , with that
sZrew!* aime or . mtemion > y ec ^ e & eme5 te fy ) that he was even abro-
ad * lutely righteous, not only as jultified but fanctified, while he faid,
( Ch*}: 3 1 . 7, 8. ) If there be any bht cleaving to my hands, if my
fieps
Chap. 34. An Exfofit'iM upon tht Bsok^ of J b. Verf. 5. 51$
fteps have gone out of the way , or my heart been deceived , &c.
This gave Ehhu occafion to charge him, with laying. Jam righ-
teous ; he did not charge him with faying fo, as julliried through
the free grace of Gcd, nor did he charge him for faying fo as to
his finceriry, but he charged him in thefe two reipec-b. . ^
Firft , fcecaufe he fpake fo much of the righteoufnefs of his
way, and of his workeSjfor though it were true he was righteotrs
in the fence by him intended, yet becaufe he made it his bufi-
nefs, and fpent a large difcourfe to tell the world, how good,
how joft, and how holy a man he had been , this was more then
became him in that condition.
Secondly , Elihn checkt him for faying fo, becaufe (though he
were fully righteous as juftified and hncerely righteous as fancti-
fied ) he complained of his afflictions , as if God might not lay
his hand heavy upon him,no nor touch a righteous perfon with an
afflicting hand ; or as if he and all o:her righteous perfons, ought
to paflfe all their dayes in peace, and have an exemption f-om the
erode. Whereas one great reafon why God affli&ed him fo fore-
ly, was to make it knowne to all the world in his example, thac
meerely upon his owne prerogative and foveraignty, he both may
and will when he pleafeth, afflict the moft innocent perfon in the
world. Yea, the intent of Eliim in urging and burdening/^ with
thofe faying;, was to convince him, that though he was a chiid of
God, and had walked before him in righreoufnerie and true ho-
linefs, yet he ought to humble himfelfe and beare with meeknefs
and patience the foreft vihtations of God. And that therefore
he fhould not have pleaded his owne integrity ,t^ priviledge him
from affliction, nor have fayd , why dee I f*ffcr } feeing I am righ-
teous?
Hence note. -
Firft, That y at it is altogether fin] r ull f§r any man to fay , / am
altogether without fin ; ( for 1 John i.S. ) If we fay we have n»
fin, there is no truth in us ; and he who faith ( in that fenfe ) I am
righteous, doth but declare his owne unrighteoufnefs) fo to fpeake
much of our owne righteoufnefs and goodnefs ( though we are both
good and righteous ) is evill and very blameable .-For whereas fob
laid, / am righteous, he fhould rather have left others tc fay it,
he ihould have been fatisried that he was fo without faying fo ;
and though it cannot be denjgcl that Job was" extreamly urged to
it
;V u u a
5 1 6 Chap. 34. An Exfofition ufon the Bnok^sf Job. Verf.5.
ic ( as hath been ftiewed more then once in opening this Booke )
and ic hm been buc necetfary for him ro fay it once or twice in his
owne defence, yet because he fayd it fo often, it drew, and that
^defervedly, this cenfure or charge upon him.
Hence take this corolary 0: inference.
Jj to Jpcakj much of our own c righteoufnefs he difpleafing^ then
how abominable is it to be proud of it or truft upon it ?
There is nothing more pleating to God, then to fee man walk-
ing in wayes of righteoufnefs,nor is there any thing more difplea-
fing unto God, then to fee a man lifted up with or leaning upon
hi? owne righteoufnefs. If we make our owne righteoufnefs our
ffoffe, God will make it our rod. And though he is farre from
fcourging us becaufe we are righteous,yet he will correct us if we
procjaime our owne righteoufnefs, yea if we thinke it much, or
thinke much of it. We muft have a very great occafion when at
any time we beare witnefs to our owne righteoufnefs, and good-
nefs ; but if the heart be lifted up in pride,or truft, at all,upon ir,
this renders man odious in the fight of God. God faved Noah
out of that common deluge, in which the old world perifhed ;
For ( faith the Lord, Gen: 7. 1. ) thte have 1 feene righteous be-
fore me in this generation. Noah was righteous before God, and
was faved when others periled ; but furely had he vainely boa-
iled or unneceflarily voted himfelfe righteous before men, he had
periihed as wel as others. It comes much to one and the fame
account with God, whether men be openly unrighteous, or whe-
ther ( without a juft caufe and call) they ©pen their righteoufnefs
before men.
Secondly , Note.
How righteous foever we are in li\e y yea though we are righteous
by fa';th> ( which is our righteoufnefs unto life ) Jit -we muft
not plead, that for our freedome from afflictions.
We may plead the righteoufnefs of faith againft condemnati-
on,but not againft correction ; if any manbeinChrift,he fhall ne-
ver be condemned ; but though a man be in Chrifr, and juftified
by the higheft actings of faith in the blood of the Covenant, yet
he may be feverely corrected. This was ( I conceive ) the prin-
cipal! fcope and intent of Elihn in barging Job thus,evento con-
vince
Chap. 34. An Exfofnion upon the BmI^ of J© b. Verf. 5. 517
vince him, that though he was a faithfull fervan: of God, and of
a very untrained converfation among men, yet he muft not thinke
himfelfe above the crofle, but quietly and meekly fubmit to it.
Job fpake fometimes fully to that poynr, He deftroyeth the righte-
ous and the wicked, if the fcourgeflay fuddenly, he laugheth at the
try alt of the innocent (Chap: 9. 23.) yet at ot4->er times he for-
got himfelfe,- and therefore he was ( jufUy as to his prefent cafe,
and profitably as to rhe future iffue ) remembred of it by this
piaine and home-dealer Ehhtt. fob hath Jaid J am righteous,
(syind God hath take?: away my Judgement.
As if he had fayd, Once thou didft fay , God deftroyeth the per- •■
feet and the wicked, but now thou feemeft to fay, thou art greatly
wrong'd, and thy Judgement quite taken away, becaufe being a
righteous man thou art thus afflicted.
Mr Breughton render?, But the Omnipotent keep; backjmy right.
Asjudgement is right fully given, fo there is but little difference
between keeping back our right,and taking it away, therefore the -yiD eft aufer-
word fignifieth not $nly to take away,o: caufe to decline,to divert re dedinare t di-
and fubvert, but to keep back or withhold any thing in any kind, venerefvkvsr-
as M r Broughton tranflares expreffely. This is the thing ( faith me '
Ehha ) which fob hath faid, God hath taken away or kept backjny
"Judgement. *
But where did Job fay this ? he faid it ( (fhap: 27.1.) As the
Lord llveth, who hath fallen away my Judgement ,<W the Almigh-
ty who hath vexed myfoule. Bildad charged Job with it (Chap:$.
3. ) while he put this queftion to him, Doth God pervert Judge-
ment ? or the Almighty pervert Juftice ? Implying that job had
fpoken words relle6ting upon the Juftice and Judgement of God,
in taking away his Judgement.
But you will fay , What is Judgement ? and what is it to take
away 'judgement ? or how is a mans Judgement taken away ?.
I anfwer ; There is a three-fold notion of Judgement in Scrip-
ture.
Firft , Judgement is the refult or iffue of a mans reafon about
any matter or queftion propounded to him. God fometimes takes
away mans Judgement in that fenfe, and then he becomes a foole,
and unable to judge. 'Tis a dreadfull judgement when God thus
rakes away mans judgement, and gives him up to a Reprobate
(or
^vitf Chap. 34. An Expofttion ttpn the Bool^of J B. VerU.5.
( or an un judicious }w;Wf, as he did the old Gentiles ( Rom: 1.
28. ) for then he will quickly doe thofe things which are net con-
venient ; not being able to diltinguilh nor difcerne between true
or falfe , he mult needs put fight for darknefs, bitter for fweer,
fvveet for bicrer ; Elihu doth not reprefent Job complaining that
Gi>d had taken away his judgement in this notion.
Secondly , Judgement is any angry difpenfation or wrath
powred out or executed upon perions, n^ions, or Churches ;
If judgement begin at the houfe ofGod } (that is, if trouble or wrath
begin at the Church of God ) what will the end of thefe be that
ebey not the Gofpel ? ( 1 Pet; 4. 17.) Davids Song confided of
two parts (Pfal: 101.1.) judgement was -one of them,/ willfmg of
mere) and judgement. This notion of judgement is every where
found in Scripture ^ yet neither is this the notion of it in this
Scriptere. God had not thus taken away Jobs judgement ; he
begg'd indeed that God would take away this his judgement,and
it was the matter of his complaint , becaufe he did not take it
away.
«* Thirdly, Judgement is right done or right due; right due,
is judgement due ; right done, is judgement done. Thus David
prayed ( Pfal-yz. 1. ) Give the King thy Judgements God,
and thy righttmfnefs to the Kings [on ; that is, give him an under-
ftanding to doe right? or to ^rve every man his right. To doe
this is a. thing 40 defireable in all men, efpecially in Kings and
Princes, that when God. at Gibeon fent young king Solomon a
bianke from- heaven, and bid him aske what he would, he asked
only this ( i Kings 7, .p.) Give thy fervant an underflanding hearty
. to judge thy people^ that I may difcerne between good and bad.
.This is properly the judgement intended here. Job complained,
God hath taken away my Judgement ; that is, my right, or hath not
done me right.
But how is Judgement raken away ?
I fhall anfwer it in three things.
Firft , When right is quite fubverted , and over-throwne.
This the Prophet elegantly expreiTeth and reproveth ( Amos 6.
12. ) Ye have turned judgement into gall, and the fruit of right e-
■eufnefs into Hemlocks Right done is iweete and wholefome , but
right denied is bitter as Gall, and banefull like Hemlock.
Secondly , When Judgement is defer 'd, flopped, or delayed,
then
Ghap. 34. An ixpoftim upon the Book^of Jo 1. Verf. 5. 519
t ben' tis taken away for a time. To have judgement long delay-
ed, is ahvayes nex t degree, to jfce deniall of ir,*nd fometimes de-
lay is more cruciating and grievous thena demall".
Thirdly, A mans judgement is fayd to be taken away,whenthe
ground, or caule, of Gods proceeding with him in judgement, is
hid, or unmanifeft ; Judgements to us, is nor, when the realon of
it doth not appeare to us, or when we" fee not the reafon of it. To
feel Judgement and not to fee the caufeof it, turnes it into a tor-
ment ; we fay commonly , Things that appeare wt y Are as if they
were not. When the reafon or ground of our fufferings is not un-
derstood, 'tis as it we fuffeied without any ground of reafon.
When Job complained, God hath taken away mj Judgemetft^
we are not to underftand him, as if Eliht* intended it in the tirft
orgrolfert fence, that God had fubverted his judgement, or had
done him wrong. Elihu could not fufpecl he had any fuch blaf-
phemous opinion-of God-,* for,that had fullfiJled the Devills pro-
phecy of him , He will curfe thee to thy face. But when he iayd,
God hsth taken away my Judgement ; he meant it according to the
two latter interpretations, either that God deferred long to r_e- -
f tore him, and anfwer his prayer, or that God had hid from hira
the reafon of his dealing with him, fo that he could not make ic
out, how, or why he was fo forely and grievoufly handled. Job :
knew well his owne innoce»cy,but he did not well confider Gods
foveraignty, which alone anfwers enough for him, how much foe-
ver he in/this world "afflicts the innocent. And therefore tor as
much as God held him long in that fad condition, and in the
meane time hid his judgement , or the reafon of ic from him,
this was Jabs grievance, and the burden of it prefled him to cry
out, God hath takjtt away my Judgement. In this he was too bolci
with God, and therefore he jufUy fell unJer thiscenfureof£#-
lm : As if he had fayd, It doth not at all- become thee , O Job,
as a crea ure, as a man, much tefle as a new creacitre,or as a god-
ly man, to cry out ( as thou haft done ) that God nath taken away
thy. Judgement, beeaufe he doth not give thee an account, no:
rellthee, why he judgeth.thee ; therefore humble tby felfe thac
ever thou haft fayd ( and take heed thou fay it no more ) God
bath taken away myjudvement,
Hence note t
rirft,
?2o Chap. 34. An. Exfoftion upon the Beo^of J & b. Verf, 5,
Firft, God fometimes lets the goodnefs of bis mofi precious fer-
vants lie in the dark. *
He goetb unu r uall waves with many of his choyceft fervancs •
he doth not al waves declare their right, nor deale with them ac-
cording to the ordinary rule, in giving good to them that are
good, (as not alwayes eviil to them that are evill, the Lord is at
his liberty in thefe prefent diltributions, he is fupream, and hath
power over all flefli ) and fo keepes their judgement in the
. douds,or a fecret tc himfelfe.
Secondly , Note.
. The Lord fometimes is f leafed to defer and dclaj to doe his fer~
vants right.
And thus he takes away their Judgement. Though he hath a
purpofe to give it them , yet he doth not prefendy give it them ;
at hit he will make even with all men , each man ihall have his
judgement; he will reward every one according to hisworke,
and the righteous , fhall ( without doubt ) have a good re-
ward.
Thirdly, Note.
When God doth either hide or defer the Judgement of a godly
man, it doth very much affett, yea and afflitt his heart.
We are ufually much affli&ed with any ' dark difpenfation up-
■ on many accounts, efpecially upon this, becaufe it makes us ob-
noxious to every mans cenfure. When God takes away our judge-
ment, we fall under the hard judgements of men ; And to lie un-
der the ill opinions of men unvindicated ar unrighted, is no eafie
burden. We have that promife ( Pfal: 3^ 6. ) He fhalL bring
forth thy right eoufntfs as the light ', and thy judgement as the noone-
day. The righteouihefs and judgement of a good man may be in
a mid-night darknefs as to man , and till that be brought to the
light of other mens knowledge, himfelfe hath, fometimes, little
light of comfort.
Fourthly 3 Note.
It is fnfull to comflaine, and to be troubled , as if God had not
done us right , becaufe reefce it not done, or becaufe he deferrs te
dot it.
In
Chap. 34. An Expofition upon the BosJ^tf Job. Verf. 6. 521
In this Job was moft faulty, he uttered many paflionate fpee-
ches about what God had done, becaufe things vtere not brought
to an iffue, nor his condition ftated and cleared up, either to the
world, or to himfelfe ; This troubled him more then the extremi-
ty of his paine, or the greateft of his troubles. How ftifrely Jeb
ftood upon it, that his Judgement was taken away , will appeare
yet further in the next words, which Ehhu makes further matter
©f accufation.
Verf. 6. Should I lie againft my right ? my wtund is incurable
without traxfgrejfion.
In this verfe we have two other parts of the Inditement
brought againft Job, neere of the fame nature with the former ;
wherein he yet more vehemently urgeth his owne integrity, and
cryeth out both of the greatnefs and caufelefsnefs ( on his part )
of his prefent iufferings. More diftin&ly Elihu in this verfe .
chargeth him.
Firft , That he did over-eagerly maintaine his owne caufe,
Should I lie Againft my right ?
Secondly , That he fpake of God as dealing over-harfhly
with him ; My wound is incurable without tranfgrejjion ; Thefe
things ( faith Elihu ) thou haft alio fayd.
Should I lie againft my right ?
We read the words as a Queftion ; others read them as a di-
rect proportion ; There is a he in fudging me, or, There is a lie in judieanio e-
againft my right ; The word which we here tranflate right, is the nim memgnda*
fame which we tranflate Judgement in the former verfe. And ciur ? e ft'
whea he faith, There is a lie againft my right ; Ic is as if he had §:
plainly fayd , / amfalfely charged, I am wrongfully accufftl, I ant
pot fuch a man as I am Juppfed y nor have I dene thofe things where-
of I am fufpefted. Every falle accufation brought againft a man, is
a lie againft his right. • •* ■ .
Secondly, Others read it thus, I.fhall make Iters againft my Super judi :iw
right ; that is, whofoever ftands up to prove any thing againft me, meum facjom
as you have done, faying, I am wicked, unrighteous, or hypocriti- *? c !~ tm ; ie *
call, Ifhall be able to prove htm a Her. But neither the Grammati- ££,■,,£„ "JJJ
call fi<>nih* cation of the words will fairely beare this fence , nor volet meam
doth ic well cprrefpond with the former verfe. contendere. .
X x x Thirdly, <?*?] ltcna
j 22 Chap. 34. An ExfoJitioH upon the Book^of Job. Verf.6.
In iudiclo meo Thirdly , Thus ; / lie in my Judgement ; that is, I am deceived
mentior. Pifc. in it, or I fayle of it.. To He in Scripture, is to faile, or to fruftrate
Frohrem ft the hope of another. Some infift much upon this fence ; as if he
mentiri hoe ^ad [ X y^ j ceme fo 9rt f that which J looked for oa my right 6r
ftufuie perfiju j u ^ ement . \ n ^1$ fence the word is often applyed to things,
tit" nam de re but not toperforis, as fomeof the learned conclude upon this
ufwptri cer- phce. ( J fa: 58. 1 1. ) Jhoujhalt he like a fpring of water, whofe
turn eft. waters fayle not ; we put in the margin, lie not, or deceive not.
i)r ^ : "lis a promife made to thofe who keepe a true faft, and keepe it
rruely, God will be to them as a fpring whofe waters lie not.
All our frefh fprings are or fhould be in God, and he is a fpring
whofe waters are always frefh. No man ever came to him for mat-
ter, and was fruftrated of his expectation. Thus alfo the word is
ufed ( JJab: 3. 17. ) Although the labour of the Olive fhall fayle ;
that is, though when you come to the Olive tree , you find no
Olives there, nor fee any hope of a drop of oyle in your whole
Olive-yard, yet you may ftill re Joyce in the Lord , he is able to
annoynt and fill you alwayes with the oyle of gladnefs. Thus fob
is conceived complaining here of his deceived hopes, much in
that fence as God himfelfe in the Prophet (If*: 5 . 7. ) is fayd to
be deceived. He looked for judgement, but behold opprejfton, for
righteoufnefs , but behold a cry. I ( faith Job ) looked for better
things, I looked for light, but behold darknefs, Hooked to be acquit-
ted, but belyold I am hardly thought of and cenfured on every hand).
I am quite df appointed, matters fall out and are otherwife then I
did expel},
in Jure meo Fourthly , I lie in my right ; is thus expounded, I am thought
tkentioY. 1. e. t0 /, e ^ w ^//^ / maintaine my right, or fay I am righteous ; / am jud-
EmlZSu Z ed a l J*r>f»fa'*n f h ™ »*!kgdi»*ki truth.
fendo putor AH wiefe readings of the text are given from the affirmative
mentiri. Pifc: tranflation.
But we, as alfo feverall o:hers tranflate by an interrogation,
intimating the heateand earneflnefs of his fpirit,in wiping oft' this
afperfion ; Should I lie again ft my right ? I fhould not, I will net.
As if Elihu had fayd ; Job hath infixed ft muchnpen his owne righ~
teoufnefs, and right, that he will not be taken off from it upon any
termes, nay he hath fa'' d, what ? fhould I knowing my felfe to be 'in-
mcent ( becaufe of this cry againlt me ) cry guilty to this indite-
went -j andfo betray my mm innoccncy 3 or give awjiy my right ?
Jtb
Chap. 34. An Exfofition upon the Bocl^of Job. Vcrf. 6, 523
Jobflandsfo much upon his owne righteou[ne[s y that ifhejhould but An par efl ut
acknowledge himfelfe faulty , he think** hejhouldlie y or wrong him- mmm fape*
jelfe by f peaking againfl his knowledge and conscience. And indeed ^J"3!f u.
Job ( Chap: 27. 4, 5 , 6. ) fpake fully to this effecVThat it would
be a wrong to or a lie againft .himfelfe, if he ihould not ftand up
to the uctermoft in his owne right, and defend his innocency ;
and 'tis probable Elihu hits at that paflage, while he chargeth him
with this paflionate expoftulation, What ! Should Hie againfl my
right ? Would you have me fay as you fay, and fo beare falfe wit-
nefs, or be a falfe witnefs againfl: my felfe ? What ever comes of
ir, I will not doe that. / mil not lie againfl my right , nor let goe
my integrity ; I will not in civility to any other mans undemand-
ing of me, fubferibe to my owne wrong, or fay I am , what I am
not, or have done what I have not. Elihu brings this as a ftrong
proofe of the height of Jobs fpirit, as if t© confeffe his fault were
totfali below himi^lfe, yea to belie himfelfe j Should I lie againfl
my right ?
•Hence not©.
Firft , 7o acknowledge we have dene that , which we have not
done y or that we are what we are not y is to lie.againfl our owns
right , or to wrong our [elves.
As many lie,by fpeaking more good of themfelves then is true,
or by denying that evill which in truth they are guilty of; f© be
that fubmits to that guilt which he is free from , or confefleth
more evill of himfelfe then is true, lieth againft his owne ibule.
So did that Amalekite ( 2 Sam: 1. 10. compared with 2 Sam: 5 1,
4. ) charge himfelfe falfely with killing Saul in hope of a reward
from 'David for his good newes. As no man ought to lie againft
another, much lefle againft himfelfe ; And as that man doth wic-
kedly belie himfelfe, who faith he is better then he is, (for that's
horrible bypocrifie ; all fuch God will unmask one time or other,
who thus cover themfelves with lyes, and fay ( like thofe in the
Prophet ) they have dreamed when they have feene nothing, but
the vaine phanfies of their own braines, nor felt any thing but the
preemption of their falfe hearts ; Now ( I fay ) as he doth wick-
edly bely himfelfe who faith he is better then he is ) fo for any
man to deny that good which God hath done for him, or wrought
in him, or what he hath done or wrought in the feare and power
X f x 2 • of
524 Chap. 34. An Exfofmon uym the Bool^jf^J o b. Verf.6.
©f God,- is a dangerous way of denying and belying his owne
right.
Hence fecondiy note.
No man ought to admit a"? charge again ft himfelfe , wherein
he is not guilty.
It is not in our liberty to give up our owne integrity, we may
not °ive up the righteoufnefs and innocencyof others to a fall e
witnefs, if we can detect it, much leiTe our owne. Let no man lie
againft his right. It is our affliction only to be wronged by others,
but 'tis our fin to wrong either others, or our felves. Yet-
Thirdly, Note.
We may quick}) over-all inftanding ttpou our own right.
That caution of 'Solomon ( Eccl- 7. 16. ) feemes to carry this
obiervation in it. Be not righteous overmuch, neither make thy felf
over-wife: why JkouUft thou defiroy thy felfe. &me expound this
precept as a rule of policy, advifmg all to a moderation in the
practife of ( that wherein there can be, indeed, no exceffe ) true
piety and religion ; as if it were a duty to ftudy and comport our
felves to a kind of neutrality aad indifferency in the things of
God, left we expofe our felves to the wrath and rage of men,
who cannot beare it with patience to fee aay that are betrer or do
better then themfelves. ButT conceive the Spirit of God in Solo*
«wf,was farre from breathing any fuch cold bJaft, to nip either the
buddings or higheft growths of godlinelfe ; and that ke would not
at all abate any in the pra&ife of holinetTe, bnt intends . one of or
all thefe three things. Firft, to take men off from any opmiona-
tivenefle, about what they judge to be righteous and themfelves
righteous in doing it, willing them to take advice,and not to lean
to their own anderftanding,nor to reft in their own dictates as in-
fallible ; or Secondly, when he faith, Be not righteous overmuch^
Keaning is, doe not exa6l the utmoft of others whick the Law in
the rigour of it will allow ; he that will not 1 emit any thing of his
right, is not only over-righteous, but may foon doe wrong ; or
Thirdly, when he faith, be not over-righte#us, as he would not
have men ftand ftri£tly upon their right with others, fo he would
not have them fpeak much of their own righteoufnefle ; but rather
fometijnes take blame to themfelves, then ( which was Jobt cafe) v
pro-
Chap. 34. An. Expojition upon the BooJ^of Job. Verf. 6.- 525
proclaime themfelves altogether blameletTe. As we are not to
betray our mnocency, To not give a fhadow of any boafting in it.
We feldome lofe by faying little of ©ur felves. And in moft cafes
we (hould rather truft God fwh© hath promifed he will doe re,
Pfal. 37.6.) to bring forth our right coufneffe as the light , then be
over-induftrious in bringing it to light, 0: in bringing it out of
that darknetTe with which it lyeth obfeured, either by or among
men. As we ought never to lye againft our right, fo it may nor
be convenient at fome times to fpeake all the truth of it which
we can. This at leaft was Jobs fault, and it will be any mans who
doth like Job, yea though he fliould be ( which few have been or
are like to be ) under as great fuflferings as Job, The greatnefle
whereof he aggravated to thehight in the next words, with which
Elihu chargeih him.
My wound is incurable- without tranfgrejfion. •
An incurable wound is the worft of wounds, and though ro
be wounded without tranfgreliion is bell: for him that receives it,
yet it is worft for him that gives it. My wound is incurable.
The Hebrew is, my arrow ; the arrow is a wounding weapon,
and in this Text 'tis p'ut for the wound it felf. Job complained
(Chap. 6. 4. ) The arrows of the Ailmighty drinl^up my fpirits ; •'
There are arrows of two forts, and anfwerably there are wounds
of two forts. There are firft externall, fecondly, internall arrows;
God lliooteth bis arrows both into the flefh, and fpirit ; the for- ,
mer make a wounded body, the latter a wounded foule. Job may
intend both, for he received wounds in both ; his flefh was woun-
ded, and all that belong'd to flefh, his eftate,his credit and good
name were wounded, his foule and fpirit were wounded ,alfo, the
arrowes of God were fhot thick at him, and hit him from head to
foot. The Archers ( as dying Jacob faid of Jofeph, Gen. 49.23, Gravifima efi
24. ) for ely grieved hint, they [*tf] fhot at him, and (one of thtmfagittameaabf*
Satan ) hated him ; but though his bow ( as to the rmine ) abode que tranfgrtf/i*
m frrength y and the arms of his hands were made fir on g by tht hands one ' ^ ez:
ofthe mighty Gedgf Jacob ; yet he cryed out as if there had been
d© helpe, no healing, no hope for him. My wound
Is incurable. r , r .
Hane Jagittm
The word which we render incurable, fignifies not only what is ™J* , ? aMt
very ®^ Le '#*
526 Chap. 34. An Exception ufon the Book^of j o B. Verf. 6.
-vem dohratam ve ry dolorous, or grievous, buc mifchievous, mortall, and deadly.
pAmt habsn- And from this word man is called Enofc in the Hebrew, to ihew
tem him Inojh how infirme and fraile he is, fin having given him a wound which
howio ab injir- j s incurable, by any thing but the blood of Jefus Chrift. Job felt
JimeffiKtf' ^ 1S woun ^ s > anc ^ ne *P ake of them, as a man fwallowed up with
defperation, and expected no cure of his prefent fad condition ;
My wound U incur able, and he concluded with that which is yet
harder, My wound is incurable
Without tranfgrejfion,
Mr. Broughton translates, My flroah^ is [ore without trefpajfe.
Job in faying his wound was incurable , (hewed a defect in his
faith, but in faying ic was incurable without tranfgre(TiQn,he feem-
eth to (hew his defect in truth. For furely had there not been
rranfgreflion in him , there had never been a wound upon him ;
God had never fo much as broken our skin but for fin ; Man had
never felt fo much as the fcratch of a pins poynt by the hand of
God, if he had not once prevaricated and Apoftatiz'd from God.
We ow all our forrows to our fins,all our woundings to our tranf-
greffings. How then doth Job fay, My wound is incurable without
tranfgrejfion ? The word here ufed is not ufually put to figpifie
fin in generall ( though fometake it fo ) but fome fpeciall kind of
t'IBSJ denetat 6 n i& t ^ at °^ more tnen an ordinary degree,a fin with a malignity,
grave fielm a provoking fin ,• As if the meaning ofElihu were, that he heard
vel Apojiajt- Job fay, Though his fin were not great , though it were not any
*m. 5cult: rebellion againft light , nor dangerous Apoftacy, though his were
a very curable fin, yet his wound was altogether incurable , his
wound was great, though his fin was little. Now, becaufe Juftice
doth ufually apportion the puniftment inflicted both to the na-
ture and meafure^of the fin committed, therefore £ libit takes it
( and he had too much occafion to doe fo ) as a great reflection
upon the juftice of God,when he heard Job thus bemoaning him-
felfe, My wound k incurable without tranfgreffion. To receive the
leaft wound without tranfgreffion, is a great wound to juftice^
how greatly then doth he wound the Juftice of God, who faith he
hath received a great, yea an incurable wound without tranfgref-
Jion.
But where fpake Job thefe words, when faid he, My wound is
Incurable without tranfgrejfion, ( we muft 6ring in that, Job hath
(aid,
Chap. 54. An Exfofmon upon the Book^ of Job. Verf. 6. 527
■ ■ — - — ■ — -4
faid, to every one of thefe charges ) I anfwer, Job fpake of the
arrows of God ( fhap: 6. 4. ) and that they were incurable, he
faith in o:her words ( Chap: 16. 1 3 . ) His arrows compajfe me
round about j he cleaveth my reines a/under ; he powreth out my gall
upon the ground. When a mans reines are cleft in funder with
an arrow, aneThis gall powred on the ground, his wound is incu-
rable.
But where did he fay, My -wound is incurable without tranf-
grtjfion ; Elihu might collect that from (Chap: 9.17.) He breaks
eth me with a ttmpeft, and mnltiplyeth my wounds without caufe ;
and from ( Chap: 16.16, 17.) My f?& is joule with weeping,&c.
not for any injuftice in my hands. While Mary wafhed ths feete
of Chrift with her teares ( Luke 7. 38. ) fhe might be fayd to
foule her owne face with her teares. Teares, which ( in a quali-
fied fence,or as a token of true repentance) wafh and cleanfe the
foule, doe yet blubber and diffigure the face.My face (faith Job)
is foule with weeping,though my hands are not foule with finning,
or any evill doing. This was, in effeft to fay what Elihu here ceu-
fareth him for faying , 'My wound is incurable without tranfgref-
fon.
Hence note.
Firft , God hath his arrows, he can wound us when and where he
pleafeth.
He fhoofeth and miffeth not his marke. He hath a quiver full
of deadly arrows ; take heed bow ye provoke him. 'jbb had a
whole quiver of arrows emptied upon him for rriall,for the exer-
cife of his patience. Woe to thofe upon whom God emptieth his
quivers in vengeance . ( Pfal: 7.11,12, 1%.) God is angry with
the wickjd everyday ; if he turne not, he will whet hisfwordjhe hath
hent his bow, and made it ready ; hehathalfo prepared for him the
inflruments of death, he ordaineth his arrows again ft the perfecu—
H*rs,
Secondly, Note.
The wounds which Cjod makes cannot be healed by any medi-
cines but his owne.
Jobs wound was incurable, there was no balme for him in the •
<?/W of this world) no Phyfician there, And therefore the Lo-d
bids
5-a B Chap. 34. An Exposition upon the Boo\of Job. Verf.6.
bids Egyp^m fcorne, feeke healing there ( Jer: 46. 1 1 .) Cjccup
into G 1 lead and take balmtf) virgin >the daughter of Egypt: in vaine
(halt thou ufe many medicines , for thou {halt not be cured. Who can
heale where God will wound ? ( Ffal; 38. 2, 3. ) Thine arrows ■
ftickjafl in me , there is nofoundnefs in myfiejh ; even David com-
plained that the wounds which the arrows of Gocf had made in
him were incurable. fvhjfis my paine pcrpetuall ( faid the Pro-
phet, Jer: 1 5 . 1 8. ) <wd> my wound incurable, which, rjefufeth to be
healed? when Ephraim [aw his ficknefs, andjudahfaw hiswound t
then went Ephraim to the Ajfyrian , and fent to kygjareb to help
him,yet could he not heale yeu,nor cure you of your wounds. (Hof: 5.
13.) God gives ftates or bod yes politick fuch wounds, as all the
medicines and meanes in the world cannot helpe ; They may goe
to the Ajfyrian, and fend to king Jareb, to this and that power ;
They may call a whole colledge of State-Phyficians or deepeit
politicians for counfel and advife, yet neither one nor other can
be a healer to them. Therefore in the next Chapter ( v . 1 . ) the
Church concluded upon another courfe , and a better addrefle,
then either to the Ajfyrian, or to king Jareb. ['owe let m returne
unto the Lordyfor he hath tome, and he will heale us ; only the Lord
who gives the wound can heale the wound ; the fame hand which
fmites us muft cure us, elfe our wound is incurable.
Thirdly, Note.
T« complaine sf our wounds as incurable, er pafi cute , is an ar-
gument of our mbehefe.
'Tis good for us even to defpaire of help from creatures , and
to fay the leaft wound ( if but the fcratch of a pin ) is incurable
by all the art, meanes, anci medicines which this world can ad-
minifter,but to fay our wound (though never fo deep,dangerous,
and deadly ) is absolutely incurable, is our fin. While we ruine
our felves (that is,while we provoke God to ruine .us, yet ) there
is hope in God ; O Ifrael, thou hafi defiroyed thy [elf e, but in me is
thine helpe ( Hof: 13.9.) defpaire as much as you will of creatures
helpe, but jlifl hope in God.
Thirdly, In that he faith, My mund is incurable without tranf-
grefto*.
Note.
The
Chap. 34. An Exfofttioa afm the Boo'^of Job. Verf. 6. 529
The Lord piay, and doth take liberty to affitt tho[e grievoufy t
who have not finned greatly.
There is no mm liveth and finneth not , yet every man is not
( in ftrict fenfe ) a finner, th.it is, a g eat (inner, a rebdl, a worker
of iniquity ; yet the Lord when 'tis needfull giver h them great
wounds, who have not ( comparatively ) finned greatly. Though
no (in fhould be little in our eye , yet there are degrees of fin,
and fome are lefle then others in the eye both of God and man.
Elihn chargeth Job , not as faying he had no fin , but becaufe he
complained his wounds were great, though his fins were not;
or that there was not a due proportion between his offence and
his punifhment, his fins and his fufferings.
Hence note, Fourthly.
Though the Lord taketh liberty to affile! thofe greatly that have
not fwned greatly , yet they muft not take liberty to comflaine of
the greatnefs of their ajflittiens , how little fever their fins
have been,
A gracious heart lookes upon the leaft of his mercie?, as grea-
ter then the greateft of his good defervings, and upon thegrea-
teft of his furferings, as lelie then the leaft of his ill defervings
or demerits. And furely ( befides that liberty which God hath,
as he is fupreame,and foveraign?, to afflict whom he will, and in
what degree he wilf we muft kno»v, r hat,the leaft hn deferves the
greateft wound. Anevill thought deferves all the evill that can
be heaped upon us. Whatfoever we fuffer on this fide hell is lefs
then the leaft of our fins. And therefore if we have reafon to con-
fefle our little fins great, and our greateft wounds lit le, compa-
red with our little fins ; how much more fhould we confefie our
great furferings little,compared with our great fins,as the Church
did ( Ezra p. 1 3. J After alt that is come upon m ( our long wgl
hard bondage in Babylon ) for our evill deeds, and for our qreat
trefpajfe, tkon Lord, haft punifbed us leJJ'e then our iniquities dc-
jerve.
Further, from the whole verfe, in that Elihu chargeth Job with
thefe feverall fayings.
Obferve , Firft.
%/igood mansfayxngs are often worfe then his meanings.
Y y y Eli/.*
5 30 Chap. 34. An Exfoftion upon the Booi^of J 1, Veil. 6.
Elihu rebuketh his fpeeches, not his fpirics ^ his words though
in fome refpeft true, yet were dangerous , and becaufe not well
explained by himfelfe, fcandalous to others,But his heart was not
rrecherous, nor the bent of his mind wrong fet, in uttering them.
Kvilimenmay fpeake good words , but 'tis with a bad heart;
Good men iometimes fpeake bad and offenfive words, yet with
honeft hearts ; and when their mindes areferene , and they clea-
red from thole clouds of perturbation,which havedarkned them,
they (&s Job) are.ready to recant them, and repent of them.
Secondly, Note.
It is cm high offeree to intimate any thing whith doth in the
leaft intrench uf9n the Juflice^ and right eoufnefs of God,
To fay,God hath taken away our judgement, may call down?
judgements ; To fay,we are wounded without tranfgreflion, is a
great tranfgreflion ; and the reafon,why it is fo,is plaine, beeaufe
fuch fayings, tell the world, that we futfer,. if not quite without
deferr, yet more then we deferve ; and what is this but to juftifie
our felves, and lay blame upon God, then which ( as was Aewed
at the idverfe of the 3 2d Chapter ) nothing is more derogatory
ts God, or more blame- worthy in man.
Thirdly, Note.
If we fpeaJ^ amiffe, or indifcreetly about the dealings of God with
tit, roe may thanl^ our felves if we are hardly cenfured, and
[onndiy chidden for it.
Though Jobs heart was honeft, yet his tongue was intempe-
rate, and he too bold with God ; and you fee how God ftir'd up
the fpirit of Elihu to lay it home to him, and bring him upon hi?
knees for it. They who vent unwarrantable fpeeches, muft not
thinke much if they meet with Inarpe reproofes and cutting cen-
fures. Tongue-faults feldome efcape without tongue-laihes ;
And 'tis a mercy to meete with them from a faithfull friend ;
Their lafhing and cutting tongues prove healing tongues , ( Tfal:
741. 5.;
Fourthly, Note.
Every fpeaker is at the mercy of his hearers.
No manknovvs what gloffe his words may have put upon them
when
Chap. 34. An Exfoftien ufon the Bsol^ of J B. Verf. 6. 531
when once uttered. Here arefoure fayings brought againft Job>
yet Job never fpoke any of them expreiVdy,or in fo many words,
but Luch colle&ions were made ( indeed they were, as not wife,
lb not favourable collections ) from what he had fpoken. And he
had but a poore remedy left, to fay he did not meane them fo.
Take heed what you fpeak, words are ufually judged as others un-
derftand them,not as you mean them.Indeed charity doth always
incline to the beft conftruc-tion ; and will not interpret that ill,
which may beare a better interpretation. But who knoweth whe-
ther his words fhall alwayes meete with a charitable interpreter,
our words doe not often meete withjuft ancfequall ones. No-
thing, indeed, is more common with uncourteous hearers, then to
mifconfter thofe they heare, or to judge of what is fpoken rather
as it may be taken ro the fpeakers hurt and defamation,then their
owne profit or inftru#ion. And therefore though I would advife
every hearer to ufe as much charity as may be , yet Iwouldalfo
advife every fpeaker to leave as little as may be to the charity of
his hearers.
Thus much of the firft part of the charge in thefe foure fay-
ings. In the three verfes following, Elihn profecutes the charge,
and ftanderh in admiration, as here at the fayings of Jp£, fo there
of his doings.
Y y y 2 JOB
532 Chap. 34. trfn Expofitwn upon the hook^of J © b
JOB. Chap. 54. Verf. 7,2,9.
What man is life Job, who drinfeth up f corning life
water f-
which goeih in company with the worfers of iniqui-
ty^ and walfeth with wicfed men.
for he hath fay d ? it profit eth a man nothing that he
fiould deUght himfelfe xsith Cod.
•
THefe three verfes ccntaine the fecond charge or accufari-
on, which Elihn had drawne upagainft/^. And in it we
may diftinetly confider ; Firft, the forme of it; Secondly, the
■matter of ic.
The forme of it is by way of queftion; ivhat man is like fob ?
The matter of it confifts of three heads.
• Firft , That he vvas a man of a fcornfull fpirit towards others,
or that fee had fubje&ed himfelfe to the fcorne of others ; What
man is life fob) which drixleeth up [corning like water ?
Secondly, Elihu chargeth him, as having fellowfhip with men
of a vaine and offenfive convention (t/.8th ) which goeth in com-
pany with the workers of iniquity, and walketh with wicktdmen.
Thirdly, He chargeth him ( which is indeed the ground of the
former ) That he was a man, not only of unfound, but of blafphe-
mous principles and opinions ( v . pth ) For he hathfajd , it profi-
ted a man nothing that hefhnld delight himfelfe with God. This
9th verfe is the proofe of the eighth ; For fome might enquire,
How doth it appeare, that, fob goeth in company with the workers
of iniquity, andwalheth with wicked men ? Elihu anfwers, Itap-
l- *a eth by his words, ot from his owne mouth ; For he hathfayd i
it profit eth a man nothing , that hefhottld delight himfelfe with God.
And if a man once judge that there is no profit in the wayes of
God, he thereby declares his confent to the wayes of the wicked.
That's the fumme of the charge, andthefe the parts of it.
"OH nm pro Verf. 7. what man is life fob ?
tuolibet hoiftir
ne fumitur fed The word rendred man, doth not fignifie every ordinary man,
pro daro <& but a great or wife man, a famous or a powerfull rrun.What great
fapiente,. or>
Chap. 34. An E.vpojjtion upon the Bwk^ of Job. Verf. 7. 533
or wife man is like Job ? Poflibly fome may be found among the
dreggs of the people or among the common fort like himlelfe,
but among men of honour and reputation for wifdome, furely>
there are none to be found like him. Yet fome take it ( out of
the ftrictnefs of the original word ) for a man of the loweft or
meaneft condition ; What man is like Job ? that is, no man, no
not of the meaneft degree is like him. And fo the queftion may
be carryed under a threefold notion.
Firft , As a vilifying queftion, what man is like Job ? Who is
there that hath but the name and face of a man that would doe
or fpeak things as he ? Job,m this matter, is worfe then any man,
then the worft of men. He a&s and fpeaks at a lower rare of pru-
dence and piety then many , if not then any of the loweft among
the ions of men.
Secondly, We may look upon it as an angry paflionate que-
ftion, a queftion carrying in it higheft indignation ; what man is--
like Job ? who fo vaine, rafh, foolifh and inconsiderate, as he ? I
hav* fcarce the patience to fpeake or think of him.
• Thirdly, We may take ic as an admiring queftion ; what man
u like Job? It is a thing unheard of, even a ftupendious prodigie,
that a man fhould be or doe as Jm All forts of men abftaine
from or decline, yea fcorne fcorning ( 'tis a thing fo unbecoming
man ) but chiefly they that are great, noble and honourable, fuch
as Job hath been in his time, yet he is turned fcorner. As if he
had fayd, Who hath heard the like ? was there ever fuch a man
heard of, who either ufed fuch fcornfull language againft others,
or layd himfelfe fo ©pen to the fcorne and contempt of others 1
What man is like Job,
Who drhketh up fcorning like water ?
That's matter of admiration ; Elihn might have found out ma-
ny other matters, wherein Job had no fellow, no parallel , fcarce- /
any like him in the world;whofo afflicted, fo humbled, fo broken,
fo deferred by his owne relations, fo vexed wich friends and com-
forters like Job ? But he dorh not put the queftion upon his fuf-
ferings, but upon his fin ; What man is like Job, who drinketh up
fcorning, &c. Drinking is here ufed metaphorically, and lb 1'ke-
wife are eating,devouring,an ' fwallowing up often ufed in Scrip-
ture, to denote that which is done to be done with much greedi-
nefs,
534 Chap. 34. An Exfofitlon upon the Bsol^of Job. Verf. j'.
nefs, and with a kind of delight. And whereas there is a three-
fold rneafure or degree of drinking ; Firft, foberly, or for necef-
« firy : Secondly, plentifully or for moderate delight ; Thirdly, ex-
ce'fliveIy,or fo: drunkennefs,ind the fatisfying of a luft. This third
feemeth to be here intended 3 even an exceifwe drinking of fcorne,
till he was as a drunken or mad-man with it, or ( as we fay) mad
drunke ; Fo: the text faich, What man is like Job, who drinketh up
\oyrnuig. He doth not only taft it a little, and lip at the {corners
cup, but drinks ic up to a drop, or to the botcome. He drinketh
up
1 f corning.
&ufi ita vide- ^ nd iLm ' s a ^range kind of drink,one of the worft if not altother
wet fantw the wbrft of Natures brewing. Scorning may be taken tvvowayes,
exapitur ut either paiTively or a&ively;fome take it in a pafTive fignification ;
Job ? brbitfiib- ft/fat MAn is like Job, who drinketh up [earning like water ? that is,
^"r^tmJ 4 who is l0 fcorned > 0r vvh '° f "bjeaeth himfelfe to the fcorn of men
mr. Druf: as ^ e h acn d °n^-What wife or difcreete man did ever lay himfelf
Signified Jo- lb naked , fo open to contempt as he ? or who like him would
tux ad fi ri- render himfelfe fo ridiculous, fuch a laughing ftock to all his hear-
dendam omnes erSj vv h are \^ ut racionall and underftanding men ? It cannot be
?S/!4T denied ( ™ r doch Elibfi m f P eakin g thus courfely of him deny it)
nibui ititur. but tnat l°^-> moved doubtless by the holy Ghoft, had fpoken ma-
Merc: ny excellent things, full of divine light and learning , yet moved
with paiTion, he fpake fometimes much amifle, and is charged for
it, as if like a fhamelefs perfon, he had proffered himfelfe, by k-
vifh and intemperate language to the lafli of every tongue.
• Secondly , Scorning may be taken actively; what man is lik*
Job, who dr'mkjth froming like water ? That is, where lhall we find
iuch a fcorner?who hath uttered fo many reproachfull fpeeches,as
Job ? He drinketh fcorning, as if he thought he could never fill
himfelfe enough with fcorning. This interpretation may have a
a double reference.
Firft , To his friends, who it feemes , were very fenfible that
he put fcornes upon them. Zophar complainetrTof it ( Chap: 1 1,
_gv J When thon mockeft (hall m man make thee ajkamed ; As if he
fiad fayd,vvhen thou haft mocked and derided us,lhall we let thee
alone , and fay nothing ? {"hall we {uflfer our felves to be abufed
md paile it by inhTence ? ought we not to tell thee of it, and re-
buke
Chap. 34. An t.xpofitlan upon the Bool^of Job. Yerf. 7. 535
buke thee tor k openly, and to thy face, that thou mays ft fee thy
error and be afhamed of ic ?
$eo©udly,(which is yet higher,and I judge too high) his fcorn- Bib^efibfan-
ing is referred byfojne to the dealings and providences of God, tmionem relut
aslf he had fpoken of them with a kind of fcorne,ac leaf} with that oquamep ejjb
irreverence, and flightnefs of fpirir, which Eliphaz, did early and P le " um f mm '
earneftly admonifo him of ( Chap: 5. 17 J Defpife not thou ptejjj* JjJ^
thaftning of the Lorded which the Apoftle cals The exhortation,
which fpcaketh unto us at unto children ( Heb: 12. 5. ) Mj [on de-
fplfe not thou the chaslemng of the Lord. Tnus alfo Elihu may in a
qualified fence be underdood charging fob with drinking upfcorn-
Ug like water. As if upon the whole matter he had fa yd, Job hath
drunke fcorne nil he u almofi drunken with it, at leafjt, he is fo full
of it, that hepowres it out upon every one that comes neare him, and
which is w'^rjl of all, he fpeakes fo unbecomingly, that we fkallmP
much wrong himfifwefay he hath fpoken or ailed defpipngly (which
is a degree of fp easing or attingfcornefully ) somermng the chaften-
wgt-ojGed upon him.
Further, When 'tis faid, He drhkethf corning like water.
Ic may imply three things; Firft, the frequency of his learn-
ing, he doth it commonly, he is at fcorning as often as at drink-
ing;Secendly, the content which he was fuppofed to take in fcorn-
ing, water cooleth and re.frefoeth the heated and wearied body ;
Thirdly, it may note the eafinefs or naturallnefs of it to him. To
drinke is nacurall toman,irputs him to no paines nor ftudy. We
fay proverbially of that which a man doth without trouble ; He
deth ic as eafily as he drinkes.Bnt of this word drinking and drink-
ing like water, the reader may fee more upon thofe words ( Chap-
15.1 6. ) Man drinke: h iniquity like water.
Once more, whereas £//w»-faith of Job, He drin\&sth fcorning
like water.
Some have made a criticall obfervation or diftinftion about it ;
Elihu doth not fay, he drinketh fcorning like wine , but like wa-
ter 1 They who are provoked or led onto fin by the- delight and
fvveetnefs which they find in fin , are fayd to drink it like wl*e
( Vrov: 4. 17. ) They drink the wine of violence ; or they drink
violence:
5 3<* Chap. 34. An ExfeftlcH ttfsn the Bsol^of J © B. Verf. 7.
violence % vine. It goech dovvne fweetly and pleafantly ; But
( fay they ) fuch as fin, not out of pleafure but out of will 'or out
of an affeited malicioufnefs, are fayd todrin\ iniquity like water ■,
which hath little pleafure ink, Utile fweetnels or taft in ir.
There's fmall favour in water comparatively to wine and other
delicate or delicious liquors. So that ( according to this notion )
they drink iniquity like water, wfco fin for fins fake, And indeed
fome are fo delighted in fin it felf, that they will fin in that which
yeilds them no delight. The very a6t of doing evill is more con-
tentful! to them, then any fruit or confequent of it. Buc we need
not ftay in this nicity , the general! fence falls hard enough upon
Jobjto drink fcorning like water, is to be much and often in fcorn-
ing. Water is the cheapeft liquor, and of moft common ufe ;
every man can goe to the price of that which cofts nothing ( in
mott places ) but the labour of taking it up. What man is like fot> y
that drlxketh fcorKivg lil^e water ?
. Taking the words in a pamve fence, as Job was a perfon fecrn-
ed,and drunk in the fcornes of men powred upon him,as the earth
drinketh in water.
Note.
'He behaveth himfelfe unlike a man , that layeth himfelfe open
to, and readily admits the feorne of men.
It is an affliction to be fcorned by others ; But it is a fin to ren-
der cur felves a feorne to others and not to be fencible of it.
Secondly, ( which I rather adhere to ) taking the active fence,
he is charged with fpeaking fcomfully to his friends, or of the
dealings oi ; God with him ; how farre this* charge might reach
JW>,hath been touch: a little already;and will be cleared yet fur-
ther before the clofe of the whole matter brought againft him in
this context. But in the meane time, from the general fence of
the words ( not concluding Job broadly fuch a one )
Obferve.
Scorners arre the vilefl fort of men.
What man is like Jeb y who drinketh fco:ning?No<" to doe good
is ftnfull, but either to lcorn that which is good or thofe that are
good is farre more fiofull. That man is gone his funhell length,
or afcended to the higheft ftep of fin, whotu.neth fcorner, or
gives
Chap. 34. An Expefition upon the Book^of Job. Verf. 7. 537
gives himfelfe a liberty to fcorne others. The firft words of Da-
vid fpeake this ( P[al: 1 . 1 . ) Biejfed it the man that walkjth not
in the coun[elh[the ungodly, norftandeth in the way o[ fwners, nor
fittetbin the [cat of the [corjtfyll. Here are three degrees of (in-
ning ; walking,ftanding, fitting : He that fitteth in the leate of the «
icornfull, or hath commenced [comer, hath taken the higheft de-
gree, and is the chiefe Graduate in the Schooles of fin. And as to
lit in the feate of the fcornfull , is the highell degree of finning,
fo they tffet are got into that feat,care not how long they fit in ir,
yea,are hardly ever got out of it.So much that chiding queltion or
expoftulation of Solomon doth fully import {Prov.\ . 22. ) Ye [cor-
ners, how long will ye delight in [corning ? As if he had fay#, When
fhall it once be ? will ye never have done , nor give over that
trade ? Scornersare therefore the worft of men, becaufe they de-
cide the belt b.oth of things and men ( Prov: 21 . 24. J Proud and
haughty [corner /k his name, who dealeth in proud wrath. Scorners
are the children of pride. A proud fpirit vent^ it felfe in fcorn-
ing. Pride doth not appeare fo much in apparrell, in gay clothes
and new fangled fafhions ( all which are often ufed as flaggs of
pride and vanity ) nor doth pride appeare fo much in prajfing our
lelves ( though there it appearerh'much ) as it doth in fco;ning
others. Proud [corner is his name. And as the" fcorner is a proud
deipifer of others, fo aquarrelfome contender with others,and till
he is feparated from men,there is noihing but feparatinn,no peace
among men ( Prov: 22. 10. ) Cafi out the [corner, and contention
(hall goe out ; yeafirift and reproach [hall cea[e; which plainly in-
timateth, that ftrife cannot goe out till the fcorner be cali out.
And therefore Solomon (Pro: 24. 9.) calbth the [corner an abom-
nation to w<*#.Thus the Scripture fets the fcorner among fintiers of
the chiefeft rank and firft forme ;I may fay, he is of the rirft three,
if not the firft of that three. Therefore take heed how ye drinke
fcorning, efpecially take heed it be not your mornings draught ;
for as it comes from the heart , fo it will fly up into your head,
and unfit you for any good worke, at leall, that day.
. Againe,f:om the limi^itude here ufed, to drinl^ up [coming llkj
water, which ( as hath been fhewed ) holds out the readinefs and
connaturallnefs of an action unto him that is charged with it."
Note.
The mere fajily any one fmr.eth, the greater is his fin.
Z 2 2 It
538 Chap. 34. An Expsfition upon the Boot^of Job. Verf.8,
Ic is beft to come hardly off in finning,and when k goeth hard-
ly downe ; Many fin as eafily as they eat or drink. They eat up my
people as bread y ( faith God, Pfal: 14. 4. J that is ( as we fay )
they make n<3 bones of it ; there's nothing fiickes in rjieir throats,
• nor troubles their confidence. Where fin lives altogether unmoj-
lirred in any man(it doth fo irrevery mcere naturall or unregene-
rate man) 'tis no more tahim to fin,then it is either to live, or to
eate and drink for the maintaining of life. But they fhall feele
foreft paines for finning, who have finned with greateft^afejthey
fhaJl drinke dammage by fcorning like Gall and Wormewood,
who have drunke fcorning like water. Elihtt having thus taxed
Job witn fcorning at good men, proceeds to tax him with over-
much freedome and familiarity with evill men.
Verf. 2. Which goeth in company with the workers of iniqmty r
and walketh with wicked men.
Noftitur ex
wmite &c
fuSy,
As if he had fayd, you may know what he is , by the company
hekeepes.
He goeth in company with the workers of iniquity, or he aflb-
ciates and puts hijnfelfe into the fociety of the workers of iniquity.
Elihu. doth not fay, he dwelleth among the workers of iniquity j
The beft man in the world may dwell among bad mzr^Lot dwelt
in Sodome. We muft goe out of the world , if we will not be a-
mong the wickedjthe world is every where full of the workers of
iniquity.But (faith he) he goeth in company with them.Which inti-
mates the a&ivenes of hisfpirir. with thenvyea the election of his
fpirit,or that he chofe their company.Though a good man may be
in the company of the wicked, yet he doth not choofe their cem-
pany ; He is not of their body of their fociety or gang. A wicked
man doth not content himfelfe to be among the ordinary fore of
finners, he is for, and beft likes the worfi of finners, workers of
iniquity. All are finaers naturally, but fome are finners artificial-
ly ; they ftudy fin, they contrive and plot mifchiefe ; They devife
iniquity upon their beds, faith one Script we ; They weave thefpi-
ders webb, faith another. Here's artifieiall finning. The Greekes
call fuch, Jin-workers, and crafts-men in evill. I have had occafion
to fneake of thefe from other paffages of this Booke. Here Elihu
tohighten the charge againft J«b, faith, He goeth itucompany with
( foch
Chap. 34/ An Exfofition uf*n the Boel^of Job. Verf. 8. 539
( fuch or choofeth fuch kind* of company ) the workers of i»i~
qnity ;
And walketh with wicked men.
As our holineflfe is exprefled by walking with God, fo our fin-
fullneflfe by walking with wicked men. To walk with God is all
the commendation oi Enoch y who was iojioly on earth that God
tooke him up to heaven, ( Gen. 5. 22. ) He had this tejflmony
(faith the Apoftle, Heb. 1 1. 1 5. ) before his tranjlatien, that he
f leafed God. To walkjwith God y is to pleafe Cjod y . or to give up our
lelves wholly to God. Can two wall^together except they be agreed f
is the Prophets queftion, ( Amos 3.3.) They who walke toge-*
ther are fuppofed to have one will, as they are feen to have one
way. What God willeth they will, and what God willeth not,
they will not who walk with him. To walkjwith wicked men im- ■*'
plyeth an agreement with them, and a conformity to them, as be-
ing of their fraternity, company and livery. They that- walk wirh
wicked men, declare their familiarity with them* or that their
mind and manners are the fame. The Apoftle tells the Corinthi-
ans ( 1 Cor. 3.2.) Whereas there is among jeH envying^ ftrife
anddivi/ionS) are ye not carnall and wal\as men , that is, as men in
their naturall and finfull condition walke. Though ye are fpiricuall
in your ftate, yet ye a& as carnall men. Now, as it is finfull for a
godly man to walke as aman, or according to man, ( as our Mar- .
gin hath it, for he fhould walk as God ) fo it is much more finfull
to walk with wicked men, or according to the worft ©f men. Thus
the Apoftle defcribes the converfation of the Ephefans before
conversion. (Eph. 22.) And youhath he quickened who were dead
in fins and trefpajfes, in which fometime ye walked according to the
cwrfe of this World, Thaj'is, according to the tide, current and
ftreame of the times and places wherein ye lived. Man naturally «^» itur tun
deth not walkjwhere he ought to goe y but where kefeeth the mofigoe. ? ua «<»<*«»*.
He is led by the worft of examples ( fuch afe the example? of the
moft or of the many ) ratherthenby the beft of rules. It is our
duty, and it fhould be our delight to walk with thofe who delight
in the Law and in the way of God. David faith ©f his deTceitfull
friend, but reall enemy. ( Pfal. 55. 14. ) We walked unto the
houfe of God in company. As if he had faid,. time was when he and
I were as if he had beenI,both of us but one, in that one thing ne-
Z 2 2 2 ceffary
540 Chap. 34. An Exfofnion upon the BM^jfJ o b. Verf.8
m
ceflary, the worlhip and fervice ofTGod. It is a' good argument,
that man hath an heart for God, who walks with good men in the
waves of God. To converfe much with or to be much in the com-
pany of good men, is a probable figne of goodnelfe ; but when we
wlke with them to the houfe and worlhip of God, or converfe
with them in the dutyes of holinefle, this is a great (though no in-
fallible J argument o£ goodnelfe. And to be fure to walk with
eviWJien, clpeciaily to joyne with them in doing evill is an argu-
ment that the man is evill. Therefore Ellhu may feeme to
bring a demonfkation againlt Jobs godlinefi'e ('that he intended
ic not fo I fhall fhew afterwards, bur, I fay,he feemes to fay fo)
'while he faith, Job walked) with wicked men.
The Hebrew Phrafe uied in the Text is more then ( as we ex-
prelVe ) wicked men, we may render it men ofwickednefje ; the
Scripture calleth thofe men fo who are ( as ic were ) transform-
ed into vvickednelfe, or formed up of wickednefle. As fome men
are fo witty* that we call them men of wit, and others fo judicious
that we call them men of judgment, as fome are fo skilfull and
cunning, that we call them men of skill And cunning ; fo fome are
fo wicked, that the Scripture calls them men of wickedneffe ; even
with thefe very dregs of mankind, it feemes Job conferred. He
goeih in company with the workers of iniquity, and walketh with wic-
ked men.
But here it may be queftioned, was it indeed fo with Job, or
was Job fuch a man as he is exprefly charged to be both in this
and the former verfe ? Did Slihu judge him Afcomer, a compani-
on of the workers of iniquity, And a walker with men of wickedneffe ?
DoubJefle that's not Elihtts fcope or intention; nor could he
* imagine that Job y in ftridl fence, was either a fcorner of good men,
or chofe the company of wicked men. And furely all that knew
Job could certifie fupon their knowledge ) that he was a man
• ' of a •; acious fpirit and unblemifht life ; that he loved good men
and iweeily converfed with them, and therefore was farre from
clonng with deboyft companions, or men of a profligate fpirit.
Why then dorh Elihu fpeak thus ? or fpake he the words of truth
and iofcr. iety while he ipake thus ?
I anfwer, this forme of fpeaking doth not alwayes import a
likenefle of cenverfation and difpofition, as fometimesic doth,
{Prov.i. 11,15.) Come with us, And cafi in thy lotamon^tu,
In
Chip. 34. An Expofition upvn the Bool^of Job. Verf. 8. 541
let us ail have one purfe. cJW; /*», walkjiot then in the way with
them^refraine thy foot from their path ; that is, cioenot hearken
ro the call of thole workers of iniquicy. Here in the Text to goe
in company with the workers of iniquity, and to vvalke with wick-
ed men, notes only the doing or ' fpeaking that Which carryeth
fome likenefie to them, not a being altogether like them. A man
is faid togoe and walke with others, when he fpeaks or doth thac
which feemes to fuite and favour their principles, opinions or
practices, though in truth they are the abhorrence of his foul.
Elihu durft not,, could not aflerc directly and properly that Job y
who was a man famous for piety in the dayes of his profperity,and
who in his a(fli6tion had not the leaft degree of ability or oppor-
tunity for it, walked wich wicked men : But becaufe in the an-
guifh of his foul he fpake fometimes intemperately of the dealings
of God ( which is the guile, fpirr, and common language,in fuch
cafes, of wicked and ungodly men ) therefore he chargeth him as
fymbolizing or complying with men of wickedneffe. So that when
Elihu faith, hetoeth with wicked men, he doth not accufe him for
keeping bad company in his rjrofperity ; but with fpeaking hard-
ly of God in his adverfity, astmgodly men ufe to doe, when they
are under his hand. He doth not fay,you upon fuch and fuch a day
kept evill company and converfed wich men of wickednelfe ; buc
you have fpoken much like the wicked in the day of your calamity^
That this was his fcope appeares plainly by the proofe of this
charge, which is alfo a new charge ( verf, 9. ) For he hath [aid jt
profit eth a man nothing that he fnould delight him f elf with God, E-
lim doth not fay, fob walked] with wicked men, for we have feen
him in their company-, and he hath been as vaine and wicked as
they. But his proofe than fob walked with the wicked was from
his words; For he hath [aid it prof 'teth a man nothing, &c. This
is the language of the wicked, thus they ufe to fpeak about the
waves of God ; and Job hath fpoken thus ; therefore, what man
is like Job that drwketh [corning like water, wlich goeth in com~
pany with the workers of iniquity, and walketh with wicked men.
I need not ftay here to fhew how great an evill it is to keepe evill
company, for that was not the fin which Job was a.ccufed of. Yec
from the letter of the Text,
Note
542 Chap. 34. An Exfifit'u* upon the Booj^of J o b. Vcrf.5.
Note firft.
Joafj'oeiate with wicked men , or to ch'uje wicked men for $nr
company > is the markj>f a wished man.
A godiy man may be among wicked men, bi^t. he doth not
chule their company. He while with them is as Lot was in S&-
dom, his righteous louie is vexed. A godly man is among wicked
men, as his graces are among his corruptions ; as his humility is
with his pride , his faith with his unbeliefe , chefe are all in his
ibul at once,but his faith doth alwayes ftrive againft his unbeliefe,
his humility oppofeth his pride , his grace of felf-deniall, refifts
his felf-feeking, his meeknefs his pahions, and his patience the
unquietnefs of ipirit. A godly man is pained in the company of
wicked men, as David was ( Pfal: 1 20. 5. J Woe is me that Ifo-
ioHm in Mefeeh-, and dwell in the tents ofKedar. *J)avid wasthere
but he did not delight to be there. To aflbciate with the wicked
is proper to the wicked. The Apoftle gives that caution (Eph: 'j.
1 1 . ) Have no fellow fhip with the uh fruit full work^tf darknefs^ but
rather reprove them. Seeing the works of darknefs are unfruitfull
of any good, it muft needs be bad% have follownSip with them.
As we mult not at all joyn with wicked men in fpirituall commu-
nion or Church-fellowfhip ( 2 [or: 6. 14.) Be not unequally yoa-
ked with unbelievers ; for what communion hath light with dar\-
nefs , and Chrifi with Belial^ &C. Come out from among them y and
touch no uncleane thing. So we fhould have as little civill com-
munion or fellowfhip with them as we can ; and when we are ne-
ceflitated to have civill communion with them , we muft uttefty
avoyd all finfull communion with them, that is, communion with
them in their fins. It is both a fhame to Gofpel profeflion and a
great offence to the fincere profeflbrs of the Gofpel , when they
wboprofeife it are much in the company of the workers of ini-
quity, and walke with wicked men.
Secondly, Prom the matte: of the charge,
Obferve.
While godly men behave themfehes like wicked menfhej may be
fajd togoe in company with them.
This heavy charge falls juftly upon them whether rhey de-
meane themfelves in their affliction ( as Job in fome fort did )
like
Chap.. 34. An Expofnion upon the Bosk^ of Job. Verf. 9. 543
like the wicked , or in the dayesof their fullhefs and profperity.
If we fpeake or doe like wicked men, we have our amends in our
hands if we are numbred with them, though we are not really of
their number. Some good men when they have got much of the
world about them make but an ill ufe of it. Are wicked rich men
proud? fo are they in a great meafure,you may fee vanity in their
houfes,and fuperfluity upon their tables, as if they alfo were ma-
. king provision for the fiefh to fullfill the lufts thereof. Now if a
godly man,when he hath the abundance of this world makes him-
ielfe more unfit for the next world; is he not in this like the wick-
ed?or if when God layeth him low, he be full of complainings and
have rifings of heart againrt the dealings of God;what is this but to
do like the wicked,who in their ftraits quarrell with God,& blaf-
pheme his name ? (Z/^.-S. ult.J When they are hungry and hard be-
jfeady they curfe their God and their King. Thus the wicked doe ;
and it was the Devills plot to make Job do fo too ; and becaufe in
the extremity of his fufterings he ipake fuch things as favour'd of a
murmuring fpirit, Elihtt taxeth him as walking with wicked men.
For as when wicked men a£ and fpeake like good men, it may Be
fayd they goe in the company with the godly, and walke with the
workers of righteoufnefs, though they are ftarke nought all the
while, being ( as the Apoitle gives their character, Tit: 1 . 1 6. )
Abominable^ difobedient f and unto every good worke reprobate j So
fome good men under temptation act and fpeak like the wicked,
yet retaine their goodnefs,and are as to the generall ftate of their
perfons, and bent of their hearts, acceptable, obedient, and en-
*^:lined to every good worke. It will doe the wicked no good ac
laft, that they have thus gone in company with* the gpod ; but it is
very finfull for and hurtfull to good men, to «oe in company or
walk with wicked men , though it be but ( as Eiihu makes his
proofe of it againft Job) only in uling*their Sibboleth-pi fpeaking a
language like theirs.
Verf. p. For he hath fayd, it profit eth a man nothing that he
, fhould delight himfelfe with God.
I (hall, Firft, open th ; words a little, and then, Secondly, in-
" • quire, ( as of the former ) how Job might fall uader this accufa-
tion. *
He
544 Chap. 34. An Expofitlon upon the Book^ef Job. Verf.p.
Tie hath fay d , it profit eth a man nothing.
That is, a man (hall get nothing, or have no advantage by it.
As Chriit faith (. Mark^%. 3 6. J What (hall it profit a man to gaine
the whole world, and lofe his owne foule ? But what was this trade
which Etihn accufeth Job to have called unprofitable? Surely that
which of all others is moft profitable. It profit eth a man nothing
that hefhould delight hlmfelfe with God.
This goes deep ; Ellhu doth not tax him with faying it profit-
eth a-man nothing to doe this or that good, which God command-
eth, but ( which is more ) that hefhould
delight hlmfelfe with God.
njn ^ e vvor d rendred to de/'ght, hath a three-fold fignification,
and all very full to this poynt and text.
Firft, To run, which is the fpeed of our pace. Thus the Sep-
tuagint render it, Although he run with God (Cant: 1.4. ) By rea-
fon of the favour of thy good oyxtments, therefore doe the virgins Live
thee , draw hs and we will run after thee. To run is more then to
walk. To walk with God, notes our obfervance of all holy duties,
but to run the way of Gods commandements, notes us zealous in
them and for them. To run, requires net only an honeft heart,
but a large one ; and therefore David hyd ( Pfal: 11 9. .5 2.) /
will run the way of thy commandements y when thoufhalt enlarge my
heart. Thou (faith Ehhuyzfob ) hafi fayd, ( according to this
reading of the word ) it fhall not profit a man though he run with '
God, though he mak« never fo much fpeed in his wo.k and wayes**
though he be ( befides faithfuli and upright ) forward and active
for God.
Secondly , The word iignifieth To have or be of the fame will or
mind with another. Thus alio fome render it here ; It profit eth not
a man, though he willeth with God, or be of the fame mind with
Qod. The Apoftle exhorts ( Phil: 2. 5. ) Let thU mind be In yon
which was in Chrlfi Jefus. To will is an internall morion, to run
an externa II ; How faft foever a man may run with God in out-
ward actings, yet, pofhbly, he do:h not will with God at all, nor
hath a mind conformable to the mind of God. The hypocrite is."
thus fet out ( Pfal: 50. 18, \<).)wUen thou [awe fl a thief e, thou
con'
Chap. 34. Ah Expofition upon the Book^of Job. Verf. 9. 545
conftntedfl with him, &c. Thou hadtt a mind to be a thiefe as well
as he. One wicked man minds and wills the fame things with ano-
ther, and all godly men will the fame things with God. Yet
( faith Job ) ttjkall not profit a mafr y though he have the fame will
with God, or though he willeth the fame good things which God
himfelfe willeth.
Thirdly , The word ( according to our translation ) fignifieth
more then barely to will,it takes in the affections and joyes of the
foule. He that delighteth in God, h.uh fweet content and com-
placency in God, he not only approves of all the fayings and do-
ings of God, he not only follovveth his counfell, and his conduct,
but is highly pleafed and fully fatisfied in God. Delight is the
reft of the foule. When we delight in God, and find every a&of
obedience our joy and our fong, our meat and our drink, then the
heart is wound up to the highelt pitch of holinefs. And therefore
- as his heart is fallen downe to the lovveft pitch of unholinefs, who
fayth, it profiteth a man nothing toferve God, fo is his much
more* who faith , What Jhall it profit a man though he delight in
God?
But here againe it may be queried, Where did Job fay, that it
(hotild profit a man nothing though he delight himfelfe with God ?
If you read his difcourfe all over, he never fpake thefe words
dire&ly or explicitely,they are the language of hell. But Job had
fpoken words, which ( unlefs taken in a very favourable confl.ru-
£tion ) might beare this cen'ure. He fpake thus,in a manner,while
he at once juftified himfelfe fo much, and cryed out as much of
the hard dealings of God with him. And while in many pafftges
ofthisBookehedenieth that the godly have a prefent reward in
this life , and alfo affirmeth that many wicked men injoy out-
ward profperity, and pafle unpunifhed. Thefe fpeeches might
eafily be interpreted ( by common and carnal men efpecially )
that, Job thought it an unproh table thing to delight in God. For
if All things in this life come alike to all, to the godly, and to rhe
wicked, what doth it profit a man ( as to this life ) that he fhould
delight himfelfe in God ? who among the fons of men(tbat know-
eth of no profit beyond this life ) can delight himfelfe in thar,
which brings no profit ? Job alfo fayd (Chap: p. 22. )Goddeftrcy-
eth the wicked and the righteous, that is, he afflicts the good as
much as the badj,this was a principle which he held out all alon :.
A a a a Now
54^ Chap. 34. An Expofition Hfon the Beok^ of J © b. Verf.9-
KJrturpriiifi-Now becaufe the Scripture faith , He that cometh to God, mtft
pium unde ad believe that God is, and that he is a rewarder ofthofe that dill gently
omnia peccant f e( ^J)i m ( Heb: 1 1 . 6 J and ( 1 Tim: 4. 8.) Godiinefs is profitable
fp mtur * m F°- fa a ll things, having the promife of the life that novo is , and of that
eVenim w*. wh'-ch is to come ; ( which Scriptures though not extant when Job
mj fides nan lived, yet the truth contained in them was ) Elihn might well be
tmtum fund \ QC \ i nt0 this apprehenfion, that Job had brought up an ill report
fed et hujMt n jjjg vva y es f God, as ( in this life ) unprofitable unto man.
IncltmfZm Bat thou S h J ob f P?^ thuS > y et he . WaS farre tf ° Q1 f P eakin g this t0
ad obfeauium. jufttfie fuch an opinion, that there is no profit for a man to delight
Coc: himfelfe with God. His meaning was only this, that a man may
want temporall prefent profit , notwithftanding his delighting in
God. He was full and pafitive enough,that they who now delight
in God, befides the prefent inward peace and profit which they
find and feele, (hall hereafter be crowned with everlafting re-
wards and delights. Job fhould indeed have been more in jufli-
fying God, more in letting forth the prefent prefitablenefs of his
wayes in the pra&ife of an holy life ; And becaufe he was fo fpa-
ring in this poynr, and infifted fo often upon the afflictions of the
people of God. Elihti chargeth him with faying, It profit eth a man
nothing to delight himfelfe with God,
Hence note ; Firft.
It is our d Hty, and the fumme of all holy duties to delight our
felves in Ged.
The very fpirit of holinefs confifts in this ; There is ( as I may
call it) a body of holinefs ; but if you would have the fpirit of holi-
nefs ( as by diftillation we take the fpirits of any liquor, or of any
thing that liquor and moylture hath in it, if, I fay,we would have
rhe fpirits of holinefs) 'tis delighting in God. For as'tis the fpirit
©f finfuttnefs to delight in fin ; fo the fpirit «f Godiinefs is to de-
light in God.
Note.
Secondly > 7oaecon»t the fervice of G«d unprofitable, is wicked-
nefs bordering upon blafphemy.
Job himfelfe is now charged with that, which he charged upon
the wicked (£hap: 21. 1 %.) What is the Almighty that we fheuld
ffrve him .? and what profU fhall we have that we fray nnto him ?
This
Chap. 34. An Exfofition upr* the Boo^of Job. Verf. o. 5-47
This grand prophanefle the Prophet rebukes ( Mai: 3. 14. ) Ye
have pad. It is in vainc toferve God^and what profit is there that we
have kept his ordinances ? Thus the carnal heart, which would
faine free or keepe it felfe from keeping the ordinances of God,
is ready to queftion,whether there be any profit in keeping them.
And while fuch feeme only to put the queftion, they indeed con-
clude, that there is no profit in keeping them ,• yet the truth is,
the very keeping the ordinances of God, as it is an aft of obe-
dience to him, and of communion with him is very profitable,
though we fhould have no vifible nor fenfible profit by it.In keep-
ing the commandements of God, there is great reward ( Pfal: 19.
11.) that is, the keeping of them is a reward, as well as a reward
is promiled to thofe that keepe them. The Reader may confulc
this poynt further, at the 1 5 th verfe of the 21 th Chapter.
Note, Thirdly.
Coed men Sometimes J^caJ^ worfe then they meane.
'job never thought it was no profit to ferve God, yet he had let
fall words which might beare thatgloffe. As wicked men often
fpeake better then they meane ; They have golden words in their
mouths, when there is nothing but ctrofs in their hearts ; their
words are fmoother then oyle, yet they are drawne fvvords ; their
words found well, while they wound deep, (now as a carnal man
fpeakes often better then he meanes, and fometimes fpeakes pur-
pofely the beft when he meanes worft ) fo a godly man fpeakes
fometimes worfe then he meanes, or he may fpeak ill when he in-
tends nothing but jgood. Holy "David *( which comes up fully to
the fence of what job is taxed for faying here ) fayd ( and what
could he fpeak more unholyly) (Pfal:j^.i$.)P'erily I have clean-
fed my heart in vair.e, &c. What language was here ? would one
think to heare David foule his mouth with fuch words as thefe ?
would one think,that fucha word could have dropt from the mouth
of David,\\hofe mourh ufed to drop like an honey-comb, & whofe
lips were wont to be like a tree of life feeding many ? yet David
in temptation, that is, in great affliction (for he there complaines
that he was chaftened every morning) fpake thus with his tongue
to the griefe of his heart a little after. The tongue is an unruly
member, (as the Apoftle James faith, Chap: 3. R. ) The torgue
can m man tame ; we need a great command upon the heart to
A a a a 2 bridle
\\
548 Chap. 34- An Ex f°f ttl0H u P m the ^ co k e f J o ». Verf. g\
bridle the tongue, and came that unruly beaft. Many a good man
• hath been over-borne with his tongue. That little member hack
iomstimes crufht both foule and body very forely. jobs tongue,
fell heavily upon him.
Obferve.
Fourthly, I mor.fi derate words render us obnoxious to [ever eft
eenfures. ■
Thott haft [ay d y It profiteth a man nothing to delight himfelfe in
God, is a very [evere ctnfare ; And though job did not deferve it
fully,. yet he might have exprelfed himfelfe more commodioufly
and profitably. Juft confequences from what we [ay , may be char-
ged upon us as oar [ayings. Indeed to wier-dravv words or ftraine
confequences from them, is very unchriftian. Some deale fo with
the holy Scriptures ( 2 Pet: 3. 16. ) Wreftwg them to their ovine
definition • They torture and Wretch them upon the tenters to
their ewne hurt. And to wreft a mans word?, or as the Prophet
fpeakes (.//*: 20. 21. )To make a man an offender for a word, is an
act of great uncharitablenefs towards man,and to God an high of-
fence ( Not but that a man may be an offender for his words j
nor can a man be more truly an offender for any words,then when
he fpeakes reproachfully or fleightly of the workes.of God ) But
when men fpeak fuch words as are reall offences, and yeild foule
confequences, fairly, they muft beare the burden. And that was
Jobscziz here.
But fome may fay, If Job- never fpake thefe words in termes,
nor any words like them, with fuch an intent , why doth he fuffer
Ellha to to accufe him, and not take off his accufation, nop give a
word of anfwer for himfelfe > Why did he not vindicate him-
felfe, or make his Apology ?
I anfwer, and my anfwer i"hall be the laft note from this con-
text.
i/i godly man will rather beare more blame then he defcrveth,
then [land to excu[e himfelfe when he hath deferved any blame.
J»b replyed no more,fpake no more ? but to Ihew that he yeildr
ed to what was fayd, and fubmitted to this difpenfation of God
in- fending Elihtt to charge him thus. He tooke more upon him
then he had fayd, left he fhould feeme to juftiik any thing that
he
Chap. 34. An ixfofition -upn the Bool^ of j o *. Verf. 9. 549
he had fayd amiffe.(£^f-' 40. 5. ) Once have I fpeker^bitt I will not
anfwer : yea twice, bnt I will proceed no further. As if he had fayd,I
will make no more pleas for my felfe, nor e>:cuies,I will cry guil-
ty to the*whole matter of my charge, though I "might cleare and
difcharge my felfe of much of it. How far was the fpirit of Jib
from theirs, who though charged with that only which they have
ciredly done, or fjsoken, yet ftand it out in pleading their ex-
cute, and will never fall downe before reproofes , though what
they have done or fpoken amiife^ be fo plaine, that it needs no
proofe.
We fhould be carefull to fpeake and doe fuch things as are
not fubject to reproofe, but when through ignorance or rafhnefs
we have run into an error, either of fpeech or pra&ife, we fhould
be fo humble as to fubjeel our felves to reproofe,and take it well
that we are rebuked for any evill. As it doubles an offence to un-
dertake the defence of it,to not to defend an offence abateth and
Jelfeneth it. And as he who gosth about to cover his fault by find-
ing out arguments and pleas for it, fheweth that he hath a will or
purpofe to continue in it ; fo he that is filent,and hath not a word
re fay for it, gives a good teftimony both of his forrow that he e-
ver committed it , and of his refolution never to commit it any
more. They are highly to be commended who live unblameably,
anci they delerve no fmall commendation , who being fenfible of
their owne fayling, can patiently beare the blame of it, without
replying upon their reprovers.
JOB,
55° Chap. 34. An Exfofit'wn ufen the Bsok^of J b Verf. 10,
JOB. Chap. 34. Vcrf. 10, 11.
Therefore hearken unto me^ye men of understanding ;
far be it from God^ that he fljould doe vpickedttejfe,
and from the Almighty J hat he fhould commit mi-
quity.
For the rvork^ of a manfiall he render unto him , and
eaufe every man to find according to his rvayes.
ELlhtt having done with 'jobs charge for feverall unwarrantable
Payings in the former context, begins his refutation here,
and directs his foeech.
Firft , To Jobs friends, fpeaking to them from the 10th to the
j 6th verfe.
Secondly , To J^ himfelfe, from, the i<5thverfeof this Chap-
ter to the 34th. js^,
In the two verfes now read, we have two generall poynts.
Firft, A vehement deniall of any unrighteoufnefle in God,
Secondly , A ftrong proofe or demonftration, that there is no
unrighteoufneiTe in God, at the 1 ith verfe. He enters this confu-
tation of Job, or the vindication of the honour of God from what
Job had fayd, with an inviting Preface.
Verf. 10. Therefore hearken pinto me, ye men of underfianding,
El'ihn like a cunning Orator often ftirr'd up his auditors to at-
tention , and made frequent infinuations to winde himfelfe and
what he had to fay into their good opinion. Here he befpake not
the promifcuous multitude or common fort of hearers, but wife
men, or men ofunderfhnding, inch as are moft tit to jucge the
weight and ftrength of thofe arguments and reafohs, by which any
. poynt is proved and confirmed.
Hearken unto me , ye men of underftanding.
The Hebrew is, ye men of 'heart, fo the Margin hath it; As the
heart is the principle of naturall life^fo the principles & powers
of
Chap. 34. An ExjojiticH Hf*n the Bsok^ of Jo b. Verf.io. 551
oftherationall life are often afcribed to the heart. Job told his
friends (Chap. iz. 3 .) I have a heart (vve render,/ have an ttrJer-
fianding)as reel! as yoH-,znd in good Authors a hearty *A*fi»niries Egregii carda-
not only a man of courage, or a ram of ipirir, but a man of know- tut homo. i.e.
ledge and understanding, a man more then ordinarily wife, a man ydteffpto*'
oftbehigbeft Elevation for wifdome , is called a hearty man. Cic: - 1, ru cu "
Nmiralhts have afcribed the moving of feverall patfions, to feve-
rall internall parts of the body ; laughter ( fay they ) rifeth from
thtfyleene, anger from the Gall, love from the liver , but to the
heart they give more then a pafllon, nnderflanding, which is the
nobleft faculty of reafon. Here Elihu calls upon men of heart, 0:
of underftanding to hearken to him.
Hence note.
Firft, The beft may need, to have their attentions quickened.
Some will not heare at all, they are like the deafe adder ( Pfal .
4&. 4, 5. ) that Hoppeth hrr eare } which mill net hearken to the
v»yee of the charmtr, charming never fo wifely • The Prophet
reproves fuch (Jer. 6. io.)Tp whom frail J fpeal^and give warn-
ing i that they may heare,behold their eare is mclrcumclfed and they
cannot hearken ; behold, the Word of the Lord is to them a reproach ,
they have no delight in It ; they cannot hearken, that is, they will
not ; or they cannot hearken, that is (piritually and obedicncial-
ly, though they have a natural!, yet they have not a gracious eare,
as the fame Prophet ( chap. 11. 6, 7, 8. ) upbraided them ; yet
they obeyed not j nor encl'med their eare. This finfull deafneffe the
Lord complained of alfo, ( Pfal. 81. 8. ) Heare O my people ,
( faith God ) and at the 1 1 verfe, My people would not hearken to
myvoyce ; Now as bad men will not heare at all topurpofe ; fo
the beft feldome hear fo well or to fo good purpofe as they ought
and might. Men of heart or of understanding are fometimes flow
of hearing, and may need to have their eare awakened.
Secondly, note.
It is an incowagement in fpeaking to have under Handing
hearers.
"When a people have not only eare?, but hearts to heare, then
the word is heard indeed. We may fuppofe underftanding men
will probably preve the beft hearers 5 the Prophet was in hope.
to
552 Chap. 34. An Expofition upon the Bool^of) o 1. Verf.io.
to find it fo, though he failed of his hopes. . ( Jer. 5.4.) Surely
thejc are pocre, they are foolilh ( men of low parts, and thin in-
teli ectualls ) for they know not the way of the Lord, nor the judg-
ment of their God. I will get me t<f the great men and mllfpeake un-
to them-, for they have knowne the way of the Lsrd, ( they are wife
finely and understanding ) yet he was difappoynted in his re~
courie to them, as it followeth in the fame verfe, fatt thefe haze
altogether broken the yoke , and bur ft the bonds. There is a
natural! vvifdome which hindereth the hearing of the word, there-
fore the Apoftle faith ; Not many wife men after theftefi? are cal-
led, that is, favingly called ; the word hath its full efFect upon,
few of them, they are not prevailed with to beleeve and obey j -
they are called, but they come not. Though vvifdome -be an ad-
vantage to provable hearing, yet all naturall wife men doe not
hear profitably, nor indeed can any, by all the ivifdome of na-
i lire.
Thirdly, note.
t/f man without under ft anding U a heart lejfe man.
Headlejfemenareheartleffemcn. It is faid (Hofy. n.) E-
phralm a like a filly dove without a heart. All the people of God
are or fhould be innocent doves, like doves for innocency and
gracious fimplicity ; but how unbecoming is it that any of them
ihould be doves for fillinelfe or filly doves without a heart ; that
is without any fpirit or courage for God, and the things or wayes
of God. To be without a heart is to be without a due apprehen-
lionof the mind of God, or any true conformity thereunto; 'tis
to have no knowledge either to doe good, or to be good ; all
fuch are filly doves without a heart, without undemanding, and
all fuch are yet unfit and unprepared hearers. Hearken to me ye
men of understanding,
Earre be it from God that he fhould doe wickedly.
The Septuagint turn the fence of the words into another chan-
Abfitameeo- ne jj . as if £//^fpake here in his own vindication, and not in
2" tf ^T?'Gods; and fo they render the Text perfonally of Elihu ; Earre
lept: ' be it from me that I fhould do wickedly before God • ovjhat 1 fhould
pervert Juftice before the Almighty ; as if Elihu had faid ; / am
now to fpeake before God, or in Geds frefettce j God being my wit-
hefe,
Chap. 34. An Rxfofition ufw the Bo^of Job. Verf. 10. 555
t?ejfe y therefore IJmd need lookjo it wh He I am [peeking before the
righteous God y that Ifpeake righteoufiy^and while /Jpcak before the
God of truth , that I fpeak according unto truth; farre be it from
me that I fhould doe wickedly before God ; there is a truth in this
tranflation. But this is not a true tranflation according to the He-
brew ; nor is it the truth of this place. Ehhu ipeaking in f©
weighty a matter might well fay farre be it from me to pervert
justice fo much as in a word, becaufe I fpeake before God, and am
in the prefence of the Almighty. We fhould not fpeak a word
amiflfe in his fight or hearing, who feeth and heareth what all men
doe and fay, whatfoever they are doing or fayine, efpecially,when
they are doing or faying that which is ofneare concernment to
himfelfe. This rendring gives us a ufefull caution. But doubt-
lefle Elihus purpofe here was not to (new with what reverence pf
God,hirnfelfe was about to fpeak, but that he was about to fpeak
for the vindication of the righteoufnefs of God, which he thought
Job had wronged by that aflertion when he faid, ( verf 9.) It
profiteth a man nothing that he fhould delight himfelfwith God.
Hereupon Elihu with iome heat of fpiric turnes upon him in thsie
words, ^
Farre be it from God that he fhould doe wickedly . \
The word rendred God forbid is often ufed in Scripture, tin-
plying the greateft detefration and utter abhorrence of that which 7 ■ H ptofa-
is exrreamly offenfive to us ; the root of it fignirlcth any thing num *%!*&! j
that is prophane, filthy, or polluted ; becaufe all prophane things ^^J™^
and perfons are farre from God, that is, fuch as he utterly abhor- j^,.^, m.
reih. Further, the verbe fignifieth as to pollute, dr to pr.ophaneyJe&oHflA Mi-.
f o to offer violence, to wound and kill un ; uftly or munheroufly ; cat «»'«'» qui
which fence ccmplyeth fully with the bufineffe in hand. Job had-|* Iw «%'d <
complained that his innocency, at leaft that he being innocent, ( }lp eca t UY J et 10
wasjbrely afflicted and wounded, and lay as it were weltring in henet, San<fh
in his gore and blood. Hereupon Ehhu ftands up to vindicate the
righreoufnefleand jufiiee of Go;],Farre be it from 6W,&c. When
a Judge doth unrighteoufly he ofFereth violence to zhz Law, and
viciates that chaft Virgin Jufiice, committed to his eve and
keeping. All a&sof injuftice are therefore farre from G©d,even
the abomination of> his foul, becaufe polluted and filthy in them-
felves, as alfo fuch as pollute and defile all thofe that ufe them.
B b b b Thus
554 Chap. 34. An Exyofnion upon the Boit^ of J © b. Verf.io.-
Thus Abraham fpake to God ( Gen. 18.23,2s.) Wilt thoualfo
defir»y the righteous with the wicked, that be farre from thee, &c.
He fp^ke of it wich indignation as a thing moft unworthy of God,
to wrap up good and bad in the fame common calamity. When
all Jofephs brethren as one man (G^.44. 17. ) offered to be-
come his prifoners, Cjod forbid ( faid he ) that I [kould doe fo y
ye fhall not all fuflfer-for one mans fault ; let that be farre from
me, he that is found in fault only (hail be my prifoner. Thus £-
lihu would remove the remoteft fufpicion of unrighteoufnefle
from God when he faich, farre beit from God that he fhould doe
w'ic\cdnefs.
Hence note.
We fhould rejetl all unworthy thoughts of God with indignation
and detefiation.
The Apoftle ("hewed a fpirit full of this fire ( Rom. 3.5)6.)
Is Cjod unrighteous who taVeth vengeance ? ( I fpeak as a man )
chat is, mturall or carnall men are apt to think fo, but God forbid,
or, let it not be once named by thole who name ( that is,profefs)
the name of God. If every one who nameth the name of Chrift
muft depart from iniquity (2 Tim. 2. 1^.) woe to thole who fay
that Chrift himfelf clofeth with any iniquity. AsGodhimfelf
puts all evill farre from him, fo fhould we put the leaft thought
of it farre from God. What can be more unjuft then to have fo
much as the fhadow of a thought that God doth any injuftice !
away with fuch blafphemous fuggeftions, can he who is the very
rule of righteoufnelle doe unrighteoufly ? To throw this dirt into
the face of God hath as much abfurdity and irrationallity as blaf-
phemy in it. None but they who know not God, can have fuch
apprehenfions of him. To doe wickedneffe is farre from God »
and therefore let man be farre, even as farre as the eaft is from
the weft, from faying or thinking that he doth any. Farre be it
from God
That he fhould doc wickednefs.
WP-JJgMfi- The Text is, farre be it from God' from wickednefs, we render
tat qwdvtt t fo at y ffcoyjti £ oe w ; c kednefs. The word fignifleth wickednefs of
^d^ontraZ- r ^ e wor ^ *" Grc > t ^ t w^kednefs which does not only break the
quim*jitnoY- Law ( fo every the leaft fin doth ) but flights it, and denyeth ic
any
Chap. 34. An Expofition upon the Bool^of J b. Verf. 10. 555
any reverence or regard. It is farre froan a godly man to fin at ran, omnibus
this rate, to doe wickednefle. Then, O how farre is it from God careat le g" A
that he fhonU doe wickednefs, ratlon8 ' Bold:
And from the Almighty, that hefhould commit iniquity,
Elihu ufeth two Titles or Names of God, Firft, theftrong God,
the mighty God. Secondly, Almighty, the Allfufficienc God ;
farre be it from the ^/l^fuffcient that he fhould doe Any iniquity .
He that hath all things in his power, and can command Heaven
and Earth, heart and hand, he that is able to ' fapply all deficien-
cies in the creature by his allfufficiency, farre be it from this
Allmighty God that he fhould commit iniquity towards man.
Strength without goodnefle is alwayes unprofitable, and often
hurtfull. Goodnefs without ftrength is very unufefull becaufe fo
weake. But where both ftrength and goodnefs meete and center
in the fame perfon, as he is able to doe much good, fo he hath H3
will to doe evill or offer injury to others. How then fhould the
Allfnfficient commit iniquity ?
The w®?3 rendred iniquity fignifies any crookednefs or per-
verfneffe, any diftortion of right and juftice. Now right or juftice
is diftorted many wayes, chiefly thefe five. L.y r ,
Firft, by a flatdenyall of it. Secondly, by a tedious delaying of aimmL innu-
it. Thirdly, by punilliing where there is no fault. Fourthly, byi*. EtgennaU-
not rewarding where there is defert. Fifthly, Juftice or right is tfr di-itur <fe
diftorted, by giving the fame or a-like award to thofe who are un- om ™ **$***
like, or ( in their a£s or deferts, whether good or bad ) not the ^S!*^
fame. To doe any of thefe perverfe or crooked things is the do-
ing of iniquity, or the perverting of Juftice.All thefe Elihu remo-
veth farre from God, while he faith, Farre he it from the Almigh-
ty that he fhould commit iniquity. God will not,cannot commit ini-
quity, either by denying or delaying juftice, either by not puni-
lliing or rewarding where there is caufe, or by dealing out alike
to thofe in whofe doing and difpofitions there is an utter unlike-
nefs. Earre be it from the Almighty y thai he fhouid commit any
of thefe iniquities.
Hence note.
Firft , To doe any aft of injufliee is mckedneffe.
Elihu taxed Jok, for csmplaining ©f Gods Juftice ( v, 9.) And
Bbbo2 • here
5 $6 Chap. ^4. An E.vpe-fition ufon the Beol^of J B. Verf.io*
•j — — ■ ■ ; "
here he faith, Ear be it from God , that he fyjould doe wickedneffe,
Injuftice is wickednefle againft God, who commanded] us to be
juft, and it is wickednefle againft man , who is alwayes wronged
by injufttce.
Secondly , As to that particular which Elihu chargeth 'job
with.
Note.
If the Lord (hould net reward thofe that [erve htm, and delight
in him , he were unrighteous ,
( Heb: 6. 10. ) God * not unrighteous to forget your labour of
love ; He is not unrighteous to forget it , that is, not to recom-
pence it ; by forgetting it , he doth not meane the letting of ic
flip eut of his mind,but the not making a due returne to it,or the
not giving it a juft reward. It is unrighteoufnelTe in God not to
reward thofe who ferve him, becaufe he hath prsmifed to reward
them. Say to the righteous, itjball be well with him (Ih: 3. 10.)
The promifes run to it, all the Scripture over ; and as it would be
unrighteoufnefle in God not to raward thofe that do^vell j fo not
to pardon them that have done ill when they confeflfe their evil!
deeds, becaufe he hath promifedto pardon them ; and therefore
the Scripture faith ( 1 John 1. 9.) If we eonfeffe our fins, he is
faithf nil and juft to f ffr ^ ive tts our fins. The Scripture doth not
fay, he is mercifull to forgive us our fins, ( though mercy ad to
the kigheft in the forgivenefs of fin ) but he is faithfull and juft to
forgive us our fins ; and the reafon why the Scripture faith fo, is
becaufe forgivenefs of fin ( in cafe of confeflion ) is under apro-
mife. To come fhort of our promifes,is to be unrighteous^promi-
fes are bonds upon the promifer, and oblige to performance.
Thirdly, Note.
The flrongGod, the mighty God y neither ^9th »&r can dee any
utrrighteoufneffe or imquity^
I fay,he neither doth nor can doe iniquity. God can doe no ini-
quity, becaufe in him there is none. He is my roche ( faith David,
Pfaltgi. 1 5. ) and there is no mrighteoufneffe in him. As none
can doe righteoufneffe, but they that are righteous, fo he that nei-
ther is nor can be unrighteous, cannot doe any unrighteoufirfe.
That in the Pfalme is very confiderable, that while he fokh 3 There
~hap. 34. An Expofnwn upon the Basl^ of Je B. Yerf. 10. 557
is w nxrighteopifxejfe in God, he immediately before faid , He is
my rcckj i Implying chat God can no more be moved or removed
from doing righceoufly, then a rocke can be removed cbe of its
place. We find Mofcs aifo giving God the fame attribute, when
he fpake of his indeclimblenefs in juftice ( Dent: 32. 4.) He is
a rocke , his work* is perfect \a& his way es are judgement. The waves
of God are hoc all judgement, as judgemsne isoppofed to mer-
cy i fome of his waves are mercy, and others of them are Judge-
ment ; but all his wayes are judgement, as Judgement is oppofed
to injuftice or unrighteoufnefle, that's the fignification of Judge-
ment , when Mofes faith, All his wayes are Judgement Joe is a Gsd
of truth ^and without iniquity juft and right is he. The Apoftle puts
this denying queftion with much vehemency {Rom: p. 14.)
What [hall we [ay then,is there unrighteon[ne[[e with God ? Godfor~
bid. And 'tis very considerable that the. Apoftle put this quefti-
on with fo much abhorrence,prefently after he had fpoken of that
A# of God which is fo much quarrelled at by the fons of men,
as unrighteous and unjuft ; Efau have I hated^ and Jasob have I
Uved^ and thatjvhen they had done neither good nor evill ( v. 1 1 . )
What ( fay fome ) will God doe thus ? will he hate or love , be-
fore ever men doe good ©r evill ? yeas, fuch ac"b of love and ha-
tred^ election and rejection are gone out from God. And be-
caufe Paul forefaw, that men ( according to their narrow appre-
henfion ) would be ready to fay, furely God is not right in this 5
therefore he fubjoynes, what [hall we [ay then ? Is there unrighte-
$u[neffe i» God ? As if he had fayd, I know fomejnen will be rea-
dy enough to fay fo,and thinke they have reafon enough to fay fo -,
They all muft needs fay fo , who meafure God by their fhallow
feraines, ( fuch are the deepeft braines compared with God ) and
therefore Arminiut, with his followers, (that they may avoyd-this
dr$culty ) carry the interpretation of this Scripture to another
poynt, as if it had nothing to doe with the eternall purpofe of
God concerning man, but only refpe£ted his dealings with them
about temporalis, or his dealing out temporalis to them.- I urge
that text becaufe it hath occafion'd ( through mans corruption )
great contending and quarrelling about the righteoufnefs of God ;
■yea fome have prefumed,there can be no maintaining that opinion
of the abfolute decree, without faftening unrighteoufnefle upon
God. But the Apoftle by the Spirit forefeeing this fleihly obje-
ction,
5 $8 Chap. 34. An Exposition upon the Bool^of Job. Verf.10.
#— . — . — . _ — ■ - ■ —
&ion,hath-forelayed and prevented it, concluding, Oman, wfo
art thou that replyeft againft g@d , fhall the clay contend with the
potter, &c.
Now, as in this aft of eternal Ele&ien, fo in all providentiall
acts, the Lord is infinitely unmoveably and unfpottedly juft and
righteous ; he not only doth righteous things, but he cannot doe
any thing that is unrighteous. And this feeming impotency is the
reall power of God, and his moft glorious perfection. For, as 'tis
from the weaknefle of man that he can doe iniquity , fo 'tis from
the power of God that he cannot. That God cannot lye, that he
cannot doe any unworthy thing, is an argument of his omnipo-
tence. God can no more doe iniquity, then he can ceafe to be
God ; his righteoufne(Te,his juftice is himfelfe j the Juftice of God
is the juft God , the righteoufnetfe of God , is the righteous
God ; he hath not only a principle of righteoufnefle in him,as man
' ■ , , may have, and every €odly man truely hath, but he is righteeuf-
BiUfo vmk- nefl - e> ^ Heathen Poet had this apprehenfion of his Idol Gods ;
cTaMei £j- ^ey lew not unrighteoufneffe, bat honour Juftice. But Jehovah the
7,J<w7.Homer: true, the living God, doth more then affectionately love and ho-
nour Juftice, He is is eifentially Juft. That man who is in a ftate
of righteoufnefle, loves to be doing and will doe righteous a6ts ;
things and perfons are in their working as they are in their being ;
He that doth right eoufneffe is righteous, ( 1 John 3. 7.) God is
righteous, infinitely righteous, in his being, or nature, therefore
he cannot but doe that which is righteous ; to doe an unrighteous
a& were to offer violence to himfelfe,to deftroy himfelfe.
Againe , God doth not worke by a rule without him, as men
doe (and therefore men often goe befide the rule,and doeamifle,
©r ac\ unrighteouily, becaufe the rule is one thing, and they are
another, the rule is without them ) but God himfelfe is the very
rule of all things, and hence it followeth undeniably , that every
thing is righteous and juft which' he doth, even becaufe he do:h
it ; 'tis enough to prove that right which is done,if we can prove
God hath done it. The proud Monarch Nebuchadnezzar, was at
laft brought to this ccnfetlion ( Dan.- 4. 34, 3 5. J At the end of
the dayes ( namely, of his ieven yeares banifhment to the beafts )
/ Nebuchadnezzar lift up mine eyes unto heaven , and mine under-
ftandmg returned unto me^andl bleffed the moft high, &C. who doth
according to his will ( there is th£ rule with him ) in the Army
of
Chap. 34. An ExpofitwH ttvon the Bool^cf J o b. Verf. 10. ^59
of heave n^and Among the inhabitants of the earth : and none can ft ay
his hand } mrfay unto him, what doft thou ? Which is true upon a
double account , Firft, as to his foveraignry and dominion , he is
fupreame Lord, and none can give Him a check or countermand ; .
Who may fay unto htm, what doft thou ? Secondly, with refpecl to
his righteoufnetfe. As he can doe what he will ; fo he will doe
nothing,yea he can doe nothing but what is right,or what he may;
Who can fay unto him, thou haft done amiffe ? who can fee a fault jn
any of his workes ? If God hath done a thing, there is no query
to be put about it whether it be right or no ? for he is righteouf-
nefle it felfe.
Abraham ufeth another argument to fhew that God can doe
no unrighteoufnefle ( Gen: 1 8. 2 5. J Shall not the Judge of all the
earth doe right ? God ( faith he ) is the Judge of all men, there-
fore he neither will nor can doe wrong to any man. Abraham
did not plead there, as if he doubted that God might goe wrong,
unlefle he by his interceflion did take him off; but he brings an
argument whereby he was aflured that God would doe right, yea
could not but doe right. He is the Judge of all the earth. So
( Rom: 3.6.) affoone as the Apoftle had fayd, Is God unrighte-
ens that takes vengeance? I fpeak^as a man;hz fubjoynes,GW for-
bid y how then jhall God judge the world? God is Judge of all the
world, and the universality of his power puts him above all porTi-
bility of error in the exercife of his power. The very reafon why
God doth nor, cannot exercife his power beyond or befides the
limits of juftice, is becaufe his power is altogerber unlimited.
Fourthly , Elthu here (peakes of God under the notion of a
Jud^e ; Shall he doe wickedly ? fhall he commit iniquity ?
Hence note.
It is an abomination fsr Judges to doe unjuftly.
Judges have juftice, as it were, in their keeping, they have the
charge of juftice ; is it not an abomination for the keepers or pro-
tectors £>f Juftice to violate it ! Elihu having thus denied unrigh-
teoufnefle or any iniquity in God, proceeds to the "proofe of ir.
To deny had been enough in this matter, but he £ives a demon-
ftration;as feverall have been held out already in proiecutingthe
former obfervation, fo the following text holds out another.
Vc;f. *■&
560V Chap, ",34, An Expfitlon ujen the B)o\^of J o B Verf. IO,
V'erjfc-i . i". For the worke of a man fall he render unto hJm y and
• .' ' "\faufc every man to find, according to his waye.
As it be had laid, God doth every man right, therefore he is
righteous, and there is no iniquity in him.
El'thft hiving denyed any unrighteoufnefs to be in God, here
fiieweth how-he exercifeth righteeufneiTe.
The worke of a man {hall he render to him.
The work of a man is here put: for the reward, iffue, or fruit of
hk work ; God doth not render every mans work to him in kind,
that isy the thing it felfe which he hath done, but the work in its
refult and reward . ' That which G od returneth to a man accord-
ing to his work, may be called a reward in a fourfold refpect.
Firfr, becaufe it hath in it the benefit of a reward to the worker.
Secondly, becaufe-it is given in anfwer to the work done. Third-
ly, becaufe? God hath given his people leave, yea a command to
beleeve and waite for good fruit to themfelves, when they doe
good works. Fourthly, becaufe it is proportion'd to the work or
duty performed. For as good is returned for good, f© great geod
is returned for great good done. Though the greateft good that
ever was or can be done by ameere creature doth not deferve
( by any intrinfick worth ) the leaft good at the hand of God.
Thus faith the Spirit ( Rev, 14. 13.) Bleffed Art the dead that
dye in the Lord y from henceforth they reft from their labours, and
their works follow them ; nottheworkes which they did, but that
which is bypromife due to them for thofe workes. The Prophet
aflureth us ( I fa. 32. 17. ) The work of right eoufnefs is peace ; we
casnot underhand it as a direct predication, but peace is the fruit
or ilTue of the worke of righteoufnefs, or as the latter part of the
verfe clearly exp oundS it, The ejfell ofrighteou(neffeJhallbeejuiet-
nefs and ajj usance for ever . Which as it is moft true of the righte-
oufnefs of Chrift, who is our "peace fEphef. 2. 14. J and our
Peacemaker through the blood of his crofs (Col. 1.20. ) So it is
true of mans righteoufnefs, the work whereof is ( by promife )
crowned with the bleftngs of peace, both fpirituall and corporal],
?emporall and e'crnaU. The work of a man
ShaU
Chap. 34. An ExfofitioH ufon the Booj^of J b. Verf. 11. etfi
Shall he render unto him.
The word Signifies a full retribution, ic figniHes alfo, in the
Noune, peace • becaufe when accounts are fully returned or ren- rj^ty reidera
dred all is fetled and quiet ; when a man upon account is difchar- udpacempeni*
ged, he hath a quietus eft, that is an acquittance wherein he may mi; quit loqmt-
be quiet ;bone can legally moleft or trouble him. That which ,w f§ ni ^ c /[.
God will returne to all men, the] muft and (hall reft in, though ^uiuujut perii
that which he will render to mar. for his evill works unrepented iutionem. "
of, will give him no reft. Bold:
• The worh^ofa man frail he render unto him.
The word is very generall ; he doth not fay this, that, or 'to-
ther worke, but the work^ which is as much as an univerfail, every
yp$rkj>f aman, ftis good works, and his bad works, his open works,
and his fecret works, his great and lefler works, there is not the
leaft graine of a mans work?, that fhall' be unanfwered or un-'re-
turned to him ; and, when the Text faith the work^ofa man &c.
we are not to take works in an exclufive fence, either firft, as to
words, as if God would render to man his works, but not his
words ; mans words will come to an account as well as his works;
they muft be anfwered for whether good or bad. {Math. 12. 36,
37.) for every idle word y that men jhallfpea^ they fha'd glee ac-
count thereof in the day of judgment ; for by thy words thoujhalt be
juftified, and by thy words thoujhalt be condemned ; that is,it fhall
be rendered to thee according to thy words, or as thy words have
been, fo it Shall be with thee. Nor fecondly, are we to take the
works of a man, exdufively, or in oppofition to his thoughts ; as if
God would render#to man what he hath a&ed outwardly, but not
what he hath afted inwardly, or would paiTe by his thoughts. We
muft give an account of our thoughts, which are the fpring of our
works as well as of our wor4s r which are the publishers and pro-
claimed of them. God fhall bring every work ( faith Solomon ',
Eccl.12. 14 J to judgment, and every fecret ^/^,the naoft fecret
whifpers of the tongue, and the moft fecret plotting?, contrivings,
deviSings, designings, yea the Simple and Single thinkings of the
heart. Thefe are not only the moulds and principles of every
work, but every one of thefe is a work, and all of them the whole
work of the inner man ; whofe work, or what is wrought there, is
C c c c chiefly
5<5* Chap. 34. An Exfofit'um upon the Btti^of J©». Verf.il.
f ■ - . — ; '■
chiefly,as well as only,under the infpe&ion and eye of God.
Againe, The work^of a man fhall he render unto him>&c. He
doth no: fay the works of another man (hall he rander to any man,
but the work of a man fhall he render to him ; he that doth the
work fhall have the reward ; the works of one man (hall not be
rendered to another,but every mans own works fhall. As trie faith
of another man fhall not help us, if we have no faith ; Abrahams
faith ( who had a mighty faith ) will doe us no good, if we have
no faith of our own, fa the good works of another man fhall doe
us no good if we have none of our own. And as not the good
works, fo the evill works of others, (hall not be rendered to. us.
The hurtfull works of others fhall not hurt us, if we doe no hurt.
1 grant we may partake of the evill works of others, yea, we may
make other mens works our own, either by confenting to them •
before they are done, or by approving them after they are done,
or by not reproving them, when we have opportunity. Inthefe
and many other cafes, we may make other mens evill works our
own ; and fo farre as other men?works are our own, God fhall
render them alfo unto us : Hence that caution given by the Apo-
ftle to Timothy ( I Tim. 5.22. ) Lay hands fuddainly on no ma» y
neither be partaker of other mens fi*is>keep thy felfpnre. They that
partake ( in any of thofe wayes mentioned before, or in any other
way) of any mans fins may alfo quickly partake of his punifhment.
Thus John heard a voyce from Heaven ( Rev. 18. 4.) faying
some om of her ( that is, out of Babylon ) my people^ that ye be not
partakers of her fins, and that ye receive not of her plagues. Not on-
ly is that work ours which we doe, but that alfo may be eurs, by
participation, which others do. And by what title foever a work .
becomes any mans, the worke of the man fhal[ God render unto
him.
fjind he will caufe every man to find according to his -wayes \
This latter part of the verfe containes the fame thing with the
former in another cloathing of words.
infmita viVt Some read the Text thus, and he will find every man in hit way,
inveniet eum. \ tt man goe in what way he will, God will meet with him.That's
a truth, God will meet or find a man in a good way to incourage
guide, aflift and reward him. And God will meet or find a man
man evill way, to flop, oppofe and punifh him. God will find
every j
Chap. 34. An.Expofition upon the BooJ^ef Jo l. Verf.n. 565
every man in his way,and man /hall find God to him according as
the way is wherein he findeth him.
We render very well, and fully to the fence, he will caufe every
man to find according to Ins -way.
I find an Interpreter over-curioufiy diftinguifhing between a Cajetanus.
mans work and his way y which doubclelle here, in effort, are the
fame, yet there may be a graduall difference ; work being taken .
for this or that particular acl, and way. for a continued courfe ei- * v" tf .'f.
, :n * ones Jtgmjicat
tnergoodorevill. ,.,,.,.. yetm* aifi>
Againe, The way of a man may be contacted in aftochtionnemdiriguntur;
with his ends. Every man goeth fuch or fuch a way for fome fpeci- ^emaimoduin
all end ; no man takes a ttep in any way without a purpofe, nor via * nitur ^-
doth any wife or good man take a ftep in any way without a good *£,£ '2K.
purpofe. Yet there is (finis oyer is) an end or iliue of the wofk, t kt via dicun.
asalfo (finis operants ) an end propofed by the worker. And tur aQiones ti
oftentimes that proves to be the end of a work which was not the cmiumfiun
end purpofed by the worker. The end of a mans work or way, im ®*- Coce
proves fometimes better and fometimes worfer then he propofed.
Polfibly a man may not find according to that end of his way and
work which he intended not, whether good or evill. But aifured-
ly whatfoever good or cvill end a man propofeth to himfelf, when
he enters upon his work or way, God will caufe him to find accor-
dingly. So that when Elihu faith, God will caufe every man to find
■According to his way, he intimates, that God will not only render
to man according to the matter of his work, o: outward path of his
way, but well confidereth every mans fcope and intendment, or
what he would have his work iflue in, andcaufeth him ro find as
he finderh that to be. As the end which man propofeth to him-
felfe, hath a great influence upon his way, fo upon his account
with God about it. This is a good fence. God will caufe every
man to find according to his way, both as his way is taken for the
matter or courfe of his actions, as alio for the fcope and delign of
them.
Hence Obferve, Firft.
Every man fhall have according to what he hath done.
Our receivings will be according to our layings out, whether
good or evill. Godisfofarre from doing a«y man wrong, that
every man fhall have his due reward. ( Pfal, 6z. 12. ) */4lfo to
C c c c 2 thee
5^4 Chap. 54. An Exception ufon the Moel^of Job. Verf.11.
thee O Lord belongeth mercy , for thou rendered to every man ac-
cording to hi* vperkC And left any fhould hope co efcape the evill
which at leaft fome of their evill works deferve by the fecrecy of
them, that hope is quite dallied becaufe God is the fearcher and
feer not only of our works but of our hearts (Prov. 24. 12.)
Doth not he that fonder eth the heart confider it y and he that keepeth
the (only doth not hekiio* it ? ( what followes ? ) and fhali not he
render to every man according- to his vforkj ? Solomon fpeaks in that
place of fuch as make excufes to flufc themfelves off from acts of
charity ; they will fay, we know not whether it be fo with him or
no ; pofl'ibly he may not be in fuch want as he pretendetb. Take,
heed.of thefe cloaks of covetoufnefle, and pitifull pleas to fave
your purfes from fhewing pity to the poor, for ( faith Solomon )
Will not God [ear ch it out> and render to every man according to his
werty ? The holy Scripture abounds in this poynt. Read Jer. 3 2.
19. £^^.33.10. Rom. 2.6. 2 [or. 5.10. 1 Pit. 1, i 7 .
Rev. 22.12.
But fome may fay, how doth God render to every man his
work? Isitnotfaid He juftifieth the ungodly (Rom. 4. 5.) Are
the works of an ungodly man rendred to him, when he is jufti-
fied?
I anfwer, it is one thing whacGod will do through free grace,
and another what he will deale out in ftri&nefle of Juftice. The
Apoftle fpeaks in that place of the free grace of God tofinners,
•not of his Juftice againft finners. Secondly, though God juftifieth
the ungodly, yet he never juftifieth ungodlinefle j or, though he
juftifieth a man who hath done many evill work*, yea all whofe
works are evill, yet he never juftifieth nor rewardeth the work of
an evill man. Thirdly, God a&s according to juftice and righte-
oufnefs where he juftifieth the ungodly ; he doth not fhew fa-
vour to the ungodly in his own wrong. Acls of grace from God
are not oppofite to his Juftice, much letfe doe they contradict or
overthrow it. He doth not jnftifie an ungodly man in himfelfe, or
♦ meerly considered in his ungodlinefte,but he juftifieth him in the
righteoufnefs of another, even of Jefus Chrift, who hath given
fulllatisfadtion to the Juftice of God with refpecl: to the ungodly
whom he juftifieth. Laftly, we may fay, that God renders the
work of an ungodly man to him when he juftifieth him; for though .
then he hath not done, nor ever can doe any works which deferve
the .
, , m — , — f.
Chap. 34. An Export ion uppn the Bs»k^ of Job. Verf.u. 56$
the juftification of hisperfon; .yet God doth render to him, ac-
cording to that prefenc work of faith in clofing with the promife
and the work of Chrifts righteoufneflfe therein tendered to him,
and applyed by him for his juftification.
Further, that other Scripture feems to lye in zha way of this
obfervation ( Pfal. 103. 10.) He hath net dealt with us after onr
ftps, or rewarded us according to ear inicptities. How then doth
God render every man his work ?
I anfwer as before ; Acts of mercy do notcrofs acts of jwftice.
When the Lord doth not deal with any man according to his fins,
ic is becaufe he hath freely pardoned his finsj and he doth not
reward a man according to his iniquity, becaufe his iniquities are
done away ; thus he deals with all his own people, who are re-
ceived to favour through JefusChrift ; but no wicked man, no
impenitent perfonin the world, (hall have caufe to fay, that God
hath not dealt with him according to his fin,orhath not rewarded
him acc®rding to his iniquity. There may be fome prefent flops
of Juttice, through the patience of God to wicked, men ; their
works are not alwayes prefently rendered into their bofomes, but
they fhalL God will render to every man according to his work,
one way or other,one time or other ;The full rendering to all men
according to their works will be at the great day ;in this world the
godly doe not fomtimes receive according to their good works,
nor doe the wicked according to their evill works ; Good men
are often rewarded with fhame and reproach, with want and po-
verty, with banifhment and imprisonment, with tortures and
with death in this prefent world ; but the Lord will have a time"
to render to them according to their vvorkes, though at no time
for their works ; fo look upon wicked men, and their-workes,
they goe often unpunifhed at' the prefent, yea many of them
profper greatly ( as I have had occafion to fhew more then once
in opening this Book ) they have their good things, many good
things in this life, but the time wiil come when God will render
to the wicked their work, and they fhall be forced to fay, that he
hath eaufed them to find according to their waves. Take two or
three inferences from this generall truth.
If God will render the work of a man to him ; Then
Firft, Godly men have great encouragement to doe good,
yea to abound in doing good vvorkes. That's the Apoftles argu-
ment
tf6 Chap. 3 4. An Expofition upon the Bsol^ofjom.. Verf.lz.
men: ( 1 C<?/\- 15. 5 SJ 2k ^<r fledfaft and immoveable imthe worke
of the Lordyforafmxc-h as ye know that y oar labour is not in vaine in
the Lord ; that is, the Lord will render to every man his labour.
Hence alto thac ot : Solomon ( Eccl: 1 1 . l . ) Cafi thy bread Hpon the
waters > for thoufhalt find it after many dajes. Charicies done in
faith as an holy offering to God, produce a fure encreafe. To give
with a right heart to the poore, is the belt, way of growing rich,
for God will render to man according to that work. And ask
may incourageto doe good , fo to doe it againft all diicourage-
ments. -We mutt not only doe good when the Sun ihines , when
it is faire weather with us, and all men applaud us ; bur though
men frowne and (come, though ( which Solomon reports as one of
the great vanities of this world, Eccl-. 4. 4. ) For a right wwkf,
a man be envied of his neighbour ; lee us not hold our hand
from doing good, though we are oppofed and checkt, though we
are traduced and ilandred, though «ve are mif-inte;preted and
have the fouled gloiles put upon our faireft workes, though men
call our zeale madnefs and our circumfpeft Walking hypocrtfie,
yea though we are persecuted and fufter the worft of evills,
though men caft ftones at us ( as they did at Chrift for his good
workes ) yet let us not be deterred from doing good. For how-
foever men deale with us, or what rendrings fosver we find from
the world, yet God will render to us both according to the right-
nefle of our worke done,and according to the uprightneflfe of our
hearts in doing it. Let this provoke us not only to doe the Lords
worke, but to doe it with much patience, and perfeverance, for m
due time we fhall reape if we faint not ; where there hath been fow-
ing, there will be reaping j and where the feed time hath been
,with teares, the harveft ©r reaping time (hall be with joy.
Secondly , This is a dreadfull doctrine to evill workers \ Some
( as the Apoftle calls the Cretians , out of their owne Prophet )
are evill be aft s, flow bellyes ; and as they are flothfull, or flow bel-
lyes at doing good : fo they are very free and forward, very
quicke, lively, and nimble beafts in doing evill. Ohowfhould
evil! workers tremble at this Scripture, To every man will God
render according to his worke-, as a cup of cold water given to a
difciple, in the name of a difciple , fhall not be loft , but have a
reward, and the giver fully payd for it ; {Math: 1 o. 42. ) fo not
any the leaft evill worke, impenitently continued in, (hall be un-
punished. Further,
Ghap. 34. An kxfofki<m ufon the Book^ of j 1. Verf. 11. 56*7
— -+-
' Further , God will not render to man according to the opini-
on he hath of himfelfe. (A bad man and the vvorft of his workes
may be good in his owne conceit ; He may flatter himfelfe in hit
owne eyes, until/ his iniquity be found to he hat ef nil, Pfal: 36. 2. )
But God will render unto man according to what his workes are
m truth.
Secondly , God will not render to man according to the
thoughts which others have ©f him and of his work(fome are high
in the opinion not only of the world, but of fome Good men,they
have a name to be alive while they are dead, and their workes
dead workes ) tut God will render to man according to that
cleare, certaine, and infallible knowledge, which himfelfe ( by
whom attions art neighed) 1 Sam: 2. 3. ) hath of them.
Thirdly , God will not render to man according to his good
meanings, when his workes are evill ; many will confefle they
have done amifife, but they had good intendments in it. A right
end will not excufe us, if our way be wrong ; There is no plead-
ing of meanings againft commandements ; nor will (incerity of
intentions, cover the deformity and irregularity of attions. The
Apoftle pronounceth afearefull doome againft thofe whofayd'
( Rom: 3.8.) Let hs doe evill that good may teme y whofe damnati-
on ujuft.
Fourthly , As God will not render according to a mans good
ends* if his worke be evill ; fo remember, God will not render
to man according to his good workes, if his ends are bad. There-*
fore,confider your end when you enter your way ,and begin your
worke. ( Pro: 21. 27. ) Thefacrifice of the nicked is an abomina-
tion to the Lord ; how much more when he bringeth it with an evill
mind ; that is^ when he hath fome bad end in doing it ; A wicked
mans facrifice is an abomination to the Lord at the beft, but much
more when he hath bafe defignes in hisfacrifices or holytervices.
Herod fayd to the wife men ( Math: 3. 8. , ) (joe andfearch dili-
gently for the young child, /tnd when ye have found, him bring me
mrd againe, that 1 may come and worjhtp him alfo : It was a good
worke to enquire after Chrift, and worship him, but his end was
to deftroy him. Jezebel pretended a holy faft, but her end was to
feaft her felfe with revenge upon innocent Naboth. The beft
workes of hypocrites will have an ill returne, becaufe they doe
them with an evill mind. There are three forts of good workes,
which will nevej turne to a good account, . Firft, ,
5^8 .Chap. 34. An Exftfit'ieH ufon the BsoJ^of J o b Verf. ir #
Firft, Thofe good works which are done but for a feafon ; tem-
porary good vvorkes, or the good workes of temporary profeflbrs,
iuch as are defcribed {Math: 1 3.5.7.)^ tne 2 d and 3d grounds,
• who bring forth for a while, but afterwards fall away ; /ucb good
workes ( I fay ) lliall not have a good reward. If your goodnefs
be as the morning cloud, and as the early dew it palfeth away, it
will doe you no good. He thatendnreth to the end Jhall be faved,
and none but he (Math: 10. 22. ) Chrift exhorts the Ghurch
. ( Rev: 3. 1 1. J Hold that } aft which then haft, that no man take
thy croyene. They loofe the good workes they have done , who
hold not out in doing them. It will not advantage us to begin in'
the Spirit, if we end in the fiefli.
Secondly , Jhofe.good works which are trufted to, or boaftcd
of, will never make a good returne. Though a man fhould conti-
nue doing good all the dayes of his life , yet if he buildeth his
hope upon it, his hope {ball be cut off r and his trnft ( that is, what
he trufteth to ) (kail be afpiders web ( that is, weake like that, be-
caufe like that, woven out of his owne bowels ) he jhall leane ufo»
his hotifey bm itjhalt notftand y he Jhall hold it f aft , but it Jhall not
endure ( Job 8. 14, 15.) you and your workes will perifh toge-
ther, if you depend upon your workes. Good workes trufted to,
are as dangerous to the foule, as evill workes perfevered in.
Thirdly , Thofe good workes which are done for bafe ends,
to ferve men, or to compaffe a worldly intereft, friall have no re-
waKHrom God, but that, which fliall be upon every foule that
finneth and repenteth not, anguifh and tribulation.
JOB,
Chap. 34. An ExfofttioH upon the Boo'^of Job. Verf. 12. 569
JOB. Chap. 34. Verf. 12, 13.
Tea,fnrely God will not doe wickedly, neither wilt the
Almighty pervert judgement.
Who hath given him a charge over the earth $ or who
hath difpofed the whole world £
ELihft proceedeth in the proofe of this poynt, (the vindication
of the righteoulhefle of God J with a ftrong afleveration.
Verf. 12. Iea,furely.
There is a mighty force of affirmation, in the originall words, DJftK qx
we may parallel them, with thofe aflertive fpeeches frequently hgemejlino-
ufed by our Saviour Jefrs fflrift in the Gofpel, Amen, Amen, Vt± rip-noli ajfer-
rily, verily I fay unto you ; Teafurely, is as much as verily , verily ; tmit v "»
as iiElihu had fayd , There k no queftion to be made of what I af-
firme, th&t God is righteonsfr -will not doe wickedly ; as the Apoi'tle
writ to Timothy about the great myftery of the Gofpel,G^ mani-
feftedin theflejh,( 1 Tim: 3. 1 6.) without controverfic great (or,
as the word imports,confeifedly on all hinds, great ) is the my fie-
ry of Godlineffe ; fo here Elihu might fpeak to job, This is a truth
beyond difpute or comroverjie, an unquestionable truth, and fuch a
truth that,ifonce confeffed,will quickly determine all the Que fit on s,
which are depending between you and me. There are force Mafter-
truths, ruling truths ; fuch a one is this in the text , Teafurely, or
undoubtedly, Cjod will not doe wickedly.
Hence note.
It becomes us to grow Up into higheft confidences, about the
truths of God, efpecially about the truth and Jufiice of God.
We fhould not be as meteors hanging in the ayre, fpeaking
with hesitation, poflibly it is fo, peradventure it is true ; but ( as
the Apoftie direds the Collojfians y Chap. 3.3.) We muft labour
to grew up unto all riches of the full affurance ef underjfandwg ; as
there is a full affurance of faith in believing, & of hope in waiting
or expecting, fo alfo of underftanding in apprehending the things
of God. We fhould be ( in'a fenfe ) Matters of truth; and then
D d d d we
570 Chap. 54. An Exposition hfsn the Bes\^ of J q 9. Verf.12.
we are fo indeed, when truth hath fully mattered us, and pre-
vailed upon both our judgement and affections , and we are led
captive by light to the love and obedience of it. We have caufe
to bewayle thofe (much more have they caufe to bewayle them*
felves ) who are but Scepticks or Queftionefts in Religion, ne-
ver coming to a poynr, nor able ( afrer a due making up of their
thoughts ) to fay, Thus rt is, And by this we will 'abide, as Ellhu did
in the then prefent cafe , delivering himfelfe confidently,.^
forely, or verily, verily,
Cod will not doe wickedly.
To cleare the mearing in this Negative afTertion,we muft take
in the higheft affirmatives of the holinefle and Juftice,of the righ-
teoufneite, truth, and faithfulneife of God ; For it founds like a
fiat and low commendation of God, to fay, he will not doe wicked-
ly ; for fo it may be fayd of every honeft man, He will not d» wickj
edly ; but feeing in this Negative commendation given by man to
God ( as in all the Negative comrnandements given by God to
man ) all affirmatives are to be underftood "; what can be fayd'
more to or more found out his praife and glory then this ?
Cod will not doe- wickedly ?
^rapn eft a- ^he worc ^ ^ere u ^ f° r *°'*$ *i*k*tyy fignifies two things ;
Uqtundo impi- Firft, to p-onounce any perfon wicked ; and Secondly, to doe any
um profunda- thing which is wicked ; both thefe often meete together. For in
r$, coniemm- man y ca f es to pronounce a perfon wicked, is to doe a wicked
Zero imtif ^' n § ' ^ e l ^ xt conc k mr >eth a i u ^ perfon, pronounceth him wick-
gerewUniqut eQ, j anc * vv ^ at r ^ n § can ^ s ^ one more w ' c kedly then that ? Some
quippiamfacc- take the word in that fence here,as a deniall that God either hath
n.. Merc;, done, or ever will condemne the innocent. There are two things
wherein men doe very wickedly, with refpeft to the perfcns ©f
men, both which the Lord abhorres. Firft, when they condemne
the innocent. Secondly, when they acquit or cleare the guilty.
The former way of doing wickedly,is chiefly removedfrom God
here by Elihu, as the latter is directly and exprefsly by himfelfe
( Exod: 34. 7. ) The Lord, the Lord, &c. that will by no nteanes
cleare the guilty. To pronounce a guilty perfon innocent, or an in-
nocent perfon guilty, if ignorantly done, is a great piece of weak-
»effe, and if knowingly done, is a great piece of wickednefle.
Chap. 34. An Expafttion upon the Bosl^of ] o B. Verf. 12. 571
Yet, becaufe the latter part of the verfe fpeakes particularly to
cleare God from wrong Judgement, therefore, I conceive, we
may better expound this former part of it more largely, as a ge-
nerall deniallof any evill act whatsoever, done by God. Surely
God -Kill not doe wickedly ',
Neither will the Almighty pervert judgement.
The Almighty, who hath power to doe what he will, hatb no
will to doe this evill. He will not pervert 'judgement. The word niV detorqns-
fignifies both to pervert and fubvert, as alfo to bow, wreft, or put bit curvibiu
out of order , to mingle or blend thofe things together , which
fhofetld be for ever feparated, or, as we lay, to mingle heaven and
earth, yea heaven and hell together ; io doe they who mingle
good and ill, right and wrong together. To pervert Judgement^
is, to doe all this, for then ( which Abraham aflured himfelfe was
farre from God, Gen: 18. 25. ) 7 he right ems are as the wickjd,
that is, the righteous fare as ill as the wicked, or the wicked fare
as well as the righteous. But the Almighty will net pervert Judge-
ment, that is, the right which belongs to any mar, and therefore,
he will doe every man right. We had the fame pofi'ion in termes
( Chap: 8.3d) and we have had this whole verfe equivalemly in
the ioto of this Chapter, where Elihu fayd, Ear be it from God,
that hejhoulddoe roickednejfe y and from the Almighty jhat hefhould
commit iniquity. Here, only one verfe intervening, El hu reports
and repeats the fame matter againe;but it is nonieedleife or vaine
repetition , for which Chtift reproved the prayer of the Hea-
thens ( Math: 6. 7. ) there are many repetitions in Scripture,
but not one vaine one ; how often foever the fams truth is repea-
ted there, it hath its weight and ufe, not only as it is ftill a truth,
but as it is a truth repeated. And therefore I lhall give a three-
fold re^jgn why this truth is here againe repeated, which will alfo
lead us to a fuller improvement of ic.
Firfl: , Becaufe this truth is ( as it were) the hinge upon which
the whole controveffie between Job and Elihu is turned .Job was
unfatisfied becaufe he was fo ill handled , and therefore Elihu
tells him often that God is righteous, and that he will not wrong
any man. Hereby giving Job to underftand, that God had done
him nothing, or done nothing to him, but right. Such grand fway-
ing controling truths fhould be often, and can fcarce be too often
repeated. D d d d a Se-
4-
571 Chap. 34. An Ex^fiuen upon the Boek^ef Job. Verf.12.
Secondly, Eliha repeated this agakie, becaufe 'tis fuch a truth,
as no man can too much, no nor enough weigh and confider the
value and worth of it. Now, that which cannot be too often nor
too much thought of, cannot ( if rules of prudence be ©bferved )
be too much or too often lpoken of. There is fcarce any man who
hath not fometimes at leaft indirectly and obliquely iome hard
thoughts of the proceedings of God, either in reference to him-
felfe or to others ; Nor is there any thing that we have more
temptations about,then that, furely,we are not in all things right-
ly dealt with, and that the difpenfations of God are not io even,
as they might. Thefe finfull fufpicions are dayly moving and
fluctuating in the heart of man, and therefore this oppofite prin-
ciple ought to be fattened and fixed there to the utmoft, that the
will and workes ofXiod are all juft and righteous,yea that his will
is the rule of all righteous workings;or, that as whatfoever is done
in this world, is done by the difpofure of God, [o God ( though
the thing be evill and uojuft ) is jtifl and good in the difpofure of
it. Therefore unlelTe we refift or contradict the will of Gad, we
nuift fay, whatfoever comes to pafle, cemes righteoufly to patfe,
becaufe it comes to pafle by the determinate will and counfell
of God.
Thirdly, Elihn repeates this aflertion, that he might the more
commodioufly make his tranfition or patfage to the matter fol-
lowing, and profecute it with greater fuccefle. And therefore I
ihall not flay longer upon thofe words,onIy.
Note.
Firft , This great truth, that God mil not doe wickedly , neither
yeill the Almighty pervert Judgement^ convinceth thofe, not only
of injudiciouinefle,but of wickednefle,who,though they are ready
to acknowledge in generall, God is juft, yet as to thofe particular
providences, which concerne them, or wherewith themfelves are
pincht, doe not, cannot acquiefce and refl in the will of God,
with freedome and fatisfa&ion. That which is juft fhould not dif-
pleafe us , though ( in it felfe ) it be very bitter and unpleafant
to us.
Secondly , This truth is aground of comfort to all the people
of God, who are under heavy pretfures from this evill world,
or who receive little reward or incouragement (as to fenfe) from
the good hand of God, Such are apt to fay with the kingly Pro-
phet
Chap. 34. An Exfojltton upon the Boel^ of Jo b. Verf.12. 573
phet ( Pfal: 7 3. 1 3, 14. J Verily in vaine have -we cleanfed our
hearty and wajked our hands in inmcency^f/r all the day long have
we been plagued , and cl.aflened every morning. David was under
a temptation when he was under hatches , he could hardly per-
ceive k worth the while to take paines in cleaning and waiting
either heart or hand while God was fo conftant and frequent in
correcting and chaftening him with lo heavy a hand. Yet "David
foone after recovered out of this temptation, and concluded the
Pialme, with this particular aflurance, ( v. 28. ) It us good for me
to draw neere to God , as he had begun it ( v. 1 . ) with a general!
alturance, Truely God is geod to Ifrael, even to fuch as are of a
cleane heart. God is good to thofe who have a cleane heart, even
when they are in the greateft fufferance of evill, and therefore
they who are cleane hearted, have noreafon at any time to fay,
nor fhall they long lay, they have cleanfed their heart in vaine_
Though now they {marc , yet in due feafon they {hall be well re-
warded for their waiting. The Judgements of God are fitch, as no Judicudeipfa
man can fully comprehend, fuch as no man can jttftly reprehend, nd nema com-
The Almighty will not pervert Judgement. prehendit 9 ju/ii
Thofe foure things which caufe men t® pervert Judgement, ™norepreIm-
are at the furtheft diftance or remove from God ; whereof the \£. 2t df Civ:,
firft isenvie at the good condition of others. The fecond is Dei. cap: 23,.*
groundlefle and unreafomble love or hatred of their perfons.
The third is feare of frownes from thofe that are great, or feare
of after-claps ; Many are deterr'd from giving but a juft meafure,
either of reward to good men , or punifhment to evill men, left
themfelves ihould receive hard meafure from thofe who like nei-
ther. The fourth is hope «f gaine, or their private advantage.
For as.fome pervert Judgement for bribes already received , fo <
others for bribes promifed, or upon expectation of fome future
favours. Now God ( I fay ) is infinitely above thefe foure , and
all other imaginable by-refpe&s, upon which Judgement is per-
verted every day, by the fons of men. God is above all envy,
yea above all that hatred or love which perverts Judgement; he
is above all feare of evill, and hope of good. God hath nothing to
feare, feeing none can reach him, much lefie hurt him ; neither
hath he any thing at all to hope for, feeing he is in the full pof-
feflion of all happinefle and bleflednefle , that is , of hiftifelfe.
Why then , or upon what account fhoild the Almighty pervert
Judge-
574 Chap. 34. AnExpoftion upon the Boe^of Job. Verf.13.
Judgement ? Co rhar, if at any time, we have any unbecoming
thoughts of the Juftice of God , either that he ."{filets the good
without realbn, or profpers the wicked againft it ; all this arifeth
from our ignorance, or the fhortnelle of our fighc. We hare not
a full or perfect profpect of things, we fee but a little way back-
wird,we are not wife to compare what's paft with what's nrefenr,
nor can we at all infallibly forefee any thing future, or difcerne
what lhall be. Whereas God at once hath all things before him,
he feeth what is part as well as what is prefent, and what (hall be
hereafter, as well as what hath been, and fo the compleatnefle
and indefectibility of his owne Juftice in all. And when we in the
great day (hall fee all the workes of God in the world brought
and presented together as in one view,we (hall then fay from the
evidence of fight, as now we ought from the evidence of faith,
that the Almighty hath not in any ane thing perverted Judge-
ment. And therefore the Apoftle doth moft excellently and ap-
poiitely call that day, The day of the revelation of the righteous
judgment of God ( Rom: 2.5.)
Elihu having ftrongly afferted, with ayeafurely, that, the Al-
mighty wilt not pervert Judgement, yet ftayeth not in a bare
( though fo-ftrong an ) affertion, ( which he might ) but gives us
the proofe and confirmation of it ; as he hath denied that God
will, fo he proveth by undeniable arguments, that God will not
doe wickedly , that rhe Almighty will not pervert Judgement.
And this he doth in the next or 1 3th verfe : , and the two that
follow.
Verf. 1 3 . Who hath given him a charge over the earth ? or
who hath difpofed the whole world ?
Thefe words, (as was intimated before) are an argument
proving that God neither hath nor can doe wrong ; That ( as to
the cafe in hand ) he had not done Job wrong, yea, that, ( as to all
cafes) he can wrong no man. This argument is grounded upon
the foveraignty, fupremacy , or abfolute authority of God over
all men. The fumme and force of it may be gathered up into this
forme.
He cannot doe injustice to any , who of right hath an abfolute
fower a\ijing from and re f ding m himfelfe to doe what he will with
or towards all men.
But
Chap. 34. An Exfoftt'wa upon the BooJ^of Job. Verf. 13. 575
But God hath fuch a power , Therefore he cannot doc anyinjtt-
ftice. That, God hath fucn an abfolute power arifing from and re-
iiding in himfelfe Elibu proves by a kind of Challenge.
Who hath given him a Charge over the earth ?
Produce the man, let him fhew his face, if he dareth. It is
an expreflion of the fame importance with that of the Apoftle
( Rom: 8. 33. ) Whi fhali lay any thing to the Charge of Gods
Elell ? let us fee the man, let us fee the devill, that fhall fo lay
any thing to the Charge of Gods Ele& , as to prevaile in his
Charge ; 'tis alfo like that other triumphant query, in the fame
Chapter ( v. 31.) If God be with »*, who tan be againft us ? That
is, who can be fo againft us as to hurt us, or carry the day againft
us ? Thus here ; Who hath given him a Charge over the world ?
let us fee who ; As if he had iayd, Are there any above Cjod,from
whom he denveth hit power ? Or have any committed the Govern*
ment of the earth to htm as his tr/tft and charge, for the manage-
ment whereof he is to be accountable unto them ? Surely no. And if
no, then either God isjttft, or all the world mufi be in confufion or
under oppreffion without any redrejfe or remedy. M r Broughton ren- «q~ r
ders, Who before him looked to the earth ? We fay, Who hath given ^y [u^tiir py
him a Charge over the earth ? The ordinary figniftcation of the Jubcre juxt*
Word, is to vifit, and that morem Syriaci
Firft , In a way of favour, to fee what others want ( fo we vi- ktnc ^yp"^
fit the poore ) or how they doe, fo we ufually vifit the fick, and JSc: -"
fometimes thofe that are well in health.
Secondly, Itfignifieth tovifitin away of judgemenr, or to
punifh thofe that have done amilTe. Thus the lord threatens-to
vifit ( that is, to punifh ) the iniquity of the fathers upon the
children ( Exod; 2©. 5. )
Thtrdly, The word fignitoeth to-command, toiffue out orders, :
to give a charge. This figniricationof the word is very frequenr
both in Scripture, and in daylyufe. Vifiters (we know J have
power of Government ;yea they have power over Governours-
to order and give rhem a charge, that they doe, or to examine-
whe r he: they have done the duty of their place. In this latter
fence, we render it here, Who hath given him a ftarge over- the
earth ? And fo we read it ( 2 Chron: 36.23.,) Thus faith Cyrus
Kmg of Verf a, all the fyn glomes of the earth hath the Lord God of
heavm
%l6 Chap. 34. An Exfoftm u-psn the Bool^of J o b Verf. 1^
heaven qivcn we. And he hath charged, me to build him a houfe in
Jerttfalem, which is in Judah ; who is there among you of ail his
people, The Lord his God be with him, and lei him goe ttp, God hath
charged me ( faith Cyrus ) or he hath made that my bufmefle, a
bufmefle incumbent upon me, to build him a houfe in Jerufalem,
that i c , to farther the vvorke, to give the Jews s leave to build the
Temple of Jerufalem;God ha<h charged me with this great trutt,
and 1 am willing to anfvver it. The fame thing is recorded,almolt
in the fame words ( Ez.ra 1 . 2. ) Thus faith Cyras King ofPerJia,
the Lord God of haven hath given me all the kingdoms of the earth,
and he hath (f barged me to build him a houfe at jerufalem, which is
in Judah. God giveth Princes their Charge, fupreame foveraigne
Princes, yea he giveth inferiour Princes and Magift rates , their
Charge j but(faith Elihujwho hath given him a Charge ? Certain-
ly, no man. There is yet a twofold reading of this former part cf
the verfe, 60th confiderable.
Firft , Thus ; who for him hath viftted the earth ? As if it had
been fayd, Hach God fet any to viht, or to look to the earth for
kirn, as if himfelfe flood by and did nothing ; God ufeth the
power ©f man, he fets up Magiftrates to worke for him ; but he
never puts the vvorke out of his owne hand, nor doth he need any
hand to helpe him in that worke , though he ufeth many : ancl
•■ though he faith, By me ( yea for me J Kings r eigne , yet we may
fay with Elihu ( in the notion now exprelt ) Who for him hath vi-
ftted the earth ? that's a good reading.
Secondly , Who over him doth vifit the earth ? Is Ged any mans
Vicegerent ? is he a Lord Deputy, or a Viceroy ? No, there is no
man vifits the earth over him, for, ( as we render clearely ) who
hath given him a Charge over the earth ? As if he had fayd, // God
be an unjufl Judge, is there any fuperi our Judge to whom we may ap-
pealefor remedy or redreffe of our injuries ? Who over him vifiteth,
©r, who hath given him a charge over
the earth.
That is , over the inhabitants of the earth, or over the affayres
©f the earth. The Earth, by a Synecdoche of the Continent for
the matter contained, is here put for all perfons and tranfactions
©ver the face of the whole earth. Who hath layd that great
Charge, the difpofall of all things and people in the earth upon
God?
Chap. 34. An Exfofition upon the Bool^of Job. Verf. 13. 577
God ? furely no man on earth,no Angel in heaven,nor all of them
pun together. How fhould God -derive a governing power from
them, who derive their very power of being from him ? He go-
verned in his owne ri^hr, not by commiffiGn or deputation. We
have the fame poynt affirmed at the 36th Chapter of this Booke,
f .23 d, whs hath enjoyned him hi'snay ? God knoweth and taketh
his owne way, no man fheweth, much leffe commandeth him his
way ; Who hath given him a Charge over the earth ?
*
Or who hath difpofed the whole world ?
This Queftion,as the former, containes a Negation ; no Crea-
ture, none befides God hath difpofed of the whole world, or oi
all of the world. M* Brenghton renders , Who hath [et led all the
dwelt land ? The word which vte tranflate difpofed , fignifies to W<D pofuit ar-
place with a kind of art, exactly, orderly , carefully ; who hath te -> cur<r * etor -
thm difpofed the whole world} There is a double difpofition oi^pcd ejl
the world! ' *> r '
Firrt, In Creation; who hath difpofed, joynted, and put the
whole world in frame ? who hath marlliall'd the feverall parts of
the world as they now ftand like the Hoft of God ? The world as
created is exprefled in the Greek by beamy and order ; before
God perfected the creation, all was a confufed heape without
forme and voyd ; But that rude indigefted matter was drawne
forth in the feverall works of thatfix-dayes Creation , into a moil
beautifull forme and order. Thus God ©nee difpofed all the
world by Creation.
Secondly , God dayly difpofeth the world by providence ; ,
And that's the difpofure which this text efpecialiy fpeakes of ; l^TSorbaha-
Who hath difpofed ( in a providentiall way) the whole world ? The bt } a H ll4 > »***
word rendred world, properly fignifies, the habitable world ; we f % ™ j^ Jnt '
find it oppofed to the wildernefle or defert (J fa: 14. 17.) where iegmes in or-
few or none inhabite. That word is very fignificantly ufed here be haktabilu
for the world, becaufe the' habitable part of the world , or where Plfc:
men inhabite,are the ftages on which the providences of God ap-
pear, and act moft eminently & convincingly; who hath difpefed of
the habitable world ? which the Greekes call,7/?f honfe of abiding ;
Mr BronghtonfThe dwelt Iand y tha.t is,the land wherein men dwell.
Againe, As theearth,before,is put for the inhabitants and oc-
currences of the earth ; fo whatfoever pafleth , or is brought to
E e e e pafie
57^ Chap. 54- y * n Expofttio* upon the Bosl^of J o B. Verf.13'
palVe in the world, is here called the world, who hath difofed the
whole world ? He that made the- whole world , difpofeth of the
whole world , providence followeth Creation.
But fome may fay, Is this a good Argumenr to prove that God
is ju(i, becaufe he hath the fupreame power over all the world ?
Will it follow, that he adminifketh all things rightly, becaufe he
hath a right to adminiiter all things ? There feeraes but little of
Argument in this, ( may fome fay ) many have a great deale of
power,, who abufe.it, and they that have moftpower,ufually abufe
i: moft , and make it but a fervant to their lufts and paffions •
therefore how is it aproofe, that the Lord is righteous and will
doe no iniquity, becaufe he hath the power of all things in his
hand, or is Lord over all ?
I anfwer. This is a ftrong argument, and ( as I remember a
good Author calls it ) a peremptory argument ■, which can have no
deniall. The Lord is righteous, becaufe he is Lord over all ; he
is not King of fome corner of the World, he is not King ©f the
whole World by election or vote of the World, He is not chofen
at all, much lefle ( as many have been) by evill means and wick-
ed combinations ; C od is the fupreame governer of all the world
by naturall right not choyce -, yet not ( as fome Princes are )
by naturall right of fticceilion inheriting after a mortall father ;
but by the naturall right of creation, himfelf being the father cf
that world over which he is a governour. The Originall of Gods
power is fated in himfelf; The eternall being of God, and his
fupreame authority are infeparable.
Yea, God is not only thus fupreame in adminiftringjuftice ,•
but he is the fumme or fullnetTe of Law and Juftice,and therefore
cannot pervert it. He whofe power and goodnefle gave the world
its being, how fhould he aft any thing which is not good in the
exercife of his power over the World ! Jnjuftice is the breach of
a Law, but how can God break a Law who is the fource and foun-
taine of all righteous Lawes ? who then fhall dare to fufpeel: God
of injuftice, or require a reafon why he doth this or that in the
world,which himfelf hath made ? yea, who hath not reafon to
admire and proclaime infinite goodnefle mixt with abfolute pow-
er, as in his making fo in his ruling the world ? For whofe fake
or for fear of whom fhould he pervert Juftice, who hath aH men
alike under his power ?■■
Earthly
Chap. 34. An Expoftion upon the Bsok^of Job. Verf.13. 579
— . — _ — — — — — \-
>» Earthly Judges may erre in judgment, but the Judge of all the
earth cannot. God cannot doe injuftice through ignorance or
mflhke ; for he is omnifcient and kncvveth all things; nor can
he have a will to doe unjuftly, feeing his will is altogether juft,
and the rule or meafure of all things that are juft. As therefore he
is not an idle Idol-god but moft active in governing the World ;
fo he is infinitely above the leaft failer in the government of it.
The Sun (hall {boner be turned into a cloud, and the morning
light darken the earth, then any unrighteouinefle proceed from
God; yea, when c lends and darknejfe are round about him ( that
is, when we by reafon either of me obfcurenefle or afflictiveneflb
of his difpenfations can give no account of them, yet even then )
right eon fneffe and judgment are the habitation of his Throne ; that
is, his governing power abides unmoveably , or conftantly ( as in a
habitation ) within thatblefled line and glorious fpheare of righ- Ipfi quart po-
teoufneffe . So then, the reafoning of Elihu from the univerfality tens e fl *>*&-
and independency of the governing power of God, to the righte- 5J tam , $ iU *
oufneflie and equity of his government is not only probable, but nieron:
demonftrative and unanfwerable. He is alike mighty as the fole
creator, and juft as the fupreame moderator or the World. If
any man' will prefume to charge God with perverting judgment
in governing the eartji, that man faith in effect that he hath given
God a charge over the earth ; And if any, man be fo impiouQy
and impudently prefumptuous as to fay that, let him come forth
and anfwer this as peremprorily as truly denying queftion of
Elihu ; Who hath given him a charge over the earth ?
Hence Obferve.
The power of God is a primitive or • under ived power '.
His power is of himfelfe ; yea, his power is himfelf; God
doth not rule by Commitfion or Depuration, all ru'ing power is
fundamentally in him , as alfo the rule of that power, both which
in God are one. Jefus Chrift as Mediatour rules by CommifTion ;
i/f 11 things ( faith he, Math: 1 1 . 27. ) are delivered to me of my
Father. And againe , the Baptift gave this teftimony of him
( John 3 . 3 5 .) The father leveth the Son, and hath given aR things
into his hand, Jefus Chrift as Mediator receives his Charge from
the Father, and he hath received a Charge over the whole earth, .
as Mediator. But confider him as God , fo the government oi the
E e e e 2 world
5 8a Chap. 34. An Exyefitwn ufon the Book^ef J © b. Verf.15.
world is fundamentally and efientially in him alfo.lt is the highefl:
honour of an earthly Prince, when ( as it is fayd of the (fhaldeans
( Hab: J. 7. J their Judgement and their dignity proceedeth of them-
[elves ; th.it is,when they rule in their owne right, not in the right
or by the dcfignement of any other. How high then is the honour
of God, who ruleth not only over all the people, but over all the
Princes of the earth ^his Judgement and dignity proceeding pure-
ly from himfdfe 1
Secondly , As the power of God is underived or proceeds on-
ly from himfelfe ; fo the power of God is abfolute and unlimited.
His is in the ftricteft fenfe imaginable fupreame power. He&ihtmih
N*?bttchadnez J z,ar confefled this truth ( I) an: 4. 3 5 . ) Before him
( that is, before God ) all the inhabitants of the earth are reputed
as nothing, and he doth according to his will in the Armies of hea-
ven, and among the inhabitants of the earth , and mne can ft ay his
hand, and fay to him what do ft thsn ? There's abfolute power,
none can fay, that is-, none rrfty prefume to fay to him, what doe ft
thou ? no man ought to queftion, much lefle to quarrell at the
determinations of God, whether concerning perfons or nations ;:
'tis his right or prerogative to doe what he will ; and how much
foever he a&s by prerogative , he will doe only that which is
right ; we may consider the abfolute fupremgey of God in a five-
fold exereife of power.
Firft , In commanding ; He commandeth fvhat he pleafeth to
be done ; nor may his commands be difputed ; they muft be
obeyed , becaufe his.
Secondly , In prohibiting he forbiddeth whatfoever difplea-
feth him to be done. And how pleafing , how right foever any
thing is in our eyes, yet if he foibiddeth it, we muft for ever for-
beare it. We all know by our owne fmart how dangerous it is to
eate of a forbidden Tree.
Thirdly , In fufTering, I meane it not of any fufTering evill in
himfelfe (God is infinitely above that ) but of his fufTering others
to doe evill, or of his fufTering any evill to be done. God may
and doth permit, that which is nought, wicked, and unrighteous
to be done in the world ; and yet himfelfe remaines altogether
holy, righteous, juft, and good. This is a great part of the trans-
cendency of his power.
Fourthly,, In rewarding j God hath abfolute power, to re-
ward ;
< hap. 54. An Exposition upon the BooJ^ of Jo B. Verf.13. 581
ward ; Firft, whom he will ; Secondly, for what he will ; Third-
ly, in what kind he will ; Fourthly, in what degree or meafure
he will ; Fifthly, for how long he will, he can give ( which none
of the Princes of the earth can ) everlafting rewards.
Fifthly, In punching; God hath abfolute power to punifl-,
and the abfolutenefs of his power in-punifhing, may be exempli-
fied in thofe five particulars, wherein his power of rewarding (in
the former paragraph ) was. In all thefe things we fee theunli-
nmednefs of the power of God , Who hath given him a Charge
ever the earth ? or who hath difpofedthe whole wsrld ? Himfelfe a-
lone doth it, and he doth it of himfelfe. And for as much as
there is fuch a fupremacy, fuch an abf©lutenefs of power in God,
'take thefe three inferences from it.
Firft, H©w freely fhould we yeild our felves to the commands
of God, not questioning this as unequall, nor faying that is bard?
we are more apt to find fault with the work which God requires
us to doe, then to remember that it is a great fault not to doe ir.
The heart of man naturallyrifeth againft the will of God ; It is
rot fnb]ett t9 the Law of (jtL vat her indeed can be ( Rom: 8.7.)
the wifdome of the flefMBiks there is fome unrighteoufaefTe*
at leaft fome unreafonableneflfe or rigour in the commands of
God, and therefore fuc<h wife men hope they have reafon on their •
fide if they omit the#^>r aft againft them. Any man will (at leaft
he cannot but confefteme ought to ) be fubject unto that which is
equall and right. Man hath no colour to difobey, till he hath put
fome blot upon the command. And feeing the commands of him
who hath the charge over all the earth in himfelfe and from him-
felfe, cannot potfibly have any blot or defect in them, let us take*-
heed we be not found difobeying.
Secondly, Seeing God hath the Charge of all the earth, we
fliould as readily fubmit to his difpenfations, works and dealings, ,
as to his commands. The Jewesof old complained (Ez.ek± 18-.
29. ) The way of the Lord is not equall ; They did even tell him
to his face, his wayes were not equall , and therefore they would
not fubmit. The Church in captivity fpake well ( Lam: % . 28. )
Out of the mouth of the mofl high prcceedeth not evtll and good",
that is , whatfoever the Lord hath pronounced to doe or hath,
done concerning us, is morally good and not evill, though it be
penally evill and not good. Eli fpake wel alfo to this poynt
( 1 Sam:
582 Chap. 34. An ExpoJitio&zkpoM the Baok^of ] o *. Verf.13.
( 1 Sarffi 3. iS. ) it if the Lrrd, let him doe what feemes good in
his onkc eyes j yen the thing which God was about to doe, was
luch {v. 1 1 .) as at which, both the cares of every one that heard it
fhould tingle. To have the heart quiet while the eares tingle , is
pure fubmillion. And any unquietnefs or murmurings at the deal-
ings ot God, whether reflecting our perfons or our familyes, .
Churches, or Nations, are in tome degree rebellions againft the
fovera"igne power of God.
Thirdly , If the Lord be fupreame, and have the charge over
all the earth, then let us fet him up as fupreame in all things, let
his ends be above our ends ; let us defigne God in all we doe ;
He who is over all, ought to be honoured by all. All our actions t
as to many lines ought to center in his honour, who is the Center
of power. Of him and through him and to him are all things , faith
the Apoftle ( Rom: n. 36. ) Becaufe all things are of him, crea-
ting them, and through him, governing them, therefore all things
fhould be to him^ that is,all perfons fhould in all things they doe,
yea in all things that are done, ayme at and defigne his glory, as
ihe Apoftle expreflely concludeth jtffcverfe before cited ; To
■whom be glory for ever.
Thirdly , Whereas it is fayd , who hath given him a Charge
. over the earth ? or who hath difpefed ( not a part, or parcell,or can-
con, or corner of, but ) the whole world ? jlL
Obferve.
The power of God is an univerj all power.
It is extended throughout the world, to every patch and inch
ef it. What David faith of the Sun (Pfal: 19. 6.) His going forth
is from the end of heaven, and his circuit unto the- ends ef it- , and
there is nothing hid from the heate thereof. The fame may we fay
of the circuit of Gods power, there is nothing hid from , nor fet
beyond it.There is a four-fold univerfality of the power of God.
Firft , In regard of perfons ( Pfal: 97. y.) Thou Lord art high
above all the earth, thou art exalted farre above all Gods • that is,-
above the Kings and powers of the earth ; whom the Scripture
calleth Gods. If God hath a p©wer over the Kings of the earth,
.then furely over the people of the earth ; yea God is not anly ex-
alted and farre exalted above this or that God or King, but above
them all ; This is a fuprcmacy with utmoft univerfality.
Secondly,
Chap. 34. An Expf.tion upon the Boel^ of j B. Verf. 13. 583
Secondly, His power is univerfall, as to places, and nations ;
fome places claime priviledge, and are exempt from the jurif-
diilion of Princes, if obnoxious perfeiis get thither, they- are free
from the courfe of the Law. There wereOV/« of refuge among
the Jewess and 'Santlv cries in the dayes of old among us , where
evill-doers could not be toucht. But the power of the Lord rea-
cheth all places, even to the homes of the Altar ( Pfal: 85. 18.)
Thou whofe name alone is Jehovah , art moft high over all the
earth.
Thirdly , His power is univerfall, a* in all places, fo over all
things ; it extends to the ftarrs of heaven , and to the fowles of
the ayre, to the beafts of the earth, and to the fifhes of the Sea j-
to whatfoever moves in this world ; they are all at the command
of God, if he doth but fpeake, they run and execute his will.
Fourthly , His power is univerfall, in reference to time; 'tis
never out, nor Chall ever end ; he is King immortally and King c-
ternall, his Kingdome is an everlafting Kingdome. The power of
God is an univerfall power in all thefe considerations : His power
of Governing is of the fame extent,as his power of creating was ;
that which he created at once, he governes alwayes. He did not
fet up the fabrick of this world, and then leave it to it felfe, but
he preferveth and ordereth all things in it. The wel-being , the
orderly being of the creature , is as much of God as the being
of it.
Some fay, God made the world at firft,and fet all the wheeles ,
©f it a-going, but now things goe on by chance, by fortune, or by
accident,at leaft particular events are not under his government,
but come to paffe as the wifdome or folly of men is moft active
in the production of them. .
I anfwer, to fet up blind fortune, and chance, yea or the wit
and policy of man,as governing the world,is to fet up other Gods
in the world ; if chance and fortune, or the wit of man, governs
any part of the-wcrld, then they had a part in making the world.
If you divide one power, you divide the other. For thofe invisi-
ble things of God, his eternal power and God-head, are as much
or as evidently feene , in the things which are done, as in the
things which are made. 'Tis true indeed God ufeth many hands
in governing, ordering, and difpofing the things of this world.
The Princes of this world, are eminently his hand, but God doth
nee
584 Chap. £4. A» ExT9jtionupn the Bsok^of J o b Verf. 1 3.
-^ _~ 1 : - — -
Ken eget alis-xiox. ufe any power in governing this world, to diminiih his ovine,
r.k adjutorijs nor ^oft ne withdraw his owne power, what power foever he u-
mundum^id feth ' '«* his P 0,ver thac a ^ 5 efei^iully, and gives fuccetfe in the
rm Iguifcd aeti«S ot ' aIi power. It was fayd to that King who prided himfelfe
fatienium. in what he had done in the world ; Shall the Axe boaft^ it [elf e a-
Greg:Lib: 24. galaft him that heweth therewith, or flail the [aw magnifie it felfe
Moral: ca=20. ^ a j„f f \ : \ m t \ : _ at fl^th it ? ( Ifa: 10. 1 5 . ) As if the Lord had
fayd to that proud Ailyrian Prince , Deft thou hike upon thy ft/fc 7
as if t ho it didft ally and governedft all ? then art no more In the go-
verning the werld (though the chiefe earthly Governour of all the
world) then an Axe i-s in the hand of him that ufeth it; And though
the artif.cer cannot doe his worke without an Axe, though he cannot
divide his Timber without a [aw, yet I the Lord am able to doe my
works without thee. At beft and moft, men are but inftruments in
the hand of God ; and he ferves his owne turne by men , not t
hgni'fie that he cannot worke without them, nor that his worke is
done either with mor^eafe to himfelfe, or more fucceiYe as to it
ielfe by their- helpe ( he is not fo weake as to need helpe, nor is at
all ftrengthned by the helpe he ufeth ) but only to iliew that as h*
hath the command of,fo he hath a ufe for every creature (//*.- 7.
18. ) The Lord flail hi [fe for the fly ; if God doe but hilTe to the
fly, or any creature on earth, yea to the devills in hell, they are at
his call , and doe his will , though they intend it not. Further ;
though God can doe a 1 1 himfelfe , yet he ufeth various inftru-
ments, that he may indear man to man, or that no man may fay,
he hath no need of another. Thus the Apoftle argues ( 1 Cor: 1 2.
21.) 7 he eye cannet fay unto the hand, I have no need o[ thee ; nor
againe the head to the feet e } I have no need of you. Surely then the
feete cannot fay to the head,we have no need of thee,nor the hand
to the eye, we have no need of thee. That, Creatures may fhew
their love to one another, and fee their need of one another, God
is pleafed to give them a charge to worke and difpofe of the
things in the world, though the charge and difpofure of the whole
world be in himfelfe.
Now if the Lord be thus inverted with all power originally and
effentially, then I would mind thofe who are in power of two
things and thofe that are under power of one.
Firft , Let them that have fewer remember to ufe it for Cjod.
They that have but family power fliould ufe it for €odjhovv much
•more
Chap. 34. A* Exyofuion upon the BooJ^cf Job. Verf. 13. 58$
more they that have power over nation 5 . ( Pfaf: 2. 1 o, 1 1 . J Be
wife now therefore Oje Kings, he lyiftrnlled ye Judges of the earthy
jerze the Lord with fear e, and re Joyce with trembling. When he
i'zhhyjcrvethe Lord with fearc, I fuppofe hedoih not intend it in
that notion of ferving the Lord, as ferving him denotes ourholi-
nefle and obedience in generall ; but when he tmh,ferve the Lord
with f ear e, his meaning is , ferve him fo in the exercife of your
power, and in your places,as you have power in your hand, as you
nave received a Charge or Commilfipn from God over this or
that pare of the earth, fo ferve him with feare, in the ufe of that
power. As man ought in all the ferviceofGod to be in a holy
feare, fo efpecially when he ferveih God in the adminiftration of
power, becaufe all power is from God. And therefore ( which is
*he next thing I would hence mind thofe of that are in power )
Secondly, Remember, The day of account muft needs be a
fad day to thofe who abufe their power to the oppretfion of man ;
and chiefely to thofe who curne their power againft God ; that is,
againft the waves and truths of God,igainft the fervants and peo-
ple of God, againft the ends and detignes of God. God will call
fuch as have had any charge over the earth to an account, and l<zt
them who either of thefe waves abufe their power, confider whe-
ther fuch accounts will pafle as they muft give. Surely when the
day of the Lord fhall be upon fuch OaVes and Cedars, upon fuel*
mowtaines andhds^ as the Prophet ( Ifa: 2. 1 £, 14. ) calleth the
Powers and Princes of this world, they will even be forced ( as
he describes them at the 19th verfe ) to g<ne wto the holes of the
rochjs, and into the caves of the earth, for feare of the herd, and for
the glory of his Majefty,when he arifeth to fcake terribly the earth.
It is bad to be abinfed by the power of man, but 'tis wor ft for that
man who abufeth his power. Thy tcrrlHencffe hath deceived thee
( faith the Prophet, Jer-.^p. 16. ) and the pride of thine heart,
O then that dweHefl in the clefts of the rocke, that hoi dell: the height
of the hill ; that is, thou that art in high power , and alio holdeft
thy height, thou arc deceived, and thy teijiblenefle hath de-
ceived thee ; becaufe thou haft been able to terrihe many with
thy power, therefore thou haft preftimed that none fhall ever
terrifie or trouble thee ; This vaine confidence hath deceived
thee, for ( as it followeth in the lacter part of that verfe ) though
then fhonldefi make thy neft as high as the Eagle, I will bring thee
F f f f dsytne
586 Chap. 34. An Exposition upon the Bosk, of J B. Verf.13.
dorvnefrem thence, faith the Lord ; that is , I will bring thee to a
reckoning for terrifying thofe with thy power whom thou (houl-
defl have protected by it.
Laltly , This is matter of great Comfort to all good men who
are under power ; though rhey are wronged and opprefled by the
power of man,tbis may fupport them, God hath power over all the
earth, he hath the Charge, and he will fee them righted one time
or other. ( Ecclef: 3. \6, 17. J Moreover , I faw under the Sun
the place of Judgement , that wickedneffe was there, and the place of
righteou(nejfe, that Iniquity was there ; / fa-id in mine heart , God
fh all judge the right cota and the wicked, fer there u a time for eve-
ry purpofe and for every work e. And if for every purpofe and
. - woike,. then furely for this , the reviewing of the unrighteous
judgements of the Princes and Powers of the earth, who hold the
places of Judgement and righteoufneffe ; to punifh the pervert-
ing, of which, the Lord who is Prince of the Kings cf the x earth
often powreth contempt upon Princes ( Pfal: 107.40, 41. ) and
caufeth them to wander in the wi/dernejfe where there is no way \jet
fetteth he the poors on high from afflittioK, and maketh him family es
Hkf a flocke. Yor as the Holy Ghoft faith (Pfal.-i 38.6,7 J Though
the Lord be high, yet hath he regard to the lowly, but the proud he.
knoweth afarr of; heretipon his faith rifeth up to a full affurance
in the next verfe ; Though I walke in the m'dft of trouble, thou wilt
revive me : thoufhaltftr etch forth thine hand again ft the wrath 9 f
mine enemies, and thy right hand fhall fave me.
Thus much for the argument here ufed, the Lord is righteous,
for he hath all power in his hand ; and he hath no reafon upon any
account in the world to pervert power ; yea for him to doe any
thing that is not righteous, were to a£t againft himfelfe , even a-
gainft his owne being and bleffednetfe , who is God blefTed for
evermore.
job.
Chap. 34. An Exposition upon the Bo$k^of J o b. Verf. 14. 587
JOB. Chap. 34. Verf. 14, 15.
If he fit his heart upon man; if he gather unto him-
felfe his fpirit and his breath.
All flefifiall perifi together, and man Ji) all turn to
hisduji.
IN thefe two verfes Ellhu perfects the proofe of what he lately
aflerted, thac God tsjufi^ And that there is no unrighteoufnejfe in
him ( v. 1 2. ) yea furely Ged will not dse wickedly, neither will the
Almighty pervert Judgement j For, as Mofes in his dying fong de-
fcribes him ; He is the rockj, his worke is perfeib ; for all his wayes
are judgement • a Cjod of truth, and without iniquity, jufi and right
is he. The rirft argument for the confirmation of this was opened
at the 1 3 verfe. And it was grounded upon the abiblutenefs and
univerfality of his dominion : Here we have a fecond argument
from theiweet temperament of his power and goodnels. God
hath power enough in his hand at once to deftroy all flefh, and to
command every man back inro the duft. But he dorh not thus
,put out his power. We live and live comfortably ; we enjoy ion
only our lives, but many mercies of this life ; and therefore iure-
ly God doth not deale rigoroufly , much lelte unrighteoufly with
man. He that doth all men good beyond their deferts, will not punijh
any man beyond his demerits. He that doth not exercife his power
alwayes where he might, will not exercife it all where he ought
not. That's the fumme and fcope of Elilm in the 'context under
hand.
Verf. 14. Ifhefet his heart upon man.
To fet the heart upon any thing or perfon, is a Scripture expref-
fion, often ufed, noting more then barely to think upon or mind
both or er.her. It lignifieth to hive deep and ferious thoughts,
to think with confederation and attention, yea with fome height:
and heat of affection. And all this whether that thing which the
heart and affections are let upon, pleafe or difpleafe , be comfor-
table or grievous ; for boh love and hatred, hope and feare , are
thoughttull of,and foliicitous about tjwr feverall objects. Hence
F f f F 2 thac
5 S3 Chap. 74. An Exyftwn ufon the Bwl^of Job. Verf.14.
that caution ( Pfal: 62. jo. J If riches encreafefet not your heart
iifMi thtm ; we naturally love riches , and therefore as naturally
ipend many thoughts , both how to get and how to keepe them*.
If a man have riches, or an encreafe of riches , it is not unlawfull
for him to thinke of them, ( yet we ihould be as fparing of our
thoughts that way as can be , our thoughts and the bent of our
foules ibould alwayes be upon God ) but that which the Pfalmift
forbids is the fetling of our hearts ; As if he had fayd,.Lff not your
thoughts ft ay er dwell there .Riches are themfelves tranfient things*
therefore they lliould have but our tranfient thoughts.Srt not jmr
hearts upon then?) for they may quickly be unfetled. Samuel be-
ipake Sml in the fame language about a worldly concernment,
when he went out to feek his fathers Afles ( 1 Sam: p. 20. J
Set not thy mind on them. 'Tis like Saul was over-burdened with
this thought, What's become of, or what ihall I doe for my fa-
thers Afles ? Be not follicitous about them, faith Samuel, greater
things are towards thee. Abigail ufeth the fame forme of fpeak->
ipg to 'David concerning Naball ( 1 Sam: 25.25.) Let not my.
Lord regard this man of ' Belial, hy not to heart what Nabal hath
fayd or done. Thusjonadab took oft Davids feare,that in one day
he had been deprived of all his Sons ( 2 Sam: 15. 33. J Now
therefore let not my Lord the Ki;:g take the thing to heart, to thin\
that all the Kings fens are dead, for Amnon only is dead. We are
as apt to fet our heart upon our lodes , as upon our enjoyments:.
And to fhew how little Phroah regarded the heavy hand of God
upon him, it is fayd ( after Mofes had turned all the waters that
were in the river to blood, Exod: 7. 2 3 . J And Pharoah turned
and went into his houfe^neither did fet his heart to this alfo ; That ie y
he (lighted what God had done. Let God fpeak, and ftrike once
%^vele!°L- anc * a § ame > Y ea a third time, yet hard-hearted men doe not lay ic
<emefe, covjH- t0 heart, nor fez their heart upon it. Thus here in the Affirma-
nt, q. d, tive it is fayd of God, If he fet his heart upon man ; that is, if he
Si eifuHt tni- ^02 but intend and mind this matter, he can quickly bring it a-
y^""**' bout, even the periling of all fle(h.
If he fet his heart upon man.
VlS Valet con- *^ e texc ' lS rendered alfo , If he fet his heart againft man .
ira. Siponeret The Hebrew panicle figniffeth not only upon,6ut againft(^;ww 7.
tencraeum cor \6. ) Prophejie not again j/Wjiw/, &c. And the generall fence of
fum, hc./tJiH chac reading may be given two wayes, Firft>
Chap. 34. An Exposition upon the Boa]^ of J OB. Verf.14. 589
f—
Firft, Ifhefet his heart again ft man, to enquire ftritfly into his proponeret ho-
life and waves, if he fhould critically mark all his errours, & J '^'v""?
faults, and io refolve to proceed againft him, he might foonmake s
an end of him, as it follovveth in the nextverfe. Astheftrong-
eii, to the beft and holyeft of men are net able to ftand before
him. Thus the words are ananfwer given by Elihu to thzz fre-
quent requeft of J«£,that God would let him come near to judge-
ment,- and hear his caufe argued and debated before him, even
at his Bar; but faith Etlhu ("according to this fence) If God fee
his heart againft man, if he doth but ttrictly enquire into his con-
dition, courfe, and converfation, it would be fad with him ; All
men muft perifk. Thofe two places in the Pfalmes anfwer this in-
terpretation fullf, (Pfal. 1 50. 3.) IfthoftLordfhouldff martini-
■ qithics, O Lord, who ftoottU ft and ? That is, No man {hall ; We
cannot ftand in our righteoufnefs before God, how then fhall we
ftand in our iniquities ! And therefore the fecond Text depre-
cates the Lord's fevere enquiry into our pureft and rnoft perfect
Cervices, {Tfal. 143. i.)Entcr not into judgement with thy fervant^
for in th j fight (hall no man living bejuftified.
Secondly, Ifhefet hit heart againft man, that is, If he have
a general purpofe to deftroy and ruine him by his abfolute Sove-
raignty, he can eafily do it ; what God hath a minde to do, or
only willeth it to be done, he hath power enough to do it : He can .
make any man miferable, . and not only ftrip him of the comforts
of this life,but of his life too : And as he hath power enough,if he
would ufe it,fo be hath foveraign unquestionable authority enough
to bear him out in the ufe of his power. Now, feeing God who
is cloathed with this abfolute power, yet doth not exercife fuch a
power, but having given man a being, continues to very many
men a comfortable being in this world, and doth not willingly
grieve or afflict any of the children of men, nor execute any ven-
geance upon them without their defert ; furely then God is righ-
teous, he will not do wickedly. Thus we have the importance
of the Translation, If he fet his heart againft man : We fay,
(which alfo beareth fairly enough the fame fence) // he fet his
heart upsn man.
... . St dfregerit ad
If hegathereth unto hlmfelf his Spirit and his breath, eum cor fuum
c* j-> rr 1 r 1 • 1 / ■ /in fpiritumilliu*
x»rr e render it thus ; // he Jet Ins heart upon {or Againft) man, <&fl atum a ^j 4
famhst, Vulg.
5 9° Chap. ;j.. An Expoftion upon the Book^ of Job. Verf.14,
.-/ gather fori* him hufphrlr*ud his breath : and then, as ic
loiloweth, t/illflefv fhallperifh together.
We repeat the fuppohtion according to the Hebrew Text ; //
he fit hit heart upon man • If he gather to htm f elf hie- fpirit and his
breath, then &c. Take either reading, the general fen fe is the
fame, md in bfief 'tis this ; // God have a mlr.de to it,he can quiche
ly thrust all men out oj the world. He that gave man his fpiric and
his breath, can at pieafure recal bo:h, and then all flefn perifheth
sdq^ and turneth again unto (what it once was) duft. The Hebrew
word which we render to gather, fignifieth to add one thing or
perlbn to another : When Rachel had conceived and bare a
fk»i (Gen. 30. 22, 23.) fhe called (from this word) his name
■Jofeph, and f aid, the Lordjhalladdto me awther^on. Thus here,
If God add, or gather to himfelf his fpirit and his breath, that is,
the fpirit *nd breath of man, err. We may diftinguifh between
<v. -,«. M - tfie.ie two,»fpi:itand breath ( Some infift much and curioufly up-
wtfOT^/j/^ onthisdiltinctiony The fpirit denoting rtie foul or the internal
vhamquteab rational power of man, and the breath that eflreit of life which
anima proxenit followeth or floweth from the union of foul arid body. The life
this fence diitinct from his breath;for when the breath is vanished,
and is no more, the foul or fpirit liveth. The Apoftle in his pray-
er for the Theflalonians (1 Theff. 5.23.) puts/0«/ and fpirit toge-
ther : The very God of peace fazttifie yon wholly, and I pray God,
your whole fpirit, a-.d fonl, and body, be prefer ved harmlefs unto the
comivgof our Lord^efts Chr'-ft. Theie ('tis moft probable) by
the foul, he intends the inferiour powers in man,or his affections,
and by the fpirit, his higher powers of reafon and underfhnding :
yet the fpirit is often put for that whole part of man which iscon-
tradirtincf to his body. Into thy hands I commend my fpirit : that
is , my foul, not forgetting my bo Jy : And I conceive, we may
fafely expound it here in that latitude, as comprehending the
vvh'ofe inner man. Yet it is all one, as to the fence of this place,
whether we take fpirit and brea'h diftinftly or for the fame"; the
fpirit being fo called from fpintion or breathing ; If he gather
unto him h's fp'rit,a#i his breath. The gathering of the fpirit and
breath of man unto God, is but a periphrafis or circumlocution of
death,
Chap. 34. An Exf?fmo*i upon the Boole^of Job. Verf. 14. $91
death, or of man's departure, our. of this life ; when man was
formed or created (Gen. 2. 7.) it is faid, God breathed intshim^
the breath rf ///if, and man became a living foul: And when man
dyeth, his breath o: fpirit may be faid to be gathered or returned
back unto God ; (b then, the meaning of Ehhu in this double
fuppofition, (Ifhefet his heart upon man, if he he gather to him-
felf his fpirit and his breath,) is clearly this, if God were once
refolved, 0: fhould but fay the word,that manmuft prefently die,
die he muft, and that prefently.
Hence Note,
Firft, God can eafily ds whatfoever he hath a minde to do.
If he d© put his heart upon the doing of any thing, it is done ;
Men often fet their hearts, yea and their hands unco that which
they cannot do ; if men could do that which they ^t their hearts
to do, or have a minde to do, and thereupon fet their hands to do,
we fhould have ftrange work in the world. T'rs a mercy.co many
men, that man is often fruftrated in his thoughts and purpofes, in
his attempts and undertakings ; and 'tis a glorious mercy to all
chat have an intereft in God, that God never loft a thought, nor
can be kindred in any work he fetteth his heart upon. He thac
can lett or ftop all men in their works, can wo:k, and none fhall
letc or flop him. What God will do, is no: defecibie or undoe-
able (if I may fo exprefs it) by any power in heaven or earth. And
as God can do what he will, and ask no man leave, fo he can do
what he will without trouble to himfelf; 'tis but the refolve of
his will, the turning of his hand, or the caft of his eye (all which
are foon difpartht) and 'tis done. Thus God breached out his
withes for the welfare of Ifrael, (PQl. 8 1 . 1 % .) that my peop'.e
hadhearlined unto me, tic. I fhould foonhave fubdued the'r enemies,
and turned my hand against their adverfaries. As if he had faid, /
emld and would have eafed them of all their enemies, even ef all that
rofe up agamfl them eafily, even with the turning of my hand'. What
is more eafily done, or mo r e fpeedily done, rhen the turning of a
hand ? Many things are hard to man, (and indeed very few things
areeafieto him, except it be to fin, or to do evil, he can do
evil eafily) fome things are not only hard, but too hard,* impolTi-
bleforman; but there is nothing hard, much lefs' toohird for
God, he can eafily do the hardeft things ; yea^ the hardeft things
are
5.92 i. An Exfofit'ion upm the Br^of J o B Yerf. 14.
are as eane to him as the eadeR ; for as (SPfal. 139. 12.) Dar&efs
huieth not (rem the fight of God, the darkgefs a::d the light Are boiij
# ,•:- to him i fo hardnefs hinders not the work of God, hardnefs
and eafinefs are both alike to him, it he fet .his heart upon ::,
From this general truth, take two inferences.
Firft, How ihould we fear before this God ? How fhould we
tremble at the remembrance of, and walk humbly (in our highett
atfurance) with this God ? We are much afraid to difpleafe thofe
men who can eafily hurt us, and in whofe hand it is to mine us
every hour : But O how little are we in this thought to fear "the
Lord, to take heed of difpleafing the Lord, who can with eafe
either help or hurt, either bring falvation or deftru&ion, who in '
a moment can thruft the foul out of the body, and cattboth into
'II
Secondly,We may hence make a ftrong inference for the com-
fort of the people of God, when their ltraits are moll pinching,
and their difficulties look like impolTibilities, and are fo indeed,
while they look to man ; when their enemies are ftrongert, and
the mountains which (land in the way of their expected comforts
greateft, if then God will be entreated to fet his heart, andcaft
bis eye upon them, their ftraits are prefently turned into enlarge-
ments, difficulties become eafie, and mountains plains. If we
can but engage the Lord , ( his own promife is the fureft en-
gagement, and indeed all that we can put upon him, or minde
him of, if (I fay) we can thus engage the Lord) to be with us, who
can be (to our hurt, many will be to their own) againft us.
Secondly Nete.
Our life is at the beck, difpvfe and plea fure of God.
He can gather the fpirit and the breath to himfelf whenfoever
hepleafeth ; (Pfal. 104. 29.) Thou hideft thy face and they are
troubled^ and thou take sit away their breath, they die, and return t§
their duft. If . God hideth his face from us, 'cis death while We
live ; but if he take away our breath, we cannot live, but die.
{Pfal, 90. 3.) Thou turneft man Jo deftruttion, and fay eft , Return
ye children of men. Here's man turning and returning upon the
faying ef God; man turneth to death, he returneth to duft, and
fhall at laft return from the duft, and all this when God faith he
muft. Ourlife is a very frail thing, and it is in the hand of God
to
Chap. 34. An Exfojkion upon the Eo^of Job. Verf. 14. 59$
to continue or take it away; to let us hold ir, or gather it feoroe
to himfelf.
Thirdly, From the manner of fpeaking, // he gather to himfilf
his fptrit and his heath ;
Note.
When man dieth, he is gathered to God.
When (as Solomon allegorizeth the death of man, Sccl.i 1.6,7.)
Thefdver cord is lopfed, and the gelden bowl broken, &c. Then frail
the dttfi (that is, the body) return to the earth as uwas y and the
fpirit fhall return to God who gave it ; that is, each part of man
fwhen he departeth this world) fhall go its proper way, and re-
turn to that which is moft congenial to it ; his body to the earth,
from whence it is ; his foul to God, of whom it is. God is0
Spirit, the creating Spirit, and our created fpirits are gathered t$
God when they are feparated from the body ; yet remember there is
a two-fold gathering or returning of the fpirit to God.
Firft, To abide arid be bleded with him for ever ; thus the
fpirits of believers or faints only are gathered to God when they
depart out of this world.
Secondly, There is a gathering of the fpirit to God, to be
judged and difpofed of by him, to receive a fentence of life or
death from him. And thus the fpirit of every man or woman that
dieth, is gathered to God, be they good or bad, believers or
unbelievers, (Heb. y. 27.) It is appointed for men once to die, but
after this the judgement. 'Tis the Statute Law of God, man muft
die, and the found of Judgement is at the heels of death. That
Text faith, but after this the Judgement. The general day of
judgement iTiall not be till the refurrection of man from the dead;
But there is a perfonal judgement, or a determining of every
mans ftate when he dieth ; and for that end every mans fpirit is
gathered to God to receive his fentence. The fpirits of wicked
men are gathered to him^nd condemned, the fpirits of the righ-
teous are gathered to him and acquitted : We are come, faith the
Apoftle (Heb. 1 2. 2 3 .) to Ged, the Judge of 'all \ and to the fpirits
of ' juft men made per feci . David knew be muft be gathered ro
God, but he earneftly deprecated fuch a gathering as moftlhall
have, (Pfal. 26.9.) father not my foul with [inner '/, nor my life
•with bloody men. It is this word, when tinners die, they are ga-
G g g g thered
594 Chap. 34. An Exf option upon the Bo^of J© b. Verf.i4'
thered ; but 'David would not be gathered as they are gathered •
They are gathered to God, but it is that they may be for ever fe*
parated from hina ; they are gathered to a day of vengeance and
wrath : Therefore David prayed, Gather not my [ohI with tin-
ners. Death is called a gathering in a threefold reference.
Firft, A gathering to our p^/V.Thus it is faid oiAarov, (Num.
20.24.) Aaron fhall be gathered unto his people, for he ftoall net en-
ter int9 the land, &c. Death feparates the people of God from
their people , that is, from thofe that are Jike them on earth, but
it will be a means of bringing them into the fociety of their peo-
ple, ©r fellow believers who are gone before them into heaven.
Secondly, Death is called a gathering to our Fathers, ( 2 Chron.
34: 28.) Behold I will gather thee to thy Fathers, andthoufhalt be
fathered to thy grave in peace. There's a °athering to a more fpe-
cial company, and that with other like Scriptures are an argument
that we fhall know our relations in heaven. For, to be gathered
to oar Fathers, fpokenef in thefirft part of the verfe, is mo e.
then to be gathered to the grave, fpoken of in the latter ; and
by our fathers, we are to underftand more of our fathers then the
grave hath in its keeping (which is but their bodies) even theit
fouls, which are kept in heaven. #
Thirdly, According 10 the phrafe of this Text, death is called
a gathering to God ; If he gather mtohimfelf his for it and his
breath.
Whence Note, Fourthly.
The fpirit erfohl of man hath its original from God.
It is of him to whom it returneth ; The foul or fpirit of man
is of God in a more fpecial way then his body is ; for though
God giveth both, yet the Scripture (in the place before named)
fpeaks of the foul as the gift of God, but pafleth by the body ;
{Ecclef. 12. 7.) The daft fhall return to the earth, as it was ; and
l the fpirit fhall return to God who gave it. . 'Tis Ged, not man a-
lone, who hath given usthefe bodies, but 'tis not man, but God
alone who hath given us thefe fpirits ; therefore men are called
the fathers of our flefh, that is, of the body, in way of difHn^tion,
from God, who is the father of fpirits (Heb. 1 2. 9 ) He have had
fathers of our flefh, which correUedta, and we gave them reve-
remce, fkallwe not much rather be infubjetlion to the Father of fpi
rits
Chap. 34. An Expofition upon the Bocf^of Job.. Verf.15. 59 j
fits j and live ; that is, fhall we not rather be fubjeft to God then
to man ? Father of fpirits is an Attribute or Title too high and
honourable for any but God. One of the Ancients in his gracious
breathing after God, brake out into this holy Pafllon ; My foul
(O God') came from thee, and, my heart is wttamct or rcftlefs until it
return to thee again ; God is our center, and our reft : He gather-
eth to himfelt mans fpirit ; and when he doth fo, what then >
what's the iflue of it ? Elihu tells us what in the next verfe,
Verf. 15. All flefh {hall perifh together, and man fhalhur*
again to his dust.
As if hehadfaid, As foon as ever the fpirit is gathered, the
fle(hisconfumed, or, as we render, perirfieth.
All flefh, may be taken in the largeft fence, not only for al!
men that live, but for all living creatures : Thus largely Mofes
extendeth it, (Gen. 6. 17.) Behold, faith the Lord, I will bring
a flood of water to defiyy all flefh; that is, all the Beafts of the
earth, and Fowls of the ayre, together with Mankinde, except a
few of each in the Ark -• {o(P[al. 136. 25.) Who giveth food u
all flefh, (that is, to man and beaft) for his mercy endureth for c-
ver. Yetfome underftand this firft part more narrowly, for all
flefh except man ; becaufe he addeth in the latter part of the
verfe, and man fhall return again to his daft : But I conceive we
are to take allflefh here for all men, and only fo: men, it being
ufual in Scripture to put the fame thing twice,under ditferent ex-
preifions. So then
Allflefh, that is, every man, be he who he will, fhall perifh.
Thus as aR flefh is reftrajjied to man,fo it extendeth over all men,
yea over all things of man (I fa. 40. 6.) Allflefh is graft, and all
the goodlivefs thereof as the flower of the field ; that is, all men are
periling, and all that man hath, meerly as a man, is as fading
and periihing as himfelt is.
Some take notice,that man was not called flefh till after his
fall ; It's faid before, when God kt him up in that primitive pu-
rity of his Creation, Man became a Uvingfoul, He was not fpo-
ken of at firft as flefh, but as a living foul, (Gen. 2. 7.) but as/oon
as mar had finned, he was called flefh , as if he had no foul. There
may two other reafons be given why man is called flefh, both fol-
lowing from the former. Firft, Becauie man fince his fall doth
DO
5p<5 Chap. 34. • An Expoftion upon the Boek^ef Job, Verf.15
moft for his flefti, and negle&s his foul akogether, till being
planted into the fecond c^^^he is brought out of that wretch-
ed condition into which he fell by and with the firft Adam. Se-
condly, He is called flefh, becaule,fincethefallmanis become
weak and frail, both as to Naturals and Morals, {^en. 6.3.) My
fplrit fkall not alwaiesfiweveith man, for that he alfois fiefh : As
if the Lord had faid, Now man declareth himfelfto be fiefh indeed y
he afts like a» impotent ferry creature , he atts as if he fear ct had a
foul in him, as if he -were no more then the beafts of the earth : My
fpirit fkall not alwaiesfirive with man, for that he alfo is fiefh ; and
therefore {v. 30.) God told Noah, The end of all fiefh is come be-
fore me ; that is, Man, and all his worldly glory,(hall all be fwept
away with a deluge of water, as here,
AH flefh fall per ifh together.
There is a two-fold periling ; Firft, By way of annihilation.
Secondly, By way of tranfmutadon. When Elihu faith, all flefh
/hall perifh,we are not to underftand it of annihilating all flefh ;
(God can do thar, he can turn man back into that nothing out of
which he was made) but the perifhing in the Text importeth only
a change. Death is called a change, & a change to perilhing,as that
good & great woman faid,/ mil go in unto the King,andif 1 perifh,
Jperifk, (Heft. 4. 16.) that is, If I die, I die. The Prophet la-
ments {I fa. 57. 1.) The right eons perifketh, and no man layeth it.
to heart. All flefh fhallperifo
*VP Together.
That is, without exception, one as well as another, rich and
poor, high and low, ftrong and weak, all are alike in the hand of
God, (Pfal. 33. 13.15.) The Lord looketh from heaven Joe behold'
eth all thefons of men, &c. hefafhioneth their hearts ali\e, or toge-
ther ; that is, he fafhioneth the hearts of all men : God doth no:
fo fafhion mens hearts alike, as to make them all alike, ( faces do
not differ fo much as hearts) but as he fafhions one mans heart, fo
anothers ; he fafhions the heart of a King, as well as the hea-t of
a begger : All fiefh fkall perifh together ; none either by power or po-
licy can fiand against a difpleafed God.
Again, We may take the word together, for all at once
can make a total devaftation in the earth, and fweep all away as
Chap. 54. An Exposition upon the Bs$)^ of J o * , Verf.15. 597
+-
filth with the befome of definition ; He can deftroy all the
world, or all men, who are the'chiefe part of the world,together,
or at one blow ; Fo that ( as the Prophet Nahum fpeaks,C7wp: ij.
9. ) Affliction 'frail not rife up a. fee end time. All pfr frail peri fr
together,
<yind man frail ret urn e againe urn 9 dufi.
Or he (hall goe backe unto duft,that is,he fhall dye : that's the
fentence which God gave upon man when he had finned (Gen : 3 .
10. ) In thefweat of thy face fhak then eat bread r till thou retume
unto the ground ; for out of it avail thou taken, for dufi thou art, and
u-ntoduft (halt thou retume. Man was duft before he finned ; yet
he had not returned to duft , if he had not turned from God by
fin. Sin brought in death , and death brings us to the duft. All
fefr frail fertfr together, and man fkall retume againe unto dufi.
Hence obferve.
There is no one man hath more priviledge then another, against
the fentence of death,
TheGreateft Prince dyeth as foone as the meaneft peafant.
Death canasfoone and as eafily breake into the ftrongeft fort or
-tower of ftone, as into the meaneft cottage of reeds. High and
low frail perifh together. Let none hope to fecure themfehes by any
thing of this world from going out of this world. Riches availe not in
the day of death (Pro: 1 1 . 4. ) High Titles and honours availe not,
ftrength availeth not, beauty availeth not, none of thefe can be a
protection, if God fend out a writ ©r fummons to the grave. Hap-
py are they who get an alfurance of life after death, for none have
an aflurance of life againft death.
Againe , In that death is here expreffed under this notion of
ferifring.
Obferve.
^Man is but in a perifring condition while he kin this world.
As all rhe things of the world are, fo is man, while he abideth
( if I may fay he abideth ) in this world. Chrift earneftly exhorts
( John 6. 27; ) Labour not for the meat that ptrifreth. Why lhould
we l-ibour , that is, . fet our felves with our whole ftrength and
might to purfue perifbing things, feeing we our felves are periih-
598 Chap. 34. 4n Expifitio* upon the Bioi^of J *. Ver^rj.
in° ? The more perilling we are , the more reafon we have to
looke after and labour for thole things which doe not, which can-
not peiilli. When the Apoftle faith ( 1 Pet: 1. 18. ) We are not
redeemed with corruptible things from our value con'verfatiou y &c.
He do:h not inftance in flowers or fruits of the earth, which
quickly rot, but in gold and filver, which are the molt durable
and biting metall>;even thefe are corruptible ;but we cur felves
as to this bod) ly life, are corruptible, not only as gold and filver,
but as the molt fading flowers and Cummer fruits of the earth.
Further, From that other defcription of death, as 'tis called
a'returning againe unto duft.
We learne.
tJAian is of the duft,
UnlelTe man,as to his body, were of the duft when he began to
live, he could not be fayd to returne unco duft when he dyeth,
or departs this life. Many men pore upon their pedegree , and
heir minds fwel with pride,becaufe they are of fuch or fuch a nc-
Dle defcent ; but let them remember,»w« is of the dujt.lhz lbule
or ipir-it of man is indeed from above,as was fliewed before ; and
the body of man is ( I grant ) a compound of all the foure Ele-
ments. Our bodyly- fpirits ( lay Naturalifts ) are of the fire , our
breath of the ayre,our blood of the water,and our flefli and bones
are moft properly of the duft of the earth ; yet the whole body of
man is denominated duft or earth , or as the Apoftle ftileth it
( 2 Ov 5. 1 . ) Tis an earthly houfe ; If our earthly houfe of this
taberr.acle were dijfolved. For though we may truely fay, there is
water,and ayre,and fire in this houfe,yet becaufe earth is the pre-
dominant Elemenr, the whole body beares the denomination of
that. God is not fayd to forme man of the water,or ayre,or fire,
but of the duft of the ground {Gen: 3.7.) thdugh all thofe as well
as earth were ingredients in the compofition and formation of
jaans body. As man with refpect to his fpiritualls and moralls, is
denominated from that which is chiefjm him, fowith refpect to
his naturalls. Every man hath the feeds and principles of all fin in
him , yet many men are knowne and expreffed by fome fpeciall
fin. Thus one is called a covetous man , another a malicious man t
&c. becaufe covetoufnefle and malice are their predominant fins
in practice, though che principles of all other fins are in them.
Ghap. 34. An Expo fit ion upon the Bool^ of j o B. Verf. 1 5. 599
So for grace, one is fayd to be a patient man, and another an hum-
ble man, and a third, afelf-denymg man. Though where any grace
is all graces are, yet a godly man is knowne by that grace which
aib moft eminently and vigoroufly in him. In this notion man is
fayd to be of the duft, and to returne to duft , as if he were no-
thing but duft, becaufe duft is the predominant Element in the
naturall constitution of man.*
And if fo, then this is an humbling confederation. Some walke
as if they thought the ground or earth not good enough for them
to goe upon. Mofes fetting forth the dreadfullnefs of famine, as a
puniihment threatned the Jewish nation in cafe of diiobedience,
tells us it fhall fall on all forts , bot-h of men and women ( Heat:
1%. 56. ) The tender and delicate woman among yon , which would
not adventure tofet the file of her foot upon the ground for delicate-
nefs and tendernefs, &c. Some are loth to puc their feet to the
ground, whereas the beft"foote that ever trod upon the ground,
is duft as wel as the ground trodden on , and 'tis but dufi to duft
when they are in the duft,and dirt to dirt if they fall into the dirt.
The Apoftle, among other reafons, for this alfo, calleth the body
of man a vile body (Phil: 3.21.) Who fhall change our vile body that-
it may be fafhioned like unto his glorious body. Our bodies are vile, .
chieily from the contagion of fin,that hath made them moft vile ;
But they are comparatively vile, with refpeft to the very matter •
out of which they were all reprefentativeiy made when the firft
man was made,without the leaft taint or touch of fin. Man at beft
as to the body is but a little breathing duft or moving clay. And
did we fpiritually look upon the matter of our bodyes , it would
exceedingly humble our fpirits, and keep them low even when
like Jordan they are ready to over-flow all the banks of modefty,
and moderation. We heare of a bird, who priding himfelfe in
fpreading and perufing his fine feathers, is-prefently as it were,
afharried by looking cown upon his owne black' feete. Surely did
man often confider that his whole body is of the earth , it would
be an excellent meanes to keepe his heart in a lowly frame, how
highly foever himfelfe is exalted in the earth.
And as man, while he lives is from the duft ; fo when he dyeth
( thac's another humbling consideration ) his body not only re-
turnerh unro duft, bu r rurneth into duft. David, as the figure of
Chrift cryed out ( Tfah 22..1 5. ) Thou haft brought me into the.
duft
6og Chap. 54. An ExfoptioH upon the Book^of J © b Verf. 15.
-4 — ; — ■
duft of death. Duft and death are ndere acquaintance, and all that
dy,grow quickly into neerer acquaintance with the duft.lt is fayd
( Pfal: 103. 14. ) The Lsrd knoveeth mr frame , he remembreth
that we are but duft. But what advantage is that to us , that the
, Xord knoweth the one, and remembreth the other ? I may anfwer
as the Apoftle doth to another quefiion(£ow.- 3. z.) much every
yvay y chiefly, becaufe he will pitty us and fpare us and deale ten-
derly with us, as confidering how frayle we aje. Now as it may
be our comfort that God remembreth we are but duft, fo 'tis our
duty to remember that we are but duft , and that we muft to the
duft. Shall God remember that we are duft, and fhall not we re-
member it our felves ? Did we more remember that we are duft,
we fhould more prepare for our return to the duft. Yea, I may
fay, we fhould be more in heaven , it we were more in our duft ;
that is, the gracious and ferious meditation of our natnrall vilenes
and infirmities would provoke us to looke heaven-vvards,and pre-
pare foe heaven, where thefe our natnrall bodyes fhall become
fpirituall ( 1 Cor: 15. 44. ) that is, they fhall be like fpirits
( though not turned into fpirits ) living without food or deep,
living free from wearinefs and ficknefs, from paines and languifh-
ments, yea free from the remoteft feare of ever dying or return-
ing againe into duft. Such as thefe and many more would be our
foules advantages, did we often ( as becomes us ) remember thac
our bodyes are of the earth , and muft fhortly be earth againe.
Thus to be earthly minded, is the way to be heavenly minded.
Many are earthly minded, that is, they mind earthly things, but
few mind that themfelves are earth. In what holy heights and e-
levations of fpirit fhould we be, if we could fpiritually remember
how low we once were, and how levy, as to our bodyes, we within
a few dayes fhall be.
Laftly , This truth fhould take us off from all creature-confi-
dence from truftingm man. fitr fed is the wan (faith the Lord, Jer:
I7.<>.)that truft eth in man^and makethfiefh his arme.'Tis a cu rfed
thing for man to truft inman,becaufe truft is an honour proper zo
God 1 he alone is to be trufted : And as it is a curfed, fo it is al\b
a foolifh thing to truft in man. David a Great Prince giveth us
this counfel-from God ( Fftl: 146. g, 4. ) Fnt not your truft in
Princes, nor in thefon of man in whom there is no help • his breath
gcethforthy hereturneth to his earth ( or to his duft ) in that day
*ll
Chap. 34. An "Expo fit ton upon the Bjo'^of Job. Verf. 15. 601
all h i<i thoughts perifh y happy is the man that hath the God ofjacsb
for his help.Whzt can dull do for duWPwhat can duW get by dull?
that which is vveake may become Wrong, by trailing to, or leaning
upon than which is ftron^ ; the weakeft man is Wrong enough,
while he truWeth upon the Wrong God ; but if weake truW upon
vveake, how {hall it be made Wrong. Therefore let all flefh hear- 1
ken to the words of the holy Prophet (I fa: i:ii.) ( cafe ye from
man y whofe breath is in his nofirills ; for wherein is he to he ac-
counted of? Man himfelfe is ifntie-ceafag creature {David ufeth
the noune of this verbe to exprefle himfelfe fo, Pfal: ^9. 4.) and
therefore we have reafon to ceafe from man y to ceafe from any
high eWimation of the higheW men, much more from any confi-
dence in them. What can we affure our felves of from any man
living, feeing he hath no aflurance of his owne life ? The Prophec
Would feave us underWand that, while he faith, hk breath is in hu
nofirills ; Mans life is gone as foone as his breath is gone, and how
foone may that be gone! David defer ibeth a proud man , pxff<>g
at his enemies (Plal: 10. 5. ) He is puffed up and fwelled with
high conceits of himfelfe, as if he had fome great matter in him,
and he puffs at others as if he could do fome great matter againW
them,forgetting.that himfelfe isbuc(as to his being in this world)
a puffe of wind, which paffetb away. As then, we need not feare
what hurt man can doe us, fo vve should not hope nor have any ex-
pectation from him that he by his owne power (how great foever
his power is ) can doe us any good, wherein (as to either of thefe
purpofes)i> man to be accounted of? Man is an excellent creature,
a creature of high account,as bearing the image of God,his foul is
of more worth then the gaine of the whole wo:\c(Math: 1 6.26.)
and thus he is more to be accounted of, then all that in the world
is moW accounted of ; But confider him as. to the fraylety of his
life, and the po!fibility,yea probability of his iuddaine paWage out
of this world, and then, wherein is he to be accounted ?f ? If vve Op-
pofe man to God,or compare man with God,or truW man in ftead
of God, he is as vaine and worthleffe as any thing, a thing of no-
thing, or lefle then nothing.
Hhhh JOB,
6oi Chap. 54. An Expofttion upn the Boe\^ ©/Job. Ve:f.i&
JOB. Chap. 34. Verf. 16, 17.
if now thou hafi under flan clings heare this 3 hear-
l{en to the voice of my words.
Shall even he thit hiieth right^ govern ? and wilt
thm condemne him that ismofl juji .<?
ELifat having thus farre applied himfelfe to Jobs fiends, upon
an Aiiurance that ihey were, men of underftanding ; for ib
He befpake them at the 10th verfe ; Hearken unto me ye men »f
mitrftanding. He now turneth his fpeech particularly to Job •,
and he dorh it upon a hopefull fuppofition, that he alio was a man
of undemanding.
Verf. 1 6. If now thou haft Hnderftanding, beare this.
The word which we render under ft anding , is not a noune^ but
the infinitive of a verbe in the Hebrew: and it may be rendred
njF3 cm ac- thus ; // thou haft to underftand 5 that is, if thou baft an ability to
csmu inpeml- underftand, which in fenfe is the fame with our tranflation, If
t: ^ no ^°l*lyjhoii haft wderftanding. This forme of fpeaking by the infinitive
LaleJ^r^f- for the noune, is frequent both in Scripture and other Authors.
niti-vm loco Thus 'tis fayd , Tour to know is nothing • that is, jour knowledge
nominii. Si eft ' ls nothing , tiilejfe another know It , or be made knowing by ir m
intclligere. 1. j^ et us p e (ftich t he Oratour) what thy to live blejfedlyis ;
e^ntMigeM. ^ {s ? ^ thou col , n:eft bleftednefs. And anorber, / have
Scire twin ni- toft to be afhamed ; that is, fhamefaftnefs or modefty. Thus Elibu,
bil eft, Sec. If then haft to under ft and , he are this.
Jttven: But itmay bequeftioned, did Elihu indeed fufpecl whether
Videamuf bea- n y ^ underftand, or were an underftandin*; man P^Every man
'(hum quale fit. nat ^ an undemanding, as he is a man. To underfland is the pro-
Cic: perty, the infeparable property of a reafonable creature. Why
Hocvereriper- t hen doth Elihu put a doubt upon Job in this, and fay, If now then
MiA.e.puio- fap ur.lerftandlnggLC.
No't areTccu- * anfwer i E $* indeed deales with Job as if he were fome-
leii Apojhophe what below man in this bufinefls, at leaft, i5 if he were dull, and
quiiu* jobi at- ftcw te receive, and apprehend whac had been fpoken to him, and
ttntionesrexc f- there—
Chap. 34. An Expefttion upon the Book^of J b. Verf. 16, 6o$__
therefore by this Apoftraphe, he excites and ftirres him up to fet"'- Si velmi-
his underftanding a-work to the utmoft ; As if he had iayd, Al- "J^" bo '
though thoH haft a habit of under/landing, yet thou haft not atted it j^ erC j ' ' -
lib* an under/landing man ; nor given fueh prcofeofit in this matter Infinitivut in-
as" is expelled. teliigere, r.on
■ Further , Thefe words, Ifmw the* haft under/landing, referre P lemm "«#*-
not to the faculty, but to the fpeciall attributes of his under- fj" 1 ^™^/*^.
Handing ; chiefely to thefe three. . nuijjimum m-
Firft , To the i'oundnefs of it ; // thou haft any thing of a fend teUe&um , qui
wderftanding. The understandings of many areficke, and dilea- infinitive a-
ied, their underftanding are tainted and infected with errours Z™ emp Y£*'-,
and miiperiwahons. Now // thou haft any tving of ajour.d under- fg n if cat . Stu-
ftandina left in thee, if there remaine yet any ftrength in thy un- pidum ergo et
derftandihg, to apprehend the force of thofe arguments and rea- vecojpdea Jo~
fons which I {hall propofe to convince thee by, heare this. Erro- ^f 1 tf #^£f •
neous understandings are altogether unfit to entertaine truth. Sj ' .j .
As there muft be a iutablenefs between the ftomack and the meat, mnt ^- i^ eSt
elfe it is not digefted, fo between the minde and the object, elfe Bez:
it cannot be received.
Secondly , To the uprightnefs or impartiality of it ; If then
haft understanding ; that is, if thou haft an unkiaffecL under -/landing ;
Sometimes the atfedions turne afide, and bribe the underftand-
ing ; felf-intereft puts a blinde upon the undemanding. When a
man hath a minde to that which is not right, he will have a minde
to understand any thing that oppofeth it.
Thirdly , To the fpirituallnefs of it, If thou haft under ft and-
h:g ; that is, a renewed, a fpirituall, an holy underftanding, or the
understanding of the holy, heare this. A man may have a great na~
turall underftanding, a deep judgement,and yet be a very childe,
or a man of no underftanding in the things of God. Only a fpiri-
tuall underftanding is fuited to fpirituall things, (as the object i?,
fuch muft the faculty be) that faculty which deales a-right about
fpirituall things, muft be a fpirituall faculty. The Apoftle fpeakes
concludingly( 1 Cor: 2. 14. J The natural man ( that is, the man
unconverted or unregenerate ) ferceivethnot the things of the Spi-
rit of Cjsd^ for they are foolifhnefs unto < him: neither can he know
them y bccaufe they are fpiritually difcerned. And therefore the
fame Apoftle profefleth to the Celoffians (Chap: 1. <y. ) We doc
not ceafe to pray for you y and to deftre that ye miqht be filled, with
H h h h 2 the
604 Chap. 34. An Exysjitton upon the Book^oj Job. Verf.itf.
the knowledge of his will^n all mfdmie^and fpirituaU underftanding.
The will of God being fpirituaU, cannot be truely knowne but by
a fpirituaU underftanding. According to this three-fold attribute
of the underftanding we- may ex- ;pund Elihu fpeaking to fob, If
thou haft a fpirituali underftanding, an imbiafled underftanding,
a found underftanding, heart this. As if he had fayd, / have fpc-
ken, and am about to fpeake \fuch-tbings as may call out theftrengthy
the beft, the utmoft line of a found, impartial! and fpirituaU under-
ftanding, to fund the hot tome and the depth of them. Thus he pro-
vokes him to attend, not only with his eare , but with his under-
ftanding, with the beft oi his underftanding, with the beft under-
derftandingtothe things he was to fpeake. And in this fence the
inoft of men, all bad men have no underftanding ( Pfal: 14. 2. )
and Job, though a good man, had much deficiency in his. If -,mv
thou haft underftanding, hears this..
Hence no-.e.
He that hath not an 'ght ;a found, a fpirituaU under]} anding, can
fcarce befi'd to have any underftanding at all.
There are many underftanding men, who have not this under-
ftanding, o r an underftanding for this. While David faith ( Pfal:
49.20 ' ' '.'■■" 'hat is m honour and under ft andeth net , he fup-
poietb,r'iU a manafcended to the higheft pitch of honour , may
yec be without underftanding, that is, without a right, a found,
a fpirituaU underftanding ; and then ( as it followeth there ) he
is hke the beafts that perifh. Beafts have no underftanding at all,
the rationall or intelle&uall power is proper toman. A man in
honour , not having this honour, a right underftanding, maybe
nsmbred among the beafts. If thou, hath understanding,
Hear this.
As if he had faid, I am not calling thee to hear an idle ftory,or
a trivial matter 5 Hear this, there is an emphafis in the words
both as to the Ae"l and Object.
It is queftioned what Elhu particularly intendeth by this; fome
refer it to what he had fpoken before in Job's audience, though
directed to his friends : Hear what I have fpoken to thy friends
m the former part of the chapter, in vindication of the righte-
ctifnefs of God. Secondly, Others refer it to what Elihu was
now.
Chip. 34. An Expofttion upon the BoaJ^ of Job. Verf.i6\ 605
now about to fa; ; I have not yet done, I have not yet brought
out all my reafons & arguments,! have not emptied my treafures,
I have yet more to fay, Hear this : A third lort refer thefe hor-
tatory words, hear this, in the former part of the verfe, to what
he had already fpoken, and thofe in the latter part of the verfe,
hearken to the voice of my words, to what he had yet to (peak ; but
it is not much to the matter to which we refer them, it being
clear, that whit he had faid,and what he had to fay, was matter of
Weight ; and fo hear this, is emphatical, this great, this deepens
fifefttl and ncceffary point of Dottrine, which I already have decla-
red, or am now about to declare unto thee.
Hence Note.
That which we hear, w e fhouhl labour to under ft and.
(Col. 3. 16.) Let the word of Chrift dwelt in you richly, in all
•wifdom ; It is not enough to hear the word with our ear?, or to
have it in our mouths, it muft dwell in our memories, and it muft
dwell there, not inabeggerlypoor fafhion, but richly ; which it
never doth, till we have a found and clear undemanding of it,and
are both in heart and life conformed to it, yea transformed into
it : thatis it which the Anoftle meaneth by the dwelling of the
word in us richly in all wifdome. And he further afluretb them
{chap. 2. 1, 2.) that he had a great eonfliftfor them • that is fas
we put in the Margin)he had a great fear or care ofthem,that their
hearts might be comforted, being knit together in love, and unto all
riches of the full affurance of under ft anding, to the acknowledge-
ment of the myfterie of God, and of the Father, and of Christ, in
whom are hid all the treafures of wifdome and knowledge. He had
held forth thofe great myfteries, the myfterie of God confidered
effentially, the myfterie of the Father confidered perfonally, the
myfterie of Chrift confidered mediatorily; and,therefore he pref-
feth them to get a full affurance of understanding about all thefe
myfteries. WhenChrift was difcourfing with his difciples after his
refurrcction, (Luke 24. 45.) it is faid^ffr opened their underftand^
ing, that they might underftand the Scriptures ; and then they did
not take in what he fpake only at the ear, but at the heart alfo.
Thus (a/icls 16. 14.) The Lord opened the heart ef Lydlajhat fl.e-
ait ended unto the things which were (poke >n of Paul ; that is,he gave
her an inward ear,, and caufed her to underftand the things which
fee fpake.. Second-
6o6 . Chap. 54. An Expofition upon the Book, of J B. Verf. 16
-f- . 1 — . — — — — ____ *
Secondly Note.
Whatsoever we hear is lost, and hut fcattered in the ayre y if we do
not underhand it.
Though we nave it in our books, yea though we have it in
our memories, 'tis loft, if we underftand it not ; we read of a
l m K) fated within y and on the back- fide, with f even feals, (Rev. 5.
1 .) we read alio (v. 4.) that John wept mucky becaufe no man was
found worthy to open and to read the book : That fealing of the book
was nothing elfe but the (hutting of ir up from the underftanding;
and when Chrift opened the book, he gave the underftanding of
it : the whole book of God is a fealed book, unlefs we have an
underftanding, or a faving knowledge of the truths therein con-
tained. WhatJ^«faid {Rev. 13. 18.) of counting that myfte-
lious number of theBeaft, inuft be faid in its proportion of the
whole myfterie of godlinefs , let him that hath underftanding
count and confider them.
Note Thirdly.
Every underftanding is not fit to receive the Truths of God.
An unregenerate man is not fit to receive any of the Truths of
God i The natural man (that is, the man who hath nothing but
nature in him) perceiveth not the things of God, he hath not a futable
faculty for them ; and a's a natural mans underftanding cannot at
all receive the things of God,fo every degree of a fpiritual under-
ftanding cannot receive all the truths of God,or not all the thir^
©f God in all their truth. The Apoftle diftribur.es perfons into
feveral degrees, avid calls fome babes, md others grown or perf eft
men ; that is, fuch as have an underftanding fit to take in and di-
geft the higheft and deepeft things of God ; and hence it is,that
Chrift told his difciples (John 16.12.) who had a renewed un-
derftanding, only 'twas in alow degree, Ihavemany things to fay
unto you, but ye cannot bear them new ; I fuppofe the reafon why
Chrift faith they could not bear thofe many things, was not be-
caufe being many, they were too great a burden for their memo-
ries, (though polfibly there might be fomwhat in that ) but their
inability of bearing thofe many things, was chiefly in their under-
ftanding. There are fome truths, which though a man can remem-
ber, yet he cannot bear them ; and the more he remembers them,
the
Chap. -54. An Expofttion upon the BooJ^of Job. Verf. 17. 607
1 ^ . . -
the lefs he can bear them ; the weight and myfterioufnefs of
them even cracks his brain, till he receives more light from God,
and more ftrength of underftanding, he cannot bear them : If then-
haft underftanding, hear this ;
And hearken to the voice of my words.
This latter part of the verfe is but the repetition or further en-
forcement of the fame thing, we had the like expreflions chap.
33.1.8. and therefore I fhall not ftay upon this, only Note fur-
ther from the whole.
The beginning of true wifdome is to have a readinefs to hear, and
to fhewsurfe Ives teachable.
Some overween themfelves fo mnch, as to matter of know-
ledge, that they will not be taught ,• they judge themfelves fo
learned, and fully inftructed, that they will hear no more inftru-
clion, nor learn any other leflon, they are paft the School ;. yet al-
vvaies they who know much in their own conceit,are leaft knowing
in truth and reality : there is nothing doth fo much hinder the re-
ceivins of knowledge, as an imagination or proud prepoffefYion of
it. The ftuggard (faith Solomon, Prov. 26.16.) is wifrr in his own
conceit ; then (even men that can render a reafon : They which have
leaft reafon, are the greateft negle&ers of it ; only an undemand-
ing man is willing to hear, that he may gain more underftanding.
Therefore Eli ha admonifheth Job, If now thou haft underftanding,
hear this, avd hearken to the voice of my words : What Eli h ft
"Would have Job hear and hearken to, followcth in the next verfe,
and in thofe which follow, to the end of the 3 3d verfe.
Verf. 17. Shall even he that hateth right govern? And wilt
- thm condemn him that is most ]us~k ?
This is matter indeed worth the hearing and hearkning to.
Shall even he that hateth right govern %
Shall he? He fhall nor, or at leaft fhould*not, he ought notj
he of all men is the unrltteft man to govern, that is,' to do all men
right,who hateth right. The Interrogation leads us to this ftrong
Negation, or indignation rather ; What ! He that hateth rigrr,
whcfe very fpirit is agiinft it, whofe affections withdraw from it,is
he
<5©8 Chap. ^4. An Exps'.t.on upon the BooJ^of. J o b Ve:f. 17
USti/Q 7"^'- he made up for a Governour ! The Hebrfvv word notes right ftoni
cium,Jtgnijkat m ^ ^ flun . fuftice cr right eoufvefs conffts tit the due order and
°' % - em T^i conil; difpofuion of.thixgs and affair s,tr -an facied and difpenfed in this
convenienti world from man to manner between man andmat'. • ic imports alio
tuitmjic that order in:o which die moft wife providence of God placeth
odiens judicium both things and perfons ; we may take it here in both or either of
ejlquinonfub. tnele r ences . skalike that hatetb right
Jcribit dixir.o ^
ordini- Coc. Govern.
lDJr\ Lieavit The w o^dj"endered to Govern, hath a threefold lignification in
aUigavdt Domi- Scripture. Firft, and moft properly, to binde up : Secondly, by a
narietiqm Jig- Metaphor, wheal ; becaufe there is To great a ufe of binding in
nifcat^uod qui healing ; the skilful ligarure of a wound, or of a broken limb, is
dommatur juu Q c £ Q ffiuc j-, CO nfequence in Chirurgery, or the art of healing ,
Jgibufque ' tnat binding alone is put for healing ; that which is well bound,is
tranjgrejforei, in a fair way to healing. We finde both thefe acts put together
Pagn. in that great promiie of the Churches glory under the Gofpel,
(Ifa. 30. 26.) Moreover the light of the Moon fball be as the light
of the Sun, &c. in the day that the Lord bindeth up the breach of
his people, and healeth the firoke of their wound.
Many learned Translators render the word here, by binding or
healing, or by binding, as it refers to healing. The Vulgar La-
Humtptid qui tine gives it paffively, Can he who dsth not love right be healed ?
nonamatjudt- j^ f ence of which reading is this; god doth not ufe to heal or
te/f. Vule blnde up the wounds of thofe who hate Right or Juftice .- Why fhould
the wounds of rhofe Magiftrates be healed, who have no care, by
doing right, to heal the wounds of others ? I fhall not ftay upon
this Tranflation, becaufe the Original Text clearly carryeth an
active (signification. And feme who retain this fence of the word,
h V" Tu 'udi tranfla ^ ll a & ive ty 5 Shall,or will God heal him that hateth right ?
cliTobhgam Surely he will not : Ifa man hate Juftice, and right, how can he
((cvtdnufrj exped that God fhoiild be a healer to him? And thus it is ex-
Jun. pounded in reference to Job, who complained that God did not
heal him of his wounds, his wounds, though grear, were not cu-
red : now faith Elihu,, will God heal h'm that hateth right ; that
is, who doth not approve of that which is right ,• or, asitfol-
Anetidtn it qui loweth, r*hocondemxeth him that is moft ju Ft, as £lihx charged
cdio habet )& t £ t0 have done.
obligaretvul- J . j another renders, mil he that hat e:h the right heal the
xmtum. Pafc. o * wounded?
Chap. 34. An Expojition upon the Bool^of J o b. Verf. 17. 609
•wounded ? The fence of which reading is given thus ; Surely
God who is ready to binde up and heal the wounds of thofe chat
are afflicted when they repent, is no hater of right, nopcrverter
of Juftice, as thou O job haft faid God doth; feeing God is ready
to heal the wounds, and binde up the fores of humbled finners,
how unjuftly 'haft thou charged him with perverting of juftice ?
The Tygurine verfion gives it thus, will he that hates rights aB An quioditju-
the part of a Chhurgion ? Will he binde up and heal ? Doubtlefs dicium Cbirur-
he will not, but will rather wound and afflict, vex and trouble £ M iw-tareiw.
more and more inftead of being a healer.- Either of thefe. ren- J/gur *
derings bear a good fenfe of this Scripture ; yet I (hall rather
take up our Tranflation, and infift upon it. And therefore
Thirdly, The word fignifies tropically to ride or govern ; and Verbum Ugandt
the realon arifeth clearly from the proper iignihcation of it ; be- W2W jumi-
caufe he that is a Ruler or a Governour, is alio a binder and a J^£7»Sn *"
healer : Magiftrates binde the people that are under them to or- p otir ^ „ aia ?w -
der, they binde them by their Laws. Laws are as bonds, they impemm U-
have a binding power, they binde either to obedience or to pu- gam, &c.
nifhment; and therefore Magiftrates are binders^ they binde the Merc. ..
unruly and dilobedient, they binde with the rule of the Law, and d/£^f *
with the penalties of the Law. When any break the rule of the
Law, then they fall under the penalties of the Law, Co that every
way a Magiftrate is a binder ; and as he is a binder, fo a healer ;
The Laws of Government by which people are bound, are for
their healing, for the healing of their manners and corruptions ;
asalfo, for the healing of thofe whom they have oppreffed or
wounded by their evil manners and corruptions. Further, all
Governours iriould, and righteous Governours will improve their
power and authority for the healing of thofe differences that arife
among their fubjects, or thofe over whom they are let: In all rifefe
refpects, Magiftrates are healers and binders. Thus the Prophet
Ufa-. 3. 6,7.) expreifeth them, When a man {hall take hold of his
brother, of ihehoufe of his father, faying^ thou haft clothing, be
than our Ruler, and let this mine be under thine hand : Here .is a
breach, a ruine in the State er Commonwealth, let this be under
thy fftnd,do thou undertake the cure of this ; but in that day fh all
he fwear (v. 7.) Irvill not be a healer : We put in the margin, a
binder , that is, I will not be your Governor ; your cafe is io
'defperate, and you are fo obftimte in your way, that I dare not
I i i i i;n ier-
. 610 Chap. 34. An Exf9pt'i9ft upon the Boeh^of Jo b. Verf.17.
undertake your cure, I will not be a healer to you, ok I will net be
. your binder ; or as therealon of his refufal is there given by the
Prophet, from his own inability or incompetency for that under-
taking ; /» my houfe is neither bread nor clothing, make me not a
Ruhr of the people. Thus the word very figniricantly holds out the
office and ufe of Governours ;. they are or ought to be binders or
healers : the wounds of the Body policick need a healer as much
as tbofe of the body natural ; Governors are State- Phyjicians :
and therefore we read very well, Shall he that hateth right go-
vern ? Mr Broughto* faith, (fan a fte to Judgement rule well ? ca-
king this fence, Slihu doth two things in this verfe.
Firfr, He fheweth howunfit an unjuft perfon is to rule ; this he.
do'.h in the former part of the verfe.
Secondly,. He flieweth how unfit it is to condemn or cenfure a
juft Ruler ; this he doth in the latter part of the verfe. Shall even
he that hateth-right govern ? He ought not. And fhall he that
governeth righrly be hated ? Shall he fall under unrighteous con-
demnations,, who condemneth others rightly? He fhould not.
As he that is unjuft is unfit to govern, fo 'tis not onlyuncomly,
hut abominable to condemn a juft Governour. This is the fum of
die whole verfe. From the former part of it already opened,Sta#
he that hateth r ght got ern ?
Obferve.
Firft, Some men are haters ofjuftia, R'gh, and Right eoufr.efs.
What is there fo good, but an evil man hareth it ? and the bet-
ter it is, the more he haterh it : How precious a thing, is rigbte-
oufnefs, yet 'tis hared ; {Mic. 3.1,2.) Hear, I pray you, C wheals
of Jacob, &c. Is it not for pu to know judgement, who hate the good
and love the evil ? How precious a thing is peace ? and yet there
are pace-haters • My foul ffaitk David, Pfal. 1 20. 6.) hath long
dwelt with him that hateth peace. How fweet a thing is light ? the
light of the Gofpel, yet there are many light-hater?, (Joh. 3 .20.}
ffe that doth evil, (loving to do it) hateth the light: How precious
a thing is holinefs ? and yet there are hollnefs-haters ; how preci-
ous a thing is tru h ? and yet there are truth-haters ; hewjnfi-.
nitely precious is God ? and yet there are God-haters ; (Rom.i.
30.) How lovely, how defireable is Jefus Chrift,both as a Saviour
and as aSanclifier ? yet even Jefus C hrift (who hath lov^d us,and
waited .
Chap. 34. An Expojition upon the Booi^ of J B. Verf.17. & l l
. _ __ _-#-
v/afhed us with his own blood) is hated : There a:e many Chrifr-
httersy as himfelf cold the Jews {John 1 5. 24.) They have both
feen and hated, both me and my Father. And it" there be that prin-
ciple of abomination in the heart of man to hate God and Chrift,
what good is there thauhe heart of man may not fee his hatred
upon ? £//'£» fuppofeth that there are haters of Right and Juftice,
which are the moft amiable things in the world ,and iliould attract
the love of all perfons to them.
Secondly, When Elihtt faith, Shall even he that hateth right
govern ? How difdainfully doth he fpeak of fuch ?
Hence Note.
To hate right is a moft hateful thir.fr.
He is not worthy the name of a man that hateth right. When the
Prophet Eli(haio\dHaz,ael\vhat ftrange things he fhaald do,what
havock he ihould make in the world , he faid (2 King. 9. 1 3.)
But what) is thy jervant a dog, that he fhould do this great thing f
as if he had faid, . to do fuch a thing, renders a man as vile and
contemptible as a dog : 'Tis a piece of unrighteouinefs to reckon
0: number them among men, who are haters of that righteoufhefs
which fhould be exercifed among men, and is the prefervation of
mankinde ,- not to honour righteoufnefs is a hateful thing, not to
do right at all times, and in all things, is a hateful thing ; what
is it then to hate right ? How juftly hateful are Juftice haters 1
Some may fay, are there any indeed fo bad as to hate right ?
Ianfwer, Firft, There are fome who profuiedly, plainly, with
a bold and bare face hate the right ; rhereisinall natural men a
feed of this hurzd^The mfiome of the flejh is enmity againfi Cjod;
and-furely, if it be enmity againft God, it muft needs be enmity
againft all that is good ; now as there is a feed of that enmity in
every man's nature,fo there will be the workings and fruits of that
enmity in many mens lives.
Secondly I anfwer, He may be faid to hate right that doth not
approve right, that doth riot love and delight in ic; not to love,
not to delight in that which is right,is to hate the right. As he that
dothnot love God, is a hater of God ,• the fecond Command-
ment fpeaks thus, /'the Lord thy God am a jealotu God , vifiting
the iniquity of the fathers upon the children^unto the third aid fourth
generation of them that hate me, and freeing mercy to thonfands of
Iiii 2 them
6\l Chap. $4. An Exyofition upn phe Book^ oj J b. Verf.17.
r/j«# rib/i/- love me, and keep my Commandments . Ruing of God,
and loving of God, divide the whole world ; they that do not love
God, hate him ; there is no middle.. of participation between
thefetwo, between the love and hatred of God: fo there is a
hatred of Juftice 0: Right in him who loves it not ; though a man
co not make profeilion againft it, yet if he hath not an afre&ion
to ir, he tvili at lait be found amongft that moft hateful company,
the haters of righteoufnefs : not to hate evil, is to love it,and not
to iove good, is to hate it in God's account. Many fiand as neu-
ters iathe dayes of this world, but in that great day of the end
of the world, there will be no neuters feen : all fliall ftand in two
parts, either among the fheep or goats ; and among all the fheep
there will not be one found, who hath not been a lover of good-
nefs and righteoufnefs 5 nor one among all the goats, who hath
not been ( in the. judgement and efteemof God J a hater of
them.
Thirdly, They may be faid (in a degree) to hate right, who
though they have fome love to it, yet love it in a Iefs degree then
theyfhould, or lefs then they ought ; a lower sr UJfer degree of
Lsve, is akinde of hatred in Scripture language : The Law of Mo-
fes faith (Vent. 2 1 . 1 5 y 1 6, 1 7.) If a man have two wives, one belo-
ved, and another hated, and they have born him children • both the
beloved and the hated, and if thefrfi born fen be hers that -was ha-
ted ; then it fhallbewhenhemakethhis fon inherit that which he
hath, that he may not make the Jon of the beloved firfi-brrn before
the fon of the hated, dec. But what doth he mean by the wife that
isha'ed ? Surely the wife that is not fomuch loved ; though he
loved both truly, yet not loving both in the fame degree,' he is
faid to hate one of them ; fo I conceive that Scripture is to be un-
derftood (Luke 14. 16.) where Chrift gives the rule concerning
Difciple-i'hip ; // any man come to me, and hate not his father, and
mother, and rvife,and children,and brethren, and fitters, yea and his
own life alfo, he cannot be my Difciple .- When Chrift layeth this
charge upon his Difciples, to hate wife, 'and children, cjre. would
he have his Difciples turn their hatred upon thofe relations ? the
rule of the Word forbids that : So then, his meaning is only this,
if in cafe of following me, a man finde any (lop or hindrance by
thefe, he muft not let out his love fo to wife, and children,^ . as
to hiflder his coming to, or following of me. Every man muft take
off.
Chap. 34. An Exfofttion upon the BooJ^of J B. Verf. 1 7.
off fo much love from thefe deareft worldly enjoyments, as hin-
ders men in following Ch rift ; and he who through grace is ena-
bled to do fo, is in a true and clear Gofpel fence faidtohate
them. That which we can leave for Chrift, we hate in compari-
fon of that love which we bear to Chrift. Thus in the Text and
Point, they may be faid to hate the right, who bear not a due
proportion of love unto it ; not to love righteoulhefs with higheft
& warmeft affecYions,is a degree of hatred. Some love the right,
but they love it lightly,they love it lefs then riches and gain ; and
and therefore for felf-gain they turn afide from, and forfake the
right. Some will fpeak fair for Juftice, till .the offer of private
advantage either put out their eyes, or ftop their mouths ; he that
loves not to do right to others more then to enrich himfelf, will
quickly wrong others to enrich himfelf: Now he that upon any
terms or cosiiderations whatfoever (though it were to the advan-
tage only of Come others who are poor and diftreffed, much more
when its for his own advantage) is drawn to pervert the righr, is a
hater of it. Remember, any letter degree of love to that which
is right, may at any time be interpreted the hatred of it; and
when we love it lefs then our own concernments, we cannot re-
fill: temptations which entice us to dothatwhfch will declare. a
direct hatred of it.
Thirdly, From the whole tenour of thefe words, Shall he that
hateth right govern ?
Note.
They that hate right, or righteoufr.efs, are altogether unfit to Go-
vern, or to be Governonrs ?
Nothing is more contrary to the ftate of Government, or-the
qualification of aGovernour, then to hate right; righteoufnefs
is the fphear wherein he ought to walk,' and never to move out of
ir;'tis the bufinefs he hath to de,the trade which he hath to drive;
whatfoever heclorh in that capacity, he muft be doing righteous
things. So far as any man hath the power of Government in his
hand, if it be but over a family, much more over a Nation, he
ought to do right \ Davids prayer for himfelf as a King, and for
his fon who was to fucceed him in the Kingdom, was only and al-
together this, , ( Pfaf. 7 2. i .) Gjve the King thy judgements, O '
Lrrdj and thy right eon fnefs unto the Kings fon ; that is, teach both :
me.-
6 1 4 Chap. 34. A* Exfofttion upon the Bso^ofj ■. Ve rf.ly.
me and him what is right, give us a heart conformable to it, and
a readinefs of minde alwayes to do it : That's the lcope of his
prayer when he faid, Give the Kingthy judgements^ O Lord, and
thy rlffhtcoufiicfs to the Kings [on .- Nor doth he barely pray for the
gift or" judgement and righteoufnefs, but he puts theftampof
God up^n them ; Give them thy judgement s y and thy right eottfnefs.
1 1 is pollible for Kings to have a judgement of their own, and a
righteoufnefs of their own, which are not the judgements nor the
righteoufnefs of God. For as there is a righteoufnefs of God,
which fome being ignorant of, truft to a righteoufnefs of their
own for the juftification of their perfcn ; fo there is a righteouf-
nefs of God for the government of man, which fome neglecting,
ufe only a righteoufnefs of their own, both in condemning and ju-
ftifying other mens both perfons and caufes ; Princes being in
Gods place,(hould exalt the righteoufnetfe of God in the govern-
ing of men. And therefore the fame David .in his dying fong
fpake thus ( 2 Sam: 2 5. 5. J He that rUleth ever men muft be juft,
ruling in the fear e of God ; who ever he is he muft be juft, and
he muft.be juft in the feare of Gpd, which he can never
be, but in giving out the righteoufnefle of God ; that is, in dif-
penfing that forfcghteoufneffe, which is right according to the
vvillofGod. And if he muft doe right thus , how fhall he doe ir,
if he hate it? no man will doe that willingly or conftantly which
hehateth ; he that hates right is fo farre from doing it himfelfe,
that he cannot abide others fhould doe it. Whereas agovernour,
is not only to doe right himfelfe, but to appoynt others to doe it,
and to fee that they doe ir,or elfe to punifh them for not doing it.
The Rulers of the earth are fayd to beare the [word ( Rom: 1 3 .4.)
, And they are fayd to be Shields ( Pfal: 47. 9. ) They are fhields
to protect the good, and fwords to take vengeance of thofe that
•doe evill , both which are the workes of righteoufneffe. And if
fo, fhall ever he that hateth right gouerne ?
z/£nd wilt thou condemnc him that is mo ft juft ?
fieri w<? poteft The fcope oiElihu in the former part of the verfe was to de-
ar qui omnibus mon ftrate that God is no hater of right, or righteoufneffe, for he
tmpcratyjur* ^ nQt on jy ^ Governour,but The Governor, all the world over,
< *ut t quTcquam or over a ^ cne world, and it were a moft abfurd thing , to thinke
injufle agsu that he ihould be the Governouf of the world, and yet be a hater
Jtfcrc; € f
Chap. 34. An Expofition ufon the Bool^ of j o 1. Verf. 17. 61 5
of right f can it be knagin'd that he who ruleth all men , fhbuld
wrong any man ? Now feeing God who ruleth all is alwayes moft
righteous, wilt than ( O Job ) condemne him ( faith £//'£# J that is
mofi jufi ? God our governour is fo farre from hating, that he is
ever promoting juftice,he that is fo,is moftjuft,and wilt thou con-
demns him that is moft juft ?
Wilt thou condemns?
Jo condemne is to Jit in Judgement , And give fcntence against
ttmther. Wilt thou condemne, or give fentence againft God ?
Wilt thou ( as fome tranflate according to the ftrictnefs of the O- Et anju/htm
riginal ) make him wicked, that is mofl juft ? Elihu makes ufe of a infignem imji~
verv hard and fevere word, and it is conceived that he purpofely "™f acis •
• } i • -i *• t / 1 • • r 11 Hcb:
pitcht upon it, or pickt it out, to convince job, that-it is no fmalL
faulr, or orfence, to comphine ofor toquarrell with the dealings-
$f God. 'Tis indeed to condemne God,and to make him wicked,, p-^ T'yi
as the word imports ; Wilt thou condemne him iJalidum jujfu.
■ i- e « f UI valdi
that is moft jufi ? pfius ejl.
Here are two words ; in the Hebrew we put them together, Uum'tum, qui
and fo render them by a fuperlative , mofl jufi. Some tranflate, x*t' '^o^h
Wilt then condemne him that is firong and ;*r/??that is,ftrongly juft, juftiu ejl , ut
mightily juft ; God is full of ftrength and might , fofulfthathe, de^ ommum
and he only is Almighty, yet his might never exceedeth ^h^^uiht^dlm-
nor his ftrength his juftice. Strength and jirftice are commenfu- n.-irefuilines.
rate in God. And while he is fo ftrong , that he can doe what be TDD poteji
will, he 13 fo juft that he will doe nothing but what is righ- expom validu,
teous. numjujhmet <
Further, I find others joyrring the word firong, with the wordj^7*r2«
condemne. As itElihs had fayd, Wilt thou fo confidently, and peril- et parens ejl
nacioufly, condemne the jufi Gsd ? To condemne Gsd > though but a damnareoudes,
Uttle, topaffe the eafiefi fentence of condemnation upon him is badf g ^ ma ^ ^^
enough ; but wilt thouftronglj condemne him? We render cleare- Sp^JJJ,
ly to theicope of the place, Wilt thou condemne him that is msfi VJ jf^ q.d.eurz
jufi? qui fumme ju-
fius efi audes
Hence no*e. damns-re, deee
Firft , Gcd is mofi jufi, or altogether juft . W f h V&fi '»•
bijit iniquior. .
He is flrongly juft 2 mightily juft ; as he is ftrongly -merciful!, Rab: ScU
putting Merc;.
6i6 Chap. ^4. An Expfnlon upon the Book^of Job. Verf.i7 c
putiiny forth a power in pardoning fin, and ihewing merty,fo he
is firongly- ;utl, or altogether juft. The rule given to Judges by
Mofes fpeakesthus, (Dent: \6. 2.0. ) That which is altogether
juffy fl:alt thou follow. We put in the margin,/##/Vf, justice, Jhah
thopi doe ; that is, thou fhalt doe pure Juftice,nothing but Juliice,
or juliice without the leaft mixture, tincture,or (it it be potfible)
without the leaft fhadow of injuftice. I may &y,juftice,jufiice is
GW, that is, he is altogether juft , ftrongly juft, everlaftinglyand
unchangeably juft. God is juft under a three-fold notion.
cToyuif Igiv o .Fitft , As to be juft is taken /^r^/jjimporting a perfon accom-
*-aff-j.v tfcfttfp plifhed with concurrence of all perfections, and vertuous quali-
«pC*v.Phavor: t j eS# j n tnat i" en ce, I fuppofe, the Apoftle ufeth the word (iTim:
i . 9. ) The law is not givenjor ( that is, to terrifie or condemne)
a j us! man ; that is, for a man who is holy and good. Thus God
is altogether juft ; for he hath all the lines of perfection, of holt-
«eife, and goodnelTe centring in him, he is not only juft and ver-
tuous, but juftice and vertue it felfe.
Secondly, To be juft, imports the keeping ofpromifes, and
the performance of our word. He is a juft man , who when he
hath fpoken, you may know what to have of him, and where to
have him. Some give words, and you can get nothing of them
but words, that's injuftice,becaufe our words binde us and fhould
be as lawes to us. A man may chufe whether he will make pro-
mifes, but when he hath promifed,it is not in his choice,whether
he will performe or no ; his word bindes him. In this fence, Ged
is altogether juft. Whatfoever word you have had from God,
( an<i he hath given us many comfortable words for every condi-
tion )God is a juft God, and will performe it to a tittle. That
Glorious and everlafting wirneffe is borne to him by dying Jo-
fhua{ Joih: 23. 14. J And behold this day I am going the way of
all the earthy and ye know m all your hearts, and in all ymr foules,
that not me thing hath failed of all the good things which the Lord
your God f take concerning y u : all are come to pajfc unto you, and not
one thing hath failed theretf In this fence, God is fayd to be, not
only mercifull, bur juft in forgiving our fins ( i John 1.9.) If we
confeffe our fins, he is faith'full and juft to forgive w our fins, and to
' clean-e hs from a I unrighteoufneffc. It we confefle our fins fpiri-
tually and believingly, deeply, humbly, and affectionately ; if we
confelfe thus, he is juft to forgive ; why .? becaufe he hath given
a pro-
Chap. 34. An Exfofition upon the Bool^of Job. Verf. 17. A7
a promife to forgive tbofe who make fuch confeftions of (in. And
thus 'tis in any other promife ; hekeepes his word, he keepes
couch with man, he will not fayle nor come fhort in the leaft,
therefore he is altogether juft.
Thirdly , He is juft in the ftricteft acception of jufti«, giving
every one his due. It is poiTible for a man to be juft in neither of
the two former notions,he may neither be vertuous in hi.? aitions,
nor a keeper of his word as a man,& yet he may be juft as a Magi-
ftrate, juft as in a caufe committed to his determination. But God
is juft in all thefe 'three considerations of a juft man, and there-
fore he is eminently, or altogether juft. And I conceive, the lat-
ter of the three is chiefely intended here ; God is moftjtist, that
is, he never did, nor ever will, give an undue or an undeferved
ientence upon any man.
I might flievv diftinctly, that God is juft, and how juft he is ;
Firft, in rewarding thofe that doe- well ; Secondly, in puniihing
thofe that doe ill. And that becaufe he doth it ; Firft, by a law ;
Secondly, by a law publifhed ; Thirdly , by a law poftible (our
inability of keeping the law is confequentiall to the giving of it ;
man hath drawne it upon himfelfe) though now he cannot per-
forme it at all, yet God is juft iripuniPning, becaufe he fins againlt
a law that he had a power ( in his head or representative ) to
have fullhlled. Fourthly, God is juft, becaufe the penalties which
he infiieteth flow from a right and juft law(as the Apoftle fpeaks,
Rom: 7.12. J The law is kolj, and /«/?, and good ; and therefore
all the awards that are grounded upon it aiult needs be juft too.
Fifthly, he punifheth juftly, becaufe he never punifheth but upon
proofe,and evidence ; yea he will make every mans Confidence
a witnefs againft himfelf, or condemne him out of tys own mouth.
Sixthly, he 'punifheth juftly, becaufe he puniaheth impartially,
neither feare, nor hope, nor favour, can divert him ( I fa; 27. 1 1 .
Jer; 22. 24. ) Seventhly, he doth not only punifti in a proporti-
on to the law, but often in a proportion to the fin , and that nor
only to the meafure of the fin , but to the manner of the fin ; as
that cruel k : .ng Adonibezjek confeffed, when himfelfe was cruelly
dealt with ( his thumbs and great toes being cut off, Judg: 1 . .
7. ) As I have done [0 God hath requited me : As if he had fayd,
God is juft not only becaufe he hath puniihed me in meafure ac-
cording to mv fin, but after the very fame manner in which I fin-
• Kkkk ned,
-I
*l3 Chap. 34. An Expoftion upon the Bool^ of J b. Verf.17.
ned, he hath as k ware hie my fin in the eye of all beholders ;
what I have done may be feene by what I fuflfer.
Note, Secondly.
To ^ondemne God> who is Moft just , is the highest pnym of in-
in slice.
Wilt thou condemne him that is moft juft ? wile thou do fuch
a thing ? what ? cone'emne him that is moft juft ! How great a
wickednefle is this, if we confider , Firft , that what-ever God
doth, we ought to be patient under it. Secondly, that whatsoever
God doth, we ought to acquiefce or reft quierly and contentedly
in it ; that's more then to be patient . Thirdly, chat whatfoever
he doth, we ought to approve and juftifie God in it. Fourthly,
that we ought to magnifie God whatfoever he doth, though his
difpenfations are bitter,& burthenfome ; and if we do fo we lhall
finde the bittereft difpenfations fweete to us. Now if we ought
to be patient under, to acquiefce in, to approve of, yea to magwi-
fie and exalt the name of God in all his dealings with us and de-
terminations enncerning us, then how (infull is it to cpndemne
him ? What ? thall fuch poore creatures as we , take upon us to
cenfure and condemne the workes of God ! Some fay it at leaft in
their hearts, if they bad the reines of government in their hands,
they would carry things evener then God doth j they would put
all things right, if they might have the rule ; if they might a while
doeastheythinkefit, they would doe all things fitly. Some will
talke thus arrogantly of their fitnefstogovernethe whole world,
who have not wit enough to governe their owne familyes- ; nor
any grace at all to governe themfelves ; yea they will prefume
they could governe all men, who are fcarce fit to governe a heard
of (wine , or as Job fpeakes ( [hap: 30. 1 . ) to be fefover the dogs
i>fa mans flockj ; fuch as thefe will take upon them to governe the
world, & lay they could do it better then 'tis done. Things {houkl
not goe thus, if they might have their will. Though indeed (like
that rafh and inconfiderate young man in the fabulous Poet , who
defired for one day at leaft to be Charioteere to the Sun ) if they
might have their will, they would fet the whole world a-fire, or
put all into a flame in one day. Thus, vaine -man would be wife ( as
Zophar fayd , Chap: 1 1 . 1 2. ) Though man be borne lihj a wild
ajfes colt^ that is, being altogether unwilling to be governed by
Chap. 34. An Expojition upon the Book^of J b. Verf. 17. 619
any right law, he would faine give the law to and governe all ;
.what is this but to condemne the moft juft ? and how great , how
blafphemoufly imf*ident a wickednefle is this !
Uut fome may fay, Did fob ever thus condemne God ?
1 anfwer ; he did not condemne him in fo many words, he did
not formally lit upon his tribunall, and condemne God , but he
ipake inch words as did fhew a condemning of God, and El'ibn
jufily condemned him for fpeaking them.
Hence note, laflly.
Not to fubmit freely to, or to complaine of the dealings of God,
is a condemning of God.
This is a hard faying, we may be almoft aftonifhed to heare i r ,
what ? condemne God ? yeas,fo farre as any man murmurs againit
the dealings of Gcd, fo farre he condemnes God. The workes of
God mult be fubmitted to, as wel as his word, his diipenfations
muft be obeyed as wel as his lawes and confiitucions. Our com-
plaints of what he doth are cenfnres of his perfon. We cjueftion
not only the foveraignty and power of God, but his very wtVdome
and truth and juftice , when we relufl againft any of his acting*
or awards concerning us, though they produce our greateft fufrer-
ings. This Elihtt further aggravates in the next words -, Is it fit ts
(ay to a King, Thou art wicked ? and to Princes , Te are ungodly ?
If men will be mannerly to Princes, how much more mannerly
ought they to be towards God ?
K k k k 2 JO B s
, 6io Chap. ^4. An Expofawn upon the Book^of Job. Verf. 18.
JOB. Chap. 34. Verf. iff, 19.
/j- z/V/tV /# /ly f 4 lOngjhou art wichsd^ttd to Prin-
ces? ye are ungodly tf
How much lefs to him that acccptcth not the Perfons
of Princes? nor regardeth the rich more theft the
poor £ for they arc all thewor\ of his hands.
THefe two verfesare both an Illuftration and a Ccniirmatioft
or proof of what Elihu fpake laft in the clofe of the 17th
verfe, Wilt thou condemn him that u mo ft just ? Hereupon he
infers
Verf. 1 8. Is it fit to [ay tea King, thou art wicked ?
Thofe words r ,/> it fif y arz not literally and exprefly in the heb:
and therefore fome connect thefe two verfes immediately with
the former ; Wilt thou condemn him that is most juft ? Who faith
$ •/?' hR^- t0 a King, O thou wicked} and to Princes, O ye ungodly ? That,
Apoihta mi 1S > w ^° IS *"° J u ^> ^ at: ^ e *P ares not t0 ce ^ tne greateii Kings aM
•vocat Duces Princes of their wickednefs and ungodlinefs ? Or as the Vulgar
itipm&c. Tranflation hath it, who faith to a King, Othou Apopate ? I tell
^ u, 8« thee, Thou art fallen from that Juftice and Righteoufnefs which "
KeoiQ 15 ™ t k° u ^^ once exerc ^ e * n thy Government. It is faidof Nerojxz
quarp.,0 impw- had his five years wherein he govern'd excellently, but afterward
be ivgemit, he proved Apoftate, cruelly tyrannizing over (inftead of ruling )
condemnares ? his people ; as there are Apcftates in Spirituals, foinCivils; an
J ul ?* atofl ate is an hypocrite revealed, an hypocrite is an apopate vail'd :•
Woaiij' "^ ^°d unvails hypocrites of all forts, and will not fail fooner or la-
ter to reprove their Apoftacy. It is better not to be good, then not
to continue good .- Backfiiders are worfe then they who never fet
one ftep in the wayes of God and goodnefc.
So then, according to this reading, the fence may be given out
thus: As if £//'£« had faid, How canst ^ thou (Ojob\ ) poffibly
imagine thai God (hould be unjust, when he doth not forbear to tcR
the greatest Kings of their injuftice,and convince them of it - ke who
calleth degenerate Kings Apoftates, and unjust- Princes wicked ; he
that is thm impartial in reckoning with Kings } a+d the mighty men of
the
Chap. 34. An Exposition upon the Bo»k^ of Job. Verf.18. 621
the earth (as indeed God hath alwaies been, and will ever be) How
fhsnld he be unjust ? Wilt thou condemn the moft Jus~t ? Even him
who is fojufi, that he rebukes injuftice wherefoever he findes it, and
who can fade it wherefoever it if ? fPial. 105. 14.) He reproved
Kings for their f„ikes, (char is, for the fake of his peculiar people,
when they did them wrong,) faying, Ttucb not mine anointed, and
do mj Prophets no harm : implying, that he tr«fts Kings with that
great power to protect his anointed,and to fave his Prophets from
harm ; and therefore would not take it well at their hands,if they
abufed their power to hurt and afflict them. This is a good read-
ing, but I fhall not infill upon it, though fome infift much upon it,
became I would rather favour our own Tranflation, and carry the
Interpretation that way, as containing an argument to prove, that "
it is a mod wicked thing to condemn God'as unjuft, becaufe men
are fcarce any where found fo prefumptuous, or bold, as to fay 'to
a King, Thou art wicked, or to Princes-, ye are ungodly. It is much
e after for any man, much more for great men to do evil, then for
others to tell them fa: And as the faults ef Princes feldome fnde
reprover s,fo it requires a great deal ofwifdome y not to commit a fault
in reproving them.
Is it fit to fay to A King thou art wicked ?
Is this a comly thing ? Or will Kings endure it? And if fo,
doth it become thee, O Job, to fpeak hardly of God ? O: will
he endure it ? Elihu did not charge Job with fpeaking evil of
God directly ; but would intimate to him, that while he was fo
unquiet under the afflicting hand of God, and preffed him fo of-
ten for a further hearing of his caufe, he did very dangeroufly re-
flect upon his JufUce ; and that feeing we iland in awe of
Kings and Soveraigne Princes , and dare nor misbehave our
felves before them, nor let fall an unreverend word concerning
them,how durft he prefume to fpeak any thing unfeemly of God ?
Is it fit to fay ft a King,
Thou art wicked.
Kings are fupream, they are cioathed with Soveraigne power
over all perfofis within their Dominion ; Is it therefore fit to uie
fuch cosrfe language , Steh down-right unhewen fpeeches in
any
6ii Chap. $4. HwBxpfin&i rtpn the Book, of Job. Verf.iS."
any 1, • ! efs :o then? ? Is k ft to fay to a Kirg, 1 hou art wicked ?
T hi ••::■• ! : ; ; n.tl word imports the word fort, the molt infamous a-
: wicked men ; So M r Brovghton renders, Is n meet that one
fn to a Klvg, Bel'.al't Some give* it in the Vocative cafe, Is ic
u:Cct Tor a liibjccl to fay to his Soverai.;ne, tlvu Belial I O thou
mt l$cd on-: ? Da re any fpeak thus to a King ?
This word Belial 'is often ufed inSc:ipture, to note, not only a
wicked man in general, but an eminently wicked man, even a
man in whom all wickednefs is (as it were) centred and fetled,the
very Ucs and dregs of all men, who maybe called wicked. When
fez...ibd procured and fuborned two falle witmefles a°aM.Na6oth 9
it is Hud, There came in two men, children of Belial, (iKings
21. 13) at.d fate before him : and the men of Belial witneffed a-
gainsi him, even against Naboth in theprefence of the people, fay-
ing,&c. Thefe wit neiTes were perjured perfons.* totellalye
is the worft of fms, what then is it to fwear a lye ? no word could
reach the height of this wickednefs more fully, then to call them
children of Belial. When the Lord comforted the Church with
the glad cydings of the Gofpel, (Nab. 1. 15.) Behold the feet of
thofe upon the mountains that preach peace ; Jerufalem keep thy
folemn F eafts, perform thy Vow es ; He fubjoyns this promife as a
reafon, The wicked (ball no more pafs throw thee, he u utterly cut
off: We put in the ma r gin, Belial (kali no more pafs thorow thee ;
that is,thou fhaltthen be freed from thofe Belialifts who formerly
interrupted thy peace, by vexing and perfecuting thee, or pro-
phaned - thy holy Aflemblies by mixing themfelves with thee : But
I give thee alTurance the time is coming, when Belial fhall no
more trouble thee. Yea Belial is a Title fo full of wickednefs,
that it fits the Devil himfelf, whom the Scripture brands with
that black mark, The wicked one, or the evil one. The Apoftle puts
that queftion with much holy difdain ; (2 Cor. 6'. 14, 1 5.) What
cmimumon hath light with darkntfs ? and what concord hath Chrift
with Belial ? that is, Chrift with the Devil ? They differ from
the Devil only in Belli andblood,in nature they are as bad as he,
who bear his name.
This may yet further appear, if we look into the Grammatical
derivation of it, "Belial, is commonly expounded a man without
a yoke, or a man that will not be yoked ,' that is, a man who will
not come under command, a lawlefs perfon ; fo we tranflate the
Apoftle's
Chap. 54. An Expofition upon the BooJ^of Job. Verf. 18. 62.3
Apoftle's word, ( 1 Tim, 1 . 9.) The Law is not made fsr a righ- AUqui a ^72.
t eons man, but fur thelawlefi and di[obedient, for the ungodly^ andJ t ' ie >y'j
far [inner s, &c. that is, for the ions of Belial, or, for fuch as will cmnullisle- '
not endure the yoke • the Law is a yoke, Chrift calls the Law of gum vinctdis
the Gofp:l his yoke, ('Jtlatth. \i. 29.) and chey chic will noz tjsnejtur jui
bear the yoke of Chrift, fh.ill never have beneht by the Crofs of && *
Chriil ; we mull: take up the yoke of Chrirt, if we would tafre
the fruit of the Crofs of Chriil. Now a Bel! alii St , will not hear
of, Mor have to do with the yoke ; he is like the wilde Afs defcri-
bed in the 3 9th of Job, who will not be taught to plow, nor be
bound in the furrow ; you canno: make the wilde Afs work like
the Oxe. Wicked men have hard and ftony heart?, yet fuch fofr,
tender, and delicate necks, that they cannot abide the yoke; 'tis
their bondage to be tyed to obedience. ■
Again, The notation of the word Belial, imports a perfon of Ala a 7P 1
no ul'e, or altogether unprofitable, a man that is good for nothing, prrfcere dedu-
ameer unthrift,or fpendthrifc, a man that neither doth good to *"*» fj&fJBr
himfelf, nor to any others ; as if he were born only to fpoil and JJ^L,; °™ ~ m -„
devour all that is before him , as if he came in:o the world to eat hiljit utilis.
other mens labour?, and not to labour that he might have to eat. Merc.
Chrift calieth the idle or flothful fervanc, an unprofitable [ervant,
(Matth. 25. 30 .) and to be an unprofitable fervant, is to be a fora
of Belial ; one that hath no good in his heart, nor doth any good
in his place, neither in his private nor publick capacity ; neither
in his own family, nor in the neighbourhood, and Nation where
he lives. No man is born for himfelf, nor ought any man to live
to himfelf. It were better not to live, then nor to be doing good
while we live. He that liveth only topro^t himfelf, liveth to
little purpofe ; to what purpofe then doth he live, whofe life is
altogether unprofitable to himfelf ? And indeed, he that is not
infome refpect or other a common good, or good to -o:hers,cannot
be good, nor do any true good to himfelf ; yet fuch is the wicked
man reprefenred under the notion of this Texc. Seeing then there
arc fuch bad and bafe fignificancies in the bowels of this word ; is
it fufferable by a King ? Is it fit to [ay to a King, thou art Bel'al, or
n>ic\ed ?
• What can be faid more unfitly? What greater reproach can
be caft upon a King (who ought to be a living Law, a breathing
Law, asalfothe Keeper of the Law by way of conservation and
protection)
624 Chap. J4« An Exfeiit'-.oH upon the Booj^of J b Verf. i8 #
protedtion) then to call him Belial, or one that will not keep the
Law at nil by way of obfervaticn ? There are two waves of keep-
ing the Law, Firtt, By Confervation ; lb Kings preferve the Laws
that they may have their free courfe to others, and be obeyed by
others ; in which fence Kings are commonly called Keepers of both
Tables. Secondly, By obfervation ; and as in the former fenfc
'tis the prerogative of Kings to be Keepers of the Law, fb it is
their piety and their good nefs to be Keepers of them in the lat-
ter. ' lis poflible a King may be a Keeper # of the Law by Confer-
vation, and yet not be a Keeper of it by Obfervation ; but then
he uSines moPc bright in the fphear of his Royal Soveraignty,when
1 he is every way a keeper of the Law of God, and (fo far as they
refpect himfelf) of his own.
. Further, Is it fit to fay^to a-King, Belial ? As Belial defigns an
unprofitable perfon, a man good for nothing, a man of no ufe ;
what? Upon the Throne, and yet of no ufe to a Nation ? How
high an indignity is this to Regal dignity ? Kings are fet up for
the greateft ufe, for the moi* important fervices,even for the pro-
fit and advantage of mankinde, efpecially of all within their King-
doms and Dominions ; as all are to ferve them in their ftate,
fo they count it their chiefeft honour to advance the peace and
profit of all their peaceable and profitable fubje&s : Therefore
nothing can be faid more dishonourably to a King then this, Thou
art good for nothing, an unprofitable perfon, Belial. Is it fit tc
fay to a King, Thou art wicked ?
And to Princes, ye are ungodly ?
The word rendred Princes, fignifles munificent, bountiful, free,
wi&xg; fo Princes are calJed, to lliew what they are or fhould
be, men of bountiful,ncble, munificent, heroick, free fpirits,open
hearted, and open handed ; they who are fo, are Princes in truth
as well as in Title. The holy Spirit of God, or God the holy Spi-
rit, is called a Princely Spirit, (Pfal. 5: 1. 12.) we read it Free Spi-
rit , and this free Princely Spirit of God, makes all his people of
a free Princely iipirit, of a large heart, both as to duty God-
wards, and as to charity man-wards; (Pfal. no. 3.) In the day
■of thy power the people jhall be willing ; they {nail be as V'rinces •
they (hall ferve thee as fans, not as flaves • a Royal Spirit is con-
veyed in r o them bv the Spirit in the day of the Power of Jefus
Chrift,
Frincipes hie
•vocantur
&y~\lali-
beralitate &
tnmificentia :
quafitu i\CM
Druf.
Chap. 34. Ah Expofition upon the Bsol^ of J B. Verf.17. 615
Chrift, or when he conquers them to the obedience of himfelf.
By this appellation, worldly Princes, the Princes of this world
are expretled in facred language, that fo their very names migitt
mindethemof being fuch, and of doing fuch things as are the
ornament both of their perfonsand places. Thefe two high Ti-
tles in the Text, Kings and Princes, are fomtimes taken for the
fame ; and in ftri&eft fence, Princes are the next degree, or but
one remove from Kings.
Again, There are fome called Princes, who have the fupreame
power within their own Territories. Orhers are called Princes,
who have a delegated or derived power from Kings. The Apo-
ftle fpeaks of fuch, ( 1 Pet. 1. 13.) charging the Church and
people of God, to fulfmit to every Ordinance of man for the Lords
fake, whether to the King as fupream ; or unto Gtvernours as fent
try him , for the punifhrnent of evil doers^ and for the praife of them
that do well. Elihu brings in both,for the fuller confirmation of his
point, and the ftronger conviction of Jo6 y Is if fit to fay to a King,
thou art wicked ? and to Princes ( who £and about his Throne, and
ferve him in his Government)^*r<r ungodly ? Ye regard neither
right nor reafon, neither what's fit to be done, nor what to be
advifed ? That's the fence of the words as they are an argument
from the lefsto the greater ; If it be an uncomely and undecent
thing (faith Elihu) to fay to a King thou art wicked ? and to Prin-
ces ye are ungodly ? How much wore to him that accepteth not the
perfons of Princes? &C.
Hence Note.
Firft, Men are not all of a ran\ y or all are not of an equal ft ate
in thii world.
This Text fpeaks of Kings and Princes ; and the moft ®f men
are inferiour not only to Kings, but to Princes. God hath not
made man upon earth as minims in writing, all of a height ; but
as in the alphabet of Letters, fome are longer and deeper then 0-
thers ; fointhe Alphabet of mankinde, fome men are bigger and
higher then others. Kings and Princes are but men,yet they are
men in a great letter, or they araamong men as the Alcph among
the letters, which as it is firft in order, fo it fignifies a Prince, a
Chief, a Leader. And if the moft wife God had not ordered
fuch an inequality among men, how ftiould order have been kept
L 1 1 1 among
6i6 Chap. 34. An Exp»fition upon the Book^.of Job. Verf.iS
among men ? Nothing (confidering the corruptions and lufts of
mtnj can be more unequal then that equality which fome have
vainly contended for among men. All men would fall down into
confufion, if fome were not above. That which keeps allup ) is J
enly that fome are uppermost ,I<jngs and Princes.
Secondly, ( which is here principally aimed ar, )
Note.
It is mo St uncomly anil fmful y to revile or give reproachful words
to Kings or Princes.
When we fay It is wftjfe, we fay Iefs then the thing is, or then
the Text intendeth ; there is more evil in it then a bare unfitnefs,
'tis indeed a very great wickednefs, and ungodlinefs, to fay to a
King, thou art wicked^and to Princes, ye are ungodly. To fay fo, is
exprefly againft the Rule, {Sx-od.22.2S.) Thou fkalt not revile the
gods, (or, as we put irt the margin, Judges) nor curfe the Ruler of
thy people : And th^Apoflle Paul quotes this Text ( ±/lcls- 23.5.)
when himfelf had dipt in that point , as he ftood before the
Judgement feat,and pleaded his own integrity ; for when Ana-
mas the high Prieft commanded them that flood by to f mite hink on
the mouth ; Paul f aid unto him, God fhall ftmte thee, thou whited
wall : This drew a reproof upon him prefently from them that
flood by (v. 4.) Revilcft thou Gods high Prieft ? And what doth
Paul anfwer t (v. 5.) / wi^ not Brethren, that he was the high
'Prieft; for it is written , Thou fhalt not fpeah^ evil of the Ru-
ler of thy people. There hath been much difpute about that anfwer,
Iwiftmtthathewas the high Prieft : Certainly <paul favv and
knew that he was the high Prieft ; and it is as certain, that he
did not tell a lye, when he faid, I wift not that he was the high
Prieft : His meaning I conceive was only this, as if he had faid,
having received fuch unjuft ufage in the Court, as to be openly- fmit-
ten in time of hearing, I coifefs I was in a paffion, and did not c«n-
■" ** w * Jtder, as I ought, that it -was the high Prieft ; I fpake rafbly and un-
advifedly. J w ft not, that is, 1 r deliberated not with my felf who it
was I ffske to, for I ought vtt to have ufed fuch language ; the Scri-
pture a! ft 1 having forbidden it, wh'ch fa'th, Thou foal t not curfe the
Ruler of thy people. It will nor bear u5 out,to ufe ill words to Ma-
giftrates, though (as TW/ cafe was) we are ill ufed by them.
Shimei taking the advantage of David's affliction, rofe up to this
Weight
Chap. 34. An Exfofkion upon the BosJ^of Job. Verf. 1 8. 627
hSfgk of impudence againft him, £nentioned with indignation by
Elihft in the Text, he openly and to his face called him Belial y
(2 5"^w. 16. 5. 7.) Cw?tf <?#f f/:w# £/iWj #&?#, <?W f/>5« man of Be-
lial : But we know what the illiie was, he paid dear for it at laft ;
though David forgave him at prefent, and did nor fuffer Abifhal
to take a fudden revenge,yet upon his death-bed he delivered him
over to his fon Solomon y to deal with him as he fhould fee good.
And To great is the offenfivenefs andunfitnefs of fpeaking thus
unto a King, that the Jewes joyned it with blafphemy againft God
himfelf. We read (1 Kings 21. 1 3 J how two falfe Witneffes
came againft Naboth^ faying, Naboth blafpemed God and the King;
as much as to fay, we heard Naboth fay of the King, Belial ; Ani
as foon as thefe two had brought in their evidence againft him,
that he hjjl blafphemed God and the King, they drew him out,and
ftened him : Blafphemy againft God was death by the exprefs
letter of the Law, (Lev. 24. 1 <>, \6.) It was alfo death by the
fame Law for any man to curfe his Father or his Mother (Exod.
21.17.) And becaufe the King is (Pater P atria) the father of
his Country, it feems the curling or blafphemihg of him,*was alfo
punifhable by death. The Apoftle Jade ufeth an equivalent word
in the Greek (£j>. oijude, v. 8.) reprovinaa wicked SecT: in thofe
times ; They fear not to blafyheme, $r ffeal^ evil of Dignities :
There is blafphemy againfl Princes, who are titular Gods,as well
as againft the only true God. Kings are co be feared, to be fub-
mitted to, they are to be prayed for, therefore not to.be reviled.
Is it fit to fay unto a King, Belial ?
Yet this doth not flop the mbuths of all men from telling Kings
and Princes their faults, nor doth it juftifie a filent diiTembjing of
them ; much lefs doth it open the mouthes of any todawb Kings
and Princes with the untempered morter of flatteries ; Kings are
no more to be flattered then the/are to be reproached. Digni-
ties muft not be fpoken evil ©f, yec they may be prudently and
humbly told of their evils, and informed of their failings plainly.
When Eli ah met Ahab, who hid^Art thou he that troubleth lfra-
tl ? Eliah anfwered, ( 1 Kings 18. IS.) / have not troubled Ifraet, "
but thou and thy fathers houf?, in that ye have for fake;: the Com-
mandments of the Lord y , and thou h*sl fallowed Baal, And we read
how boldly Elijha carried' it to the King of I.frael, ( 2 Kings 3 . 1 2 ,
1 4 J What have I to do with thee ? Get thee .to ' the Prophets of thy
LI 11 2 father,
$2.8 Chap. 34. An Expofitien upon the Bool^of Jo b. Verf.17
father y and to the Prophets of thy mother : <_A*L Elifra (aid, *
the Lord of Hofts llveth be fare whom I ft and j Surely, were it net
that I regard the prefence of Jehofhaphat the Klngjof Judah, I
ypsuld not lool^toward thee, nor fee thee. Thus the Prophets dealc
with much gracious fevericy towards mighty Princes. The Pro-
phet If 41 ah feared not to fay ( I fa. 1. 10 .) Hear the word of the
Lord ye Rulers of Sedome, Give ear unto the Law of our God, ye
people of Gomorrah ; implying, that the Rulers of Jerufalem were
then but fuch as the Rulers of Sodome once were, and that the
people were no better then the people of Gomorrah ; and it is
conceived, that for this plainnels and liberty of fpeech,which the
Prophet Ifvah ufed toward the Princes and Rulers of Judah', he
was put to death, being cut or mangled afunder with a wooden
Sawe. One might think that Ez,ekiel did much forget himfelf,
when he gave thofe opprobrious terms to Zedekjah Ki^ of Ju-
dah, (Ez,el^. 21.2 5.) zjind thou prephane wicked Prince of/frae/ y
whofe day is come, when iniquity fhall have an end - yet he finned
not in this harfh reproof of his fin, becaufe commanded of God
to do it* and fpecwlly directed by the holy- Spirit. The Prophets
might not diminifli a word, but muft give out what God gave in.
John the Bapdft reproved Herod for H'erodias his brother Philips
wife, and for all the ev'% which hehad.done, (Luke* 3. 19.) And
Jefus Chrift himfelf called Herod, Fox ; (Luke 12. 32.J The
Prophets were often Inftructed and CommilTioned to prophefie
againft: the mountains ; that is, againft the Princes and. Powers
of the world ; and therefore take the ftate of the point,and of our
duty about it, in thefe few concluljons, that we may not run upon
• the rocks either way ; neither upon the rock of blafphemy againft
Kings and Princes on the one fide, nor upon the rock of flattery
on the other.
Firft , The Power or State o£ Princes muft never be reviled
nor Jevill fpoken of "!; kingly Power and Authority is alwayes
to be reverenced and honoured ; though the Prince be wick-
ed, yet his Power is to be reverenced, and that's the pureft rever
Regiapev je - rence. For to reverence the power of Princes, only, becaufe,or
dignity, nun- when they are good, and do us good, and rule every way accord -
quam non ejl ' m „ t0 our m ind,this is but a piece of felh"fhnefs;but when Princes
almtoimps™ are evi11 and bring eviIls upon us '^ et t0 ^ ref P e # t0 cn e Power
Sgu»* efl, And Authority which they Exercife ; this is to honour God , and
JO
Ghap. 34. An Expofition upon the Bool^of job. Verf. 17. 629
to.give true fubmitTion to his ordinance. Whatsoever the perfon
is, the power muft be reverentially fubmitted to.
Secondly , It is high wickedneiFe to fpeak evill of the perfons
of juft and righteous Princes ; that every man will acknowledge.
Thirdly , Kings and Princes muft not be reproved for perion-
all or private faults publickly. To doe fo is againft the rule in any
mans cafe ; much more in the cafe of Kings and Princes.
Fourthly , Kings are not to be reproved for any of their faults,
but by thofe who have a Call to it ; that was the reafon of the li-
berty which the old Prophets ufed towards Kings, they were fpe-
cially commanded and CommiiTioned by God for it,and the peril
was upon their own heads if they did it not ; it is not for every
one to reprove Princes, but for thofe that are called to it.
Laftly , Even thofe that are called to it muft dee it with much
fiibmiflion ; though they muft not doe it to halves and deceitful-
ly, yet they are to doe it refpe&fully.It is not fit to fay to a King,
Belial ; fuch rough and unhewne language is not for Princes :
their faults muft only be insinuated, it that may ferve,as Nathan
dealt with David, who though he knew what his fin was, yet he
did not fay to him, Thou mwtherer, thou Adulterer, but intimated
the matter by a parable, and made him covertly, or in a third per-
fon charge himfelfe, before he charged him, or applyed the para-
ble perfonally to him, with , Thou art the man. When Miriam
the Sifter and Aaron the Brother of Mofes fpake againft him, be-
caufe of the Ethiopian woman whom he had married ( Numb: \ 2.
1. ) though they were thus neerely related, yet fpeaking irreve-
rently of Mojes the Chiefe Magistrate , the Lord fayd to them
( v . 8. ) Wherefore were ye not afraid to fpeak^againft my fervant
Mofes ? Yet how common is this tin ? the tongues of men yvalke
exceeding loolly in their difcourfes about the perfons ana powers
of Princes ; And vve every where find moft pleafed to heare well
ofthemfelves, and ill of others, or to fpeake well. of themfelves,
and ill of others, and the higher they are who are fpokenof, or of
whom they fpeake evill, the more they are pleafed both in hear-
ing and fpeaking evill of them. How unruly are their tongues,
who cannot ferbeare their rulers l Thus much of .£///>#'* queftion,
as it is refolved into a Negative proportion, It is not fit to fay to a
Ki>'g, thou art ungodly. We may further confider it as an argu-
ment from the. greater to the lefle,. to prove , That it is a moft
wicked 1
6jQ Chap. 34. An Expftion upon the Book^of J o- B Verf. 15?.
wicked thing to fpeake a word unducly of God. Is it fit to fay to
a King) Thou are wicked ? and to Princes, ye are ungodly ?
Verf. 19, Hove much lefs te him that accept eth not the perfons
of Princes ?
Who is that ? The words are a cleare Periphrafis of God, he
accepts not the perfons of Princes. As if Elihu had faid ; the
Kings and Princes of the earth, expect fuch great refpeft from
their fubje£ts,that no man fhould dare to cenfure them or fpeake
evili of them, though they doe evill, or deale unjuftly;how much
more unfit is it to fpeake evill of God, or to charge his govern-
ment with injustice , who never doth any evill , all whole waves
are nor. only juft,but juftice. He that accepteth not the perfons of
Princes, who are the greateft ©f men, can have neither will nor
motive to deale unjuftly with any man. I lhall not ftay to fhew
what it is to accept perfons ? becaufe that hath been fhewed ac
the 7thverfe of the 13th Chapter , as alfo Chapter 32. 21. only
1'le give it in one word ; To accept perfons is to have more re-
fpeft to the man then to the matter j and that's a very common
fault among men , and as commonly condemned by God.'Tis a
received axiom,Htf that would or doth put on the perfon of a Judge y
mufiput off the perjon of a friend ; that is, he muft not be fway'd by
any refped whatfoever of friendship, or allyance, but muft judge
purely as the caule deferveth.
Nor fhall I ftay to urge the greatnefs ©f the fin of fpeaking any
thing uncomely of God,that alfo hath been fpoken to in many for-
mer paffages elf this Chapter. Onfy from thefe words, Hm much
leffeto him that accepth not tfo perfon of Princes ?
Note Firft.
; • That which ought not to be done or fpoken to the greateft of men ^
ought much Uffe to be either done or fpoken to God,
The reafon is, becaufe,firft, God is infinitely more to be reve*
renced then any man. Secondly, becaufe God is inrnitely more
able to take vengeance, and certainly will, of any that fhall doe
or fpeake evill to him , then the greateft among the children. of
men. Yet how many are there who dare nor offend a man, not a
great man efpecially, either bv word or deedj who are not afraid
by
Chap. 34. An Exposition upon the Boo\ of Jo b. Verf.ip. 63 1
by both to offend and provoke the great God ? O remember, the
force ©f this text -, If it be nor fit to fpeakeunduelyof Princes,"
How much lefle of him that accept eth m the persons of Princes t
Hence note, Secondly.
Gsd is no Accepter ofperfons.
He hath no refpeft to Princes in prejudice to truth and righte-
oufnefle , but in every nation he thatfeareth him and rvorketh righ-
teoufneffe ( be he never fo poore ) is accepted mthhim, (A6ts 10.
3 5.) and in every nation he that feareth him not,but worketh un-
righteoufneiTe ( be he never fo great ) is unacceptable yea abomi-
nable to him. The Scripture often attributes this glory to God,
( Dent: 10. 17. 2 Chron: 19. 7. Gal: 2. 6. Col: 3. 25. ) And
as it is the glory of God, that he is no accepter ofperfons, fo it is
the duty of man ( Deut: 1. 17. ) Judgement muft proceed snd
conclude with refpeft to the rule,and command of God, not with
refpeel: to the perfons of men, or our relations to them. Levi was
highly commended for this ( Deut: 3 3 . $.) who jayd unto his fa-
ther and to his mother ,/ have not feene him ; neither did he acknow-
ledge his brethren, nor knew his owne children, &c. When man ac-
cepted not the perfons of men he adeth moft like God,of whom
Elihu faith, He accept eth not the perfons of Princes,
Nor regardetk the rich more then the posre.
That's a further description of God ; He doth not regard, that ' '• ,
is, acknowledge or know the one more then the other ; He is ( in faihf!$&
the beft thing?) as communicative to, and converfeth as familiarly {radare.
with the poore as the rich,-yea,he doth no: value 0* prize the rich
man more then the poore ; the poor man is worth as much as the
rich man in Gods account; fuppofe the rich man worth thoufands,
yea ten thoufands of gold and filver , and the poo-e man fo poore
that he is not worth a fhilling,yet in the account of God the poor
man is worth as much as the rich man.
The Scripture fpeakes of two forts both of rich and poor men ,•
There are men rich in fpirkualis, fuch Chrift intimates, who are
(Luke 12. 70.) rich towards God, or as he fpeakes of r he Church
of Smyrna(Rt\r 2.9.):ich in grace,/ £ww thy poverty ^but thou art
r !ch;That is, 1 know thou art poor in earthly pelfe, but rich irff. ; -
ikuali's.The hpotikjawes puts the queftion(C£<*p.- 2.5 .)Ha:lmot
God
6 3-2 Chap. 34. An Expo fition upon the B»o]^of]o%. Verf.ig.
God chofcn the poore of this world rich in faith, and heires of the
'kl^gdome. Now, it is moft certaine, that God regardeth the rich
in ipiritualls,more then the poore in ipiritualls, he highly regard-
eth thofe that are poore in jpirit , and pronounceth them blejfed
( Math: 5. 3. ) for theirs is thehingdome of heaven ; But he re-
gardeth not thofe who are poore in ipiritualls ; not them efpecial-
ly who boaft of their fpiricuali riches when they have none ( they
^.at have them are thankfull for them,they do not boaft of them)
as the Church of Laodicea did, of whom Chrift fayd {Rev: 3.i<5,
\-j.)[mllfpew thee out of my mouth, becanfe thoufajefi J am rich &
encreafed in goods ^ and knewefi not that thou art poore .Thus you fee,
there are a iort of rich men,whom Chrift regardeth more then the
poore of that fcrt.But as poore and rich are diftinguiihed meere-
ly by aboundance and want,by the fmallnefs and greatnefs of their
portion in the things of this world, as Dives and Lazarus in the
parable were, fo he regardeth not the rich more then the poore.
When a poor man is gracious as wel aspoore,God regardeth him
more then .any rich man who hath no grace; And when either both
have grace alike , or both are alike wichout grace , he regardeth
them both alike. When rich and poore«have grace, they are both
greatly regarded,and when neither of them have grace, neither of,
them are at all regarded by the God of all grace. Thus 'tis plaine,
God regardeth the rich no more then the poor e, nor the poore any whit
leffe then the rich.
V ttD ejt dhus The word rendred rich, fignifieth alfo bountifutl ( Ifa: 32.5.)
cpnlemw,qui-"T\s alio rendred, The helpfull,the favingman \ for though rich
daw velum de- men are mt alwayes helpfull with their riches, nor ready to fave
(ervand d otners m diftrefle ; yet rich men may doe bothrthey have alwayes
aultos fervare in their hand power and ufually opportunity to be helpfull to the
etjuvaripolJit, poore, and to fave the diftfefled. And furely, as the Lord regard-
vela yny c la- eth not the rich more then the poore ; fo he regardeth thofe rich men
Hj *VL ° ^ ea ^ °^ a ^' w ^° ^ ave no re o arc ^ t0 ^ e ¥ e * n ^ ^ ave tne P°°re. Once
us "et'audaciUs more » S° me derive the word which we tranflate r/V/>,from a roote
'Uyuantur. which fignifieth to clamour, or to fpeake out and -boldly, which
complyes wel with that fentence of Solomon ( Pro: 18. 23.) The
poore ufeth entreaties ( that is, he fpeaketh humbly or by way of
iupplication ) but the rich anfvereth roughly. And as God regard-
eth eot the rich more then the po©re, fo he regardeth thofe rich
men leaft, who fpeake loudly and roughly to the poore. Having
thus
Chap. 54. An Exfofitton upon the Booi^of Job. Verf. ip.
thus opened the aiTertion of Elihtt, that God regardeth mt the rich
more then the poore ; lee us confider , The reafon of it in the next
words.
For they are aH the worhjf hit hands.
As if he hadfayd, God cannot but deal impartially with all,
becaufe all are the work of his hands : what reafon hath he to re-
ipeft one more then another, feeing the one is no more to him
then t'other^hey are all the work of his hands. Man as mm is the
9 $-fo m g, rfGod ( Acts 17. 28.) He is alio theworkjfhis hands ;
that is,man is made by his power ; As man defcendech from man,
fo he is called the fruit of the womb ; but as man is the off-fpring
of God, fo he is called the worke of his hands, and his hands have
wrought the poor man as well as the rich ; They are all the mrl^
of hit hands in a two-fold refpeft.
Firft , In their naturall conftitution ; God hath moulded them
in the fame fafhion,he hath given each of them a body and a foul ;
A body fram*. J of the fame parts , a foule confifting, of the fame
powers. God hath beftowed as much care and coft upon the ma-
king of a poore mans body and foule, as upon the rich mans. The
richeft man in the world, cannot boaft that he bath any one mem-
ber in his body or faculty in his foule , more then a poore man
hath.
Secondly , Look upon the rich and poore in their Civil ftate,
and fo likewife they are the work of his hands : and that I con-
ceive, is here intended as much as, if not more, then the former ;
$ot only is God the maker of the poor and of the rich in their na-
turall ftate,foule and body ; but as poo-,and rich, he is the maker
of them ; that is,he maketh one man poore,and another man rich,
ashimfelfe pleafeth.( frm>: 22. 2. ) The rich and the poor meet
together ^thehord Is the maker of them all. Ho. hath made them men,
and he hath made them rich or poore men. There is as much of
the power and wifdome of God feene in making fome men poore
and others rich, as there is in making them men ; yea God thinks
himfelfe as much honoured in our acknowledgements that the
poore with their poverty , as that the rich with all their riches,
are the rvorkjfhis hands.
Hsnce Note.
a Firft, Poor men are as much the wor^fGod as the rich.
M m m m A*
•f
£54 Ghap. 54. An Expofition upon the Booi^ of J © b. Verf.19.
As they have the fame nature, and are of the fame matter, as
they are both made of the fame fluff, or are both of a piece, f©
they have the fame maker ; and their maker hath been at as much
charge in the making of the one, as in the. making of the other ;
yea, and ufually, the pore man yeilds him a Better rent, and
brings more into his Treafury then the rich man doth.
Secondly Note.
It is the Lord who makes men poor r and makes men rich.
^jw prayed (Prov. 30. S.J Give me neither poverty nor riches,
Jgur knew poverty was a gift of God as well as riches. It hath
been faid(though prophanely) Every man is thefafhionerofhisowx
fortune, or the contriver of his own condition. Some who acknow-
ledge God hath made them men, think they have made them-
felvesrich, or great men $ and we commonly look on<hofe who
fail in their worldly Efiates, that they have made themfetve^poor
and low. in the world. I granr^there is a fenfe wherein men make
themfelves rich, and make themfelves poor ; that is, when they
do either by their fins. God is not fo engaged in the making of a
man rich, whenheenricheth hjmfelf by his fin, by deceiving or
opprefiing his brethren, as when he groweth rich in a wayjof
righteoufnefs : He that is enriched by oppreflion, or deceit, ©r
fetshis neft on high by flattery, or by fraud, cannot thank God for
his riches, or honours ; and if he doth, he blafphemoufly makes
God a partner in thofe fins by which he hath got his riches and
honours. For though it be a truth that there is a hand of God in
his gettings, (for all the craft, and policy, and oppreflion which
■ menufe, will never be able to make them either rich or grear, if
God did not permit and order it fo) yet the heart of God is not
with him in it, and God will not own his own hand in giving them
wealth or power, further then as they are a testimony againff them,
of his goodnefs, and their ingratitude. We may alfo fay of fome
poor men, they have made themfelves poor, not God ; He made
Job poor, The Lord gave. And the Lord hath taken away, . wz$ his:
humble acknowledgement {chap. 1. 2 1 .) but there are fome, of
m whom we cannot f© much fay God hath made them poor by his
fad providences to them, as that they have made themfelves poor
by their idlenefs and improvidence, or by their prodigality and
vain profufenefs ; yet even of fuch poor men we. may truly ; fay, #
there*
Chap. 34. An Expofition upon the Bosl^of J o B. Verf. 19.
there be a righteons hand of God upon them in leaving or giving
them up to thelufts of their own he^rr, their lazinefs, or lavifrS-
nefs, which produce their utter undoing, and bring them to a
morfel of bread. So that let men be in what condition they will,
the Lord is the former of it. The diligent hand maketh rich, but
it is with the blefling of God;and when an indiligent man becomes
poor,it is the curfe of God upon him for his fin,as well as the con-
sequent of his fin. Yea, when an honeft diligent man becomes
poor, (that's the cafe of fome) it is the Lords with-holding of his
bleffing, which makes all his labours fruitlefs and fuccefslefs ;
fuch a man is indeed one of God's poor, or a poor man of God's
making ; and God will furely make the poverty of fuch a man
(if he continue in a believing dependence upon him, and in an
humble fubmiflion to him, if he know how to want as well as to
abound, how to be hungry as well as to be full,and in every eftate
hath learned therewith to be content, as the holy Apoftle had,
then (I fay) God will furely make the poverty of fuch a man bet-
ter to him then riches, or the largeft portion of this worlds enjoy-
ment. The poor of God's fpecial making, are under his fpecial
keeping and blefTing : As they have but little, fo they want no-
thing; God himfelf will always be not only enough,but all to them.
Take two further inferences from the whole verfe.
Firft,
Princes, great and rich men mnfi not expetttofare better with
God becanfe of their greatnefs or riches. For,
He doth not regard the rich more then the poor.
Secondly,
The mcaneti man needs not fear that hcfhaftfare the worfe before
God for his meannefs.
The moft high God will not overlook thofe in a low eftate, he
regardeth the poor as well as the rich ; and that's matter of great
comfort to the poor, when difregarded by the rich. Though the
Lord doth not make all men of an equal refpec^ in the world, 'tis
his will that fome men fhould be more regarded by men then 0-
thers are, yet himfelf (in the fence opened) beareth an equal re-
fpecl to them all ; He regardeth not the rich more then the poor, for
they are all the mrk^ of his hands.
Mm mm 2 JOB,
6 $6 Chap. 34. An Expejition upon the Bool^of ] o b. Verf.20.
JOB. Chap. 34. Verf. 20321322.
In a moment pall they die^and the people pall be trou-
bled at midnight j andpafs away : and the mighty
pall be taken away without hands,
for his eyes are upon the wayes of man^ and he feeth
all his doings.
"There is no darhpefs nor padow of death, where the
workers of iniquity may hide themf elves.
IN thefe three verfes Elihu doth two things principally ; Firft,.
He fets forth the judgements of God ; Secondly,. He gives an
account of the equity of them. He fets forth the judgements of
God,
Firft, More generally, Upon People and Nations.
Secondly, Upon Princes and Governours ; All this in the 20th
verfe. And in this judgement of God upon Nations, we may
take notice,
Firft, Of the nature of it, and how it is defcribed : and that
is laid down three wayes. ' Firft, They frail die. Secondly, They
frail be troubled. Thirdly, They frail pap away. Under thefe No-
tions the judgement of God upon People and Nations is expreft.
Secondly, We may here confider the fuddennefs of all this, In a
moment they frail die.
Thirdly, We may confider the feafon, (or rather as toman,the
unfeafonablenefs) of it, itfhallbe (though in a dreaming time)
when they little dream of it ; 7 he people frail be troubled at mid-
night. Thus we have the judgement or fad difpenlation of God
defcribed in this 20th verfe,both as to the a&s of ir, and likewife
as to the manner of it upon the people.
Elihu having fhewed the judgement of God upon the people
in the former part of this 2Qth verfe, declares alfohis judgement
upon the Princes in the latter end of it ; The migl. ty frail be take:*
away without hand. Where we lee, Firft, How Princes a r e expref-
fed or called, They are the mighty. Secondly, What kinde of
judgement befalleth them, They are taken away. Thirdly, The
manner how this is brought about, They are taken away without
kind, ; Etihtt
Chap. 34. A* E.vpofition upon the B?$k^ of Jo.b. Verf.20. 6 37
From the matter of the judgement of God both upon people
and Princes,£///:« proceeds to give the reafon why the Lord deals
thus with both ; 1 his he doth in the two verfesfol lowing.
FirfT, Becaufe of their fin; They are workers of iniquity ; in
the clofe of the 22th verfe.
Secondly, Becaufe,as they are workers of iniquity, fo Gcd is
fully acquainted with all their iniquity, &e. He feeth all their
workj^nd the iniquity of their works,nothing can cover it or them
from his fight ; and therefore, as Elihtt aflerts the omnifcrence of
God pofitively in the 2 ith verfe, fo negatively in the 22th verfe,
There is no darlenefs, nor fhadow of death, where the workers of
iniquity may hide themfehes. Now feeing the works of thofe Na-
tions and Princes were naught, and the naughtinefs of them was
evident to God, bow could he but punifti them ? And how juft
and righteous is he inpunifhing of them ? By all this Ellhu clears
his general Aflertion, or the point he drives at all this chapter
over, namely, to prove that God is righteous; againft which po-
fition, he tells us before. Job having fpoken dangeroufly, he was
engaged to maintain it vigoroufly ; which he doth here, efpecial-
ly in that eminent branch of it, mentioned at the ipth verfe,
That he accepteth not the perfons of Princes, nor regarde~th the rich
wore then the psor \ For, Princes as well as common people fall
under his hand. So much for the parts and refolution of thefe
three verfes, as alfofor the general fcope of them.
Yet before I go on to the particular explication of them, I
would only minde the Reader of another Tranflation of the whole
20th verfe, which varieth fomwhat from ours, rendringic as a
crefcriptionofthe judgement of God upon Princes, by the vio-
lence of the people ; whereas according to our Tranflation, it is
a defcription of the judgement of God both upon people and
Princes. The Tranflation I mean, is that of the Vulgar Latine,
which runs in this form.
Verf. 20. Suddenly fhall they die r at midnight the people (hall Subito morien--
lee in a tumult t and fhall pafs overhand take away the viol-ent tur tfy in medti
man without hand. *a&e twLbutu
tnrptyuli, &
This Reading, and the expofitions given upon it, proi-e, That/>er tranfibunr,
God is fo far from accepting the perfons of Princes, that he does & ^reut,
not only tell them their own, and reprove.them to their face for]™*J?5? ajl
J ' * , . (JUS mulllit -
iheiryulg.. •
6$$ Chap. 34- <dn Expojiticn upon the Booh^of J © b. Verf.so.
their wickednefs and Apofhcy (as was ilie wed from the former
reading of the 1 8th verfe J but deprives them alfo of their digni-
ty, and pulls them from their power ; And he doth it in fuch a
manner, that every man may underftand and fee the hand of God
in itjbecaufe they fee no hands in it.The lefsof man appears in any
work of providence,whe ther it be in a way of mercy or of judge -
menr,the more of God is to be acknowledged in it.-and where no-
thing of man appeareth, all, or the whole muft be attributed unto
# God. The judgement which Ehhu fpeaks of here, feems ( accord-
ing to this Interpretation) to have much of man in it ; yet becaufe
the men fuppofed to be in it,are looked upon as fuch as can do lit-
tle in it,or ought to do nothing in it, therefore 'tis faid to be done
without bands, ftiftories have given many examples, and dreadful
inftances of fuch calamities falling upon Princes by the riling of
the people ; and then they are faid to be taken away
without band,
That is, Without any forefeen appearance of fuch a mifchief ;
a hand which was not thought of being lifted up againft them. It
is (aid of wicked Z/W/, who flew his mafter, that whenhefaw
the people confpire againft him, and the City taken, he went in-
to the Palace of the Kings houfe, and (m the heat "of his rage)
jet it on fire, and burnt the Kings honfe over him, and died, ( iKin.
1 6. 1 8. J Juftine reports the like conclusion (upon a like ©ccafion)
of Sardanapalm, that effeminate and voluptuous Monarch of the
Alfyrian Empire. They who profecute this Tranfiation,conceive
Elihu refk&ing upon Job in all this, who was very uncivilly treat-
ed by his own people, from whom he had deferved higheft re-
fpe&s, as he complained at the 30th chapter, they raifed upa-
gainft him the wayes of their deftru&ion ; they ufed him very
rudely, even defpightfully ; and he was in a pining confuming
condition, as a man taken away without hand. But I fhall not
infift upon this reading, but take the words according to the fcope
before given, as a defcription of a mixt judgement from God ;
a judgement partly upon the people, and pardy upon Princes, a
judgement upon the many, and a judgement upon the mighty ;
In a moment fhall they die.
In a moment.
The Text is, a moment they die • Not, that they fliall die but a
momenr,
momentum,
Chap. 34. An Expofition upon the BooJ^of J b. Verf. zq. 639
moment, or be only for a moment dead, but they frail die before um : UUpfis
a moment is over ; there is an Elipiis of the prepofition [Beth, } pr*p°fiion>t 3
in the Hebrew, which we fupply in our Translation, In a moment
the j ftalldie : A moment is the leaft particle or parcel of time ; we
cannot imagine any thing fr orter then a moment/tis the very poinc
of time, (P fat. 30. s .) His anger endured for a moment, (faith Da-
vid,, when he would (hew how very lhort (comparatively) the
anger of God towards his people is) bur in his favour is life :
Thus Solomon (Prov. 2. 19J He that fpeaketh truth, his tengue
ft all be eft ab lifted j but a lying tongue is for a moment : A lye can-
not laft long ; he that fpeaks truth, what he fpeaks to day, is
good to morrow, and tomorrow, and will be good for ever ; but
a lying tongue is for a moment ; that is, his lies will be difcover-
ed, and ufually they are quickly difcovered ; though he Hvq long
to tell lies, or doth nothing but tell lies as long as heliveth, yet
his lyes are not long lived. Job defcribing the joy of the hypo-
crite (chap. 20. 5 .) faith, It is but for a moment ; like a fire of
thorns, a blaze and gone : when the Apoftle would ftrengthen and
encourage the hearts of believers againft all the troubles and for-
rowsof thisprefent life, he calls them, (zCor. 4. 17 J Firft,
light, Secondly, ftort; Our light afflictions that are but for a mo-
ment, work^for hs afar more exceeding and eternal weight of glory „
And that we might know how quick the devil was at his work with
Chrift, the Scripture faith (Luke 4, 5.) He fterved him all the
Kingdoms of the world in a moment of time. As to fhew the in-
ftantaneoufnefs of our change from death to life in the refurre&i-
on, it is faid, ( 1 Cor. 15. 5 2 . ) In a moment, in the twinkling of
an eye, at the last Trump, we ft all be changed : So to fhew the
• extream fuddennefs of theie mens change from life to death, it is
faid here, In a moment
Thejftalldle.
They ? Who ? Borb great and fmalli one and another of them
frail die ,or be fwept away by death in a moment.There is a two-
fold death ;
Firft, Natural ; When either ficknefs-or old agediflolvesthe
earthly houfe of this tabernacle. The natural death of fame is
very lingring and flow> others are fuddenly fhatcht away, they
dieinamomenr,
Secondly,.
(>49 Chap. 54. An Exfefrio* upon the Boo]^of J o b Verf. 20.
Secondly, There, is a violent dearh ; th us many are taken away
by the iword Martial, or Civil, others cafually : The Text is true
bochof natural and violent death, either of them may overtake
us in a moment, yet I conceive the latter is here chietiy intend-
ed, In a moment frail they die ; that is* fome fudden destruction
ftiall come upon them, they fliall be furprized by an unlooked for
di&fter, and removed out of the world, while they had not a
thought of their removal.
Hence Note.
Firft, Death of any fort, may befal all forts of men.
None can plead exemption or priviledge from the grave. It is
appointed to men once to die ; molt die a natural death, and any
man may die a violent death ; who knows how he fhall go out ot
this world ? Chrift told Peter, (John 2 1 . \%.)whcn than fkalt he
old, thou fhdt ftretch forth thy hands, and another frail gird thee,
and carry thee whither then wouldsl; not. This fpake he, fegtnfywjF
by what death he frould glorifie Cjod. And what kinde of death was
that ? The Church Hiltory alTureth us, 'twas a violent death. He
(as his matter Jefus Chrift) was nailed to a Crofs, and dyed. W§
tome but one way into the world, but there are * thoufand wayes of
going oat.
Note Secondly.
Death comes fudden I y upon many men, and may upon all men.
The whole life of the longeft liver in this world, is but a mo-
ment, compared to eternity ; and there is not any moment of our
life, but (with refpeft to fecond caufes) we are fubject to death in
it : We alwayes in fome fenfe ( though at fome times more) carry «
©ur lives in our hand, and how foon, or by what hand they may be
fnatcht out of ours, we know not.
Now if our whole life be but a moment,and we fubjeft to death
every moment, how fliould we ftand prepared for death every
moment ? And how fad is it to think, that they who may die the
next moment, (hould for dayes, and weeks, and moneths, and
years, never prepare for death ? Moft are loth to think of the end
of their lives, till they are nearer the end of them ; yet no man
. knowethhownearhe istothe end of his life. Many put off the
thoughts of dea: h till it cometh, yet none can puc oflF the coming
of
Chap. 34. An Ex^uon upon the lhol^of Job. Verf. 20. 641
of death,- they would remove the meditation of death to the
fall of their leaf, to the winter, and wbrft of their old age, yet
they are net able to remove death one moment from the Spring
and beft of their youth.
Note, Thirdly.
Violent death, by the (ore and [ever e judgement ofGod,oftenfweepf
multitudes away in a moment .
God can thruft whole throngs of men, yea whole Nations into
their graves together ; it isfaid (Numb. 16. 21 .) of Corah and
his companions, The earth did cover, or /wallow them up in a mo-
ment : And the Lord commanded CMofes,tofay unto the children
of Ifrael (Exod. 33. 5 . ) ye are a ft iff- necked people ; I will come .
into the mids~t *f thee in a moment, and con fume thee: As if the
Lord had faid, I will takj no long time for it, f can quiebjy di (patch
yon • how many foever there are ef you, I will do it in a moment.
We have a like defcription of the fudden and quick difpatcb of
men at the Lord's word of Command, (PfitL 73.jp,) H*& are
they brought into defolat'wn^ as in a moment, they are utterly consu-
med with terrors ? The final mine of Babylon was thus prophehed
(//<*. 47. p.) The(e two things (hall come to thee in a moment, (n s:ie
day, the lo(s of children and widdowhood, they fkall ceme upon thee in
their perfection 1 Thou ilialt utterly be dettroyed, and peril n ac
once for ever. The Prophet Jeremiah (Lam. 4. 6.) bewayied the
deftru£\lon of Jerufalem, whofe calamity was greater then that
of Sodome and Gomorrah, which God deftroyed in a moment :
Sodome and Gomorrah were great Cities, yet how foon confumed !
In fome fenfc,there is a greater evil in a lingring dettrvcl;ion,then
in a ipeedy one ; fo the Prophet aggravates death by famine, be-
yond death by fire ,• becaufe to die by famine is a lingring death.
Cxfar being warned that fome lay in wait to deftroy him fudden-
ly flighted it, and faid, unexpected death is moft defireable. And
that's the lot of many great men ; to which fome conceive the
rfalmift had refpeft, when he faid, (Ffal. 82.7.) re fkall die lilt
men,and fall like one of the Princes ; that is, fuddenly.But though
in fome fence a fpeedy death is more eligible then a lingring
one, yet in many refpecls, to die fuddenly, or in a moment, may-
be concluded a far greater judgement, then to fee death coming
by degrees, and deftru&ion walking towards us flep by ftep. So-
N n n n lomra
• 6'4* Chap. 54. An Exfoftion upon the Bool^of J B. Yerf.20.
lomon (Prov. 1 . 2 7 .) fpeaks of /h>//> deftruttion,ofdeJ}ru&ien coming
like a whirlwind; ivvifc destruction overtakes them who are flow pa-
ced to receive and obey inftruction. Thus the Lord can deal both
with perrons and with Nations ; he needs not make any delays,nor
take time to do it, their deftru&ion (hall come ( if he will fend
it) in a day, in an hour,, yea, w a moment {hallthej die,
And the people jhall be troubled at midnight.
DU p^jjju That is, the body, or generality of the people, the many fbaU
confocdtio be troubled ; they ihall be as men amazed, or as the Metaphor im-
hominum. ports, they ihall be disjoynted ; Men alTociated under due Laws
of Government, areas fo many members of a well compacted
1©yr a ysr- g dy ; but when broken and fcattered,they are like a body whofe
b °^\fime mem bers are ^located, or out of joynt, unfit for any ufe or fer-
SSwT"' vlce - And as there is a Taxation of the members of the body, a
compagum,. disjoyniing of the bones, fo there is a disjoynting of the facul-
ties of the minde ; In times of great trouble, not only is the bo-
dy Politick, .which confifts of many men, but the minde of every
body, or of every (ingle man is much out of joynt. The word is
applyedtothofegreatconculTionsof the world (Pfal. 18. 17.)
The earth {book and trembled, the foundations a/fo of the hills were
moved, and werefkaken at the prefenceof the Lord, becaufe he -was
wroth j which we may interpret of the Princes arid Powers of the
earth, who are as hills and mountains ; if the Lord do but touch
1 hem in -anger, they move, yea tremble. The word is applyed
alfo to the waves of the Sea, (Jer. 5.22.) which roar, and. toft
'hemfelves : we commonly fay, as in the Text, the Sea is trou-
bled, or'tis a troubled Sea, atoflingSea. That expreffion is alfo
common among us, when we fee a man much difquieted, he is
f we fay J in a great toft ; even as a (hip at Sea upon the proud
waves. Thus faith Elihu, the people ihall be in a tofs,they ihall
feel a ftorm in their mindes, fudden gufts of fear and forrovv ihall '
carry them they know not whither ; or they ihall be lifted up to
Heaven in vain confidences, and then fall down to hell in defpair-
ingthoughts,asthetempeftat Sea is defcribed in the io7thPf a l m# '
There is yet another rend ring of the Text,in allufion to Drunkard?',
who are overcome with wine, (Jer. 25. 16.) And t hey {hall drinkj
and be moved, and be mad ; the word which we tranflate tmve, is-
char in the Text j now we know drunkennefs moves men,and puts
all
Chap. 34. Ah Exp fit ion upon the Btof^ef J B. Verf.lo. 643
- — _ — - , '. ! h
all into diforder and difquietrnent : Thus the people (through the
tierce anger of God, and the wine of altonifhment which he gives
them to drink) Shall be moved, they Shall reel to and fro, and
ftagger like a drunken man. Great troubles and afflictions are cal-
led in Scfipture the wine of aflonifhmenr, becaufe they make
many fay and do they fcarce know what; great troubles bereave
men not only of their comforts, but of their reafon -, they do not
only Straiten them, but aftonilh them. They who have drowned
their wits in cups of worldly pleafure , may foon have them
drowned in full and overflowing cups of worldly Sorrow.
Befides this Exposition of the peoples being troubled with per-
plexity, fear, and doubt, with anxiety, and uncertainty of fpiric
what to do, I fay, befides this, there is another way of being trou-
bled, Upon which feme Expositors fpecially intift. The people [halt
he troubled ; that is, fhall be in a tumult ; they fhall rife up Ce-
ditioufly, and fas we fay) make a commotion, they fhall gather to-
gether as many waters, with a roaring noife. Many people, arc-
compared to many Waters ; and there isfomtimes a confluence,
a great confluence or flood of them tumbling together : The Poet
tells us elegantly what rude work a people make when they rile up
like a flood of troubled waters. Their rage (faith he) ftndcs out Ac vsluTi ^Z"
weapons, one throws ft ones, another throws firebrands, till all's in a ^fcJi -.*
fad combuftion : Thefe waters, if let alone,may quickly put all in- omefl
to a flame. The Pfalmift afcribes the quieting of the Sea, and the Selitio>f<exfc
quieting of the people to God in one verfe ; yea, I conceive the " uc . * mw * M"
one is but the explication of the other,. (/>/*/. 6*5. 7.) which fil-™™™*™*
leth the noife of the Seas, the noife of their waves, and the tumult *f frfexa volant
their people. Thus faith Blihu, the people Shall be in a tumult, furerarma mi-
(this fuits with that exposition firft given)ready to deftroy whom- nijhat. virg.
foever they meet next, or thofe efpecially who never did nor yEnei ^* 1 '
meant them any other hurt but to keep the peace, or bridle their
headftrong fury.
Yer,T rather adhere to the former Interpretation, The people
frail be troubled, that is, they fhall be in a great conflernation of
fpirit,neither being able ('which they feldome are)to advife them-
felves what to do,nor fit to receive (which they feldome wilPad-
vice from others. And (as Elihu adds) they fhall be thus troubled
At midnight.
Or, In the half of the night, . as the words may be rendred ;
N n n n 2 that's
. 644 Chap. 54. An Expoftion upon the Bool^of Job. Verf.20.
that's a great aggravation of the judgement. The night is a time
of reft, and midnight is the time of deepeft reft ; fo that for the
people to be in a tumult, or troubled At midnight , is to be over-
taken with matter of fear, when fear feemed furtheft off,or when
they fufpe&ed nothing to make them afraid. 'David faith of fome
(rfaf. 3 . 5 . ) There were they in great fear , where no fear was. To
fear at midnight, is to fear when ufually no fear is, that i?, when
people are at reft in their beds : And fo to fay, the people fhallbc
troubled at midnight^ fignilieth either, Firft, the coming of trou-
Cm nuximi ble u P on a fccure people, upon a people, who thought themfelve?,
fec&i. and while they thought themfelves not only out of the noife, but
reach of danger ■■ Or fecondly,It may fignirie the coming of trou-
ble upon a people altogether unfit to help themfelves ; when a
man is afleep, he cannot give counfel how to prevent danger, and
while he is in his bed, he is in no pofture to ©ppofe it. All this
may well be included in what Ehhu faith, Ike people (hail be trou-
bled at midnirht.
. Hence Note. Firft,
There are National troubles as well as pergonal.
God can fcare not only a family,of this and that particular man?
but a whole people at once ; he cannot only make a childe, or a
woman, but a multitude, yea an Army of mighty men tremble
like a childe, and faint as the weakeft woman.A people are many,
yet every man fhall be as if he were alone, or but one in the midft
of innumerable dangers, and of a thoafand deaths. Mofes in his
Song forefaw the dread of Nations upon the report of the Lord's
miraculous conduct of Ifrael through the red Sea, (Exod.i 5. 14,
15, 16.) Tide people fhak hear, and be afraid ; forrow fhall take hold
on the inhabitants ofPaleftina^allthc inhabitants of Canaan ^al melt
away. And when Chrift fpeaks of thole dreadful Prognofticks
of his coming, he not only faith, There (hall be fanes In the Sun,
and in the Moon, and in the Stars, but upon the Earth diflrefs of
Xatwns, with perplexity , (Tuke 21.25.)
Secondly, Obferve. .
Both pcrfonal and publicist-roubles are at the command of God y at
both public\ and perfonal peace are.
H people as well as a perfon, may and lliall be troubled, even-
at
Chap. ^4- J ^' : Expoftion upon the .Bosl^ of J o b. Verf.20. 645]
at the midnight of their greareft fecurity, it God give the word.
/ m*k? f e * ce ( faith the Lord, I fa: 45. 7. J and create evil! ; than
rgj the cviil of trouble. There will be occahou afterward tofpeak
further of this poynt from thofe words ( v up. ) when hegiveth
yiietncfs, who cav give trouble, and when he hidetlo hit face, who
can behold him ? Whether it 'be done again]} a nation, or agaiuft a
man only ; trouble of all forts is at the command ofGvd ; if he faith
• to fuch or fuch amifchiefe,£<?<? to a nation, it will goe ; if he bid
the fword trouble them, if he bid peftilence trouble them, if he
bid famine trouble them, if he bid their owne divisions trouble
1, the people frail be troubled ; yea, they frail be troubled at
midnight.
Whence note, Thirdly.
Trouble ta\es orfeax,eth upon many when they leaft exptll it.
God can fend trouble when no man thinkes of it. At midnight
every one is in bed, all are for reft and quiet. The Lord ufuaily
executes his judgements upon the unwary world , upon a fecure
people ( Exod: 12. 29. ) At midnight the hordfmote all the firft-
bsrne in the land of Egypt, &c. And Pharoahrofe up in the' night,
he and all his fervants, and all the Egyptians, and there was a </reat
cry in Egypt. We read alfo ( 2 Kings 19. 3 5. ) In that night the
Angel of the Lord went out andfmote in the campe of the Affyrians^
an hundred four- f 'core and five thou [and. It was not a day- battel,
but a night-bittel ; When they were all gone into their tcn:s,
and were at reft, when the Army was fecurejln that night did the
Lord fight them by an Angel, and made a mighty (laughter among
i ;, ,em. Belfraz,z,ar king of the (fhaldeans was flaine in the night
! 5. 30.) even in thatiHght wherein hemade afeafi to a thou-
sand $f his Lords, anddra-;\e wine before the thouj and (v. f. ) In
that night not only of his fecurity, but of his jollity and fenfuali-
ty, when he had even drowned himfelfe and his great Lords with
wine and beily-cheare, in that very night the City was broken up,
and' Betfra&zar flaine ; Hifto-ytellsuswh.it dread full work was
made upon the Babylonians that night. The great Judgement day
is fo defcribed • Jefus Chrift will, at lad, trouble the world at
Biidnight ; The Day of the Lord fo cometh ( faith the Apoflle,
1 Thef 5. 2.) as a thie c ein the -night ; when they flhi'l fay peace
ar.tlfafety, then fudden dcflruclion comah upon thtw } &C. '-
him-
6^6 Chap. $4. An Expofition upon the Baol^of J I. Verf.20,
himfelfe lhadowing his corning under the parable of the ten V.
•»iks, who all Humored and ilept, tells us (Math: 25.6.) Atmii-
n'tfht there vMs a cry made. Behold the Brtdegroome cometh, goe ye
cnt to weete him. Though fome were in a better condition then 0-
thers,fome wife, fome'fooliih, yet all flept, andic was a kind of
midnight to them all. Chrift will come, and the people fhall be
troubled at midnight, and then there will be a dreadfull Cry_a-
niong the fecure drowfie world.Therefore the Ceunfcll of Chrift
is mod proper ( Math: 13. 35.) Watch, becaufe ye know not at
i>hat home your Majler may come, whether at even, or at midnight ,
or at Cock- crowing, or in the morning. It is hard to be put to it an
midnight,'tis fad to be in a fleepy or flumbring condition when e-
vill comes.The Gofpel fheweth us,how much that man was trou-
bled, when his neighbour came to borrow bread of him at midnight
(Luke 11. 5.7.) Trouble me not, my children are with me in bed, I
cannot rife and give thee. \i it be matter of trouble to be called out
of our bed to doe a courtefie for a friend at midnight,0 what will
it be to be called up to Judgement, or to be furprized with any
Judgement at midnight 1 Therefore prepare and be ready for all
changes, t/€t midnight the people fh^R be troubled,
^/Lnd pajfe away.
Thefe words are a third part of the description of the Judge-
ment of God upon a people ; they fhall die, they (hall be troubled,
they fhall pajfe away, that is, fome of them fhall die, allfhallbe
troubled, others fhall pajfe away. There is a three-fold notion of
paffing away.
Firft , Some expound it thus , They fhall be carried captive
out of their own Country ; This with the former two make up a
.perfect Judgement upon any people ; Some {hall die,or be flaine,
all fhall be troubled and vext , they fhall be at their wits end,
and the reft fhall be carried away captive.
Secondly, They fhall pafs away -that is,they fhall pafs into their
graves ; the forme of fpeech here ufed may well beare that fenfe,
ltd C-e ntelH-^ or death l5 a P an< * in § away, a patting out of this world ( Pfal: 37.
go, ionpro mi*3 6- ) ^ oc ^ e p a Jf*d a ^ a ) an ^ w^s gone, that is, he died ; And that
gtate did, fed which is as death to the heavens and the earth(their great change
p-o&bite infe- w hen ever it fhall be ) is called a pajfing away ( Math,- 5. 18. )
pulchmm. j-,y/ fcjvbk and earth pajfe array , one jet or one tittle fhall in
Chap. 34. * An Expo ft ion upon the Book^of jo 1. Verf. 20. 647
r.s -wife paffe away from the Law till all be fullflled j that is,
the Law ihall ftand in force as long as the world Hands.
Thus to paffc away is to die. But I conceive, we are to expound
this third branch of the. Judgement dilunctly from the former
two , and therefore for as much as we have death in thefiril
y\©rds, it will not be proper to cake in death here againe,or to ex-
pound p*Jfi#g away by dying. The third notion,of, they fliall paffe
mvay, is, they ihall run or flee for it, ches know not whether,they
(lull flee for their lives from the danger impending over them. As
fome fhali die, and all be troubled, fo not a lew ihall endeavour to
fave their lives by flight. Chrift in the Gofpel foretold the great
troubles and afflictions which lliould come upon Jerufalem, and in
them there was a fad concurrence or meeting of thefe three Judg-
ments in the tQ\t. For when after forty yeares the Romans inva-
ded and ruin'd their City, many dyed & were deftroyedby fvvord
and famine, all the people were troubled ; Oh in what a hurry
were they to fee the Romane Eagle difplayed before their Gates 1
and then they pajfed away ; that is, as many as could , withdrew^
and got out of the danger. It is reported in hiftory, that before
the-Seidge of that City, a voyce was heard in J erufal 'em, faying,
( Migremtu hinc ) let us pajfe from hence,xhzy who believed that
warning, departed foone after ; And as fome pafled away before
the Judgement came, fo when it was come, many were driving
to be gone, or to pafle away. Therefore Chrift admonifhed them
( Math: 24. 20. ) Pray that your flight be net In the winter, nor
m the Sabath day. I conceive, we are to underftand this text di~
flindly of fuch a patting away. In a moment (ball they die, and the
people fkall be troubled at midnight, And pajfe away ; they fhall doe
what they canto fecure themfelves by ouc-running.the danger.
Nore from it , Firft.
Cjod hath variety of meanes to humble a fmfull people .
Into how many wayes doe the Judgements of God divide
themfelves •■> feverall perfons beare feverall parts ; here is death
to many, trouble to all, flight to fome. That, in the Prophet, an-
fwers it fully ( Jer: 15. 1. ) where the Lord protefting that no-
thing ( no not the interceflion of Mofes and Samuel ) fhould take
him off from his refolve againft that people, faith, Such as are for
death te death, and fuch m are for the fwcrd to the fword, and fuch
as ape for the famine to the famine, and fuch as are for the caphvhj
to .
64S (hap. 34. -^« ExpofituM uftw the Book^of J o b Verf. 20.
tt> the captivity. 1 here's pefiiierice, and fword, and famine and
cantivicy ready at the call of God to take away a provoking
people.
Secondly , Note.
T'J pajfe away-) or to be put to our flight , is a grievom Judge-*
To flee from- the face of the purfuer, to run for our lives, who
knows the trouble and terror of it,but they that have been in it ?
what a mercy is ic that our dwellings are continued to us?that we
abide in our places, that we neither die in a moment, are not fur-
priz'd by midnight-feares, bur. reft quietly in our beds , though
feares at midnight have been ready to furprize us. What a mer-
cy is it, that we are not palling away, running,fleeing into the wil-
derneile, as the poore Churches of God have done in feveral!
ages ?
So much of Judgement upon the people in that three-fold no-
tion of it. We have here alfo Judgement upon Princes.
z/ind the mighty fhall be taken away without hand.
Not only (he many, but the mighty fhall feele the Judgements
of God ; For as 'tis fayd in the former verfe, He accepteth not the
persons of Princes, nor regardeth the rich more then the poore • The
mighty and the meaneft of men are alike to God, when they are
alike in finning againft God : If they doe evill alike,they mall fuf-
fer evill alike ; God accepteth no mans perfon.
The mighty fhall be taken away.
'TDK forth The word rendred, mighty, taken plurally, is ufed in Scripture
robtyuf e xcel- 10 denote not only mighty men, but any creature that ex-cells in
inel pTwaUt'er n^t. And therefore according ro the exigence of the place, it
Abirim in ge- Signifies fometimes Angells, who being fpirits,exceed all flefh in
neve font fig- might. The people of Ifrael in the wildernefs did eat Angells
rJficat. food( Pfal: 78. 5. ) the food of the Ab'mms, of the mighty or
fir on g ones : And as it is applyed to Angells who exceed the"
- ftrongeft men in ftrength, fo it is applyed to any fort of ftrong
beafts, to the horfe ( J*r: 47. 3.) to Bulls, (If a: 34. 7. Jer: 50.
11. Pfal: 22. 1 3. Pfal: 68. 3 1 . J Th us the word riieth above
man to Angells, and falls below man to the beafts of the earth ;
here
Chap. $4. An Rxpofition upon the Bool^of Job. Verf. 20. 649
here 'tis applyable only to ftrong and mighty men , of whom yet
there are three forts.
Firft , Some are men of a mighty arme.
Secondly , Ochers are mighty in Armes. •
Thirdly , There are men mighty in Authority.
The firft of thefe is a natural mighty man , he hath a mighty
arme, a ftrong body, or he excells in bodily ftrength. The fecond
is a marfhall mighty man, a fouldier, a man of warre. The third is
the Magiftratical mighty man, he is cloathed with power both to
punifh and reward rPoffibly he may have no bodily might,yea,pof-
libly he is no fouIdier,yet a man of fuch power he is, that he com-
mands whole Nations. Now take the word Mighty in any of thefe
three fenfes, and it is a truth, the mighty fhallbe taken away, the
mighty in ttrength of the Arme,the mighty in ftrength of Armyes,
the mighty in power and dignity, are by the hand of the Almigh-
ty God
taken away.
They fhali take them away ( faith the Hebrew text ) that is, fay *y\ 3^ y^D *|
fome (according to the firft translation mentioned) the peyk fhall e t amwent pc-
violently take away the mighty. But by an ufuall Hebraifce we tmem, mper-
may read it ImperfonalIy,/7?<? mighty jhall be taken avmy^cQnct^\-f 01ulit ^' frfo
ing or leaving it to be underftood by whom. Like that fpeech to
the rich man {Lake 1 2.25 J This night doe they require thy foule
tf thee, ( fo we put in the Margin ) that is , (as the text hatk it )
this mght thy foule/JW/ be required of thee, they fhall take thy
foule, that is, it fhall be taken away ; fo here they fhall take away
the mighty, that is, the mighty Aiall be taken away or removed.
We may take notice of a two- fold remove or taking away.
Firft , There is a remove out of place and power ; Thus a man
h taken away when his authority is taken away.
Secondly , There is a removing or taking of a manout.of the
world ; Thus they are taken away whofe perfons are deftroyed ,
cut off, and perilli. The mighty, both wayes or either way are of-
ten taken away. The perfons of many mighry men have fallen,
and many more of them have fallen from their places and powers.
Here they are under a generall threatning, They fhall be taken a-
•way. But how fHalkhey be taken away ? the text anfwers
without hand,
O o Tt
6$o Chap. 54. An Expofoion upon the Book^ ef ) b. Verf.zo.
It is fomewhat ftrange that they who are mighty ,and have fuch
power in their hand , fhould be taken away, and no hand touch
them, or without hand. We ufe to fay of a thing ftrangely gone,
or gone we know not how , It cannot begone without hands • yet
thus the Lord deales judicially with the mighty of the world - 3
They AMI be taken away without hand. There may be a three-
fold underihnding of that expreflion.
Firft, Thus; The mighty frail be taken away without handy
that is,they fhall have no hands co help them, or they fhall be de-
fiitute of all humane helpe. Sometimes God leaves or ftrips the
mighty naked, they who have had great power, and many thou-
Frequmterma- f an( j s {landing up to defend them, have not a hand for them, and
fai?%TTe- *" are taKen awa y w "^ cut hand,. no man.drawing a fword or iirik-
quent'wLeprs ing^ftrojfce for them, ;'. ^
ope et ausalio Secondly,. To doe a thing without hazJ, is to doe it with the
pinitw, Pin: fmalleft appearance of fecond caufes or inftruments. We are rea*
dy to fay, there muft be a great deale of tugging to get the migh-
ty downe^vho like Oakes are ftrongly rooted and highly growne,
who looke like mountaines , which cannor. be removed , yet
(faith Elihu J the Lord can take them away withont hand ; that
* is, eafilj, without any trouble at all, little meanes or very impro*
bable meanes being ufed to effe& it. So then to doe a thing with-
out hand, is to doe it as if we put no hand no ftreffe to it when we
doe it. As they who move Iwiftly or lightly are fayd to goe with-
out fetting a foot on the ground {Dan: 8. 5 J the He-GoateczmQ
and touched not theground,he did rather fly thsn goe. So to doe
a thing, as if we did not put a hand to it , is to doe it with the
greateft eafe imaginable.
Ahjhmnuar- Thirdly , To doe a thing without hand, is to doe it without
maiorum. A- any vifible meanes at all,even by the immediate ftroake or power
qnin* : of God. There is a hand of God in all things that are. done in the
world, but fome things are done without any other hand, and are
therefore moft properly fayd to be done without hand. Thus the
Lord is able to doe the greateft thing?, even to take mighty- men
from the earth, no hand of man appearing or joyning with him in
Hutu umum the action. Now, becaufe God ufually fets inftruments aworke to
iei. Merc: effect his will in the world,and to bring about his counfels, there-
fore in what work.foever he either quite leaves or feemes :o leave
inftruments out, that work is fayd to be done without hand. The
Chap. 34. An Exposition upon the Book^of J b. Verf. 20. 65 1
ft one which Hull grow up to be a great mountaine, that is, the
kingdome of Chrift,is called a flint cm out without hands (Dan; 2. f
34. ) 'that is, without humane power. The kingdome of Chrift
fhall b^ fit up fo much by the power of God vvichout any earthly
contribution, that it fi ul I con fefledly be fayd to be fet up with-
out hands. Though we ought not to neglect the coming and ad-
vancement of the kingdome of Chrift in the \vorld,yet we fhould •
not be anxioufly carefull about ic,when we fee little or nomeanes
for it, yea though we fee great very great meanes fet againft it,
becaufe aftove cut out without hands lTiall doe it.
The Apoftle ufeth this forme of fpeaking, both as to etermlls
and fpiritualls. Concerning the former he is expreffe ( 2 Cor: 5.
1 . ) fVe know that when the earth?} houfe of this tabernacle ii dlfjol-
vedy we have a building of God, a houfe not made with hands, eter-
nall in the heavens ; that is, a houfe of Gods own immediate ma-
king, a houfe to the making whereof man hath added nothing.
The fabrick of this vifible world is a houfe made vvichout hand?,
much more is heaven, and the glorious unfeene ftate which Saints
fhall hive hereafter. The houfe above,or ftate of Glory is who!!/
of Gods making. And as our eternall eftate is expreffed by a houfe
nude without hands, fo our fpirituall eftate is called by the fame
Apoftle, A worVJione without hands ( Col: 2. 1 1 . ) where having
aflerted our compleatnefs inChrift ( v. iq, ) he adds, In whsm
*)fo ye are clreumclfed with the clrcumclfion made without hand".
The external literal circumci.'ion was made with hands; there was
tin operation of man in it, the cutting off the foreskin of the Belli,
but in the fpiritual circumcifion, man hachno hand, it is the work
of God alone ; as alfo that crfe&ual faith is which alwayes accom-
panied it,and is therefore called (z>.i 2.) the faith of the operation
o/cW.There is a temporary faith which we may call a faith of the
operation of man, but true faving faith is the operation of Go^,
and may be fayd as the fpirituall circumcifion ( which was iignifi-
ed and fhadowed by the corporall ) to be made without hands.
Now as the Scripture fpeakes both of fpiritualls and eternalls i n( a (m r divu
which are made without hands, fo this text fpeakes of externalls mm fupplki-
and p'ovidentialls in the fame language, The mighty (hall be taken un, cujtunutia
away without hand, that is, without any creature-helpe or vifible human* ^ caufa
humane hand ; what ever is done without a vilible hand, is done if§ n JJ2£ a j^.
by the hand of God. Ellhu intimates a puniihment upon the man avi decli-
O © 2 mighty, nmi poteft.
6 $2 Chap. 34. An Expofttion upon the Bool^of J B. Yerf.20.
../ ; — — - — 1 •
mighty, which ( as to the effecting of it ) cannot be atfigned to
any thing in man,much lefle can the effecting of it, be hindred by
man. The hand of God is moft vifible , in doing that which
no vifible hand hath done , or canundee. They {kail be take* a-
way mthoM hand.
Hence note.
The might left have m might again ft God.
That cannot be avoyded by any humane power,, which is done
without humane power. God flew the firft-borne of Egypt, and
deftroyed the Ajfyrian hoaft without hand, he did it by his An-
gel, no hand appearing againfl: them. The Lord fmote Herod, and
he died without hand ( Acts 12.23. ) Immediately (that is, pre-
fently, as the Greeke word imports, 'tis true alfo, immediately,,
that is, without humane meanes, as our Efglifh word alfo im-
ports) the Angel of the Lord [mote him,and he was eaten of wormes,
and gave up the Ghoft. What a poore worme was that mighty
man in the hand of God, when God flew him without hand, and
commanded the wormes to eate him ? JefusChrift, who is alfo
the mighty Cfod ( Ifa: p. 6. ) called himfelfe a worme and no man,
in his humiliations for the redemption of loft man ( Pfal: 22. 6. )
What are the mightieft men but wormes toGod,who is fo migh-
ty, that if he fay the word , wormes become their Matters. The
mighty Giants are before God but pigmy's, punyes, or children.
The Prophet gives a good warning(7*?v p. 2 3 .) Let not the mxgh'
ty man glory in his mighty Let him not glory in the might of his
arme, Let him not glory in the might of his armes or Armies,
though man have an Army of mighty men about him, yet let him
not glory in them, no nor in the might of his power or authority.
If any man ufetia his might againft God , what is his might unto
God ? ( Pfal: 58.1.) Why boaftef thou O mighty man, that thou
can ft doe mifchiefe f If a man be mighty, and have a mind ro doe
mifchiefe with his might, efpecially if he boafteth in his mighc,
becaufe he can dot mifchiefe with it , he is not only finfull, buc
weake and foolilh. There is no greater morall weaknefs then to
boaft either of naturall, martial!, or civill ftrength. Could any of
the mighty men of this world ftand before the might of God,
they had fomewhac to boaft of .Read the word of the Lord againft .
the mighty (Ifa: 2. 10. ) Behold the Kings and Captainesof the
earth.
Chap. 34. An Exposition upon the BeeJ^ of Job. Verf.20. 653
earth trembling before the prefence of the Lambe ( Rev: 6. 1 5.)
and then judge how weake the ftrongeft are before the Lord ?
All ages are full of teaching examples, that there is no might to
his who is Almighty.
Secondly, Note.
What ever Ged mil doc he can eafily doe it.
He can erred"* it with a looke, with a caft of his eye, he can doe
it with a breath of his mouth, he can doe it with a word. It is faid
( E.W: 14. 24.J G°d looked unto the hoft of the Egyptians through
the pillar of fire and through the cloud, and troubled the hoft ef the
Egyptians) and tooke off their Chariot wheeles, that they drave them
heavily. To looke upon them Was an eafie thing,God did not give
them a ftroake with his hand , but only a looke with his eye , and
that overthrew them.
Thirdly, Note.
God can do the greatest things alone.
He can fubdue the mighty, though none come forth to his help
againft the mighty ; they are curfed who donot help the Lord a~
gainft the mighty, when they fet their might againft the Lord ;
(Judg. 5. 23.) Curfe ye Merox,, (faith the angel of the Lord, )
eurfeye bitterly the inhabitants thereof \ becaufe they came not forth
to the help of the Lord,to the help of the Lord against the mighty.
But though it be the fin of man not to help the Lord againft the
mighty, yet the withdrawing of their help doth not hinder the
Lord in his purpofe againft the mighty: For, He taketh away the
mighty without hands. Though men ftir not, though angels ftiould
not ftir to his help, yet his own arm can bring either falvation or
deftru&ion. It is faid of the Lord (If a. 44. 24,) Beftretched
out the heavens alone ; there was none to help him to unfold thau^
vaft canopy of heaven,he ftretcht out the heavens alone. As in the
Creati©n he made all alone, fo in Providence he can a& and effect
all alone. It is a great glory to God, that he hath many inftruments
to help him, many tongues to fpe/ik for him, many hands to worlf^
for him ; hut it u a greater glory to God that he needs none to help
him, none to fpeah^or work for him. In this the glory of the Lord :
infinitely outfhines the glory of all the mighty Kings and Princes
of the earth. They have done, and can do mighty things, but nor
with-
6 5 4 Chap. 34. An Expo ft t ion upon the BooJ^ of J b. Verf.co.
without hands, and therefore they have the hands of thoufands at
command for t^ern ; 'tis not their place to put their hand to the
work, 'tis enough that they give commands and orders, 'tis the
duty of others to execute all their righteous commands, and fulfil
their orders. But the Lord hath not only a commanding power-,
but an executing power too in himfelf ; though no hand move,yet
his aftairs {land not ftill. God, and all creatures put together,
are no more then God alone without any creature : Many are ulc-
ful, but none are neceflary unto God. Take two inferences
from ic.
Fit ft, This is matter of terror to wicked men ; though they fee
no hand in the world againft them, much lefs any able to match
them, leaft of all to check them, yea though they fee all hands
for them, yet this is no fecurity to them, this is no alTurance of
one hours fafety, feeing the Lord taketh away the mighty without
hand, and he ufually doth it when they fee not- which way any
hand can reach them. It is the conclufion of one of the Ancients
J Th'lter u pon this place in reference to a mighty oppreflour ; He u invl-
rapitur ouiv'^fi^J pull' d down, whs did vijibly putt Mwn; He ruined others with
Jtbiliterrapie- hands^but himjelf fhall be ruind vcithout hand; he faw htm whom he
bit, Gregor. t-oekjtway ,but hejfoatl not fee him who takes him away. Let them who
live without fear of any hand, remember the ApofWes admonition,
{Heb. 1 o. 3-1 .)fr is a- fear fat thing to fall into the hand of the liv'mcr
(Jed) who takes away the^nighty without hand.
Secondly, This is matter of wonderful comfort, to all that fear
<God,andtruft-uponhim, whether Princes or people, whether
mighty men or mean men. What though ye fee no hand for you ;
. yet 'tis enough if he be for you who faves you without hand. The
protecting and faving power of God, is as great and as effectual
as-hisdeftroyingpowcris ; yea, he oftner faves without hand,
then he deftroyes without hand. As the Kings of the earth, fo
the great King of heaven and earth, loves to deal his favours, and
beftow his rewards immediately with his own hand, but ufually
afflicts and punifheth by the hands of others. That's a moll preg-
nant Scripture to this purpofe, (Hof 1. 7.) where the Lord pro-
mifeth tofave Judah ; But Judah might fay, I am in a very low
condition, and no help appears : Therefore he addeth, Iwillfave
them by the Lord their God ; and will not fave them by Bewe y nor
h Sword, nor by Battel, mr by Horfes, nor Horfemen, Judah (hall
be
Gflap. 34. An Exposition upon the Book^of J o B. Verf. zq. 655
be faved, though there be no hand to fave them. / will fave them
f faith the Lord) l?j the Lord their Cod. 1 will do it immediately.
And the Lord doth not only fay (in the affirmative) he will fave
them without hand ; but he faith alfo (in the Negative) that he
will not fave them with hands, But I will not [ave them by Bowe^nor
Sword, mr Battel, nor Herfes, nor Horfemen ; there fhall be no
appearance of thefe helps, I have heretofore deftroyed you by
Sword, and Bowe, by Horfes, and Horfemen,but I will have all the
honour and thanks of your falvation to my lelf. Though the Lords
people have neither horfes nor horfemen,though they are as helples
as isimaginable,yen:heLord is able to fave them,& he wil do it in
the fitted feafon.As'this is true in reference to Princes and Nati-
ons in their publique capacity, fo private Chriftians may take up
the comfort of ic. What though great diftrefs and affliction- be
nigh, and no hand to fave you, yet the Lord can fave without
hand ; if you are low, he can raife you, though none lend a hand
to raife you ; if poor,he can enrich you ; if weak,he can ftrength-
en you, though you have no means for either : It is an everlaft-
ing fpring of comfort, that the Lord can do all things without
hand, that he needs not be beholding to the creature, nor ftands
in need of their help to effect either threatned judgments againtt
Babylon,, or his promifed mercies unto Sion;
Thus we have feen Ellhtt defcribing the' righteous, though fe-
ver e dealings of God,bo:h with people and Princes, who defpife
hiscounfels, and provoke his wrath: The reafon why they fall
under his wrath, is further difcovered in the next words.
r © b^
/
$56 Chap. 34. An Ex?9ft'ion upon the Boo^f ) o b Verf. 21.
JOB. Chap. 34- Verf. 21,22.
F(?r /;/'/ ^cj are upon the wayes of man, and he feeth
all his goings.
Thcrasnodarknefs nor fkadow of death ^ where the
workers of iniquity may hide themfelves.
IN the former verfe Elihtt reported the judgement of God both
upon the people and upon the Princes of the earth,/? a moment
pill they die, &c. In thefe two.verfes,he give§ us a proof that the
lLord is righteous in judgement both upon Princes and people, or
he aifignes the ground of it. That the wor4s are a reafon of the
forme r,the Caufal Particle in the beginning of the 2 1 th verfe puts
it out of queftion. *
Verf. 2 1 . For his eyes are upon the wayes of wen.
As if he had faid, God doth not thefe things, he-troubles nor.
Nations, and Nobles, People, or Princes, by an abfolute and
f©veraigne power,or becaufe he will, but he finds juft caufe to do
-k ; What men do, is enough to juftifie God in what they fujfer : He
hath alwayes power enough in his hand to deftroy all men, and to
*um this world back into its firft nothing, but he never ufeth his
power, nor puts it forth without caufe.
for his eyes are upon the wayes rf wan, tec.
God is a Spirit, the fimplicity of his Eflfence is his firft and
v higheft perfection, he is purely incorporeal ; yet as the paflions
©f man's minde, fo the members of his body are often in Scri-
pture attributed unto God ; we read of the face of God, gt the
hand of God, of the ear of Cfod, and as in many other places, fo
in this, of the eyes of God : Now as the ear of God notes only his
power of hearing, and the hand of God his power of working, fo
the eye or eyes of God note only his power of feeing, knowing
and difcerning the waves of men. And when Blihn faith, his
ryes are upon the wayes of man, his meaning is only this, he clear-
,ly difcerns and underflands the wayes of man.
Thefe words,. his eyes are mon the wayes ofman intimate,
Firft,
Chap. 34. An Exfofition afM the Bio^af J 'b. Verf. 21. 6tf
Fir (J, Aprefentact, he doth not fay, they were, or they will be .
tu;oh the wayes of man, but they are. Secondly, They imply as a
prdcmt,»fo a continued adl ; his eyes are fo upon the wayes of
man, that they are never off them. The eyes ofGod dwell, as
it were, upon the wayes of man : His eyes are fai'd indeed to, run
to and fro through the whole earthy 2 Chron. 1 6\8.)yet they do not
wander from one object to another, but are fixed and fetled upon .
everyone. Thirdly, they imply an intentive act, or thefeiiouf-
nefs of the heart of God upon the wayes of man. We may be-
hold a thing, and yet take no great notice of it ; but when our
eyes are faid to be upon anything, this imparts they are bufied •
much upon it. Fourthly, This maimer of fpeaking lignifieth not
only a clear fight, but that which is operative, carrying with it a '
moft exact fcrutiny or difquifition of the wayes of men, accord-
ing to that expreffion of the Pialmifr, (Pfal. 1 1 . 4.) His eyes be-
hold, his eye-lids try the children of men. God doth not only be-
hold, but his eye-lids try the wayes of men ; that is, he fo looks
upon them, that he looks through them, and difcerneth what they
are to the Htmoft. God doch not only behold the body and bulk
of our action 17 , but the foul and fpirit of iJhem, and while he teeth
them, he feeth into them. All this, and mucrj more then we can
apprehend, is comprehended in thofe word?, His eyes are ut>sn
The wayes of man.
The word is plural, not way, but wayes ; which (hews the ex-
tenfivenefs of the fight or knowledge 06 God : The word being
put indefinitely, is to be taken univerfally ? His eyes are not con-
fined to this or that object, to this or that place, to this or that
perfon, but his eyes look overall, His eyes arexpon the wayes of •
man.
Yet further, the wayes of man may he diftinguilhed ; Firft,As'
they are either internal or external. The internal wayes of man,
aFe the wayes of his heart, as the Prophet hath it, (Ifa. 57. 17.)
He went onfrowardly in the way of his hearf. And thefe wayes of
the heart, our inward wayes are, firfr,our thoughts,what we ima-
gine and conceive ; fecondly, our affections, what we love, and
what we hate, what we rejoyce in, and what we mourn for, de-
clare the way of our hearts. Thirdly, The wayes of the hearrare
a ma.n'spurpofes, refolutions,and intentions what/to do. Fourthly,
Pppp The
^ —
658 Chap. 34. An Expoftion upon the Bool^of J o ». Verf.af
The wayes of die-heart are man's defignes, or his aims, what he
drives at, or propofeth. as his end in all that he doth. In this la-
titude we are to underftand the prefenr Text ; when Elihtt frith,
the eyes of God are upon the wayes of ma» y remember they are
upon his thoughts, upon his affections, upon hispurpofes, upon
his defignes and aimes, all thete are before the Lord ; as it is laid
of Chrilt, (John 2. a 5.) He needed, not that any (liouldteftifie of
man j for he \new what was in man ; that is, both the ftate of his
heart, and all the movings of it.^ And if the Lord's eyes be upon
the internal waves of man, then certainly they are upon the ex-
ternal wayes of man* if feeknoweth what work the heart is at
or about, certainly he knowetrw/vhat the hand is at or about. He
that knoweth which way the minde goeth, cannot but know which
way the foot goeth. His eyes are upon the external wayes of man,
but, 'tis his chief -glory that his eyes are upon the internal wayes
of man, (Gen. 6. 5 .) The Lordfaw that the wckednefs of man was
treat upon the earth : He law man's actions or outward wayes were
very\ wicked,, but befides that, faith the Text, He faw, that every
Pagination of the thoughts of his heart was only evil continually.
He law the wayes within^ what was formed Up", or (as the word
there notes) what- creatures were made and fall. ioned in the.
minde of man. Thus, if we take the wayes in that, diitinction of
internal and external, the eyes of God are upon them.
Seoondly,Take the wayes of man as differenced in their kinds,"
as they are either good or evil ; the eyes of the Lord are upon
both. They are (faith Solomon, Prov. 15. 3. ) m every place, be-
holding the evil and the good : that is, the evil wayes and the CT ood
vvayes of men. But faith not the Prophet (Habbal^. 1 . 14.) Thou
art of purer eyes then to behold evil? Which may feem, at firft
reading,to imply, that God doth not behold the evil wayes or act-
ings of men. I anfwer, if we diftingwift the word bekold,wt fliall
loon reconcile thefe Scriptures. To behold, is either to difcerne
what is before us, or to behold, is to approve what is before 11?..
There is a feeing of, knowledge, and there fea feeing of content-
ment ; now when the Prophet faith, the Lord is of purer eyes then
te behold evil, his meaning is, he doth not, he cannot behold evil
with contentment or approbation, otherwife the Lord beholds e-
vil,even all the evil in the world ; both good and evil are before hint,
rvhfi 'is himfelfonlj and altogether good. His eyes are upon the ways of
Man,
Chap. 34. An Exception upon the Buoi^ tf J O B. Verf.ll. 659
Man. &PN
Not only upon the wayes of this or that man, but of every man;
let man be what he will for a man, let him be a great man, or a
mean man, let him be a rich man or a poor man, let him be a wife
man or a fool, let him be an ignorant or a knowing man, let him
be a holy or a prophane man, let him be a iubtle or afunple man,
his eyes are upon him. Thofe things which difference men a-
mong thcmielves, make no difference at all among them, as to the
eye of God. His eyes are upon the wayes */"(whomfoever you can
cx\l) man. •
1
And he feet h all his goings.
This latter chufe of the verfe is of the fame fence with the
former, therefore I fhall notftay upon theopenin^ofit. The
Scripture often uieth Synonoma's, and repeats the fame thing in
other terms, to fhew the truth and certainty of it ; anc- ftfrely the
Spirit gives a double ftroke here, to ftrike this cruth home into
our hearts, and faftenit in our mindes,ffa iteholdeth the wayes.and
he feeth ak the goings of man. The word tranflated /?<r/ȣ,fignifi- ,*-;^
eth a very curious or critical fight, as was opened before.
Again, thefe latter words fay, he feeth
z/lll his goings.
■ Where we ru:ve the univerfal particle expreft, which was only
underftoodin the forme. And though thefe two words, wayes and
goings may be expounded for the lame thing,yet in this conjuncti-
on we may diftinguifh them, by undemanding the word wayes Jot
the conftant codrfe of a man's.life,and the word goings, for his par-
ticular and renewed motions in thofe wayes. The Original word n .,.
rendrtd goings, fignifies fomtimes going with much, c ami on y yea ct ^ '"^
with a kinde of ftace or pomp, yet frequently any ordinary going, propria &*»>
Now, when Elihu aliens, The Lsrd feeth all his goings ; we buUr*.
may fum up the matter under thefe Hve confiderations ; He feeth
Firlt, Where he goeth, what his path is. Secondly, He feeth
whether h.-. is going, what he makes the end of his journey or tra-
vel. Thirdly, when he goeth, or fets out, wh* time he takes
for every undertaking. Fourthly, how far he goeth, the Lord
takes notice of everyftep, what progrefs he makes in any biifinels
P p p p a good
660 Chap. 34. An Expoftion upon the Boek^of J © b. Verf.21^
-J — 4.
good or bad. Fifthly, he feeth in what manner he goeth,with what
heart, with what mind, or frame of foule he goeth. Thus diftinct
.and exaci-is the Lord in Molding the way es, and in feeing all the
goings of wan.
Hence note , Firft.
Surely the Lord is a Cjod of knowledge.
If we could conceive a mm to have his eyes in all places , and
upon all perfons, an eye upon all hiarts,and an eye in all hearts, as
wel as an eye upon all hand?, .you would fay this man muft needs
be a knowing m^n, especially if be have fuch-an eye, as the eye of
God is, a difcerning eye,a diftinggifhip^ ey^e, a trying eye,an eye
which feeth to the bottome of vvhatfoever it Seech. Hannah fayd
this in her fong( 1 Sam. 2.3:) Speahjiot fo proudly Jet not arrogancy
come Gut of your lips ; for the Lord is a God ofhnewledge y and by him
attions are weighed. 'Tis not a flight fuperhcial knowledge which
God hath of things or perfons, by him attions are weighed , and fc .
are the Actors. God puts all into an even ballance , and he will
weigh both perfons and actions to a grainy yea every word and
thought {hall goe into the* ballance. It was faid to that great Mo-
narch Beltefha&er y by a hand- writing upon the wall, Then art
weighed in the ballances. The Lord weighed that great King, he
weighed all his power, and the exercife of it ; and he that weigh-
eth Kings, will not leave the meaneft fub je& unweighed ; by him
aBions are weighed. We many times pafle over our actions with-
out consideration, and never take the weight of them,at leaft, we
never weigh them in the Sanctuary ballance. If they will heare
weight in the ballance of the world,we prefume they will in Gods
ballance alfo. But as the Lord is a God of knowledge etherwife
then man is,fo by him actions are weighed otherwife thenby man.
It is faid of Idolls ( Pfaf: 1 1 5 . 1 5 . ) They have eyes and fee not 5
but we may fay of the Lord Jehovah the true G©d,the living God,
he hath properly, no eyes, yet he feeth j and his faculty of feeing
is infinitely above that which himfelfe hath planted in man. The
Atheift while he is about the worft work in the world, the break-
ing in pieces of the people of God, and affli&ing his heritage,
while he is flaying the widow, and the ftranger, and murdering
the fatherlefle, while he is ( I fay ) at fuch kind of worke as this,
he faith (Pfah Q4. 7. ) The Lord (hall not fee, neither (hall the God
Chap. 54. An Expofoion Hfon the Book^ o/ Job. Verf.21. 661
of 'Jacob regard it. But what faith the Pfalmift to him and fuch as
hz ( v. 8>9.) V»derftand ye brutifh among the feople, he that fsr-
med the eye, (hall not he fee ? Thole words of the Prophet to King
Afa ( 2Chron: 16. p.) The eyes of the Lord run too and fro
through the whole earth , are an allufion to a man who having a
defire to know much,or to fee all in the world,runs up and down,
travels from place to place, from Country to Country for infor-
mation. The Lord would have us know that he knoweth every
thing as exac"Uy,as they who run from place.to place to fee what's
done in every place. It is prophecyed of the latter times ( D*n:
12.4.) Many fhall run too and fro , aud knowledge fhall be ix-
creafed ; ihat is,many fhall be fo gracioufly greedy of knowledge,
that they will refufe no labour nor travel to attaine it. They will
run too audfro % :o inquire and fearch for it, they will not thinke
any time or labour loft, if they may but gaine that precious com-
modity by it, called true knowledge, or the knowledge of the
truth. And that exprelfion of running too and fro, mgy wel be ex-
pounded, they fhall by difcourfe and arguing beate out the truth ;
In difcourfing the mind runs too and fro fafter then the feete can
in travelling ; In difcourfe we run from poynt to poynt,from rea-
fon to reafon, from objection to objection, from queftion toque-
ftion, till we come to folid anfwers and conclufions, and fo know-
ledge is fncreafed.The Lord is furely a God of knowledge,whofe
eyes run too and fro without motion, and fee the bottome of all.
things, without difcourfe or argumentation.
Secondly , Note.
The Lords knowledge of man never abatethf he is alwayes obfer- -
vwg and alikj obferving what men die and what men are.
The beft the moft waking men , have their flumbrings and
(leepings ; but the Lord neither ftumbreth nor fleepeth, his eyes
are upon the wayes ofman.&nd when the Scripture faith, The Lord
doth neither (lumber r.or fleefe,wt may underftand it in a twofold
reference. Firft, as t© the protection of his people (Pfal: 121 .4.)
Behold he that l^eefeth Ifrael,Jball neither /lumber nor flee f ; that is,
he watcheth over them fo uncelTantly,fo unweariedlyjthat no dan-
ger can approach them without his knowledge,. Secondly, he ne-
ver flumbereth nor fleepeth as XcO the obfervationand confiderati-
on of all people, he never takes his eye off from the wayes ot
man. Thirdly, .
-+ 1 — — — - — : .
66z Chap. 74. An Expofition upon the Bsol^efJ o 8. Verf.2x,
Thirdly , Note
The Lords knowledge or fight of mans wayes, is Silver fall and
everlafiing.
The All-feeing God feeth all ou: wayes, and he Teeth them al-
wayes .And he fceth them all alvvayes by one ait. The Lords view
or profpecT of things is not fuccelTive one after another, but con-
junctive, all at once. The Lordhath a large eye, and an everliit-
ing eye, yea is all eye. He knows all things ; Firft, paft or thac
have been ; Secondly, prefent or that are ; Tnirdly,future,poflibier
or that {hall be. Thus faith the Lord in the Prophet (Ifa.- 46.10.)
I am Cod y and there is none l,k.e me y declaring the end front the be~
gimnn^y and from ancient times the things that are not yet done.
And upon this read the Lords challenge of all the Idolls in the
world ( Ifa: 41. 21, 22, 23.) Let them fhew the former things
what they be y that we may confider them and know the latter end of
them-, or declare as things to cSme ; She w the things that are to come
hereafter jthat we may know that je are gods. As if the Lord had
fayd, if ye -can tell us all that's paft, or any thing that is to come,
as I earthen ye may take the honour of God,otherwife ye are buc
lyes and vanities. Againe the Lord knows all things ; Firft with-
out diffraction ; and iecondl-y , he knows all things with cleareft
diftin&ion ; it is no more trouble to the Lord to fee all things
then^ fee one,and he feeth all things as if he had but one thing
to fee.
From the consideration of this knowledge of God, let me give
foure or five inferences for inftrucrtion.
Firft , ( which is moft naturall to the text ) if, the Lords eyes be
*pon the wayes of man, if he feeth all his goings , then all the
Lords Judgements are right.
The Judges of this world, may have a principle of righteouf-
nefle in them, and we may call them juft and righteous Judges,
yer all their Judgements arc not alwayes right. For, as fome men
are ^o ignorant, that they know nothing at all, lb there are none fo
knowing as to know all things ; the cleareft lighted Judges doe
not fee all that may^ concerne them in giving Judgement ; even
among them fome may be blinde, and many blinded , fome are
blinde and cannot fee much, others' are blinded and will not lee
all
Chap. 34. An Ex f option upon the Bool^ of J B. Verf. 21. 66 1
all that they fee, they are blinded potfibly vvirh bribes and gifts,
with hopes or feareV, wirh paillons and prejudices.. And how
cleare-hghted and honeft-hearted foever any are, yet they cannot
fee all, fomewhat may lye out of their fight. Hence ic cometh to
pafl'e, that a juft Judge may doe that which is unjuft , he cannot
fee quite through every matter, though he let himfelfe to fearch
the matter before he giveth Judgement. But as the Lordis all
righteoumefle in his principle, and beares an eyerlafting love to
righteoufneife ; fo he hath a cleare fight of all things and perfons,
and therefore he muft needs give a righteous Judgement concern-
, ing all things,aclions,and perfons ; Though he overthrow nations
he is righteous, though he overthrow Princes he is righteous,be-
caufe he feeth into all things, and proceedeth upon certain know-
ledge of every mans cafe and condition. He cannot erre in Judge-
ment, who bath no error in his Judgement, nor any deviation in
his will.
Secondly , If the Lerds eyes are Hfon aH. the wayes ofnten^ then,
certainly Jinners , who fe wares are evilly Jhall never goe utttHw-
fied.
For if he have a principle of righteoufnefle in him , and an eye
to fee all their unrighteous waves, they cannot efcape his juftice ; .
Say to the wicked, woe t9 him, for he fhall eate the fruit of his do-
ings ( Ha: 3. 1 1 . ) The righteous God knoweth the unrighreouf-
neife of man, and therefore woe to the unrighteous man.
Thirdly , Take this conclusion, Then no godly man, no good ma:;
jhall goe unrewarded, or leofe the reward sf that good which he
hath done.
The Lord is righteous, and he feeth every one that dorh right,
or the ri°h:eoufnefle of every mans way; and it is hispromife
to reward the righteous, therefore they fhall be rewarded. This
is matter of fxrong confolation , and grear encouragement to all
that are righteous ; If the Lor-d feeth all they doe, nothing which
they haye well done fhall be loft in the dark , or lie in the dud.
Cod wili bring forth tlye'.r-righteoufneffe as the light , and their jufi
dialing as the nooneday. And as the knowledge wftich Cod hath,
of their wayes, afifureth the righteous that they ihall be rewarded
for, fo that they fhall be afiided and proceeded in- their doing
* ris»bw—
66\ Chap. 34. An Exp»ft\on upon the Eool^of J o B Verf. 21.
righteoufneiTe. The Prophet makes that inference in the place
before-cited ( zChron: 16. 9.) The eyes of the Lord run too and
fre through the earth ( what followeth ? ) to fhew himfelfe firong in
the behrffe of 'them , or ( as we put in the Margin )flrongly to hold
with them vehofe heart < >is per -fell towards him. The Lord is alwayes
rlrong, and alike in ftrength, his hand is not fhortned at any time,
that he cannot fave,yet he doth not alwayes ihew his ftrength jbut
as he is ftrong,fo he will ihew himfelfe ftrong for the perfect or
upright in heart ; that is, he will act his ftrength to the utmoft for
the fafety and atfiftance of thofe vvhofe hearts are perfect with
him. So then, as they that are good, and doe good, fhall be re-
warded for the good they have done, fo they ihall be protected
in the dangers'and evills they incurre while they are doing good.
Another Prophet fpeakes both thefe inferences from this princi-
ple of the knowledge or fight of God ( Jer: 32.19.) He is great
in council/, and he is mighty in working, for his eyes are upon all the
rcayes of the Jons of men _, to give to every one according to his rvayes,
and according to the fruit of his doings.
Fourthly, If the eyes of the Lord are upon all the waves of
the Children of men, then the Lord mil call all men to an ac-
count for their wayes.
Why doth he 'take notice of their wayes, but to bring them to
a reckoning ? That's the Apoftles conclufion ( Rom: 14. 1 2. ) So
then ever j one vfttffhall give an account of himfeife to God • G od
would not take an account of our wayes vvhile we live, if he did
not intend to bring us to an account when we dye. As the omni-
fcience of God fits him to call every man to an account , fo it is
an evidence that he will. Why fhould our wayes and workes be
fir icily obferved and recorded, if they were not to be judged ?
Fifthly, This truth that the eyes of God are upon all the wayes
of man, fhould awaken every man to take heed ( as David rcfol-
ved he would, Pfal: 35?. 1.) to his wayes. Did vvevvafke as re-
membrin gyve are under his All-feeing eje , O how circumfpectl 7
fhould we walke ! doth the Lord inlpecfc our wayes,0 how fhould
we infpeel our owne, wayes ! Ic argue r h a great deale 0: Atheifme
in the heart, if not the grofleft Atneifme, yer Atherfme {quo- ad
hoc J as to this or that thing : while that which fome are afrai' 1 to
• doe, if a man, yea if a child Jee them* they are nor. afraid tc doe
♦ though
Cbap. 34. An Exysfttion ujon the Book^of '] o b. Verf. 22. 66 5
chough they heare that God feeth them. To feare to doe a thing
when the eye of a creature is upon us, and yet to doc it notwich-
ftanding God feeth us, what is this but either an unbeliefe that
the eye of God feeth us , or a contempt of his Ail feeing eye ?
This Divine Attribute, the All- feeing eye of God, wel wrought
upon the heart by faith, is enough to over-aw the finfullneile of
our hearts. And though the people of God have a higher princi-
p!e,upon which diey forbeare the doing of evill,then this,becaufe
God will fee ic , and punilh ir, yet to keep the heart in a holy
feare of doing evill upon that principle, is both needfull and our
duty. The Apottle would not have fervants doe their Matters
cemmands with eye-fervice as men-chafers. It is indeed a bafe-
nsfs in a fervanc to doe his duty meecely becaufe his Matters eye
is upon him, or to forbeare to doe what is againft or befide his du-
ty, becaufe his Matter feeth him; but bow great is the impudence
and wickednefs of that fervaut who will not keep to his <ducy,when
his Matters eye is upon him ! Se, in this cafe, mserely to forbore ^
doing evill,becaufe we heare God fees us, is eye-tervice,but how
great is their wickednefs , who will not forbeare to doe evill,
though they heare and know that God feeth it ? Which EUhn con-
firmes yet further in the next words.
Verf. 2 2 . 7 here u no darkens fs nor (haddow of demth^ where tin
workers ofmiqmt) may hide tkemfelves.
This verfe holds out that truth negatively, which the former
held out affirmatively. There Gods knowledge of mans wayes,
was afferted, here his ignorance or nefcience of the wayes of man
is denied.
There u no darknefs, &c.
The words feeme to be the prevention of an obje&ion. For
fane po&bly might fay,'Tis true indeed, God hath a large know-
ledge, his eye feeth farre, but we hope we may fometime be un-
der covert, or comparted about with fuch darknefs, that the Lord
cannot fee us. Therefore ( faith Elihtt ) there is no darknefs nor
(haddsw of death jo? here the workers of iniquity may hide themfehes>
The Prophet gives a parallel proofe and teftimony of this know-
ledge of God both in the affi-macive and negacive part of it.
CLq q q Of*-:
**£
666 Chap. 54. An Exyefition upon the hoei^of Job. Verl.22 #
( Jer: 16. 17. ) where he firtt aflerts that God Teeth all , mine
eyes are upon all their wayes, and then denyeth, that any thing is a
fecret unto him, They Are net hid from my face ^either is their ini-
quity hid from mine eyes. Thefe latter words of the Prophet are o£
the fame fignirlcation with thefe of Elih/t,
There U no darknefs, &C.
We may take darknefs two wayes ; Firft, for naturall dark-
nels,that darknefs which fpreads it felfe over the face of the earth
upon the going downe of the Sun, 'tis the privation of Light. Se-
condly,there is artificial! darknefs,that darknefs which men make
to hide themfelves, and their actions in, from the eye of God or
man j many are very skillfull,yeaandfucceifefull in making fhad-
dowes to hide their actions from men : They cover the evil!
which they have done with fuch cunning excufes or flat dertyalls,
and they cover what they purpofe t© doe ( how foule foever ) un-
der fuch faire trappings of words, and fpecious pretenfes , they
glofle their worft actions and intenrions with fuch appearances of
good, that the wifeft and beft fighted men cannot finde them out.
When Abfalon had a moft uanaturall as well as a moft difloyall
purpofe to rayfe a tebellion againft his king-father, he coloured it
with a devout profeffion of performing a vow ; This was artifici-
all darknefs. "Tis reported by the naturall Hiftarian, of a little
fifh, which feeing its enemy neare, cafts out a kinde of blacknefs
from it felfe, which darkens the water , and fo efcapes the dan-
ger. Thus men indeed hide themfelves from man,and they would
hide themfelves from God too j but there is no darknefs, neither
naturall nor artificiall , that can cover their wayes from his eye^
No,
JVsr fhaddow of death.
The importance of this expreiTion hath been opened more then
once in this book, (chap. 3. 5. chap 10. 21. chap. 1 2. 22. chap.
28. 3. ) therefore I fhall not ftay upon it here ; only confide r,
when he faith, There is m> darknefs nor (kaddove of death, by ftad-
dow of death, he means extreameft darknefs.If there be any dark-
nefs (as fob fpeaksr^. 10.22.) like darknefs it felf, and whofe
light is as darknefs,that is it.The metaphor is taken from the grave 3
Where the dead being buried, have not the leaft glympfe, ray, or
fhine
Chap. 54. A*- Expfition upon the 'Bool^of Job. Verf. 22. 667
limine of light coming in to them, death wraps us up in ext ream-
ell darknefs. And we findein Scripture, the fhaddow of death put
firft, to exprefs the excreameft of fpiritual darkneis, or the dark-
eft fpiritual ftate,(//*. 9. 2.) 7 he people that walked in darfyrefs,
have fee » a great light, they that dwell in the land o f tlu. I haddow of
death ,upon them hath the light fhined : that is,they 4Hpere wrap-
ped up in the ignorance & utter unbelief of God inGhrift,to rhefe
is Chri(f,the true light of God, the San of righteoufnefs preached
and openly revealed,and they preftefPro the receiving of him, that
their fouls may live further as the ftiaddowof death is put for
the worft of fpiritual evils, or to note man's natural ftate before
converfion, fo likewiie, iris ufed in Scripture to note the worft
. of his fpiritual evils, who (being converted) is in a fpiritual ftate ;
He that is in a fpiritual ftare, may be under great fpiritual evils,
great foul afflictions and troubles may fall upon him ; which I
conceive c D#vid intended while he fhewed fuch high confidence,
(Pfxl. 23.4.) Tfaugk I walk through the valley of the fkaddoiy of
death, I will fear none evil ' : as if he had faid, Though I were in
the worft of foul-afflictions, having no light of the favour of God
fhining upon me, nor any comfort in my fpirit, though fas Hcman
bemoans his deferred condition (Pfal. 8R. 3.) My foul is full o c
troubles, and my life draweth nigh unto the grave, though I Am laid
is the lowest pit, in darknefs, in the deep, yet I will fear no evil,
for thou art with me, thy rod and thy ftaffe they comfort me. Again,
the fhaddow of death is ofcen put in Scripture for the worft ©f
©utward worldly evils, (Jer. 12. 16. ) Give glory to tie Lord
yonr God before he caufe darknefs, &c. And while ye loefc for light, he
turn n into the fhaddow of dea'h; that is, while ye expect good
times and things, ye fall imo the wcrft, or the worft befal you.
Now asthefe words , the fhaddow of death, ft^mfie the worft of,
both in fpirituals and temporals ; fo here they fignibe the clofeft
concealment of mora! evils ; fome (inners think tbemfelves as
much out of fight as a buried carcafs, and they vail their wicked-
nets with fuch darknefs as is like the very fhaddow of death. Sin
isitfelf a fhaddow of death, yea death it felf, and they who are
6ud in fins and rrefpalTes, will do their beft thnt their fitts may
be no more feen then the dead are. But there is vo darknefs nor
f\~.A'\dow of death
Q^q q q 2 where
66$ Chap. ^4. An Expofition upon the Book^ of J b. Verf.2 2'
Where the workers of iniquity may hide themf elves.
What it is to be a worker of iniquity, was opened at the 8th
verfe of this chaptered thither Jkefer the reader. Only in gene-
ral knoyvj Workers of iniquity gut more then ordinary finners, they
are cunnu^Hkhe committing, and cunning at the hiding of fm.
Some are burbunglers at (in, they cannot fin with fuch an helliih
skill as others do, and when they have finned, they have not the
art of hiding it ; but othdrt are (as we fay) their crafts-mafters
both waye?, and they are properly called workers of iniquity. Yet
(faith Eli ha) the very workers of iniquity , they that make it their
profellion, their ftudy, and their bufinefs to do evil, and to hide
the evil they have done, to work mifchief in thedark,and to keep
their works in the dark, even they cannot be hid in any darknefr.
And when the Text faith, there is no darknefs, &c. wherein the
workers of iniquity may hide themfelves ; the meaning of it is,
they ftand naked, and in the open light before the eyes of God.
For though£//£# doth not fay from what they cannot hide them"
[elves, yet we may take it two waves ; they cannot bide them-
felves, firft, from the fight of God ; he will difcern them. The
Prophet faith of God (J fa. 45.15.) Thou art a God that hides?
thy f elf , (it is the word of the Text in another conftru&ion) that
is, as I conceive, it may be expounded, Than art an invifible God,
God hides himfelf naturaIly,or in his own nature,for that is invifi-
blerlikewife God fomtimes hideth himfelf voluntari!y,as fomtimes
he mmifefteth or fheweth himfelf voluntarily; but he is a God
alwayes hid as to his mcure, becaufe he is invifible ; and fo he is
called a Cjod that hideth himfelf \ in oppofition to Idols or falfe
gods, who are obvious to the eyes of men ; Idols have eyesand
fee not, but themfelves are feen by every eye. Jehovah the true
God feeth, but hath no eye, neither can any eye fee him ; Thus
he is a God hiding himfelf in the fpirituality of his own being,
which grofs Idols cannot : the following words in that Text in the
Prophet feem to make out this fence, (yerf.16.) They fhall be
afhamed and confounded all of them, (that is, all Idol-makers, and
Idol- worshippers, fhall be afhamed and confounded) they fhall
%o to confufon together, that are makers cf Idols. Now, as God
hideth himfelf both thefe waves, fomtimes voluntarily, or in his
will; he refolves to hide himfelf from hi? people, as David com-
phin'd,
Chap. 34. An ExfofnloKt upon the Book^of Job. Verf. 22. 669
plain'd, (Pfal. 1 3.1 .) How hng wilt thou hide thy face from me})
alwayes in the fpirituality of his own nature ; fo finful men would
be hidden too : though they cannot be hidden as to their nature,
that being corporeal, yet they would hide themfelves in their
will, their wits are bent upon it, to make covers and fhaddows for
themfelves, that they may keep out of the fight of God, or thac
they may not be feen of him, who cannot be feen, but is, in thac
fence, a Cfod that hldeth himfelf.
And as men cannot hide themfelves from the fight of God, fo
not, fecondly, from the revenging power of God : This folfoweth
the former; for he thac would keep out of the fight of another,
doth it nfually thac he may be hid from thac danger and evil which
he fears thac other might bring upon him. Thus it is with the fin-
ner, he hath his hiding place?, he would withdraw himfelf from
the revenging power of God, like a malefactor, who is unwilling
co appear and come co the Bar before his Judge, buc all in varn.
Meer natural or unregenerate men are much hidden from
themfelves ; thac is, they fee little what themfelves are, they
know noc cheir own condicion, nor upon whac terms they ftand ;
even a godly man is much hidden from himfelf, his life i$hld with
ChrlftwGod, (Col. 3.3.) his life is not only hidden from the
world, buc in a greac meafure from himfelf : the excellency of his
fpiritual ftace furpafieth his prefent fighc : buc a wicked man is
much more hid from himfelf, he doth noc fee the wickednefs ot
his own heart, nor the danger, che defperace danger he is in, he
feech not that he is within a ftep of the pic, or thac there is, as ir.
were, buc a wainfcoc becween him and hell fire ; he feech none of
thefe chings. Thus a wicked man is hidden from himfelf, and 'tis
his work to prepare darknefs and fhaddows of death to cover his
dead works f : om God. But there is *» dar\nefs will ferve his pur-
pose, norjhaddcw of death wherein he may fade himfelf.
Hence Note.
Fi:ft, It isufnal jor, and natural to firmer *■> to feek hiding
places.
When Ellhu faich, There Is no darfae fs y &c. he plainly inti-
maces, that it is the defigne and bufinefs of firmer.: >to make dark?
nefs to hide themfelves ; ic is as much their bufinefs to hide them-
selves when they have done evil, as it is their bufinefs to do evil..
While
670 Chap. 54. An Expfitwn upon the BooJ^of J o b Verf. 22.
while the workers of iniquity confefs in general the eyes of God
behold chair ways (they deny not in word that God is All-feeing)
yer,as they often blear the eye of man, fo they are not out ot hope
to put darknefs and raife a milt between themfelves and the eye
of God j Or if they rile not to this vain thought, that they can-
hide themfelves from God, yet rhey come to this, that God hi-
deth himfelf (as not regarding what they do) from them. Hence
VavU affirms of the wicked man, (Pfal. 10. 11 J He hath {aid
in bis heart, God hath forgotten , he hideth his face, ke will never
fee it. Many fay in their hearts, God feeth them nor, while with
their tongues they confefs he is an all- feeing God. The heart hath
a tongue in it as well as the head, and thefe two tongues feldome
ipeak the fame language : While the head-tongue faith, we can-
not hide our felves from the fight or God, rise heart-tongue of
wicked men will fay, God will hide himfelf from us, he will not
fee. But if their heart fpeak not thus, then as the Prophet faith,
(J fa, 29. \%.) They dig deep to hide their compels from God > fure-
ly they have a hope to hide their counted, elfe they would not
dig deep to hide them. 1 heir digging is not proper,but tropical ;
as men #." deep to hide what they would not have feen in the
earth ; fo they by i heir wits, plots, and devices, do their beft to
hide their counfelsfrom God, and thej fay whsfeeth, who k«w-
eth ? We, lurely, are not feen either by God or man.
Now 'tis very natural for finders to endeavour the hiding of
themfelves from God upon a two-fold account ; Firft, To avoid
fhame ,• All Tinners are not altogether deboift, all have not alto-
gether bafrled their own confeiences, they have a kinde of mode-
fty, they would not be feen finning j it troubles them not to do
evil,but a fear to be detected in doing it is their trouble. Second-
ly, Sinners hide themfelves for fear ; fo Adam did, he was afraid
as well as afhamed, I was afraid (faid h<z)becaufelwas nahed,and
1 hid my f elf, (Gen. 3.10.) The Prophet tells us of fuch (Ifa.i.
II.) 7 'hey frail go into the clefts of the reck, and into the tops of the
ragged rocks, for fear of the Lord,andfor the glory of his Maiefly,
when be frail arife to (hake terribly the earth. We finde all forts
cali to the hills to hide them, for fear of him that fate on the throne,
and from thcivrath of the Lamb, (Rev. 6. 1 5, 1 <5.)
Secondly, Obferve.
H«w much foever firmer s attempt ; yet they cannot- hide them-
fglves from Cjod, Let
Chap. 34. An Exposition upon the Bo»k^ of J© b. Verf.22. 671
Let them ftudy never fo long, and dig never io deep, they .
cannot be hid .• Where can a firmer be hid from him who is eve-
ry where ? Or,what thing can be our covering from him,in vvhofe
fight all things are open ? Then let none think they have made a
good market in finning, when they have hid their fins from the
eyes of men ; what will it avail to hide your felves from men,
when you lie open and manifeft to the eye of God ? read PJal.
130.12. Amos 3. 2. The Apoftle faith (1 Tim. 5.24, 25.,)
fome mens fins are open before handling before to judjrmentfrhzt is,
other men quickly fee what they are, & can judge what they have
done J and fome men, they follow after ; though they were hidden
' at the firft, yet they are afterward difcovered unto < men often,
as alwayes unto God : As they are not hid from God now, fo he
will bring them forth at laft,in the fight of men : that the Apoftle
adds in the next verfe, Likewife alfo the good works of feme are
manifest before hand^and they that are otherwife cannot be hid. The
word otherwife may have a two-fold reference ; Firft to the' word
manifeft : As if he had faid, though the good vvorks of a man be
not prefently manifeft, yet they cannot be long hid,they fhall be
opened and revealed. Secondly, Thz word otherwife may refer to
good works,and fo it reaches the point fully ; that is, thofe works
which are not good, or other wife. then good, cannot be hid,though
men labour much to hide them. Sinners, leave off your' biding,
leave off your hiding, for you fhall not be hid. There is no way
for finners to hide themfelves from God ; they may hide them-
felves in God, inthe love, in the favour and mercy of God. Thus
finners may hide themfelves in God, but from God theycannc-:
be hid. Chi ift is a hiding place unto his people, and he is fo hi
a double refpeel ; Firft, from trouble, or in time of trouble ;
thus David fpake (Tfal. 3 2.7.) Then art my hiding place : The
name of the Lord is afirongTower f faith Solomon, Prov. 18.10.)
the righteous rwneth into it (Tor fhelter in time of trouble) aid
vfafe. The Prophet is exprefs in this, {I fa. 32. 2 J A man
(that is Chrift )/£<*// be for a hiding place from the winde, & a covert
from thcTcmpest: Cbrift is truly fo,as to the outward troubles and
ftorms which men raife againft his people in the things of this life;
he isfo,efpecially as to thofe internal troubles and forms which
Satan , or "our owne unbe lieving hearts raife againfl us aboua
the thing 5 and concernments of the next life. That man who is
■ a'fo
— _ — _
<$7 2 .Chap. 34. An Ex potion ufsu the M; of Job. Veri.22.
a/ft God, vrho is God-wan, it the hiding place of humbled [%nr,(Y: y
againft tlw ailaulc ot all evils whether temporal or fpiritual. "Se-
condly, As Chrift is a hiding place from thofe troubles whicij men
bring us unto for righteoufnefs fake, or which Satan and our own
hearts bring us into by railing queftk>ns about our intereft in the
righteouinels of Ch:ift ; So he is a hiding place for us againft our
own unrighteoufnefs. Sinners or unrighteous perfons cannot hide
ihemfelves from Chrift. And as Chrift is the beft hiding
place from bodily dangers , fo he is the only hiding place
irorn foul-danger : Anyfimiermay hide himfelf in Chrift, as 10
the guilt of fin, whole eyes are opened to fee and acknowledge
his fin. • Or more diftinctly, finners under a fourfold confederation
may hide themfelves in Chrift ; Firft, if humbled finners. Second-
ly, if confeffing Miners. Thirdly, if reforming finners. Fourthly,
Cumvidwitus believing finners Chrift is a hiding place to all fuch finners. And
noneredimuf, f ee i n o nofinner can hide himfelf from the wrath of God by any
'tcutotene- means °^ n * s own deviling or contriving : Let all finners give over
mus. ilium a &ch vain concrivements, and learn that Gofpei wifdome, to hide
nesabfeondi- themfelves in Chrift from that wrath which is to come. When
mttfjumnos vve labour to hideour felves any p r her way, we lofe our labour,
ifcjGreg.l 2 $' and do not hide our felves. from God, but God from our felves ;
that is, we hide the faveur.and mercy of God from our felves.
Laftly Obferve.
Men are not eafilj perfosMd that they CAfmth'id* themfthm.
frsm the fight of Cjad.
That harh mech hold ofus,which we are often warned to avoid.
This is nor the only place of the whole Scripture, no nor of this-
particular book where this truth is held forth. There are many
and many Scriptures wherein this common truth is preffed upon
us. And doth not this fif not ftrongly infer, yet) intimate at leaft
that man doth not eafily believe it ? Yea, Is it not an argument
that man is apt to nourifh himfelf in thofe vain hopes, thac he can
hide himfelf from God, or that he (hall be hid from God ? I may
■caft the foolifh preemptions of men about this thing into four
forts. Firft, Some hope to be hid in the croud, or that they flhall
not be taken notice of among fo many. Secondly, The eyes of
■ftacrj are fo darkned, that their fins are hid from themfelves,' ea
thev
Chap. 34. An Kxfofition upon the Bool^of J *. Vcrf. 11. 67 J
they take their vices for vertues,their evil afts for good ; and be-
caufe they fee no evil in what they do, they are perfwaded, ot
prefame God doth not. Thirdly, Many are never fo well pleafed
as when they are flattered, or when others not only hide the fin-
fulnefs of their waves from them, but commend and extol them as
verrtious and praife worthy. And becaufe their evil ways appear
good to fome men, they cannot be convinced that there -is any e-
vil in them appearing to God. Laflly, As all impenitent finners
put their fins out of their own fighc, fo nothing pleafeth them
more then this imagination, that they Lhall never come into the
fight of God.
Surely the Lord would never urge this matter fo often upo*
the children of men if it were notfo. But let finners confider
what they will do, and what will become of them, feeing, as it
is impoflible that they flheuld be hid, fo it will be moft intolera-
ble for them them to appear and ftand before God in the day o£
judgement^ P/"*/. 1. 5 .) All muftcome to judgment,and appear at
the Bar, but it will be an inexprelfible grief to appear, aad not be
approved,or to appear and then be condemned.Therefore be wife,
and hide your felves where you may be hid ; do not attempt »
hide your felves (which is the attempt of moft finners) where you
cannot be hid : They who will needs hide themfelvesin that dark-
nefs and friaddow of death a here fpoken of, fliall be caft into uttef
darknefs,and abide for ever in that infernal valley of the ftiaddow
of death,in which there is no eafe to be had, and from which there
is no releafe to be got. Darknefs and death will be the portion of
thofe fiimers in the next world,who have ftudied to fliaddow their
iins with any ktnde of darknefs in this.
R r r r J O B 3
*74 Chap.34> An Ex-portion upon the Bfd^of Jo I. Verf. 23 <
JOB. Chap. 34. Verf. 23,24, 25.
F<?r fe wi# #0* lay upon man more then right , that he
ficuld enter into judgement with Cod.
Hefial/ breaks in pieces mighty men without number^
and fit others in thetr ftead.
Therefore he l^noweth their worses ^and he over-turn-
eth them .in the nighty fe that they arc dsftroyed..
IN the 2 3dyerfej being the. firft of this context, Ellhu further
juftifyeth the fevereft proceedings of God with man ; He that 1
hyeth upon man no more then is right, may be juftified in what-
foever he hycth upon him ; But God layeth upon man no more
then is right,. Therefore, d?. The Aflumption is exprefle inthe
text.
Verf. 2 3 . Tor he will not lay upon man mere then is right.
The textftri£lly rendred, is, He will net lay upon man more.
Our tranflaters fupply the words, then is right to determine
what that mere is which God will not lay upon man.
The words have a two-fold fence.
Firft , Some interpreters render them as a direct deniall of
any power feated in or liberty given unto man, to plead , capitu-
late, or to come in judgement with God ; Elihtt charging it upon
7^,'that he had not done well in taking or ufing fucb a liberty to
complaine about his' condition ; addeth here ( according. to-this,
grit 7iwiu7m*interpretati©n)God neither hath nor wiflindulge man aliberty(as
unquam ponet he hath not given him a juft caufe}to complain as if he kad done
Acwfuper -w- ^ m wron g < ^nd if man w ^en God hath once declared his mind,
ft^em'homint'^ published- his fentence, fhould make bis defence or offer to
nwquamfadetj produce his reafonings againft it, the Lord will not fuffer it, he
utdefeiHe que- will not permit man to proceed in fuch a wa.y, feeing the fentence
r/paifr.Mcrc: f q & anc J w h at h e fo^ U p 0n [ z 1S alwayes juft , and the right
Mrg; etw * l ^fa n d s ever nhis fide, as well as the foveraignty is ever veflfed
tcteflate eji, m ^ m • Mafter Brmghton tranflates the whole verfe to this fenfe,
ut veniet cum Therefore it is not for man ever to purpofe to enter into judgement he-
ieo inyudicio, foe, the Omnipotent 5 there is no appeaje from God , nor will he
y*fo\ - admit
Chap. 34. An Expofitlen upon the Eool^ of J o B. Verf.13. ^7?
admit finners by any artifices, o; delayer, to interrupt the pro-
greiieofhisjdtice.
Secondly , The words ( as we render them ) carry both an af-
fertion,that God is juft,and a demonstration of it ; For he will not
lay upon man more then is right, that he fkonld enter into judgement
with Cod ; that is, man hath no caufe to enter into judgement
with God, it God ihould give him leave, and let him be at his li-
berty in that poynt ; for G#d will not lay upon man more then is
tight.
There is another fupply of a word which alfo beareth a good ., .
fenfe, and fuites wel with this expofition ; thus , Cjod will not lay tf JJ/^j^
Hpn man more then h can beare, ( or hath firength to beare ) thatfene p<fliu
hejhonld enter into judgement with htm ; if we reade the text fix Dc ufr
tnen that of the Apoftle ( 1 Cor: 10. 1 3. ) is a deare expoficicn
of it , There hath no temptation taken ym, but fuch as is commsx
to man ; but God is faithful! , who w. li not fuffer yon to be tempted,
Above that yon are able , but will with the tempt ati:n alfo make a
way to efc ape, that ye may be able to beare it. A temptation or af-
fliction common toman, is buc-fuch as man may beare ,• Gocf will
not overburden his people, he knowcth what flelh and blood , a;
alfo what Grace can beare. As a man would not lay fuch a weighc
upon a childe, as would burthen a man, ( we lay a chiids burthen
upon a child, and a mansburthenupona man) lb the Lord mea-
fures and weighs out his judgements in proportion to every mans
ftrength,he will not lay upon him more then he is able to bearer.
That's a good fenfe,and hath a cleare reaion in it,why man ihould
not complains of what God layeth upon him, it b^ing oniy pro-
portionate to his ftrength.
But I fhall rather profecute the text according to the fupply
given in our translation, which makes the reafon why all fuch com-
plaints ihould be fo; borne and filenced,to be this , becaufe the
furTerings of man are never proportion'd beyond his defert.
He will not lay upon man more then right.
That is , more then he hath deferved, or is equitable in his*
cafe ; whatfeever is lay.d, or impofed upon man beyond right , he !
hath caufe to compiainet)f, and may traverfe the Judgement, or
defire another hearing, yea he may appeale to fome higher Judge
if there be any ; But if what is awarded againft him be right ac-
Rrrr 2 cording
6j6 Chap. 34, An Exception ttfon the Bool^of J B. Ver^i^
■ ■ 1 .....■ ' . ' ' ' * — 3 — : ' *
cording to Law, and futable to Juftice, let the fentence be what ic
wijl (let him be able to beare it or no, much more if he be able
atfo to beare it, asiathis cafe it is ) he bath no caufe at all to de-
fire a review of. it. Thus it, is (faith EUhft ) in all the dealings
of God with man, HejoiU mt lay upon man more then is right,
that hefhtuld enter into judgement with God.
lo enter { tr.goe.) into judgement ( as the word h) is either to
begin or renew a lute, and todefire the hearing- of the caufe x-
gaine. God makes ho faulty Judgements, why then fhould an/
caufe determined by him come to a fecond hearing ? there may be
reafon enough among men to heare.a caufe againe, but what God
refoives, needs not be reviewed much leffe reverfed. Here then
Elihu meets with thofe frequent complaints of Job under his af-
flictions, and Iikewife with thofe his feverail motions, and earneft
petitions, to have his caufe heard afrefh, as if God had preft him
too fore, or,at Ieaft, had not done him right in -fuffering him to be
fo forely prefl by men. Thus Eiihu feentes to fay ,• God never gave
any man any juji cattfe, to plead hii caufe over againe with him, nor
hgth he fivtu thee(Ojob)any caufe to defire it of him'Tis true,car-
nall men, yeaandfometimes godly men,when (zsjo* here ) they
are greatly afflicted, are reaay to thinke and fay they are over-
feverely dealt with ;But the reafon of Elthu ftands good and firme
againft all thefe thoughts and layings. For he mil not lay uf*n matt
mors then u right.
Hence note.
God never wronged, nor will wrung any man.
There arc two fpeciall -cafes, in which God never did,nor ever
will wrong man ; Firft,he will not wrong man by denying him that
reward, which he hath freely promifed, no man fnall ferve God
for naught ; he ihall not fay, God hath promifed, but he hath nst
performed. The experience of his people feale to the truth of
his proraife?, as wel as their faith imWaceth it. That hope of man
which is anchored in a pr©mhe of God , never mifcarried nor
made any man afhaajed. Secondly, God will not wrong man, by
laying upon him a greater punifoment then he hath tfereatned.
The Magiftrate cannot be charged with laying more puniihment
spon an offender, then is righc,if he punitfierii hina not more then
the
m m . " .
Chap. 3*4. An < Expofoio* u:o» theBoe\of J& b. Veff.i^. (£7.7
the Law alloweth. There may be a great deale ot : fevericy ( I
grant) in punching uptc the rigor of the Law, burthere is no un-
righteoumeCs in n\The Mofaical lawaliorredortorty ftripe$;now
it' they had layd forty-one upon any offender, they hadlayd upon
him more then was right, becaufe they exceeded the Law ; anrPtc
have layd full forty fuipe. f , which was the utmoft they could by
Law, had been fevere, therefore they ufually abated one ftripe ac
leaft ; Hence the Apoftle P>iul fakh (2 Cor: 1 1 .24 ,) Of the f ewes
five times received Ifortyjiripesfaveone ; if they had given Paul
forty ftripes rhey had done no wrong as to the Law, though o«e
had been too many for and a wrong to him who had not broken
their law. Seeing the Lord lays no more upon the werft of finners,
then the law allowetb,hedoth not lay upon man more then right.
Yea not only the chaftiiements which the Lord iayeth up©n his
owne fervants, but the greateft punifoments which he Iayeth up-
on the worft of the wicked, in this world , are much leffe then
might with Juftice be rafli&ed.This was Ezras humble acknow-
ledgement before the Lord ( Ezra 9. 1 3. ) And after alith*t is
come upon ut, for our evil! deeds, and for our great trefpaffc, feeing
that thou our (jod haft pumjhed-mlejfe the* our iniquities deferve.
The punifr.ment that was-upon the people of Ifrael , was exceed-
ing great, in fo much that ifaniel faith in his prayer (Chap: 9.1 1 >
j i. J Vnder the whole heavens , hath not been dw> as hath Hen
dove upon Jerufalem, yet Ezra Speaking of that very difpenfation,
faith, Thou ha(l punifned m-lc^e, then our iniquities deferve-. In this
life the great e)l of our puxifymenis y are lefe then the leaf} of our
fms. Ev^ry fin, or tranfgrefTion of the Law , deferves ecernail
death ; therefore in this life the greateft punifhments that fall up-
on finners, are leffe then their fins. As the lead mercies which
God beftoweth upon them, are greater then the greateft of their
defervings.(That smsjacobs free coirfetTian (Gen: -32.10. ) lam
not worthy of the leaft sf ( or I am left e then ) all the mrc'ies, and .
of all the trwh which then haft fhewei unto thy fervant) So the
greateft punifhments that fall upon them in this life,are leffe then
the leaft of their fins : And in the next life ,- where finners ihall
have fulimeafure, heaped up, preffed downe, running over, and
that for ever, yet then they fhallnot have one graine more, ei-
ther of weight or meafure, then they have deferred. The Lord
Iayeth upon no man in this lifefo much, nor in that to come more
then is right. . Hence
6-]% Chap. 34. An Expfitlon upon the B&ol^ofJ B. Verf.23.
Hence it folio weth , Secondly.
(JMiVt hath vo caufe to complaine of God , $r G&d bath not given
ar.y mar. any eaufe to. complaine wbatfoever bis J 'ujferings are.
Why ihould he complaine who hath but his right ? As God
hath not given any man a liberty to complaine - , fo he hath not gi-
ven any man juft occafion, or a true reafon to complaine. If the
burden of puniihment be heavy upon any man, let him thanke his
own fin, or felfe for it, he hath but his due from God. We are
often cruel to and wrong our felves, God is ufually merciful!,
and never but juft to us ; yea how great foever any affliction is,
'tis a mercy that 'tis no greater ; and God can quickly make it
greater, how great foever it is, and ftill be juft. As he never
doth more then he may, [0 he never doth fo much -as he can in -punish-
ing us. The Lord hath more in the treafures of his wrath , then
yet he hath'powred upon the word of finners. Nor indeed can
the moft capacious veffels of wrath, hold all his wrath-'tis, as him-
felfe i?, infinite, fain fayd, My funi foment is greater then I can
beare ( Gen: 4. 13.) yet God could have made his puniftiment .
greater then it was. Therefore Jeremy confefleo! ( Lam: 5.22.)
It is of the Lords mercies that we are not c on fumed, becaufe his com-
taffions failenot. Whatfoever is lefle then utter confumption,
hath fome mixture of -compaflkn in it , every puniihment hath
fomewhat of compamon in it, except that of everlafting damna-
tion. O then let ail flelh feare and tremble to enter into Judge-
ment with God, to complaine or take offence at any of his pro-
ceedings -with them.
There are foure things considerable in God, which fhould
flop all mens mouths, from daring to doe fp.
Firft , He is moft powerfull ; there is no efcaping out of his
hands.
Secondly , He is moft wife and feeth quire through all that
man hath done with his hand, yea all that hath been contrived in
his heart.
Thirdly, He is moft juft, and will not be taken off'from doing
lefs, neither can he be provoked to do more then is right to any
man.
Fourthly, How fhould man fear t® enter into judgement witn'
God/eeing his judgments are paft finding ourjthey are,as the Scri-
pture
£hap. 3/4. J » Exception ttftritfaBoot^ of y 61; "Verf. 24. 6-j9
pxure faith/i j^rar deeply z are not able tofathome them;therefore
wo unco thoie that complain of, or murmiire againft them : we
iliowld alwayes pray with David, (Vfal. 1 4.3 . 2.) Lord, enter not
into judgement -with thy fervant,for in thy fight fhaR no man living
bejuftified : and we fhotild alwayes be afraid to enter into judge-
ment with God, for he will not only juftifte, but magnifie him-
felf and his works in the fight of all men living. We fhould be fa
far from entring into judgement with God (which many do when
they think they do it not) that we fhould continually beg him,not
to enter into judgement with us ; for we are not only unable to
fiand before him, but muft certainly be broken before him ; as it .
followeth,
Verf. 24,. Hcfball breaks In pieces mighty menmithout num- -
her, dndfet others in their fiead.
As Job had often complained of his own trouble?, .fo he had '
fomtimes of the profperity of wicked men,' or that God furfer-
ed them who were not worthy to live, yet to live in pomp, pow-
er, and pleafure. Thus he expoftulated the matter, (chap.i 1.7.)
Wherefore do the wicked live, become old, yea^ are mighty in porter >
&c. We may conceive Elihu removing that (tumbling ft one, and
anfwering him in thefe words,, .while he telleth us what work the
Lord often maketh in the world in thofe his letter and 'particular
dayesof judgement, among- the mighty of the world. He not.
only ftriketh and vvoundeth, troubleth and vexeth them, but
breaketh them , yea, breakjth them in pieces. The words are a; y - v „ -*w
companion between the mighty, &a potters vc(fel,of whom BA'Migie & *
vid faith {Vfal. 2. p.) Thon jha/t breast hem with a rod of iron,thon- moUire.
(halt (not only give them a knock, or a crack, .but) dafhthem in
pieces as a potters vejfel ; and he can break them fo fmall,that there
frail not be found in tk*burfti*g of them (as the Prophet, fpeaks,
I fa. 30. 14,) a fjijcrd-'to take firefrom-the hearth, or to ta\e water
withahutof the pit. Thus the Lord fehall break in pieces j not
the poor, and weak, arid mean, but
CM ghty men.
• Or as fome render, lie fkallbreakja pieces mavy men -, the- H - ieyon mu$
Hebrew word refers to both quantities, to great inbignefs, qpk interprets*
great in number; but becaufe we have their innumerablenefs men- muhos.
ticned
6So Chap. 34. An EvpfttioK #pm the Bso^of J o » Verf. iq*
135 "> 1 - «•• tiened diftiraSHy in the next ciaufe, k is beft t© render the word
T ramqus '
mighty in corporal irrengtb, the mighty in civil ftrength, power,
or authority,) ca rruitial mighty men, if they ftand in his way,and
hinder his work,
Without Kumker.
All thefe God breaketh in pieces like a Potters veflel,as if they
32n S 1 ? • vverc ^ m a ^ vvarm °^ fiiesjand (weeps them away in a moment : As
7~1 "QHF itj ^ nc ^d faid,God will give innumerable examples of bis inrinice
ut munewce- power and unbyafs'd juftice in deftroying the wicked, he hath and
turn im-ejhga- will deftroy fo many of them, that no man knoweth how many he
rinon /*#r, fa ^ deftroyed, or will deftroy.
c t umero There is another reading of the words, Our Tranflaters put ic
(ontineri non in the margin of our Bibles, He fall break in pieces mighty nit*
poffunt,quos without fearchw gout, which may have a two- fold interpretation.
propter pecan Firfr, He fiiall break ihem in pieces,and no man ought to fearch
Deijujhua or enquire into his doings, or fay nvto him fas that mighty Mo-
^" f ' w ' Aqul, narchconfeired,P^.4. ^Jtrhat doesl thw ? Andthusitan-
^erswh^t was faid in the former verfe, 1 hey fh*H not enter i»t$
judgement with God. Some have a priviledge at Sea to pafs with-
out iearching, no man muft enquire what they carry ,or what their
lading is ; furely when the Lord breaketh mighty men, no man
may fearch into his doings,or enquire into his a&ions,further then
tor his own inftruction and admonition, that he may anfwer the
purpofe of God in them, and give him glory.
Secondly, He will break them in pieces withorufearching\ that
Jtewcuimnia'is, without any formal examination or ufual wayes of Procefs, ac
aotafuntynen ieaft without any known to us. The Lord needs not to ftand
ST hc^ m f earc k m S as men do, t0 fade. o" 1 matters againft the mighty, to
inquirer:™™ frame articles, or to bring in his Bill of Attainder againft them;
Druf. ' God needeth not fearch to know, becaufe he knoweth all things-
without fearching, and therefore may juftly break men in pieces
without this kinde of fearching ; or, He will break them in pieces
without incfwfition ; that is, without fliewiag caufe why. God doth
nop alwayes publifh the reafons of his proceedings,his judgements
are often fecret, though never unjuft. We render well, HewiU
break w pieces might j men. Wit font
Chap. 34. Art Exfojitim upon the Book^tf] o b. Verf. 24. £8r
Withont number.
That is, how isany foster they are, or though they are innu-
merable, yet he will break them in pieces as one man : Thus the
word is uied {chap. <$. p. chap. 9. 1 1. In born which places the
Reader may flnde the extent and emphafis of this expreirion,w/>^-
§ut number y further explained ) only confider , that thefe mighty
men without number, may be taken two wayes.
Firft, Collectively, as combined by leagues, or as marfhali'd by
orders into an Hoft : as if he had faid,though an Army of them be
gathered together ,even a numbarles Army,yet the Lord can break
chem in pieces, (I fa. 8. 9.) Ajfociate your f elves, and ye fhall be
broken w pieces \ gird your ft lyes , and. ye fhall be broken in pieces.
Secondly, We may take thefe mighty men iingly or personally;
Thus the Lord breaketh in pieces mighty men without number, one
after another,one at this time,and another at that time ; how ma-
ny of them foever arife up one after another to oppofe him, to op- ,
prefs his people, or to do wickedly, they fhall furely be broken,
Mf Bronghton renders to this fence, He bruifeth mighty men
without end, he doth not break them without end , as having
no end in breaking them, but as without end, notes his breaking
them endlefly,or for ever. If men will fin without end, he can
break them without end ; he can renew deftrucYBn,as fail as they
renew tranfgretTion.
Hence Obferve, Firft,
God can eajily mine the mightiest men of the world.
Hz can break them in pieces, as an earthen veflel, with an ir«n
rod, and how foon is that done ? Both the holy Scriptures, and
humane Hiftories abound with fuch examples. What a number
6f mighty men inhabited the old world ? There were Giants in 'J
the e^rthin thofe days,{Gtn.6.^.) yet God overthrew them all by
a flood,they fonk like lead in thofe mighty waters'. What mighty
finen inhabited CV*w*«,before the children of lfraelcm\z t© poifefs
it ? The fearchers of the land brought in a report, &vt they were
but as Grafhoppers to them, & they had Ci:ies walled up to hea-
ven, yet the Lord broke in pieces all thofe mighty men, Sih»n the
King of the Amrntes^andOg the King ofBafhan ; and when D*oii
came to the Crown, ;he"(in Gods ftrength) deftroyed the reft of
S f f f ' them,
682 Chap. 34. An Expoftion upon the Bool^of J © B. Verf.24.
them. What mighty men were they that fate upon the Throne of
the four Monarchies .? They had in their dayes the rule of the
whole world, yet the Lord brake them in pieces. Firft, the Af-
fyrian, then the Perfian ; the Grecian, and the Roman Monarchs
were alfo broken in pieces : This was revealed to the golden head
in a dream, {Dan. 2.35.) Then was the Iron, the Clay, the Bratfe,
- he Silver, and the Gold broken in pieces, and became like the chaff e
of the Summer threjhing floor. The mighty men of Ifrael, (when
they finned mightily) the mighty men of the ten Tribes, yea the
mighty men of the two Tribes of Judah and Benjamin,God brake
:i pieces; his own mighty people could not ftand before him,
\vben they corrupted themfelves, and would not be made clean.
God breaketh mighty men, as eafily as they break his command-
ments : And ufually when mighty men come to that height of fin-
ning, to fin, or break his Commandments with eafe, he commands
them (for his own eafe, as he is pleafed tofpeak I fa. 1. 24.) to be
broken in pieces. To fin with eafe, is a fure figne of a hard heart,
yea of a prophane heart. He was a mighty man of this temper,
whofe breaking in pieces the Lord threatned in fuch wrathful
Hhetorick by his holy Prophet, (£z,ek. 21. 25, 26,27.) ^"^
thou prophage wicked Prince of Ifrael, whofe day u come, -when ini-
quity foatt have an end j thus faith the Lord God, Remove the Dia-
dem, and take off the Crown : thisfhall not be the fame. Exalt him
that u low, and abafe him that is high. I will overturn, overturn^ 0-
t vertum y and it (hall be no more, until he come whofe right it is, and
I will give it him. What breaking words are here 1 Even a tre-
ble overturn denounc'd againft the mighty. Thus faid the blef-
fed Virgin while her foul was magnifying the Lord, and her Spi-
rit rejoycing in God her Saviour, (Luke 1.52.) He hath put down
the mighty from their feats, and exalted them of low degree.
Secondly,/?? that fhe breaketh in pieces the mighty without nmu-
ier,
Obferve.
* Tis no matter to God either how mighty or how many the wicked
are.
I have heretofore fpoken of the multiplyed adls of Divine Ju-
ftice, and of the unwearied out-goings of his powerful provi-
dence to abate the pride of man, and therefore I (hall not ftay *
upon
Chap. 34. An Exfofition upon the Bool^of Jo b. Verf. 14, £83
upon it, but only caution the mighty ones of the earth', in the
words of the Pfalmift upon this point, expreft in the very words
of. this Text ; for, God having laid to his Son, to whom he had
given the Nations for an inheritance, (J* fat. 2. o J Thou {hale
break them with a rod of iron,and ('in cafe of their non-fubmiilion
to his Scepter) dafh them in pieces like a Potters veflel, he pre-
fently adds, (ver. 10. J Be wife now therefore, O ye Kings, be in-
ftrn^lsd ye Judges of the earth ; ferve the Lord with fear, and re-
pyce with trembling ; K'tfs the Son y left he be angry , and ye perifh
from the way.
Yet though God be often at breaking wo:k,he is not alwayes at
it ; for when he hath broken in pieces mighty men without num-
ber, he (as it followeth in the Text J will
Set others in their fiead.
We may fuppofe thefe words given in upon a two-fold ac-
count.
Firft, To fliew the abfolutenefs of the power of God, as well
in fetting up, as in calling down:
Secondly, To fhew that we need not be difmayed nor difcou*
raged, when we fee God breaking in pieces fome or many migh-
ty men, for he can flnde out others to fupply their room, and fill ?&<?«&« ere-
up the breaches which he hath made. Hefts others in their fiead. dmrieperire
The force of the Hebrew is, He (hall make others to /land ; zndhumjnigener*
that's more then barely to fet another in the ftead or place of thofe ^^^'J.^
that are removed and broken. God is able not only when ^^y Aqum!^ '"*
fall to raife up others, but he can alfo eftablifh and fettle thofe
whom he raifeth up. That's the meaning of Ehhr, } when he faith
'And fet others in their /lead,
Elihtt doth not determine who or what thefe others are ; God
may make his choice where and of whom he pleafeth, in what fa-
mily or tribe he pieafeth,to fet up in the place of thofe mighty
men, whom he, at any time, is provoked to break in pieces. The
Words are plain -, Note only two things from them.
Fir ft, God hath as abfolute a power to fet tifcas to pulldown when
and whom he pleafeth.
Sfffa (Hal.
.
6^4 C ^P- H- ^ n Ex '? 9 f lt * on *¥ on ^ c % oc k~°f J Q b. Verf.24:
(Pfal. 75. 6, 7.) Promotion cometh neither fremjhe East, nor
from the Weft, Nor from the South, but God. is the Judge, he put*
teth down one, and fetteth up another. The fame Soveraignty of
God is aflerted (Dan. 4. 17 J To the intent that thtlivingmay
Ymw, that the mos~t high mleth in the Kingdom of men, and giveth'
it to whomsoever he will, and Jet teth up over it the bafeB ■ of men.
Cod fomtimes fetteth up thofe that, are bafe in their conditions
or manners for a fcourge or punifhment ■ fomtimes he ietteth up
thofe that are bafe in their flare or eo 'icion, ,being either men of
meaneft birth, or men laid lowfcft bj affli&ion, (Pfal. 11 3. 7, 8.)
He ralfeth up the foor out of the duFl,, and. llfteth the needy out of
thedunghll ; 'that he may fet him with Princes , even with the Prin-
cesefhispeople. Nomaq is fo poor, but the Lord can enrich him,*
no man fo low,but he can raife him up. He can bring a man from
a dunghil to a Palace, and from the duft to a Throne. Saul ms
£aft down, God broke him in piece?,though a mighty man, and
fet up David in -his ftead ; He cfrfe David his fcrvant, and too\i
him from thefheepfclds, fromjollowing the Ewes great with youngs
he brought him to feed Jacob his people, and ffraelhis Inheritance ,-
(Pfal. 78.70.71.) When God pull'd down Haman fthe great
favourite of Ahafuerus) who had plotted to zdvanczMvrdccai to
the gallows, and ruine the whole feed of the Jewes, God did not
only break him and his plo^, but really advanced Mordecai into
greater favour and confidence with his Prince then ever Haman
had before.
Secondl y, Note from the force of the word , to make to ft and.
The Lord can eftablifh thofe whom he fetteth up.
The Lord doth not only fet up, but keep up whom he pleafeth.
Though they are weak whom he fetteth up, yet he can keep them
up ; though they whom he fetteth up, are oppofed by the ftrong,
yet he can keep themup. He can make a fhrub ftand faft, though
oppofed by a Cedar ; and a reed to fland firm like a rock, though
oppofed by an Oak..
Thirdly, Note.
The Lord ta\eth care of the Government of the world.
He is not for breaking work only, he is for fetting and fetling
too. God will not let the body of a people periili for want of a
head ; but when in judgement he hath broken one in pieces, be
in
Chap. 54. An ExfofiM* tifm the Bool^of Job. Verf. 24. 685
in mercy fets up another. Mighty men are like pillars, which
bear the weight of a whole Commonwealth or Kingdom. God
rarely deals with Nations, as Sampfn did with the houfe wherein
the Philiftims were aflembled, who at once pull'd away the- pillar,
and pull'd down the houfe ; but if he pulleth away one pillar, he
puts in another, that the houfe may Rand. God will noc leave
the world without rule or rulers :- when he takes with one hand,
be gives with another ; when Judas the Tray tor was broken*
Chrift found out (a better man) Afatthias to fet inhisftead.
And when the whole Nation or Church of the Jewes was broken
and rejected, God called in the Gentiles, and fet them up for a
Church and people to himfelf in their ftead ; and (which is the
greateft inftance of all) when Jefus Chrift was taken from the
earth, when he left the world, who was the mighty one (he was
foft broken in pieces for our fins, and afterwards taken away) yec
he gave a fupply, and left us another in his ftead ; I mil not leave-
yon comfortlefs^ (faith he John 1 4. 1 8.) / mil come unto you jhousft
not till the great day in perfon, yet every day in the gifts and gra-
ces of my Spirit. / mil fray the Father and he jhallglve yon another
Comforter, that he may abide with yon for ever j ( John 14.16.)
Again, ( John 16. 1 3.) When he the Spirit of 7 rath is cente y h mH
gmde you Into all truth. God Cent the Spirit in Chrift's ftead ; he
doth that for us which Chrift did for us while he abode on the
earth : atad therefore the holy Spirit is not unfitly call'd the Vicai-
of Chrift here on earth, he feeds the flock of Chrift, he looks to
his people, he teacheth, he comforteth them in Chrift's (lead:
And thus in Nations, when God breaketh one Governour, he fets
up an other in his ftead; he will not leave Nations without guides
and leaders, nor fufter the ftafT of Government to be utterly bro-
ken, which is the greateft plague that can come upon any^ people.
From the whole verfe take thefe tree deductions.
Firft, There is a vanity and an uncertainty , at least the vanity
of uncertainty In all worldly great nefs and powers.
God hlafts and breaks them as he pleafeth :. The moft fubftan-
tial things on earth are but as a fhaddow ; or like the L^nd- lea's
continually flowing and ebbing.' One is caft down, andanorheris
exalted ; one is broken, and another is fet up ; yea, the fame man-
vvho was lately exalted and fet up, may quickly be caft down and.
brckeii, ,
6%6 Chap. 34. An Expft'wn upon the Bocl^of J o b Verf; 2
K
broken. There is no aifurance to be had of the beft things here
bjlow, but only this, that we cannot be fure of them: and 'cis
good far us, that we cannot be lure of the beft things here below,
both becaiife we are io rto fay, It is good for ta to £e /jfrv,where
yet cur beft things are iv r o-be had, as alfo becaure by this confe-
deration we may be provoked to look after, and make fure of bet-
ter things then any are here enjoyed, even thofe beft things which
are under hope.
Secondly, Great examples oj 'God 's judgements >are to be eyed and
marked.
Why doth Efiktt call Job to this consideration, but thathe
might be humbled, and give God glory ; it is not for nought that
God breaks in pieces the mighty ones of the earth, (1 Cor. 10.
11.) tA^ thefe things have hapned unto them for enfamples ; and
they arc written for oar admonition, upon whom the ends of the world
are come. As all thofe things among the Jewes were Types ; fo
all that God doth to this day upon the Princes, and Towers of the
world, are but as types and enfamples ; they are for admonition,
wmfaamu- ' tnat we ^ 10U ^ confider thofe fins which have brought fuch judg-
pYoUmfiin ments upon men, fuch breaking judgements, and avoid them.
pcena ognf- ibme will never fee fin in it felf, but in the judgments of God all
cunt. Greg.hb. mav fee what fin is ; when mighty men are broken in pieces, what;
cap^ 0ra1 ' will God do with the reft, if they fin againfthim, and provoke
' the eyes of his glory ? Zenacharib that proud Prince,who invaded
the land of Ifrael in the time of Hez,ekiah, being broken in pie-
j,, meinmens ces by his own bowels (his ions flew him) it was ordered to be
pin cjh. He- writ upon his Tomb, Let every one that feeth me, learn to fear God t
tod. Hb. 2. and not to defe him, as I have done. The breaking of the powers
of the earth, fhould exceedingly exalt the fear of God in our
guicunqu* hearts, ft /V better to learn veifdome bj the mnifhment of others ,t hen
celfadomina- by our own.
Am® 1 tutiv- 'Thirdlyjf God will break the mighty,though many,yea though
ja y nunquam do- innumerable; This is comfort to the people of God when they
cumemadedit are oppreft, and broken by oppreflfors, let them remember God
Joys majora, \ s a b] e t0 Dre ak their oppreflbrs, though they rife up like Hydra's
quamp-cgih fe^s one after another ; read the whole fifty and fecond Pfalm, as
perbi.Senzc.in a ^° tne 3 9^ an< ^ 4 0t k ver ^ es of : he 1 07th Pfalm, as a clear proof
Troad. de of this. Elihu having fhewed what fad breaches God makes upon
Hecuba, Aft: mighty men,makes a fourth inference in the words following.
t.Sc.1. Verf.
Chap. 34. A>: Exposition upon the Bosk^ of Job. Verf.25. 687
Verf. 2 5 . Therefore he knorvcth their works>and he sverturneth
them in tht night, fo that they are deft roycd.
For as mcch as God breaketh them, it is an argument that he
knoweth what they are, and what they have been doing • There
is a threefold reading of thefe words.
JFirft, Some read them as implying God's making others to
know their works, God maketh the fecret fins of men viiible, by Proptem fadt
his viiible judgements. Wrath feen, may give us a fight of fin. wnotsjint fa-
Some iniift much upon this expofition ; and 'tis a truth, the Lord g* i Pf wm -
by his judgments brings to light, and doth as it were fpread open, yiy cogmUit
as in the face of the Sun, the wickednefs and wicked deeds of aliqui expo-
migbcy men : that all may know his judgements are deferved by mmtjaci, eog-
their works, he makes their works known. nofcere, fc. ft*
Secondly, Others render, He maketh them hjow or acknowledge TJWTr^
their workj ; The Lord at lalt by fore, and ievere judgements, /^ CO gnofian-
will extort confefifions from the worft of them, he will make the fur. Merc,
mighty acknowledge that their works have been nought,and their
wayes perverfe. In Scripture the fame word fignifies to know,or
toconfefsand acknowledg. Thus here,he makes them to know or
to acknowledge what their works have been.
Thirdly, Rather take it, as we render, of Gods acl: in taking -p-j^ m n/?'-
notice of all they had done ; Therefore he knoweth their works ; nifiati notm
As if Elihtt had faid,thefe mighty men of the earth,thought them- /*oo quod fa-
felves under covert, or that the Lord took no notice of them, nor am ->f*& tant ^ m
of their works, their works were done in the dark, and they fup- |j£jfe^
pofed the Lord could not pierce into them ; but he will make it nojauituL
appear, that he knew their works, when he maketh his juftice ap-
pear in punifhing them for their works.
Hence Note.
We have an affnrance that God knoweth the works of all men ,
becaufe he funifketh all wicked works , or the workj of the
wicked fo funttttally and exatllj*
He puni(heth many of them here,and will punifh them all here-
after : when we fee him breaking the mighty men of the world,
'tis a proof that God was in their Cabinet counfels, and (aw what
was done there, we may conclude he knew their works, though
men knew them not ; he could never lay his judgements fo ex-
ac%
6£8 Chan. 54. An Expofition upon the Bosh^ of J o B. Verf.l^J
nc^Iy uponjchem as he doth, if he did nor know their works:
Thar <L>od knows the works of all men, is a point I have met with
before, and therefore pafs from it here.
And he overtnrneth them in the night. ■
There are feveral readings of this claufe.
Firfl, Some thus, 'Therefore the Lord Ynoweth their rvorh y
And turntth into night ; that is, he turneth their profperity into
„ adverhty, he bringeth trouble and affliction upon them ; they li-
ved before in a day of profperity, in a day of power and worldly
greatnefs, but he turneth them into night.
Secondly, Or, as others thus, fie turneth the night, that is, he
Simulatqus changeth the night into day, he takes awy the dark and clofe co-
mutavitno8um vers f t h e i r fins, and makes them as manifeft as the light ; Now,
ufcempotu-' as r . he A P ortIe faith f £ A 5- l 3 ) That which ma\eth manifest,
tit, qua reve- ** fight ; If God were not light, he could not bring to light the
lantuKomniain hidden things of darknefs, nor manifeft the conn fels of the heart.
judicio ejuj.ld. Thirdly thus, Therefore he knovoeth their works, ar.d when the
night is turned^ he deftroyeth them ; that is, they are deftroyed and
perish as foon and as eafily as the day takes place of the night ; or
as foon as the night is turned into day, fo foon doth the Lord de-
ftroythem, he can quickly make an end of them, he can deftroy
. them with the morning light.
We render, and I judge that bed, He overturned them (their
perfons ) in the night ; and fo Elihu points at the feafon, or time,
of Gods breaking and overthrowing them, he doth it in the night.
We may take it ftri£Uy, as in the cafe of Pharaoh and the Egy-
ptians, (Exsd. 12.^,9.,) as alfo in that of Belfhaz,x,er, {Dan. j.
30.) or, in the mght> that is, fuddenly, unexpectedly ; Though a
man be deftroyed in the day,yet if it be done fuddenly, he look-
ing for no fuch matter,we may fay it was donein the night ; be-
caufe then meaare molt fecure : This way of expretfing an un-
lookt for evil,the coming of in the night,was opened at the twen-
tieth verfe, therefore 1 ihall not ftay upon \t,He over turneth them
in the vight.
So that they are deftroyed.
Elihu faid before He (ball break in pieces mighty men • Here he
lakh, they Are deftroyed - 3 that is, they (hall be broken to -purpofe,
o;
Chap. 34. An Extefmoti ufon the Bosl^af J b. Verf. 25*. 6$$
or throughly ; God doth not break them in 'pieces for correction,
but for deftruction ; there are great breakings upon the perfons
and eftates ef^ feme men, and yet it is but for correction ; others
' the Lord breaketh for utter ruine, ^as here) [1 that they are de-
flroyed. The Original word fignifieth to deftroy as it were by Kytcwtfri-
pounding in a Morter ; and the fame word is ufed to fignifie a v n, <utrivit t
contrite htart y a heart broken by godly forrow under the fenfe of fin, conmiit.
They are deftroyed, or, as it were ground to powder ; you may
break a thing into many pieces, yet not grinde it to powder or
duft, as corn in a Mill, or ipice in a Morter ; but thefe (faith £-
lihtt) are not only broken to pieces, but beaten to duft, chat's the
ftrength of the word which w^-ender, they we defrayed.
Hence Note.
what (fod hath a mind t*. iojhe can do it certain!y 7 a?td will do i\-
throughly.
He breaks men in pieces, fi that they are deft-toyed and brought
toduB' y When the Prophet declares the breaking of the four
Monarchies, it is faid ( Va*. 2. 3 5 . ) They frail be at the chafe of
the Summer threfhing hvm the Mm^tains ; if the Lord will de*
ftroy the mightiefr,they fhall certainly be defrayed j as Balakjald
to Balaam ; I wet that whmt thou cur [eft are cur fed ; as it he harl
faid, thou canft curfe effectually, if tb.m wilt fet thy felf to it ;
*cis not in the power of all the Balaams in the world to effect a
curfe, though they pronounce a curfc, 'tis only in the power of
the Lord to curfe effectually ; he can blefs whom he pleafeth,and
they are blefled ; he can curie whom he pleafeth, and they are
curfed . Thus as Efhraim lamenting his fin and forrovv confetVed,
(Jer. 3 1 . 1 8. J Lordy tlwi hail: chaftifed me, and [was chaftifed ;
God paid him home ( as we fpeak ) if we chaftife a childe, he is
chaftifed, but) when Epbralm faith, thou hast chafilfed nte^ and
I was chaftifed ; his meaning is, I was greatly and effectually cha-
ftifed ; that i^ 7 firft, In a literal fence, I found thy hand heavie
upon me, it was a fore afflict icn that I was under. Secondly, In
a lpirituai fence ; Thou hast chaftifed me, and I was chaftifed ;
that is, my heart was humbled and broken under thy chaftife-
ments ; in either notion we fee the effectualnefs of the Lords
work; Thou ha sir chaftifed we, ar.d I was chaftifed. And there-
fore Sphraim invited the Lord to another work j Turn mejQ Lord,
T 1 1 1 and
6 go Chap. 54. An Expojitien upon the Bool^of j o b. Verfsc.
<f— j Z ■■ — L 3 .
and I fhall be turned ; if thou wilt but turn thy Spirit upon this
hard heart of mine, it will be errectually turned, it will be not
only broken for fin,but from lin: As if he had faid,I have received
reproofs and counfels from men, and they have not turned me,but
Lord,, if thou wilt reprove .and counfel me, I lliall be turned ;
ihusihe Lord carrieth his work home to conversion, in his fhiri-
tual dealings wich fome, and to confufion in his temporal punifh-
ments upon others. Thus he.threatned his owne people -for their
confidence in Egypt,md contempt of his holy word (//*.- 3.©. 1 3.)
TbU iniquity (ball be unto you as a breach ready to [ally [welling out
tn a high wall, nhofe breaking cometh [uddenly at aninftant. And
he fhall breake it as the breaking of a potters vejfel, that is broken in
■pieces, he jhall not fyare ; jo that there fhall not bef&undin the burfi^
wg of it, afherd to take pre from the hearth, or to take water wit hall
out of the pit ; that is, ye lliall be made utterly ufelefle and un-
ferviceable. That piece of a veffcl is of no u(q , which will not
ferve for either of thofe little ufes, the taking of a little fire from
the hearth, or a little water out of the pit. And if God fometime
breake his owne profefTing people thus fmall for their fins , how
fmall will he breake his profeifed enemies ! read for this the
lalt breaking and down-fall of Babylon (Rev: ig. 21,22, 23.)
Therefore take heed how you fall into the Lords hand j for he
can not only break you in pieces, but break you to powder, he
can break you to dettru&ion : The Lords purpe[es~ y and the effects
»fthem y his works, art m ever without ejfeft, for goad or evil j for tht
better or for the worfe.
J-O &,
Chip. 24. Ah Expofition uptn the Eook^of Job. Verf.26. 691
JOB. Chap. 54. Verf. 26,27, 28.
Hcjiriketk them as wickedmen^ in the open fight of
others :
Becanfe the) turned back^from him , and wonld not
Confider an) of his wayes.
So that they caufe the cry of the poor to come nnt&
him+and heheareth eke cry of the affltfted.
ELlhft having in the former words fliewed the impartial! ven-
geance of God upon the wicked , proceedeth to i"hew two
things further about it in- thefe words.
Firft, The manner of it, v. 26. Heflrihjth them as wicked wen
In the open fight of ethers.
Secondly , The caufes , grounds, or reafons of it in the 27th
and 28th verfes ; why doth God frrike them '}_ it is bccaxfc they
turned backfrom him, and would not Confider any of his wayes ; S& ««_
that they caufe the Cry of the posre t§ comemto him ; their impie- , &'?&*
J • J r r^ a j l " •.*• • • rr 1 r vol am ad vo-
ty in turning from God, and their iniquity in opprefling the poor, \ am , adverfas
provoked the Lord to Jfriks them as wicked men In the open fight nanus coUifit. .
t c others. . Signijkat ali-
quid cumfao
Verf. 16. HcWh thm m Wrf«W JS*SSf
. aliquidtejedi"
The word which we render Jrrike , fpecially notes the ftriking one igwminiofg
©f one hand againft the other ; our hands claGit , or ftruck toge- cum $*&** e $'
ther, make a found, or noiie : Thus fonie Interpret the word here,^""" 1 ''"^ V9 '
Heftnkti them with an Ignominious found. Many rejoyce and clap JSoram^veji
their hands when they fall ; They are deftroyed with fhouting. ca vento tur-
Ochers take the metaphor from a bladder filled with vvinde, getae 9 qu* /><?-
which being caii on the ground, and ftampt upon with the foor, de C07n i )V # f
breaks With anoife,or giv&s a crack in-the breaking: Wicked men, ^{° "sculT*
in.all they thinkc, and purpofe, and doe, are but wind, and when p r , improb*
tbey break, they break like bladders, which have no- king of fbli- covplojh eot.
dicy, only breath and fume in them. Such an Elegancy there is in Tharg:
this word, hitting the vanity and vacuity or emptinefs of wicked l yJ 0C9 l *F°~
t'92 Ghan, 54. An Exfojitisn upon the Both, rf J © B. Verf.26.
men, all their filling being but like that of a bladder, which puflfes
them up, but never makes them wife or folid men.
Further, I rind this word ufed for ftriking in a three-fold
fenfe.
Firft, For ftriking with forrow and fhame ; fuch was that of re-
penting Epkraim ( Jer : 3 1 . 1 9.) Who when he thought on his wayes,
was afkamcd and [mate upen his thigh.
Secondly, For ftriking with i'corne and derifion (Lam: 2.
3 ,r 4 ) All that pajfe by claf their hands at thee , they hijfe and
w a Tire their head at the daughter ofjerufalenu.
Thirdly, There is alfo a linking with anger and indignation 5
Thus Balakjotmg vexr, becaufe he could not have his purpofe to
bribe Balaam to curfe the people of God , Smote his hands toge-
ther (Numb: 24.10.) and the Lord himfelfe is expreft expref-
fin° his angry indignation againft his owne people the Jewes, by
this geflure^JEiffc. 21. 13.J Behold therefore I have [mitten my
hands at thy difooneft gaine, &c. There is then a fpeciall Empha-
fis in die uniting or ftriking here intended, befides the general!
tcSifi il meaning of it. The Lord deftroyes wicked men in fuch a manner,
loiliii-. Etc- that all who behold it are filled with the admiration of his righte-
tinxit autem oufneite,and with a deteftation of their lewdueffe.The Septuaginc
impios. Sept: fay, He hath Exxingw fined wicked men ; As if they were but fmoak-
Pro irapijs j n g fi re b r ands, or the ftinking fnuffe ©f a candle. Another renders
Bolfrte^vin* * 1C > & e binds them , the word fignifying alfo to bind or ftraighten j
cults fiinibufq-, The Lord brings forth evill men, as it vyere, bound hand and foot
Ugare fecit eos co Judgement. We fay clearely, He ftriketh them, and that in n*
ur^uamimpios ordinary way, but
mq; mjpeSan- \
fas palam it- As wicked men,
duci et proponi* . ....
Bold: So we tranflate ; yet the particle which we render , at, may
nnn caufalis ( here according to its frequent ufe elfe-where ) carry in it a rea-
*8,propterea {o^Hefiril^es them becaufe they are wicked ;fo fome read the text,
IM quai f/!r- not asvve ^ vva y °^ Similitude, how God ftriketh them, but as gi-
fenonjimili- ving an account why God ftriketh them , even oecaufe they are
tudinemfed ve- wicked men, Mr Brighton faith, For . the wicked he waketh plenti--
matcmfyniji- ffillridda/tcesfthem^ich hath a good fenfe in it, but takes fome-
Mt J et f °' m what too great a liberty with the original text ; And becaufe the
we. fcc.° " reafon of this ftriking is held forth in the verfes following, it is
more dlfHncfc to fay be ftr ikes them ( not becaufe they are-wicked
men,,
Chap. 54. An ExpofitioK upon the Book^of J o b. Verf. 26. 693
men, but ) as kicked w^that is, as wicked men ufe to be ftruck-
en, or as they ufe ro be proceeded agatnft in a way of Juftice.
God ftrike:h the mighty men ( of whom he (pake before) as com-
mon offenders or malefactors. ; Though chey are great on earth,
yea though they are ( in title ) Gods upon earth, yet God ftrikes
them as the bafeft of wicked men , they fhall not only dye ( as
'tis fayd, Tfal:. 82.7.) or fall lil^e one of the Princes > but they
{hall dye like the worft of men, like wicked men.
Hence note.
Firft, They that dec like the wicked, fhall he dealt with hy God
as the wicked Jooiv higher mighty foever they are in this -world.
And as they who are openly wicked fhall be dealt with as wic-
ked men, though they be high in the world ; fo they that are re-
ally wicked fha-ll be dealt with as wicked men, though they make
a high profeflion of godlinefs in the Church, even them will God
ftrike alfo as wicked men. Chrift fpeakes of feme (Matk.-j.22.)
who made a loud profeffion of religion, with whom yet he dealt
as with wicked men : Depart from me ( faith he ) / knsw Jt n0 U
y£ werkers of inlqmty. Though God doth not deal alike with
all wicked men, yet he deales with them all like wicked men.
There is not one wicked man in the world, but he fhall be dealt
with according to his kind,that is, as a wicked man,and fhall have,
t-hat for his portion which is the portion of their Cup, who are
wicked. As the Godly, fo the wicked, whether prophane or falfe
and hypocriticall, fhall be efteemed and handled by God like
themfelves, or as they are.
Secondly , From the firft word, as it is taken caufally, ( upon
which many infift ) No:e. *jjj
The rca'fon why wicked men are firicken vs beeanfe. they arc
wicked.
Were not men wicked they ihould never feele fuch ftroakes '
from the hand or rather iron rod of God. If any fmart and are
ruin'd, they may thank them(elves for ir,rhat i?, .their fins fo: it ;
their tVtfer'mgs are the fruits of their fin. The Prophet told the
finfurl jewesfo( Jer: 4. ig. ) they had an affliction up cithern,
which did reach rven to the heart , God made their hearts ake,
lie ftcuck them to the heart ^ but whv did he fo ?.* the anfwer i<>,
Th;>
6#4 Chap. 3-4. An Expofitiox upon the Bool^ofj b. Verf,26.
Thy fin and thy doings have procured theje things to thee, &c. He
firiketh them as wicked men.
In the open fight of others.
Locus viienti • Thefe words are a further defcription of the manner how Gcd
um, loc&pi- ftrikes the wicked, he doth ic openly, or ( as we put in the mar-
ten . s J YC( l ueni . gin ) In the place of beholders, that is, in fuch a place, and in fuch a
^nolulti™-' manner- that all may behold it : we fay, He ftrikes them in the epex
pofw. Pan fight of others ; that is, he punifheth them in an exemplary way,
tmpmat vifo- or that they may be an example of warning unto others. For, The
nem paradig- p{ Me officers, 01 of beholders, is fome open and emineac place op-
matlcam et c»- Cd q q p # f » pIeading h j s caufe b efore king
Merc: Agnpf* (. Acts 20. 26. ) Ibu thing was not done m a Comer ; no,
it was done,as upon the houfe-top, even in the place of beholder?.
The Lord will not have to doe with wicked men only in a Cor-
ner. He will have wknefles ofhis doings with them. There fhail
be enow to take notice how he handles them, therefore he often
takes open vengeance on them, in the frequent aflenably and con-
courfe of many beholders, both approving and reverencing, yea
adoring the impartiall equity of the fupreame Judge, and his care
of humane affaires. So then, the words are an allufion to the exe-
cution of Common malefactors, who dye by the Judgement of
she Magiftrate , fuch being condemned and fentenced by the
Judge, are not put to death in the prifon, or in a hole, but are ta-
ken out and carried to fome noted place of execution, or a Scaf-
fold is purpoiely erected, where a multitude of fpec-latorsare ad-
mitted to come and behold the Tragedy. When our Lord Jefus
Chrift, who ( to deliver us from our tranfgreflions ) was wunbred
with tranfgrejfers^ when he ( I fay ) was crucified , The Evangelift
faith ( Luke 1 3? 3 5 <) The people flood beholding, and the Rulers al-
fi with them derided him. Chrift himfelfe was ftrucken as a wicked
man in the place of Beholders. And fo have many thoufandsof
his faithfull witneffes. The wicked deale with them often, as the '
Lord dealerh fometimes with wicked men,t:hey are brought forth
from prifon to di^ath, and executed in the open fight of others.
All things ( in this world) come alike to all, no man kntnveth love' or
hatred by all that is before them (Bed: y. 1 r , 2.) The Apoftle Paul
ipeaking of himfelfe and his fellow- Apoftles ( to fhew the pub-
lick dif grace which they were put to ) faith , We are made a fipe-?
Stack
Chap. 34. An Expo/it ion upon the Bcd^ of j ». Verf. 26. £95
tt'acle to the wrld,to Angels,and to men ( 1 Cor: 4 p,) The Greeke
is, we arc zl heater to the world, &c. As if he had iayd , all fee
how we are ufed ; And as bloody perfecurers make the faithfull
fervants of Chrift a fpeehcle, fo Chrift will at Lift make wicked
men a fpechcle to the world, to Angels, and to men. Thus k is
prbphecied ( If*; 66. 24.) that all flefh whs come to worjhip before
the Lord, (hall goe forth and looYe upon the carcajfes of the men that
have tranfgreffed againfi hi,?t, &c. Thsy fhall be JlricVen in the
place of Beholders er Seers.
. Some expound that word Seers, as implying more then ordina- vidcre fspe
ryfeers,or more then barely fuch as fee what is done;namely,('uchy^nj/?cjr cum
as are delighted and pleafed with what is done, yet not as it is a wluptate ali-
fuffering of paine by man , but as it is an a£ of Juftice from f" td Jp e8af *'
God.
Hence note.
Cjod oftentimes doth Jufiice upon fritters openly.
The Judgements of God are of two forts : Some are fecrer, 0-
thers are manifeft ; he can doe execution upon men when none fee
it ; nay he doth the fevereft executions upoafome men when they:
themlelves doe not fee it ( that's thefting and feverity of the
Judgement, that ) they have not fo much as any fence of the wrath
of God, when the full vialls of his wrath are powring out upon
them. But many of the Judgements of God are open ; As he
ftriketh fome fo fecretly, that none can fee it, fo others fo vifibly
that all may fee it.Thus the Lord commanded Mofes (Numb: 2 5.
4, ) when Ifrael had joyned themfelves unto Baal-peor, Take a/1
the heads of the people and hang them up before the Lord again fi the
Shn. By the heads of the people, we may underftand either the ca-
pita II offenders , thofe who were moft active and ready in that
wickednefle j or their principall Ruler?, who in ftead 6f Hopping
them from or punifhing them for thofe orfences,gave way to them
©r at leaft wincked at them : Thefe muft be hanged againft the
Sun, that is, as Eliha fpeakes here, in the open fight of others, or,/* 1*
the place offcers. Thus they were made an example of caution
that all might fee and feare and doe no more prefumptucufly.
Read the like executions of<divine Judgement threatned(i Sam>
12. 11, 12. If a. 16. 1 1 . ,) John in the Revelation ( C hap: 1 5 .4.) '■
prophecyeth of the Saints triumphing at the fall of Babylon, and
fioging ;.
6g6 Chap. 34. An JZxfofitim upon the B^ of Job. Verf.itf.
Tinging the long of Mofes, and the long of the Lambe , faying,
Great and marvellous are thy worV.es> &c. for thy Judgements are
made manlfcfi ; God hath now ftiicken Babykn his great enemy in
the open fight of Others ; his Judgements were right befo:e.(they
are alwayes right) but till the*! not manifeft. David faith ( Pfal.-p,
16. ) The Lord is \mver.e by the Judgement whfth he executeth :
now if the Lord be knowne by the Judgement which he execu-
ted ; then the Judgement which he executeth muft be knowne ;
it mutt be an open Judgement ; and fnch are very many of the
judgements of God, they are a&ed as upon a ftage. And I may
give you an account in three particulars why the Lord will fome-
times.doe Juflice, in the place of beholders, or in the open fight of
others.
Firft > That there may be witneflfes enow of what he doth, and
fo a record of it kept, at leaf} in the minds and memories of faith-
full men for the generations to come.
Secondly , The Lord doth it not oneJy that he may have wit-
nefles of his Juftice, but alio that his Juftice and the proceedings
of it, may have an effect and a fruit upon thofe who did not feele
it, nor fall under it. This was the reafon why the Lord threatned
to punifh Jerufalem in the fight of the nations ( Ez,ek: 5. 5, d, 7,
' jerufalem &ici- S> 14, 1 5. J Thus faith the Lord God y this is Jerufalem, I have fit
tur medium ter- it in the midfi of the nations and Country es that are round about her.
r*, utpote qu* God is fayd ( Vfal: 74. 1 2 .) To vnori^falvation in the midfi of the
J11 m quarto dt- £ art [ } . tnac i S) [ n Jerufalem, or anion" his people, who were pla-
tmurlm^n cec ^ as * c ^^ * n the Center, and middle part of the world : not
vudio mundi that Jerufalem flood exactly in the midft of the world,but becaufe
< onfiitu am et many Nations ftood about it , that might well be called a City
quifi in loco finding in the midfi: of the nations ; and therefore it is added
"itZutfiwt ( v - *•} lhni i Alth the Lord Co ^ Beh6ld J y even Iam %**fi thce >
berujRcit met and w/ " execute Judgement in the midfi ofthety in the fight of the
fuppliciaeorum nations. God would execute Judgement in Jerufalem a City pla-
cmnibuf ejjbnt ced in the midft of the nations, that as the rations had taken nor
foTflWfltf. t j ce qC ^g extraordinary favours, benefits, deliverances, and no-
vations which God wrought for Jerufalem j fo they might alfo take
no< ice of his judgements and fore difpleafure againft them. Jem-
falem was not feated in feme nooke , corner , or by-place of the
world, but in the midft of the mtion^that both the goodnefle and
feverity of God cowards them might be confpicuous ; And that
the
Chap. 34. An Expofnicn upon the Book^of ) b, Verf. 26. 6g\
the nations round about feeing the fufterings of that people for
their fin, might feare and tremble to fin as they had done ; for if
Jerufalem the feate of instituted vvorlViip and Gods peculiar peo-
ple were not fpared when they provoked God , their neighbours
might well conclude, furely we fhall not be fpared : As the Lord
himfelfe argued it againft thofe uncircumciled nations ( Jer: z%.
20. J Behold J will bring eviH upon the City that is called by my
name y and foould ye goe titter I j unpunished ? Certainly no I If God
punifh his own people in the fight of the heathenifh nations when
they doe wickedly , what theh are heathen nations to expect,
who doe nothing but wickednefle ?
And this ( by the way ) may give the Alarme , and be a very
awakening confederation to all the,Churches and people of God
at this day throughout the world. If God did ftrike Jerufalem of
old, that is, his people there,'** wicked men even in the open fight
of others ; if the Lord was lo wroth with hit people, that he polluted y
his inheritance, and gave them into the hand of the Chaldeans ( Ifa.
47. 6. ) // he forfotke his hottfe and left his heritage, and gave the
dearel'y beloved of his foule into the hands of her enemies (Jerri 2.7.)
and fayd ( v. p. ) Mine heritage is to me at a (peckled bird, the birds
round about her are againft her ; yea if he ( in the clofe of that
verfe)invited the worft of men under the name of beafts to fpoyle
them, Came ye , affemble all the beafts of the field come to devoure ;
Noir (I fay) If God ftruck his ancient people,the Jewifli Church,
as wicked men,by wicked men, in the open fight of others, O let
the Gentile Churches take heed , left they alfo beftricken after
the fame manner. Many Churches in Germany and elfe- where
have been ftricken fo already in this laft age,let the remnant both
there and elfe-where remember themfelves and give glory to
God , before he caufe fuch darknelfe to come upon them , and
ftrike them alio as wicked men in the open fight of others.
God lets fome finners fuffer or punifheth them openly, both
becaufe he would have all others take notice that he diflikes what
they have done, as alfo becaufe he would not have others doe the
like, left they be made like them, both in the matter and manner
of their fufferings. 'Tis a favour (as well as our duty ) to be taught
by other mens harmes, and to beinftruUed by their ft reaVes^ -to pre-
vent our own.
And as the Lordftrikes fome wicked men openly, that others
Yuuu may
698 v - Chap. 34. An Exfofition tfpon the Book^ of J b. Veri.2d.
+■ . ■ — —
may feare and not doe the like, fo, that they who have done the
like may be humbled for, and repent of what they have done.
God doth not alwayes powre out the fame Judgements upon all
thofe that have done the fame wickednefs, ( the whole world
would be in blood if he did fo ) but he takes here and there one
that the red bethinking themlelves , and ( with repenting £-
phram ) fmiting upon their thigh, may prevent the Lord from
imiting them at all ,. efpecially from -finking them as wicked men
in the open fight or others'. It is fayd ( Rev.- 11.13.) tha}^ after
h a g reat earth-quake the tenth fart of the City felly and in the
earth- qMaVe were flainc of men fez en thoufandy the remnant were af~
frjghted and gave glory to the Cjsd of heaven. And furely the rea-
fon why after one man hath beeq chaftifed or ftricken,others take
their turnes too, is becaufe they did not take warning by his cha-
itifements and fufferings. Did we but mind the fcope of Cod in
punifhing any openly, the ftriking of one might fave hundreds, or
thoufands from being ftricken ; but becaufe men are fofecure.
and fo flow to take warning, by what God doth to others,therefore
they are called forth one after another, to furfer and feel his hea-
vy band in their own perfons.
Thirdly , God ftrikes feme wicked men in open view , or in
the place of beholders for the comfort of his own people, and for
rheir encouragement ( Pfal: 5$. 10, 1 1. ) The righteous fhall be
glad when he feet h the vengeance ; not that he fhall be glad of the
vengeance, purely as it is a hurt , or afuffering to the creature,
but the righteous fhall be glad when he feeth the vengeance of
God, as it is a fulfilling of the threatning of God againfi the.
finof man,and an evidence of his own holinefs. (Pfal: 64. 9,10.)
God fhall fhoot fuddenly at the wicked , all that fee them fhall flee a-
way ; that is, they that fee how God deales with them, (hall get
away, leaft ruine overtake them, or they fhall flee away ( which is
their beft courfe ) from fuch courfes and practices as procured
them that ruine. Thus the righteous rejoyce when they fee the
vengeance, yea they wafh their feete in the blood of the ungodly ;
that is , they get comfort and encouragement by feeing the Lord
avenge their caufe againft their ad ver fades. It is fayd (Exod: 14.
30,3 t . ) that God having overwhelmed the Egyptians in the red
Sea, the Ifraelltes fav? the Egyptians dead upsn the (hoar ; God did
not furTer the carcalfes of the Egyptians to fink to the bottom of
the
Chap. 34. An Exfofition upon the Baok^of Job. Verf. 17. 699
the Sea, but cauled them to lie upon the (hoar , that the Ifratlitet
might fee them : And when Ifrael faw chat dreadtull ftroak of the
Lord upon the Egyptians,!* is faydfThe people feared the Lorded
believed the Lord and his fervantAfofes-.Thus they were confirmed
in their faith by Gods open Judgements upon the Egyptians^
They were fmitten in the place of beholder s y or in the tpcn fight »f
others.
There are yet two other interpretations of thefe words, which
I fhall touch.
He ftriketh them in the place of beholder .r,that is (faith my Au- In loco •viiert-
thor) in fuch an eftate or condition wherein themfelves might fee, t " an ' u f • * si '
bo;h by that natural light which every man hath, & efpecialiy by ^"^ ^fa"
the light of doctrine and inftruclion,what they ought to doe, and p ot erant turn
what to ftiun or avoyd. In this fenie to be fmitten in the place of per naturalem
Seers, is, to lee and behold, to have light and undemanding what nthnem tun
to doe, or forbeare doing, and yet to act againft that light, and fo jj'*. f acra *4*~
provoke the Lord to ftrike us ; which is a great aggravation both r et ' & f 5J? "
of the fin, and punifhment of man. • et quid ejfgt
A fecond gives ic thus, He ftriketh them in the place.of feers y or -vitandum,
where they faw ; that is, he ftriketh them in the eye of their un^ Aquin:
derftanding, or in their Judgement, he ftriketh them wiih fpiritu-
all blindnefs, as the Sodomites were with corporall , fo that they
are not able to fee their way, or what becomes them to doe. This
is a moft fevere ftroake. There are many who when they have a-
t)ufed the light , and would not doe what they few they oughr,
God hath ftruck them with fuch blindnefs,that they iliould not fee
what they ought to doe. Both thefe are rather tropologicali Expo-
fitions then lite:all,yet they may have their ufe and improvement
by way of allufion. In this place Elihu having thus held out the o-
pennefs and exemplarinefsof the judgements of God upon wick-
ed men, proceeds in the following words,to fhew the equity and
righteoumefle of them.
•
Verf. 27. Becaufe they have turned bac\fwm him , and would
not Confider any of his rvaj/es.
Hare, I fay, left any iliould formife that God takes vengeance
without caufe, the caufe is named and afligned why God takes
vengeance j'tis becaufe they turned back from himfhey in the pride
V u u u z and •
1 ■ I I 1 I ■ I . . I l . l I I ■ ■' ■ ■-— "* * ' " J. I I II I. ^
7QO Chap. 54. An Exposition upon the BooJ^ of ] b. Verf.27.
and ftoutnelfe of their hearts ( which great men efpecially are
much fubje& to ) refufed to obey and follow God , and therefore
his wrath followed and brake them. .
They turned hack^from him.
IHniO There is a two-fold turning back ; Firft, Corpcall ; Secondly,
Verbum i ver- Morall or fpirituall , none can corporally turn back from God»
dtferto doming. God. Sinners would turn their perfons back from God, and hide
their heads , they would get quite out of his fight and reach,
though they cannot ; but all of them turn back from God in their
hearts.
. In two refpee^s finners in general!, may ba fayd toturne back
from God.; Firft, when he commands and they will not obey him,
or withdraw their obedience from his comm2ndements ; Seconds
ly, when he entreates and invites them, and they will not come to
him, nor accept his tendered refpedts and favours. Thus the Lord
complained of his owne people ( Pfal: 8 1 . 1 1 . ) Jfraei would none
of me ; God wooed them , but they had other lovers, and after
them they would goe ; even /[rati lighrlyregarded the God of-
Ifraely yea they made a defection from him. More diftinclly.
There is a three-fold turning back from God,or they who turne
back from God are of three forts.
Firft , There is a turning back from God , by thofe who have-
openly followed him, or made profeiiion of his mme ; Thus hy-
pocrites andformalifts turne back from God. This the Scrip-
ture calls back-Aiding, revolting, and going a whoring from God.
Such as thefe , are like perfidious Souldiers , ,who enter and lift
themfelves in an Army,marcbing with them for a while, & caking
their pay, yet foon after forfake their colours, and turn to the
enemy : Thus many jpoftatize frorre God to rhe Devill,and to the
£reature,o:Cas Fml iayd oH>emas)t hey forfake CI rift and embrace
this prefent world. Luther was charged by his enemies thn he
was an Apoftate, and he acknowledged, he was, but he thanked
God for ir, he indeed turned back from what he did once. pro*
fefle,but it was to a better profefifion jhe did not turne from God
to the world 3 but he turned from the world.ro God, and that's a/
blefTed .
Ghap. 34. An Expofuio-a upon the tool^of Job. Verf. 27.
bleffed Apoftacy ; he did not turn from truth to error, but from
error to truth ; he did not turn from pure worfhip to Idolatry and
fuperitition, but from Idolatry and fuperftition to pure worihip,
How wretched is their condition who are indeed Apoftates 1 who
turn from God to the world, from truth to er:or,from pure wor-
rhip to Idolatry and fuperftition , from a holy converfation to
prophanefs, loolhefs and libertenifme, to a complyance with the
world , and a iymbolizing with them in their lufts and wicked -
neiVe. This abominable apofhcy is a fruit of hypocrifie , Hypo-
crites turne only their faces to God, and Apoftates tftrne their backes
upon him, or, turn backjrom him. And all they who turn only their
faces unto God y will for the,r oxne advantage, or tofave themf elves
turn their backs upon him. Hypocrites when put to it, when the
ftorme comes, ever prove Aviates.
Secondly , There is a turning from God found even in the beft
followers of God,- who is there among the Sjinrs on earth thac
keepes conltam un-incerrupted communion with God ? The leaft
degree of inordinate letting downe or turning the heart to the
Creature, is, a degree of turning back from God. As holinefs is
our motion toward God, and to a& holyly is to keep the eye of
the foule alwiyes upon God ; fo, unholinefs, is an averiion from
God. David did not fay, nor could he fay (though as holy a man
as lived ) that he had never turned from God ; he could only fay
that he had not wickedly depart id from God ( Pfal: 1 8. 2 1 . )
Thirdly , There is a turning back from God, proper to all un*
regenerate perfom,whet her they be fuch as are civilly honeft and
poifibly fuch as doe not decline the ouriide of that religion
wherein they were borne and bred ; or fuch as are flrrginous in
their lives andwayes, fcorning to own religion, and bein^ even
al"hamed of the waves of God. Thefe may be fayd to turn hack^
from God, becaufe they have mwy calk to God, and are invited
to come unco him ; which yet they either neglect and mind nor.
at all, or refufe and rejeit , and h thruft away God from them ;
and.when. the light comes, they love darkvefs rather then Ugh ,
becanfe their deeds are evilt (Joh: 3 . 1 9.) Such were they of whom
Job fpake ( Chap- 1 1 . 1 4 . ) They fay ts God depart from us : he
doth not intend it of Apofh r es in a ftrict notion, who once made
profeffion ©f godlinefs ; hut he fpeakes of common and propharra
poxfonsj whohave no mind at all to obey or walk with God, but c
mind . i
jqz Chap. 34. An Eruption upon the 3oo]^of ] o b Verf. 27.
mini only the fullfilling of their lufts, or the affayres of rhispre-
fenc life ; and fo their whole life is nothing elfe but a turning from
gui auaji d God. Thus the vulgar tranflation renders the text with a good
imujlria recef- (igniricancy, though not with a clearnefs to the Hebrewjw/w have
femnt ab eo p tr y [ely turned (rem Cjod ; diftinguiihing them from thofe who
ted antes ea t ^ r0U S^ dayly Infirmity turn from God, as the beft of his people
cena malitij. do; whereas, thefe fin willingly,yea wilfully and refolvedly againft
Aquin: God. I conceive, the words of El'sbu in this text are to be under--
flood of turning from God in this third fence ; Fo: he is not here
fpeaking of thole who were eminent profeflbrs before, and did
Apoftatize ; much.lefs of thofe that turn from God by dayly fail-
ings in duty, or fome neglect of duty ; but he is fpeaking of fuch,
whofe whole courfe of life is as a continued turning from God,
themfelves never having been wrought upon by the grace of con-
verfion, or favingly turned to him. This third fort of turners back
from God are molt proper to the prefent text , though fuch alfo
are within the reach and compafle of ic, who doe wickedly after
they have made faire pretentions to the beft things. This is the
• reafon why God ftriketh the mighty to deftruition ; They haim
turned, backjrom god. The reafon being thus explicice and. ex-
preffe, teacheth us,
Firft.
{■God never punifbeth any man without caufe.
God doth not alwayes fhew the caufe why he punillieth this
• or that man, but he never puniOieth any man without caufe. ; if he
ftriketh, 'tis becaufe men turn back from him, either by a plain
apoftacy from what they once profelfed, or by a notorious courfe'
of impiety, refuting fo much as to own his wayes or make profefli-
on. God eleð fome, and pattern by others without refpect to
any thing in them ; Jacob have I loved, and Efau have I hated;
God hath mercy on whom he will have mercy ( Rom: 9. 1 3, t 5 . )
thus, I fay, God eleCleth us without refpeft to any good in us ;
but God never ftriketh or punillieth us, but with refpecl to fome
evill in us or done by us.
Secondly, Note.
It is the duty of all men to follow after Cjod.
. To follow God in his way, and to propofe God as our end, v ccn-
taine
'Chap. 34.- An Expoftton upon the Boeh^ of Jo B. Verf.27. 703
taine the fumsne of all duty. That, God hath made man and gi-.
ven him a being, that, he placed man in the higheft forme of his
'-Tihble creation, fhould draw man after him. We ought ro follow
God becaufe we are his creature?, becar.fe we have our all
from him, or. becaufe In him we live, and move, and have our being,
as the Apoftle fpeakes'of mankind in gencrall , even of the hea-
thens {Alls 17. 28.) And forafmuch as we are hi* off-faring
( v. 29. ) our hearts fhould (pring, or rife up to him in love and
thankfullnefs ; as the rivers, becaufe they come from the Sea,
goe back thither : fo we being the off-fpring of God, and derived
from him, fhould be alwayes returning to him. This nature tells
us ; And therefore the Apoftle faith ( ASts 17. 27.) God hath
wade of one blood all nations of men, that they fhould feek after him,
<&c. The light of nature, though dim and dark, fhews that a man
fhould feele after God, as a man in the dark doth after his way.
And if all men ought to follow God, becaufe they have their na-
turall life and breath from him ; much more fhould believers,
who have a new,a fpirituall life breathed into them,and beftowed
uson them, be alwayes following after God ; And the truth is,
where, true faith , or the life of grace is, that foule cannot live
without dayly returning back to and breathings after God , even
as meere carnal men, who are alienated from the life of God
through the ignorance that is in them, are dayly turning back
from him.
Hence thirdly , Note.
7 'he whole life of every unconverted foule, and notorious firmer,
is a turning from God.
They who fet their faces fin-ward, turn their backs God-ward,
They who purfue their Iufts, their covetous, their ambitious pur-
pofes, they who-gratifie the ilefh, their pride, their luxury, their
wantonnefs, their malice, what doe any ofthem, what doe all of
them, but turn back frorft God ? The bell of Saints have their
turnings from God^but they doe not make it their bulinefs to turn
from him ; their bulinefs is, to draw near, to keep clofe to God,
to keep as it were in his eye;but as for the natnrall man and grofs
Tinner, his bulinefs is a departing from God (Heb: 3. 12.)
7akeheed ( faith the Apoftle ) left there be in any of you an ev'Ui
heart 9f.unbef.ef in departing from the living God, He gives Cau-
tion '.
7&4 Chap. 34. An Expo/it ion upon the BooJ^ of J o B. Verf.27.
tion to the Church, iearch your felves, left there be found in any
of you an evill hearc of unbelief, &c. Where unbelief remaines
in any meafure unmodified, ic may quickly doe a great deale of
miichiefe. And where it 'remaines in full power or altogether un-
moruned,ic doth all manner of mifchiefe. All which is wrapt up
in that one word, a departure from the living God. Unbelief is the
root of Apoftacy ; The reafofl why fmners turn from God, is, be-
cauie they give no Credit to the word of God ; they are not.per-
fwaded God is fuch a one as he hath declared himfelfe to-be, and
will either doe that for the obedient which he hath prornifed , or
that againft the rebellious which he hath threatned.They who be-
lieve not in God cannot but depart from God ; And therefore the
life of an unbeliever is a continuall departure^ from God. He fets
out vvi:h his back upon God ; the very firft ftep he takes into the
world is from God. As foon as we are borne we naturally goe a-
ftray fpeaking lyes ; we are ever out of our way , till we look to-
ward God, and ayme at him ; which we never doe, till he by his
mighty power changeth our hearty turneth our eourfe, and bring-
eth us home eo himfelfe.
Further, Confider, how did thefe mighty men turn back front
God ? they might fay, where did we fee God ? where did God
appeare to us ? that we are thus charged with turning back from
him ?
I anfwer ; Firft, God manifefts himfelfe to man in his workes,
or in his providences. Secondly, He manifefts himfelfe in every
p.irt of his word, efpecially in his Commands, in his promifes,and
in his threatenings ; in his Commands,he manifefts himfelfe a ho-
ly God ; in his promifes, a gracious and bountiful! God ; in his
threatening, a juft and righteous God,who will neither do wrong
an i^AV/if nor fuller himfelfe to be wronged. The Septuagint make this Ex-
sx ,ip* $w. portion the text , tranflating thefe words of Elih/t > thus ; Be-
% J "J* canfe they have turned ffbm the Law of God.
vsruntde legs ■> ' J J
iter. Sept: Hence not€#
They who turn from the word of God , turn back from- God.
When a Command comes, if you (light the authority and obli-
gation of it, you turn back from God ; when a promife comes, if
you doe not believe the truth of it , and hope for the good of it,
vou turn back frcm God : look wfcat of the mind of God is mani-
fefted
Chap. 34. An Expo futon upon the Book^ef Job. Verf.27. 705
■ — -■ ■ ■ — ■ — 1 . — ■ ■ ~r
felled to you in the dilpenfation of the word, if you doe not obe-
dientially clofe with ir, you neglect to dofe with God himfelfe,
and while you turn from it , you turn from God himfelfe. Thus
the ApofUe fpeakes concerning back-fliders ( 2 Pet: 2. 20, 21.^
If after they have efcaped tl:e pollutions of the world, through the
knowledge of onr Lord and Saviour Jeftis Chrtfi they are againe en-
tangled therein and ever come ^ the latter end is -worfe with them then
the beginning. For it had been better for them not to have known e
the -way of God, then after they have knovtne it , to turn from the
holy commandement delivered unto them; fo that, a turning from
the Commandement of God,is a turning from God himfelfe ; He
turneth back from the holy commanding God, who turneth back
from the holy commandement of God, and he turneth back from
the God of the promife, who turneth back from the promiie of
God. *
Fifthly , Note.
i/£s it is exceeding finfnll to turn baekjrom God , fo they who
'doe fo, grow every day more and morefnful.
If a man be once upon a courfe of back-fliding and Apoftati-
2<ng from the commands and promifes of God, he will find him-
felfe worfe and worfe day after day;for ftill the further from God
any man goeth*, the more vaine he groweth ; and the more doth
luft get a hand over him. As unbeliefe is the roote of Apoftacy
from God, fo Apoftacy encreafeth all that wickednefle which is
in man. As the caufe of all evill, whether of punifhment or of fin,
i> our departure and turning from God ; fo the very nature of fin
is a turning from God ; and therefore the more we turne from
God, the more finfull and the fuller of fin we are. As the neerer
we come to God, the more holy and fpirituall and heavenly we
are {while we with open face as in aglajfe( faith the Apoftle,
a Cor: 3. 18. ) Behold the glory of God ( that is, while we draw
neere to him in his holy ordinances ) we are changed inta the fume
image, that is,we become more like to God) fo the more we keep
at a diftance from God, the more unlike we are to him,that is, the
more unholy we are. And as perfons unconverted, or in an unho-
ly ftate, are wholly alienated from the life of God , and cannot
endure to come neere him;-fo it is in a degree by any of our
withdrawings or turnings from him ; we are made more unholy,
X x x x and
7C<5 ! Chap. 34. An Exfofitton upon the Bocl^ of J o b. Verl.27.
+: „ _ -
and are changed more into the image of thofe carnal and earthly
things which we behold , and with which we over-intiantely
converfe in the time of thofe withdrawings.
LafUy , Note. '
i/£holy life eon ■/< : fts in following of and keeping clofe to God.
To keep clofe to God is both a holy and 9 comfortable life - 3
'Tis the perfection of Saints to walk with God : Enoch walked
vvith God, and that was his holinefs ( Gen: 5 .24. ) Caleb followed
Optima xi-vev- God fully, 2nd that was his holinefs. A fpirituall life, is nothing
di ratio efl de- elfe 6ut our following God. The moft religious wtrfhipofGod is te
umfiqui. i W {tate whom ive rvorfklp. And our imitation of God is our follow-
drf cfltwefl' in o °^ God, no man can m "N cat:e an y thing but when his eye is up-
imitari quaii on its pattern, or the Idra of it abides in his mind. And there-
colis. La&: fore it is fayd of the ungodly man \ Pfal: 1 o. 4. ) God u not In alt
lib:5.Initit: hk thoughts ( thenfolloweth, v. 5. ")hls wayes are alwayes grle-
«3p:io. vous ^ if God be not in the thoughts of a man, nothing of God is
ftampt upon the wayes of thatman. In vaine are we called Chri-
ftians, unlefs we keep clofe to Chrift, and in vaine doe any pre-,
tend to go^linefs, unlefs they walke with God. Jefus Chrift hath
called himfelfe the may (Joh 14. 6. ) chiefly upon this account^
becaufe by him we goe to the Father, and have acceptance with
God by the grace of Juftifkation ; but Jefus Chrift' is the way al-
io, of our Sanctification ; we mtift walke in him, and as he walked
( 1 Joh: 2.6. ) that We may be holy : every departure f om God
lets the heart loofe to fin. That which fhall maintaine the Saints
holinefs to Eternity, is, They fh all alvoayes behold thefaee of God ;
they fhall never turnback from God, they fhall never be taken
off one moment from the acluall vifion, enjoyment and contem-
plation of God in glory ; therefore they fhall never be taken off
from a&uall holinefs and purity, now in proportion, as we keep
cur hearts and fpirits fteady upon God , and doe not- turn back
from him, fuch is our holinefs in this life ; ffnd as our holinefs is,
Rich will our comfort an4peace and joy be in this life. For as be-
caufe whin we arrive at glory, we fhall never turn back from Cod,
much lefsttim our back's upon him , therefore in glory there is
ftillnefs of Joy, and pleafure for evermore ; fo the neerer we keep
to ( od, and the clofer we walke with him in this life, the fuller
and more Ming will our joyes and pleafures be>
As
Chap. 34. An Jixfofition Hpon the Book_of J o b. Verf. 27. 707
As in this former pare of the 27t!Pverfe, we have had the firft
caufe opened why God ftriketh the mighty as wicked men in the
open fight of others , namely, their apottacy from God, Becaufe ,
they turned backjrom him. So in the latter part of this verfe we*
have another reafon afligned why God doth it, and that is , be-
came
They would not Covjider any of his wayes.
The word which we render Confider, Ggmftcs alfo to underhand
or know, which is an a& precedent to conlideration ; Confiderati- r . ,
on is a contemplative act ; by confideration we become more 2coj!wSt Si
knowing, but we cannot confider any thing till we have fome un- temfiatu* eft. \
demanding or knowledge of it. And this word is often ( in ano- Hinc Mafchil,
ther Conjugation ) ufed in the title of fome fpeciall Pfalmes. carmen erudi-
The 3 2d Pfalme, as alfo the 42c! Pfalme, is called Mafchil , as ^j. ^ ^ d f
much as to fay, a teaching, or an inftrutting Pfalme , a Pfalme gi- p^. '
vwg underflandmg and requirnig deep and ferious confideratUn,
Thus in the text, they would not confider^nor underfiandj nor know y
nor contemplate
Any of his wayes.
The Hebrew is, all his wayes • that is, none at all of them. The
wayes of God in Scripture are taken in a two-fold notion ; Firft,
i for thofe wherein he would have us walk ; fuch are the wayes of
his commandements : they are called the wayes of God, becaufe
he dire6ts us to walke in them. A holy life cenfifts in our walk-
ing with God, and we cannot walke with God any further,or any
longer, then we keep in the wayes of his coramandements. It is
dfoyd of the children of Ifrael, after the death of Jofhua ( Judg: 2.
17. ) the j turned quickly out of the way, which their fathers wall^
ed in, obeying the commandements of the Lord; but they did not fo.
■ To obey the commandements, is to walke in the way of them.
Taking the wayes of God in this fences when Elihu faith , They
would not confider any of his wayes , his meaning is, they did. not
intend nor had any heart to fet themfelves to learne the mind of
God revealed in his word concerning their duty, or what they
ought to doe ; they know not the wayes of God practically. The
word properly denotes the wifdome and prudence, which ftayeth
not in notio. • ro r eeds to action. Thefe men lived as if they
X x x x 2 had
7o8 Chap. 34. An Expofttion upon the Book^of J o B. Verf.37.
^fjv ad pru- had never heard of, at leaft never understood the Law of God,
dentiam <& [a- which is the rule of life. They considered not the waves of God
pientiampn-^ t0 vva jke in them, as Mofes exhorted the people oilfrael (Deur:
/*? rerum *2$. 9. ) Keep therefore the words of this covenant to doe thetru.
Srtimu" 1 Secondly, The wayesof God are thofe wherein himfelf walk-
eth, the works of God are the wayes of God ; the works of his
providence either in mercy or in judgement, either in doing
good or in doing evil (that is, pamal evil) thefe are the wayes of
Goo*; in thefe God ihewes himfelf as in a way, in thefe hegoeth
forth in his power and goodnefs, in his mercy and juftice. All
thele divine glories and perfections are dilcovered in the works
of God. Thus David is to be underftood when he faith -(Pfal.
25. 10.) All the wayes of Gad are mercy and truths to them that
fear him, and keep his (fovenant ; that is, all the providential
works of God are mercy and truth/ though all of them are not
mercy in the matter, or precifely taken as works done, though
none of them are mercy, refpec-ling fome perfons to wh©m they
are done, for many of them are materially chaftifements, afflicti-
ons ,and erodes to good men, and all of them are wrath and judge-
ment xo evil and impenitenrly wicked men ; yet they are all mer-
cy in the iliue or refult of them to good men, or to thofe who
fear God, and keep his covenants. For whether he do good, or
whether he do evil, whether he wounds, or whether he heals, all
thefe providential wayes of God, are as truth in themfelves, fo
mercy to his people ; or, as the Apoftle concludes {Rom. &. i%.)
Ihej wor\ together for geod to them that love God>and are the called
accordin^toh's purpofe. In both thefe fences we may expound
this Text, 7 hey would not confider any of his wayes ; that is, they
would neither confider the Lawes of God, which were the way
wherein they fliould walk towards him, ner would they confider
the works ©f God," which are the wayes wherein himfelf walketh
towards them. ' This was the fpirit of that evil generation intend-
ed in this Scripture ; they had not much understanding in, and
kfs consideration of the wayes of God.
Hence, firft we may take notice, Elihu doth not fay, they did
not confider his wayes ; but, they would mt ; It was not fo much
aaa&ofcarelefnefs and negligence as of contempt and rebellious
xefolution*
Hence
Chap. 34. ■ An Exfojitioft upon the Booi^ «/ j o 1. Verf. 27. 709
Hence Obferve.
Evil men have no wiH to confder or wderftand the good wayes of
God ; yea, their will u against [nek an underjlandma,
-A natural man liketh not to retain God in his knowledge, (Rom/
i." 28.) Now, fee that doth not like ro retain God in his know-
ledge, or had rather think of any thing then of God, he can ne-
ver (while fuch) like to retain the wayes of God in his know-
ledge; bethatlayeth God out of his thoughts, will much more
lay the law of God out of his thoughts. Trie natural man hath
not only a blindnefs in his minde, which hinders him from decern-
ing the things of God, f they being difcernable only by a fpiritual
eyejbuthehathanobftinacy in his Will; or, he hath not only
an inability to know, but an enmity againft the knowledge of thac
which is fpiritual : He fhuts his eyes, and draws a curtain between
himfelf and the light which is ready to dart in upon him ; away
with this light, faith he ; Thus he rebelleth againf^the light,and
as his undemanding is dark, fo his affections are corrupt. Solomon
gives us all this in the expostulations of wifdome with wicked
men, (Prov. 1. 20,21, 22.) Wifdome cryeth, &c. How long ye
Jimple ones wiU ye love Jimplicity, and the [corners delight in their
/corning, and fools hate knowledge ? That which a manhatetb, he
hath no will, no minde to Wnow. An impotency or inability unto
God, argues a very fad condition, but a rebellion, a frowardnefs,
a wilfulnefs againrt it, demonftrar.es a condition much more fad ;
not to know becaufe we have no means of knowledge, will make
us miferable enough , but not to know becaufe unwilling to
receive, or becaule wilfully fet againft the means of knowledge,
renders any mans condition moftmiferable.Such were thefe in the
Text, 7 hey would not conjider any of his wayes.
Secondly, Eliht* faith not, they did not know any of his wayes, or
they knew not which way to go; but they would not confider
them. There is no man but knowes forne, yea many of the ways
of God, that is, of thofe wayes wherein God would have him ro
walk ; thefe wayes of God are written in the heart by narure,
there is alfcmpreiYionof the Will of God uponevery foul,t hough
not fuch an impreflionor writing as grace miketb there(chat's an-
other kinde or manner of work) for,when once through gr;'ce the
Law of God is written in, and imprefled upon the heart,then the '
heart
7"io - -Chap: 34. An Exps>fiticn upon the Booj^of J o b Verf. 27.
tieart is luited to the Law, yea, the heart is not only conformed
unto, but transformed into the Law o£ God, whereas by nature
the L.iw is written only fo far as to give. us the knowledge of the
Lawvnd a conviction of that duty or conformity which we oweto
it. The men here intended bj Elihu, knew the Law or waves of .
God, by the light of a natural confcience, but no: by the light of a
renewed confcience, and therefore they would net confide? any of
his wayes, which is a farther defcription of the heart of man in a
(late of Nature.
Hence Note.
That which a natural man Vnoweth of the will of 'God, he will not
confider, unlefs It be to.rejeU and. turn from it.
I (faith Wifdome, ?rov. %. 24, 2 5.) have fir etched out my
hand, (as a Teacher doth to his hearers or difciplesj and no man,
f that is, no meer natural man) regarded, they fet at nought my
cowfel, andwmldftone of my reproof. Let me fay what I would,
they would at moft but give me the hearing, they would not con-
sider it; though the light ihined in upon them,and they could not
chufe but fee fomthing,yet they would not fit down and rowl itin
their thoughts, and work it upon their hearts, to finde out the
excellency of what they faw.lt is a very great meafure of finfulnes
not to know the wayes of God, but not to consider what we know,
but lightly to pafs it by, that is a greater meafure of finfulnefs.
•Thirdly, comparing this affertion concerning wicked me&,they
ynuld not confider any of his wayes,mth their practice in the former
• part of the verfe, they turned bacVfrom God, and with the effect
of it in the verfe following, they made the cry of the poor to come up
to him, dec.
Obferve.
The reafon why men arefo wtched,and aUfo wickedly, is, becaufe
they m'mde not the Word of (jod.
They who confider not the rule of the Word, are far both from
righteouihefs towards man, and holinefs towards God. If once a
man throw afide the Word of God, where will he ft ay ? He will
neither abide in any wayes of holinefs, nor will he. Mde in any
wayes of righteoufnefs ; they cannot make confcience of the wayes
of God, who will not confider the wayes of God. We have this
clear character of a wicked man, (Pf*l. 50.) he is one that will
poffibly
Chap. 34. <An Expofnion upon the Bssk^ of J b. Verf.27. 7 11
poflibly take the covenant of God in his mouth, he will be talking
of it, his tongue may be tipt with it, but {verf 1 7 .) he hateth i»-
jhuilion, avd cafteth the words of God behmde his l f ac!^. He that
would confider a thing, holds it before his eye, and keeps it, as
much ashe can in fight ; therefore the Lord, when he would af-
lure Zion how much he did confider her cafe, though the had faid
a little before, God hath furfaken me, and my God hath forgotten
me, yetprefently the Lord faith, (//*. 49. 15,16.) Can a wo-
man forget hrr fucking childe, that fhe fhopild not have compaffion
on the fon of her wombe ? Tea, they may, yet will not I forget thee ;
(what follows ? J Behold I haze graven thee upon the Palms of my
hands, thy walls are continually before me. As if the Lord had
faid, you may be fure I will confider your cafe,for I have you here
pourtrayed upon the palms of my hands, and am alwayes viewing
your walls, either as ruin'd and demolifhed, to move me to pity,
or in that ftreng & beautiful ir.odel according to which I purpofe
to raife them up again, or re-build them. Thus I fay, both God
and man intending to confider any thing, have it alwayes before
them ; but what a man hath no minde to confider, he cafts it be-
hinde his back ; thou cafleft my wwds behinde thy bacle^, faith God
to the hypocrite, and when once the hypocrite hath got the word
behinde him, then he is ready for any wickednefs {verf. 18, 10,
20.) When thou- fawefF a thief , thou con fen ted ft with him, and
haft been partaker with the adulterer, &c. Whence was all this?
he had caft the word behinde his back. It is David's queftion,
(Vfal. 119. 6.) Wherewithal fhall a ywng man cleanfe his way ?
The anfwer is, By taking heed thereto according to thy word ; that
rs, by continual eying of the word, and of his way, and by com-
paring them together. They that will make right work, muft be
alwayes eying the rule ; if once you lay by the rule,y$u will make
but crooked, or bungling work : When the rule of righteoufnefs is
laid by, righteoufnefs is laid by too. Thefe mighty*men of whom
Elihu fpeaketh would not confider any the holy wayes of God,,
and you fee what ill favour' d work they made, what foul wayes
they walked in k *
Fourthly, The Text doth not fay they would not confider fome,
or fuch and fuch of his wayes, but any 'of his wayes.
Hence No r e.
A w eked man Hheth, de/igheth in, or kveth no one way of ' Ged
better or more then another. He
712 Chap. 34. An ExfofitwH upon the Bool^of J B. Verf.27.
He is as much out wich all as with any,they are all alike to him,
that is, he»likes none of them ; they would not eonfider any of his
wayes. He that hateth one truth of God, hateth all truth,though
poifibly his hatred is not called out or a£ted againft fome truths ;
and he that hateth one lavvof God, hateth all his laws, though
po.Tibly his lufts are not drawn out againft fome of them. The
reafon why the Apoftle James faith, (chap. 2. 10.) Whomever jkalt
kjep the whole Law, and yet offendin one pointy u guilty of aft, is,
becaufe if a man hath a minde to fin againft one branch of the law,
that evil principle will carry him to fin againft any branch of it :
If he be riot ftopt from without, he findes no flop within againft
the wor-ft of fins, as it is a fin.
Fifthly, We tranflate any, the Original word is [all] his ways,
which imports a refufing of every one of his wayes j there are
feveral Scriptures of a like fence (Pfal. 103. 1, 2 J O praife the
Lord, and forget not all his benefits ; that is, forget not any one o£
his benefits ; not that a man fhall be excufed, though he forgec
many of the benefits of God, or half his benefits, if fo be he for-
get not all, or remember fome : but when that Scripture faith,/cr-
eet not all his benefits, the meaning is, forget not any one at all.
Thus here, they eonfider ed not aL r his wayes y (that's the letter of
the Text, and (oUx Brot^ghton mn^itts,) that is, none of them.
Taking that reading, and the Scripture fence given of it, it gives
us this ufeful Obfervation.
7 hat unlefs all the wayes of God be eonfider ed and obeyed \there
is not any one of them conjidered or obeyed.
God will not be obeyed by halves ; he muft have entire obe-
dience, univerfal obedience, or he owneth none ; there is a band
o.: tye between all the commandments of God, and unlefs yon
keep them all, you break them all ; they that fubmit not to all,
fr.bmit to none of his laws. It is not enough for a man to fay he is
no adulterer, if he be a thief ; or to fay he is not a murderer, if
he bears falfe witners. He that doth the one in ail, dorh the o-
ther in his heart; nothing hinders him but the abfence of a tem-
ptation, or of an opportunity, the Law doth not.
Further, [they] would not eonfider any of his wayes. Who were
they ? No fools I dare fay, either in their own opinion, or in the
opinion of men. Doubtlefs thofe mighty men fpoken of by Ely-
ht*y
Chap. 34. A* Exfofnton u^on the Bo&l^of J b. Verf. 27. 713
hu, were worldly wife men ; they were the mighty ,the great men
of the world, and they are commonly very confidering men, as
well as very conhderable men ; they are knowing men, as well
as men much known ; they are men of counfel, and fit in councet
to debate difficult matters, and of greateft outward concernment ;
thefe things they could confide: exactly, and weigh them to a
grain ; but they would not confider any ot God's waves.
Hence Note.
There is nothing [0 little regarded by ungodly men, at the waye*
rf God are.
Though they have wifdome and ability to underftand and con-
fider earthly things , yet they will beftow none of it upon the
things of heaven. Chrift rebuked Martha when he faw her fo
bulie about worldly bufinefs, (L«k<? 10.41.) Martha^ Martha^
thoti art careful and troubled about many things , one thing is need-
ful ; Marthahad fome care about the one thing needful, but be-
cause not fo much as fhe fhould, Chrift gave her a gracious check
and reproof for it : How much more may Chrift come and rebuke
the men of the world , ye are careful about many things , ye
are wile considering men about your profits and preferments,
thofe ye can think of all night long ; but there is one thing need-
ful, my waves, my word, my commandments are to be confideD-
ed, what account can ye give of or concerning them ?
Farther, this non- confider -ation of the wayes of God is brought
as a charge, as a high charge againft thofe mighty men ; not only
were they bad men who did not confider the wayes of God, but
this was apart, yea I may fay the whole of their badnefs,that they
did not confider the wayes of God.
Hence Note.
Not to confider th* wayes of God , is in Ufelf'st very great fin.
The omiilion, or non-performance of what is good, is as finful
as the commiffion or doing of that which is evil. Not to do good
is to do evil ,• efpecially when it is the not doing of fuch a good
duty as opens a way to the doing of all evil. Should we fuppofe
a man not chargeable with the breaking of any commandment of
God, yet if we could charge him that he did not confider the #•
commandments of God, this were the breaking of all the com-
Y y y y mandmencs.
714 * Chap. 34. An Lxfejition uyon the Booi^of J b. Verf.27*
*f~ — ;
mandments. For as they are all to be confidered that we may
keep them, Co if we confider them nor, we cannot keep them.
Tisthe defci iption of a godly man, (Pfal. 1.2.) His delight is
m the Law of the Lord y and in his Law doth he. meditate day and
i.'^ht. Mediation is nothing elfe but consideration. A godly
man meditates or conliders clay and night what the Law or Word
of Cod is ; not that he thinks of nothing elfe but the Law of God
day and night, for then he mufl throw orf his Calling ; but the
meaning is this, he is very fedulous and watchful of all opporru-
ftitiesboth night and day, to get and keep his heart up in holy
meditation; and why is he fo much in holy meditation ? 'Tis
furely, that he may be much, yea alwayes in holy action j and
when it may be faid of a man,that his meditation is not in the Law
of Cod, neither day nor night, or that he never conliders the
wayes of God, this is an. undeniable evidence that he neither
keeps in the way, or obferves any one line or letter of the Law at
anytime. It is our fin, and that nofmallone, not to confider
our own wayes, how much more is it finful not to confider the
wayes of God 1 To confider our own wayes, is a great part of
our work : If we confider not our own wayes,, they will foon be
crooked wayes. The Prophet advifeth the Jewes, {Hag. 1.5.)
Confider jour wayes ; the Text is, Set jour heart ufon your imyes ;
that is, ponder your wayes ; as if he had faid,the reafon why your
feet are fo often in bad wayes, is, becaufe your hearts are fo fel-
dome upon your wayes. Now, if not to confider our own wayes
be fofinful, and fubjects us to every fin, then much more is it fin-
ful not to confider the wayes, the word and truths of God, and
much more doth the neglect of this lead or lay us open and obno-
xious to every Cm. This neglect is not osly a ipecial fin in it felf,
and an effect of fin, burthe general caufe of all other fins : What
fin is not, or may not be found in the wayes of thofe men, who
confider not the wayes of God ?
LaftlyObferve.
* Sin makes men ftxpid, and transforms them into fools.
He that is not a considering man, is a weak and a foolifh man j
every wife man is a confidering man ; and the more a man is ver-
% fed in confideration, the more wife he is, and the wifer he grows.
The.wicked man is often called a fool, in Scripture, andbede-
ferves
Chap. 34. An Exfofitioa upon the Bool^of Job. Verf. 27. 715
ferves no better a title ; when he is called fo,he is both ferved and
called in his kinde (Pfal. 14. 1.) The fool hath jaidin his heart,
there is no God. The thoughts of the heart are the fayings of the
heart j and fin hath made a wicked man fo much a fool, that as he
knovves not how to fay any thing of God, which is honourable,
with his tongue, fo all that his heart can fay,that is, think of C jod,
is, that God is not ; which as it is the highelt blafphemy, fo the
deepeft piece of folly and irrationallity that ever was harxht in the
heart of man. Sin makes dull-heads, icftupifies the foul; fnners
consider not that, at any time, which is their interell as much as
their duty to confider of at all times, the wayes of God, as taken
for the wayes wherein man ought to walk towards God.
Again, If we take the wayes of God in the fecond notion, for
the wayes wherein himfelf walks towards man, ufually called his
works, or the wayes of his providence.
Note.
It is the. mark of an ungidLy man, not to confidefthe works and
prwidences of God y how God waUeth towards him, or what he
doth in the world.
(Ha. 1. 3.) I have nourished and brought up children , that is, I
have done for my people as a father for his children; but what
follows ? My people doth not know, Ifrael doth not confider : They
confider not what I have done for them, as well as not what I have
fpoken to them ; they confider not how I have nourished and
brought them up, as well us not how I have inftrucl ed and given
them counfel ; and from this neglect God infers, (verf. 4.) Ah
ftnfttl Nation, a people laden with iniquity, a feed of evil doers, &C
they quickly proceed to the doing of all evil againft God, who
confider not of the good which God doth or hath done to them.
Read this fin,the not confidering of the works of God,with the nn-
fulnefs of all the works of thofe unconlidering men, (Pfal. 2 8.4, 5.
I fa. 5.1 1, 12.) The Scripture makes frequent mention howex-
treamjy ill the Lord takes it at the hands of men, when his works
are not conlidered by them,when they regard not the operation of
his hapds.Indeed God doth much in the world,he walketh in ma-
ny dxrk and hidden wayes, which though we confider, we cannot
fully underftand ; Thy way (faith Afaph,VU\.yj.j 9.) is in thefea,
and thy path in the great waters, and thy foot-fleps are not known.
Y y y y 2 God
71 £ Chap. 54. An Expsfition upon the Book^ of J o b. Verf.17.
God hath many invifible works both of mercy and of judgement ;
yet we fhould oe, though not curioully , yecferioufly fe.irching>
Arcana imperii. as muc h as poffibly we can, even into thole wayes of God
which are unfearchable ; we i"hould confider, though we can-
not fearch rhemout. But as for tnofe works of God that are via-
ble and plain, which are written as it were with the beams of the
Sun, which are fo plain and obvious, that he who runs may read
them, to negleft the confideration of thefe, or lightly to pafs them
by, how finful is it ! Thole works of God which are moft plain,
have wonders in them , if we could finde them out. As in the
plaineft Text of Scripture there is a world of holinefs and fpiritu-
" alnefs; and if we in prayer and dependance upon God did fit
down and confider it, we might behold much mere of thofe won-
ders then yet appear to us : It may hz at once reading or looking
we fee little or nothing, as Elijah's fervant, when he went once,
he faw nothing,therefore he was commanded to look feven times,-
What now, faith the Prophet ? O now I fee a cloud riling like a
mans hand ; and by and 5y the whole fur face of the heavens was
covered with clouds. So you may look lightly upon a Scripture,
and fee nothing, and look again, and fee little, but look feven
times upon it, meditate often upon it, and then you fhall fee a
light like the light of the Sun. 'Tis thus alfo with the works of
God,we pafs many of them by as fmall matters,but when through-
' » ly confidered,there is a wonderful depth in them;now not to con-
fider ihofe wayes of God wherein he is fo vifible, and which are
•the actings and exercifing of his power, gbodnefs, wifdome, and
faithfulnefs, this mull needs be a very great fin, (Ifa. 26. 11.)
Lord, when thy hand is lifted up, they will not fee, (they take no
notice of it, much lefs lay it to heart) hut they fhall fee, (they {hall
be made to fee one way or other,) and he afhamed fer their envie
at the people, or (as the margin hath it,) towards thy people. As god*
ly men fee the hand of God,and are both confirmed and comfort-
ed for his mercy to his people, fo wicked men fhall fee, and be
both afhamed and confound ed,becaufe they both envyed the peo-
ple of God that mercy, and oppofed it. They who will not fee
the works of God to give him glory, fhall fee them to their, own
{hame. God hath given us his works of Creation, that we fnould
confider them daylie, as David did (PfaL 8.5.) when I confide
thy htAvenS) theworhjf thy fingersithe Moon, and the Stars which
thm.
Chap. 34. An Exfofaio* upon the Book^of j b. Verf. 27. 717
tbofthaB ordained ; what is man I &c. How was the Pialmift
raviSht with that contemplation ? And fo may we, while, we con-
sider the works of Providence, whether works of judgement, or
works of mercy ; whether vengeance upon the wicked, or deli-
verance for the godly.
Let us therefore fet our felves to this foul-ravifhing , and
God -exalting work, the confideration of the works of God:
And we are the more engaged to do it, becaufe God hathfiited
man, among all creatures in this lower world, (and he hath only
fitted man) to give.^iim glory by considering his works. The
beafts of the earth cannot gloririe God by considering his works \
'tis true, both they,& the fowls of the ayr,with the fii"h of the fea,
according to their kinde, praife God ; but man only is fitted and
fuMifhed with an intellect or undemanding faculty to confider,
and fo to draw out from all the works of God, thole peculiar ex-
cellencies which make his Name glorious : Now, . for man to
leave fuch a faculty unexercifed and unafted^ (as they who con-
sider not the works of God do) is not only a dithonour to God,
but a degradation of btmfelf. As it is the privi ledge And ha^pinefs
of a man to enjoy the benefit of the works of God> fo it is his wlvuft
And his duty to confider tht beauty ofthem.And to all who brunkhly
lay by the works-of God without confideration, let me adde this
confideratiob ; God eonfiders all your works or wayefv -and will
not you confider the works, the waves of God t Of this be lure,
whether you consider the weaves of God, his Word^wayes, or
Workzvpayes (of this be fure ) God will conlider your wayes, cer-
tainly he will ; thofe wayes of yours which in themfelveR are not
worrfidacconridering or looking upon, yourfinful wayes, though
they are fo vile, fo abominable, tkttif your felves did but look
upon them and conlider them, you would be utterly afhamed of
them, yea thoughthey are an abomination to God while he be-
holds them,yet he will behold and confider them. The Lord who
is of purer eyes then to behold any the ferfft iniquity, to approve
it, will yet behold the greateft of your iniquities, and your ir.pu-
feft wayes to confider them. Thou (faith I>avid, Pfal. u>. 14.)
Thou beholdeSl mifchief and fpite, to refute it .- God behoftleth
the fouleft dirtyeft wayes of men, their wayes of oppretfion and
unrighteoufnefs, their wayes of intemperance and lafcivioufnefr,
their wayes of wrath and malicioufnefs, at once to detef*, detect
a.ndi
7} 8 Chap. 74. v^« Expaftion upon the Bool^of J o b Verf. 28*
and require them. If the Lord thus confide reth the way es cf
men, e^en thefe filthy and crooked wayes of men ; fhould non
men conhder the holy the jfcft and righteous wayes of God ? And
due uo'd conliders all the wayes, the worft of waves of the fons
men appeares further in the next vei fe.
Verf. 2S. So that they caufeYthe cry of the poore to comeiii to
him } and he hcareth the cry of the ajfiiUed,
If the wayes of men come up to God, then furely God consi-
ders the wayes of men,even their vile and ftttfe wayes, their me*
"ked and unworthy wayes ; how can he butconfider thofe wayes,
me cry of which cometh up to him ?
So that they cayfe the cry of the poore to corns up to him.
EffeBum hu'yuf Hzrz.Elihti expounds to us or gives us more particularly what
rmlitia affe- trlD f e wa y e5i f God were which thofe men would not confider,
A Qujf f * -* s alfo what the fin of thofe mighty ones was, which provoked
God, to ftr ike them at wicked men in the vpen fight of ethers. The
wayes.of God which they would not confider, were the wayes of
his rignteoufneffe and juitice, of his companion to and care for
the poore, they went quite crofTe to thofe wayes of God. For
.they caufed the cry of the poore to come up to him. But doe ungodly
men bring the cry of the poore up to God ? Certainly they have
no fuch purpofe, and therefore thofe words,
So that they caufe the cry of the poore to come up unto him t .
Note only a confequent, of what thofe men did , not the intent
of thofe men r they aymed at no fuch thing by their oppreflingthe
foore , as that God fhould heare the cry of the poore, yea they
hoped the cry of the poore fhould never come up to God. They
would willingly have ftopt themouthes of the poore, that they
fliould not have cryed to God , and prefumed the eares of God
would be ftopt againfc their cry, let them cry as long as they.
would; they doe not fay to the poore, goe and appeale to God, ;
goe make your moane to God, ( yet fome have been thus impu-
dently blafphemous, when they have oppreft the poore, to bid
them, goe cry to theirGcd ) but here we are to underfland it as
the iflue of the oppreffion, not as the delire 'of .the oppreffors.
T&eir cruel and unrighteous dealing with the poore ( like that of
Pharaoh
Chap. 34. An Expo (it ion upon the Bosl^ of J o B. Verf.28. 719
Pharaoh with the Ifraeiites ) caused the cry of the poore to come up
unto him.
Furcher , Some render the cexc, not as expreilmg (though fup-
poling ) the cry of the poore coming up to God, but as relieving
or turning back in fad effects upon their oppeeliors ; So that thej
caufe the cry of the pore to come upon him , that is, upon every one
of them, meaning the wicked themfelves ; they caufe the cry of
the poore to come upon them, or pull downe vengeance upon
their owne heads. Severall learned Interpreters give that read-
ing, taking the relative Him as a lingular put for a plunll diftri-
butively, upon him, that is, upon every one of them ; taking alfo hdw:end3 fupey
the cry of the poore by a metonymie of the effect, for that punhh- '/^j^S,.
ment which they deferved by their oppreflioa, who caufed the^ ,q umc km-
poore to cry. As if he had fayd ; By this their wickednefs they draw rem pauper*
dome the wrath of God upon thpmfelv.es. exaudiu Jun:
Bat I ftiall only puriue our reading, and give the fenie accord-
ingly. They caufe the cry $f the poore to come u>:to L him~\ that is,
unto God. The cry of the poore is their mournful! cry, their pk-
tifull lamenting cry ; yet this cry may poifibly be, not io much vo-
call as reall, not fo much -what the. poore. did make formally or di-
rectly to God about their wrongs, bur the very Wrongs and evills
which they fuflfered cryed ro the righteous Judge of all the earth.
Their affliction had a cry, a voyce, acongue, a thouiand tongues m
it. 7 hey caufe the cry
of the poore.
The word properly hgnirleth thofe who are exhaufted and
drawnedry; oppreflors willfqueze and fuck fuch as they get.
into their power,till they have dravvne out every drop ; they will
empty them from veflel to veilel,til-l they become empty veficis,
and then like empty veflfels the poore found moft and make the
greatert cry. When opprelfors have got all the money cur of the
purfes of the poore, when they have pull 'd the bread out of their
mouthes, and even c;awne the blood out of their veines, then
they (poore foules 1 ) found out and fend up their cryes ro pur-
pose. So that th.j caufe the cry of the poore to come up ur.to him*
Hcire* note.
ErM way for another-.
Turning .
710 Chap. ^4- An'Exf option upon the Book^ of J o b. Verf.28.
Turning back from God,brings in the non-confide ration of the
word and work? of God ;* The word and works of God , not be-
ing confidered, brings in the vvorkes of unrighteoufnelfe towards
men, or opprelfion of the poore. One (in given way to, makes way
for many more. No man knows where he lliail end in doing evill,
when once he begins to doe evill. David having defiled the wife
is led to the murder of her husband. Peter having firft difowned
or denyed his Matter, proceeded to forfvveare him. If good men
are thus hurryed from fin to fin before they come to repentance,
whether will fin carry wicked men, who goe onne and onne in>
penitently ?
Secondly , Note.
7 he j are the worfl fort of wicked who make pore mm cry.
Oppreflion is a fin againft the light and law of nature,as well as
againft the light and law of God ; every fin is the more finfull,by
how much it is committed againft more light of any kinde, or a-
gainft more kindes of light ; And thofe fins are extreamly high,
which are committed againft theloweft and tnoft common light,
that of Nature. They who fin againft the light of grace , againft
the light of the Spirit, fin ( as the Prophet fpeakes, Hof- 6.7. )
like men, but they who fin againft the light of nature, fin as if they
were not fo much as men but very beafts , yea worfe then many
beafts, there being fcarce any of them who ( as oppreffors doe )
devoure thofe of their owne kind, though of fome of them it be
fayd and experienced (efpecially of the fillies in the Sea ) that the
Greater devoure the leffe, as the mighty men of whom Elihu
fpake did the poore, caufing their cry to come up unto (jod.
Thirdly, Note.
Opprejfim will quickly caufe a (fry.
( I fa: 5.7. ) I looked for Judgement, hut behold oppreJJ7on y and
fa right eoufneffc, and behold a cry ; that is, the cry of the oppref-
fed. As the act of oppreflion is a crying fin, fo the effecfc of it is
crying ; Oppreflion cryeth loud, though the oppreffed fhut their
mourhes in filenceand fay nothing,yet ufually the oppreffed can-
* not forbeare crying. The Apoftle James (Chap: 5. 5. ) fchooles
the wicked rich men of the world, with, a Go to now weepe and
howIe } fcc. Tour riehes are corrupt , and your garments moth-eaten ;
Behold
Chap. 34. Ah Expojuia* upon tie Boolt^of Job, Verf.zS. 721
Behold the hire of the labourers which have rented downe your fields,
which ts of yen kept back} >y fraud \cryeth,and the crys of them which
have reaped are entred into the ears of the Lord of Sabanh. As the
poore labourers cryed, fo their hire that was detained crved alio.
The loud cry both of the opprefled and of oppreflfon is often re-
ported and recorded in Scripturejiread ( Exod: 2.23. Lam: 1
17. flidf: 2. 18. Ffit: 86. 14. ) TheoppreiTed who cry are in
a fad condition, but the condition of oppreflors who make the
poor cry is much more fad ; For,as the text hath it,
The cry of the poore cometh up t» God,
Though God ihould not come downe to that, yet that cometfe
up to God. And when it is fayd the cry cometh up to him , and
not he at the cry. This in:imates the cry of oppreflion, a very
loud cry, that's a loud cry that afcends up to heaven ; Cities wai-
ted up to heavecy are high-walled Cities, and cryes reaching up to
heaven, are high-ftrained cryes. The breach of acommandement
makes a great crack, efpecially when it is fuch a breach as makes
the poore cry too. If a Great houfe , or a Tower fall fuddenly,
what anoyfe doth it make ? Certainly the unjuft pulling downe
of any poore man, is like the fall of a great houfe, or of a tower,
it makes a noyfe that reacheth up to heaven; he doth not (peak of
Gods coming downe. When Cain had flaine his brother Abef %
the Lord fayd ( Gen: 4. 10. ) The voyce of thy brothers blood cry-
eth unto me from the ground ; and fo the cry of Sodom came up to
God, ( Gen: 1 8. 2 1 . ) The. fall of a poore man makes a report as
farre as heaven. Among men the fall of Princes and mighty men,
makes a huge noyfe,all the world is filled vvi:h the fall of a Prince,
'tis told every where, A great Prince is fallen. But I tell you the
fall of a poore godly man, of the meaneft of the fervanrs of God,
makes a greater cry then the fall of the greateft: Prince in the
world who is not fo. The fall of a poore man by the opprelTion of
the wicked, peflibly is no. heard a mile from the place where it
was done on eatth, yet it reachith up to heaven ; oppreflionhaih
not only a voyce , but a very loud voyce. To wrong a rich man,
who can beare the wrong and be a rich man ftill, is a fin which
hath a voyce in it ; but the fin which the Scripture faich hach a
cry in it, is the opprelling of a poore man. There is no Iiberty^gi-
ven to wrong a rich man , and that would be confidered ; Some
Z z z z take
7»* Chap. 34. An Expfition Hfon the Boek^ 0/ J o b. Verf.28.
cake a kinde of liberty, if he be a rich man that they are to put a
reckoning upon, they thinke they may doe it fomewhat largely,
and fay , he u able to heart it. But be the man never fo rich and
able ro beare it, yet to wrong him is a fin, and a fin that God will
cake notice of to puniili. And though he can beare the wrong
done , yet the wrong-doer wjU hardly be able to beare it when
he comes to reckon with God for it. Thus ( I fay ) to wrong the
rich offends God ; but to wrong the poore cryetfa to God ; and as
it foliovveth in the text.
He heareth the cry of the sifflillcd.
Many cryes come up to God which he doth not heare, he doth
not regard them, and 'tis poflible forap©ore man to cry to
God and God not heare him, in the fence here fpoken of ; Some
poore men cry ( as we fay ) before they are hurt ; they cry rather
out of diicontent then want, they cry becaufe they have not what
they defire, not becaufe they have not what they need. God will
not heare the cry of fuch, though poore : but when a poore man is
afflicted, when a poore man that is humbled (as the word here
• iignihes) an4 layd low inhisftare, is low alfoin fpiric , and
lowly in minde, God heareth the cry of fuch a poore man. If a
poore man have a proud fpiric , or is humorous, God will not
heare him, though he cry. The word here rendred, ajjlittcJ, fig-
nifies not only a man deftitute of helpe, of ftrength, of friends,
^fyj n q^ s - of afflftance, ( fuch is the reach and ftrength of that word ) but he
\pe nec%alen- IS one °^ a Emitting patient fpiric , or it noteth a man not only
us \cjiftere, fifft> unable to refift his oppreflbr,but, fecondly, unwilling at leaft
fed malum p»ti- not forward to make refiftance, but fitting downe by the loffe
ustolerantes et q U i e tly , or poflelfmg his foule in patience when he hath loft all
Li!coc"^ thac ne P offefl edby opprefflon. The Lord hears the cry of this
afflicted man ; he will not reject his cry, nor ftop his ears againft
it. And wiien Elihu faith, He heareth the cry of the aff'Ued , his
meaning i?, he yeilds or grants him the thing he cryes for.
Hence note.
Firft , Gel gratioufly heares the ery of humble effrejftd ones.
Whofoever cry to him upon juft caufe , bsing indeed oppreft,
though they are nor godly, yet God will take notice of their cry ;
far .he will right the opprened as opprefied, and therefore the
jewej kad thole cautions ( Sxsd: 22, 23. Dm: 24. 15. ) not
to
Chap. 34. A;t Exfofition upon the Bo^of J o 8. Verf. 28.
to wrong any fervant or ftranger, let him be who or whence he
would, left he cry to me (taith God) toed it be fin to thee. But when
any are not only oppreft and furfer wrong, but are alfo godly, of
humble and lowly fpirits, they are heard much more ; when it is
not only a cry of nature, but a- cry of grace • not only a complain-
ing cry, but a praying cry, fciod will certainly hear> (L*£/i8.
11. ) ShaU not God avenge his own ele£i that cry to him day end
night ? when it is not only a complaining cry that they are under
opprellion, but a believing cry to be, or chat they (hall be deli-
vered from oppreffion , when it is a holy cry, the cry of the eleel,
God' cannot but hear their cry. He heareth other crye's, he hearech
the cry e>f the Ravens when they call uporihim, and provides for
them, much more Will he hear the cry of Saints, the cry of belie-
vers, the cry of the humbled and humble.
Secondly, as hearing notes granting,
Th.c cry of the offirejfed brings vengeance Hfoneptfreffon.
Read Pfai 1 1,6. Ecclcf. 10. 16. Ifa. 33. 1. Jer. 22. 16
All thefe Scriptures teach this truth, that the cry of theopprefled
•brings vengeance on oppreflors i Let the mighty remember, T/7
dat^erotumedling with Gods poor • 'tis dangerous medli#* With
■anypoor, but moft dangerous medling with Gods poor. Some
wilt fay, there is fuch a great man, it is dangerous tnedling with
him, and they are afraid to wrong him, they dare not do it; if
ever (fay they) he fhould come to know it, he may break our
back?, lit on our skirts, and crufh us with his power j but if they
can get an underling, a man below them, they prefume there is no^*
great danger in opprefling him ; what can he do ? if he bark, he
cannot bite ; if he hath a tongue, he hath no teeth ; we can deal
with him weTl enough. Thus, I fay, men think it dangerous to
wrong great men,but conclude they may do what they pleafe with
the poor, and thofe that are underlings ; but we fhould more fear
to wrong a poor man, then to wrong a rich man, though we ought
not to do either ; yet, I fay, we fhould more fear to wrong the
poor then the rich, becaufe the poor are under the fpecial prote-
ction of the great God ; they are under more promifes of pro-
tection then the great men of the world are. Therefore Solomon
gives that ferious caution, {Trov. 23. 10,11.) Enter not into the
Z Z22 2 Vineyard
724 CtKip.34- An Expofition ttpontht Beol^of ]&*, Verf.28.
Vineyard of the fatherlefs ; (do not opprefs the poor fatherlefs,)
for his avenger it mighty, and Cjod will f lead his caufefor him. You
think you may do any thing with the poor and fatherlefs ; O faith
wife Solomon, take heed, do not invade the heritage of the father-
lefs, (we are not to take the fatherlefs there in a i\nct fence, for
rhofe whole parents are dead, but any that are' poor and low, are
fatherlefs> as the Prophet calls them Hof 14.. 3. J In thee the fa-
thtrlefs fndeth mercy ; beware faith he how you deal with the fa-
therlefs, for his Redeemer is mighty : though he hath no might,
yet he hath a mighty Redeemer, and he will p lead his caufe for him.
Poffibly the poo: man cannot plead with thee, he cannot try it-
out with thee! in Law, he cannot fee an Advocate, but God can
and-wiH be his Advocate. Therefore you that dare nor wrong the
mighty for fear they fhould crufh you, be much more afraid to
wrong the poor, for God is their avenger, and how eafiJy can he
crufh you ?
Laftly, This is matter of comfort to the godly poor, to the
humble and meek ; they may look for help from God in all their
afflictions and hard ufagesthey meet with in this world from the
hands of men ; when men even eat them up as bread, and ride o-
ver their heads as if they were but dirt , they may appeal to hea-
ven and there have audience, they may refer their caufe to God
and be righted, He that is their Redeemer is mighty, and he wilt
fiead their eanfe ; The expectations of the foor fhatt not urifh for
ever f (Pfal, 9. i8.)riaat is,itlhall never perilK
" ' " '
JOB,
"Chap. 34- -A" ^ x }°f xtim *p*»- the Bool^of j o i. Verf. 29. 725
■
JOB. Chap. 34. Verf. 29.
#*#&* hegiveth quietnefs^ who can make trouble ? and
rchen he hideth his face y rcho then can behold him?
whether it be done againll a, Nation, or againtt a
man only.
THis verfe is an argument or pr oof of what Elihtt affirmed in-
the former , that, God heareth the cry of, the peer : He doubt-
lets heareth the cry of the poo r , when he flops or takes away the
cry of the poor, when he lets the poor in a quiet ftate, or fettles
them in peace, in fuch. a peace, as their proud and wrathful op-^
•preflbrs (hall not be able todiflurb. Thus the Lord dealcth gra*
cioufly in reference both to perfons, and Nations, that cry unto
him 5 and that's an undeniable argument^ that he heareth their
cry, the cry of diftrefied perfons, the cry of diftrefled Nations. - ,
Verf. 2$. When he glveth quietnefs, who then can make trou-
ble- ? and when he hideth his face, who then can beho/d-Mn?
whether it he done again ft a Nation, or again ft a man only.
The firft part of the fentence, rendred, when he giveth quiet-
neffy is but one word in the Hebrew, we had it before (chap. 3.
12.) where Job fuppofeth if he had died in his infancy, thenfhould-
he have been (till, and been quiet, he fboald haveftept, and been at
reft. The grave is a filent and quiet abiding place, the dead are
quitted of all worldly unquietnets. And at the 26th verfe of the
fame chapter, Job faith, / was not in fafety, neither wot I quiet :
( that is, fecure) yet trouble came. So then, as this word notes,
the quietnefs of -the dead who have no fenfeof trouble,fo it notes
fuch a quietnefs of the living as hath no fear of trouble, when he
giveth quietnefs, or as Matter Broughton translates, when he maketh *rnn* - . ^
reft, who &c.* The Italian vet (ion is, if he fendeth home in peace, i„Hiphit!qut-
&c. As if it had been faid, // he by his foveraigne fentence freeth ef-era fecit. ■
out of Jlavery and oppr.eftion, of he did the children of Ifrael out of
the bondage of Egypt &c. //. he common deth reft and quiet, then, ■
as itibliowerh,,
Wh*>
7*6 Chap. 34. jin ExfofiuoH upon the Bwk^ of Job. Verf.2o*
Who can make trouble ?
Or, as Matter Broughton renders, whe can difturb ? Who can
difeale thole to whom God gives eafe, or opprelle thofe to whom
Uod gives protection ? The words bear the fignification of a di-
vine challenge, like that, (Rom. 8. 31.) If God he for us, who can
be agar,: ft us ? or like that (wry. 34.) Who flratl laj any thing to
the charge of Gods elei\ f Let us lee the man, or the devil,' that
can- charge the elect and prevail. Such is the Emphafis of the
prelent Text, when hegiveth quictnefs, who then can make trouble f
Where is the man,' high or low, great or fmall thar can do it ? •
Further, the word which we translate make trouble frith a three-
fold eminent fignihcat-ion in Scripture.
Firft, It fignifieth to bemcYed^i to do wickedly ; thus we read
it at the 1 2th verfe of this chapter, Surely God will not do wicked-
■h. He that is altogether holy and righteous, doth all things ho-
lily and righteoufiy. The fame word fignifieth to do wickedly
and to make trouble, becaufe to do wickedly bringeth trouble ot-
ten upon others, alwayes upon the doers.
^Secondly, it fignifieth to condemn • thus we tranflate, at the
1 ym verfe of this chapter, wilt thou condemn him (as one that hath
done wickedly) who u moft jtift ? The fame word may well figni-
fie to do wickedly, and to condemn, becaufe they who do fo, are
worthy to be condemned. -In this fenfe alio we tranflate ig, in
Jpfo enim con- t h at f amous Prophefie of Chriff, {I fa. 50. $.) Hen near that jh-
^uTlftVxd™' fl/fi et h me -> ™bo jhall condemn me} or make me wicked and ua-
condemnat. righteous. Thus fome render the minde of Elihu in this place, if
Vulg. hegiveth peace or quietnefs> who can condemn ?
Thirdly,The word fignifieth, as we render,to trouble jftcAz&iOz
'vex;fo we tranflate(i Sam.x 4.47 J where 'tis faid of 5<i«/,thac he
fought againft alibis enemies on every fide^ again ft Moab \and agatnft
the children of ^/immon, and againft £dom, and againft the Kings
f?f Zobah, and againft the Philiftmes • and whither foever heturned
himfelf h? vexed^or troubled them. The word may be taken in
theie three figniheations with a fubferviency one to another ; for
he that is wicked, or do- h wickedly, deferveth robe condemned,
or, men are condemned becaufe they do wickedly : and he that
is condemned by a righteous fentence is punifhed,and cannot but
be troubled; a legal feijtence of condemnation, brings a le^al
penalty
.Chap. 34. An Exvofnioa upon the Eoek^of Job. Verf. 29. 727
penalty upon the perfon condemned ; we tranflate clearly to the
fence of the Text, who can make trouble, when God giveth qui-
etnefs ? for here the word is not oppoied to well doing, or acquit-
ting, but to quietting and pacifying ; when he giveth qmetnef,
■who can make trouble ?
And when he hideth his face, who then can behold h'mi ?
The face of God, by a well known Hebraifme (very frequent in
Scripture) fignifietn the favour of God ; Mafter Broughton reads
when he hideth favour. The favour which we bear toothers, is
molt vifible in the face, and therefore the face may well fignifie
favour. David over-looking all the good things of this world,
prayed for a good look from God in this exprelTion, (Pf*l. 4. '6.)
7 here be many that fay who will fhew m any good ? Lord, lift thou
up the light of thy countenance (or of thy face) upon m : that is,fliew
us favour, or be favourable to us. And as the greateft good of
Sainrs in this world, fo all the good of the next world is compre-
hended in this one word (PfaL 16. u.)In thy prefence (the text
is, in thy fac e , that is, in the full enjoyment of thy benigne and
gracious prefence) is fulnefs of joy. In like fenfe the word is u-
fed Pfal. 21 . 6. P(d. 67. 1 . So then, te hide the face, is to with-
draw favour, and kindnefs, love, and refpect ; more diftinctty,
this phrafe of hiding the flzj- ?,hath a three-fold importances may
hold out thefe three things.
Firft, a diftaffe either againft perfons or things; we turn away
our face from him, or that which we do not like, or is~difpleaiing
to us. The hiding of Gods face is a manifeftation of his diiplea-
iiire ; In a little n>rath 1 hid my face from thee for a moment, faith
God to the Church, (I fa. 54. 8.) This form of fpeaking is bor-
rowed from their ufage or practice,who refuie to admit into th^ir
prefence, or forsuch as look upon fuch,whom they either really
hate, or would feem at leaft to be much difpleafed with ; As Da-
Wgave command concerning Abfalom{i Sam. 14. 24.) Let him
turn to his own houfe, and let Ivm not fee my face. When God
withdraweth the wonted expreffions of his love and kindnefs from
a peribn or a people ; then (according to Scripture fenfe and lan-
guage, he is faid to hide his face from them, Deut. 30. 20. Pfal.
3°-7-)
Secondly, The hiding of Gods face, notes a refufal to help
thofej
728 Chap. 34. An Expfit'wtt upon the B»ol^of J a. Verf.2^ .
thofe who in (traits cry to him for relief and deliverance : For if
we will nor give a man our eye,we will hardly give him our hand ;
it we will noc fo much as look upon him, we will hardly alfiit him.
When God hides his lace, 'tis as much as his denyal of luccour ;
Thus David bemoaned himfelf, (Pfal. 1 3. 1 .) whyhideft thou thy
face ? that is, Lord, why withdraweft thou thy help from me ?
That he was fenfible of luch withdraws jis plain by the prayer which
he made, (verf. 3 .) Conjider, and hear me, O Lvrd my God ; and
by the realonof it given (verf. 4.) Lefi mine enemies fay, 1 have
yr evaded Again ft him. We hnde David deprecating the hiding
of Gods face upon the fame ground, (Pfal. 44.24. Pfal. 69. 17.)-
The Prophet is very exprefs in this point, (Ifa. 59.1,2.) The
Lords hand is not fhortned that it cannot fave, neither his ear heavte
that it cannot hear ; but your iniquities havefeparated between you 9
and your God, and your fins have hid his face from you, that he will
not hear : that is, as he diftafteth, and is difpleafed with you, (o
fee denyeth you his ufual help and alTiftance,becaufe ye have great-
finn*d againft him.
Thirdly, the hiding of God's face,notes not only fome diftafte,
and a denyal of help ; but a total flight, or refufal of any cars
concerning us, {Ifa. 40. 27 .) Why fayefl thou,0 facob y and^>eak^
efty Ifrael, my way is hid from the Lord, and my judgement is faf-
fed over from my God ; that i^, Why fayeft thou, the Lord takes
no care at all of me, and in that fenfe Job fpake, {chap. 24.1.)
Why feeing times are not hidden from the Almighty, da they that
know him not, fee his dayes f that is, why feeing God doth not
neglect times, and feafons, and how things go in the world,(:here
time is put for things done in time, why (I fay) feeing God hath
not cart oft the care of the things of t;his world) is it thus with
me ? Why am I as a man forlorn, and utterly caft oft' ? We may
expound Eli hit in all or any of thefe fenfes ; when he hideth his
face,o: withdraweth his favourthat is,when God is difpleafedand
refuleth to help, wlien God throweth up the care of a mans per-
fon,or condition, it cannot but go and be ill enough with him ; for
as it followeth,
Who then can behold him ?
The face of God as taken for his effential being, cannot at all
bs feen, nor can we at all behold him j There (hall no man (faith
the
Chap. 34. Ah Expo fir ton upon the Booj^of J b. Veri. 29. 729
the Lord, Exsd. 32. 20.) fee my face, and live; But, as the face
of God is taken for any manifettation of his being, whether in
wrath or in love, in judgement or in mercy, foic may befeen:
Now when God hideth his face, that is, his favour , and will not
give out any pleating manifeflations of himfelfe, who can behold
him ? that is, who can behold him with comfort ? who can ftand
before an angry God ? or abide his prefence ? As the graciGus
prefence of God is the fweete(t,fo the wrathfull prefence of God
is the moil bitter thing in the world. When he hideth his face, wh*
can behold him f
Some expound thus ; if God will not fhew his face, if he is nut
pleafed to reveale himfelfe, no man can know , or fee any thing
of him ; that's a truth. We can know no more of God, then him-
felfe will reveale or' himfelfe to us ; 'tis in his light ( Pfal: 36. p. )
that is, in the light which he cauieth to fhine from himfelfe, thac
we fee light, or what and who himfelfe is, who is light ,and in whom
there is no darkles at a 11. If God will hide his pcwer,or his wifdom,
or his truth, or his mercy from us,who can fee any thing of them >
though all thefe perfections bs alwayes more glorious in him then
the beams of the Sun, yet unlefle God fhew them us , we cannot
perceive them. We fee the light of God in Gods light ; if God
hath a minde to conaeale himfelfe, or draweth ( as it were) a cur-
taine between the creature and himfelfe, who can behold him ? we
cannot by any ftudy,or skill, or art, or endeavour of ours come to
any fight or knowledge of God, further then himfelfe makes him-
felfe knowne. This exposition is both true and ufefull ; yet I con-
ceive, when Elihh faith , Wh» then can behold him ? his meaning
rather poynts at thefe two things.
Firft , Who can have any comfortable enjoyment of him ; t«
behold a man whole difpleaiure we fufpectedjand find acceptance
and freedome with him, is compared to our beholding the face of
God. / have feene thy face as though I had feene the face of God
and thou, wafi pleafed with me, fayd Jacob to Efau ( Gen: 32. 10.)
when his brother treated him fo lovingly contrary to his expecta-
tion, he looked upon it as an evidence of the favour of God to
him. Or Jacob being much affected with the countenance and
kindnefs of Efau, compared his face to the face of God, becaufe
in his reconciled face he faw ( as it were ) the face of God tail-
ing upon him. This was Davids argument , that God favoured
A a a a a him
■+
730 Chap. 34. An Exfofition ttfon the Mook^of J © b. Verf.29.
him (Pj^/.- 41 . 1 1 .) becaufe his enemies did not triumph over him ;
much more is it an argument of Gods favour , when they fpeake
and ad friendly towards us, or when we behold their face and are
accepted. Jofeph threatened his brethren, yeefhaU net [ee my face
( or behold me ) except your brother be with yon ( Gen: 43. 3. )
if you come without him , either I will not admit you at all into
my preience , or I will look fowerly upon you. Thus to behold
God y is to fee hit face ( as 'tis fayd ( Chap: 3 3 . 26. ) the repent-
ing fick man fhould ) with joy,
Secondly , Who can have any confidence in him, or boldnefs
with him;Davld fpeaking of godly and upright men,faith (Pf- 34.
5 .J 7 hey loo\ed{oi y fhall look) unto hlm y And were light ned^and their
faces were not afkamed ; that is, they beheld God or came to him,
with much afTurance of his favour. Some dare not fo much as look
ano:her in the face, for fhame or feare ; but when we look a man
in the face, it fheweth we have either confidence in him , and
freecome with him, or courage enough againft him. Now, if God
•hide his pleafed face, or withdraw his favour, who can behold him
confidently, or come to him with hopes to fpeed. Fierce Abner
fayd to Afael ( 2 Sam: 2. 22. ) Turne thee ajide from following
me y wherefore fhould Ifmlte thee to the ground ( I could eafily doe
it, and he did it prefently ) how then jhoul^ I hold up my face to
Joab thy brother. As if he had fayd, I can have no confidence t©
come to Joab, thy Generall, if I fhould kill thee. Guilt of evili
done to others, drawes a jealoufie that others will do evill to us,
efpecially they who are neerely concern d in the evill which we
have done ; we cannot hold up our face to or "behold them with
expectation of acceptance and favour, to wbofe neere relations
we have been unkind or injurious. Thus , if Cjod hide his face
who can behold him ? either with confidence or with comfort.
Some referre the relative him (who can behold him ?) to man*
not to God 1 as if the meaning of Ellhu were this \ if God hide
his face from any man, all men will hide their faces from him too;
§uv favorem Mff ***» *>tll looke \tlndly upon fuch a defer ted perfon, or give him a
ei exhibeb'tt^a good looh^ he (hall have but frownesfrom men,from whom God with-
quo deufxul- draweth his favour ; that's a truth ; He that is out with God can-
2 w ' mf ' not keep in long with men. Ufually all forts difowne him that is
» forlorne and forfaken of God ; As when a mans wayes pleafe God
Checaufe then God is pleafed with him ) his enemies [hall be at
Chap. 34. Ah Kxfofition upon the BooJ^of Job. Verf. 20. 75*
■peace with him ( Pro: 16. 7. ) fo when God is difpleafed with a
man, his very beft friends ihall turne enemies to him. Yet I coiv
ceive the text carrieth it rather the other way , referring toGou
himfelfe ; If God hide his face, who can behold him f that is, who
can confidently behold God, or draw neere to him with comfort r
And fo it generally comes to paffe, or thus it is,
Whether It be done again ft a nation ', or again ft a man only.
As it Ellhtt bad fayd ; What I have affirmed, that, when God
glveth qmetnefs,no man can mapj trouble, or when he hidcth his face
no man can behold him, is appliable to whole nations, as well as to
particular perfons. This is an extenfive truth, a truth of large con-
cernment, and therefore a truth of neceffary and important confi-
deration.That which may be any mans or all mens cafe,(hould be
ftudyed by every man.
Whether it be done agalnft a nation, &c. ^V
The particle which we render agalnft, fignifieth alfo for. We
find it fo tranflated Pfal: 32.6. and at the 36th verfe of this
Chapter. Now , to doe a thing for a nation or for a perfon, notes
the doing of it with relpect to or in favour of either. Thus we
commonly fpeake in our language , pray doe fuch or fuch a thing
for me. To this fenfe fome render here, whether it be done for a
nation, or for a man only. So, M r 'Broughton, whether It be done for
a nation, or for an earthly man alone. But,whether we read for, or
agalnft, the generall truth is the fame. The word and power of
God in fending good or evill upon nations or perfons,in acting for
©r againft them, is uncontrouleable and irrefiftible.
Further, to cleare the text,that word i© the clofe of the verfe, "in 1 tdafigm-
rendred only, fignifieth, fometimes together ( Ezra 4. 3. ) fome-fo at fi!" ul iP a -
times ah\e ( Pfal: 34. 15.) and fometimes as vVe underftand \ z mer ^ f oim "
alone, or only, whether it be done againft a nation or a man toge-
ther,or againft a man only or alone, r he matter is alike or the fame
to God. Many or one make a great difference among men in any
marrer, but they make no difference with God,he can deale with
whole nations ( in wayes of Judgement or mercy ) as well as with
fingle perfons;yet becaufe of the oppofition which the text makes
between one wan and a nation, it is moft futable to tranllate it ei-
ther only or alike not together.
A a a a a 2 Thus
73* Chap. 34. An Expofition upon the Book^ of J © b. Verf.2p.
Thus we fee, how the Spirit of God by Elihtt hath made a dou-
ble application of the former part of the text (when he giveth
quietnefs , who can make trouble, &c. ) in this latter, firft, to a na-
tion ; fecondly, to aperfon. If the text were not thus expreft , it
might be thus expounded and improved without any ftreine at all
to it. But forafmuch as the Spirit of God hath told us diftinctly,
This Letfure ^ at L ^ s S reat trut ^ CGncernes nations as well as perfons , there-
was preached fore we have a cleare ground (besides the great ufefullaefs of it )
upon the Fifth to fpeake to the words in both their references. And this pre-
of November fent memorable day ( as alfo their native order ) leades me fpeci-
1<?58, ally to fpeake of them, firft, under a National consideration.
When he giveth quietnefs to a nation, who can make trouble or di-
fturfa the peace of it. And the text may well refpeft that national
blefling, peace, becaufe the word tranflated giveth quietnefs, figni-
fies fuch quietnefs primarily, as is oppofite unto warre , fedition,
and tumult in a nation ( Je-fk: 1 1 . 2 3. ) And the land refledfrom
-warre, it is this word, te^fudg: 3. 1 1. ) The land had reft forty
jeares, ( judg: 3. 30. ) And the land had red fourfcore yeares.
( 2Chron: 14. 1. ) In his dayes the land was quiet ten yeares.
( Zech : 1 . 11.) And behold all the earth fitteth ftill, and u at reft ;
in all thefe places we have the word here rendred quietnefs fm op-
pofuion to warre ; who knows not how great an unquietnefs warre
makes wherefoever it comes ? and by a like analogie, the word is
fometimes rendred to be filent. Warre is full of clamour (Ifarp,
5 . ) Every battell of the warrier is with confufed noife. Not only is
it fo in fome battells, but ( faith that Scripture ) 'tis fo in all bat-
tels, Every battel of the warrier is with confufed noife.Whzt a noife
is there in an Army, efpeci?.lly when joyning battell with another
ArmyPwhat beating of drums ? what founding of trumpets ? what
neighing of h©rfes ? what claiming of armour ? what groanings of
the wounded ? When God gives quietnefs or peace,there is none
of this noife, none of this confufed noife of the warrier. Hannah
faith in her fong ( 1 Sam: 2. 9. ) The wicked Jhall be filent in dark^
nefs ; that is, either they fhall be deftroyed and thruft into their
graves, where there's nothing but rottennefs and ftench, darknefs
and filence ; or they fhall be fo affrighted & confounded with the
horror and darknefs of thofe miferies which fhall come upon them
while they live, that- they fhall not have a word to fay, the rrouth
of/iniquity (hall, be ftopt. In this manner the wicked are filent in
daxkr
Chap. 34. An Expofition upon the BooJ^of Job. Verf. 29. 733-
darknefs ; bun the Lord can make his people filent in light, that is,
he can give fuch quietnefs as fhall at once filence the noife of
wafre and all their own complaincs.jf^ he giveth qxietnefs (this
blefled filence to nations ) rvho then can make trouble ?
• Hence obferve.
Firft , The quietnefs or pease of nations is the peculiar gift ofGsd.
Whofoever hath or enjoyet-h quietnefs,'[is Gods work,but moft
eminently when nations enjoy it. Of nationall quiecnels the Lord
fpake by his Prophet ( I fa: 4 ?. 7. ) I forme the light, &c. / make
peace, I the Lord doe all thefe things. As naturall To civill light is of
Gods formingjas fpiricuall,fo temporall peace is of Gods making.
And the Church was confident he would be their peace-maker
( If A: 26. 12.) Lord thou wilt or daine peace for w. Some read it
as a prayer , hard doe thou ordalne ( or command ) peace for us ;
we as aprofetfion of their faith and hopefull if not full aifurance
that the Lord would ordaine peace for them. The Lor^ gives out
an order, or makes an ordinance in heaven, when hepleafeth for
the peace both of Churches and nations hereon earth. And the
Church there had this good ground of their afl'urance , that he.
would doe it, even their former experiences of his great power
and goodnefs in doing much for them, as it followeth, for thou haft
wrought all our workesfor us ; As if they had fayd, Lord thofe gra-
cious prefervations which thou haft heretofore given us in trouble,-
and deliverances out of trouble, ftrengthen our faith both in pray-
ing that thou wouldeft,and in believing that thou wilt, now at this
pinch ordaine peace for us. To doe fo is a mighty and a mercifull
worke of God, and we may confider it two wayes.
Firft , As the giving of quietneffe to a nation is the restoring
of peace, or the fetling of them in a quiet ftate, after they have
been tome and troubled with warres , and toffed with continuall
tempefts of trouble ( po.Tibly ) for many yeares together. To
bring peace out of warre, and quietnefs out of unfetlednefs, is a
worke worthy of God. ( Vfal: 46. 9. ) He maketh warres to ceafe
to the ends of the earth ; that is , all the world over. The end or
ceafing of warre is quietnefs. And toaffure us that the Lord can
make an end of warres, the Pfalmift in that place fheweth us the
Lord fpoyling all the implements, or inftrciments of warre, He
kreaketh.the bow^.and cuts thefpeare afunder, he burneih the chari-
ots.;
734 Chap. 34. An Exf option upon the Bool^of J © b Verf. 29.
-* " *~ t * "
ots in thepre;Hcre are three great inttruments of warre, the bow,
the fpeare, the chariot , all which are fometimes comprehended
under that one word the /»wi, which is the mott knowne and u-
niverfal inftruraent of warre. Now,when neither iword, nor bow,
nor fpeare, nor chariot, are to be had , we need not feare warre.
And therefore that great promife of peace runs in this tenour
( Mic; 4. 2. ) They [haU beat their [words into plow- [hears , and
their [pear es into pruning knolls ( then prefently followeth ) nation
frail not lift up a [word^againft nation ^neither [hah they learne warre
any more ; There mutt needs be peace when the art of warre is
layd by as ufelefle, and (hall be learned no more. That will be a.
blefled time indeed when the art military ihall be out of date,
and ( being it felfe the greatett interrupter of learning ) fhall be
learned no more. When Souldiers fhall turne Husbandmen and
Vine-dreffers,^f»»g" their [words into plow-fhears,and their [pear es
into pruning hookj, then we fhall have peace, and put away the
remote!! feares of warre. When a man cafteth away his fword,
we may very well conclude he intends to be quiet. Thus the
Lord gives quietneffe, to nations , which have been engaged in
warre, by caufing warres to ceafe.
Secondly , He gives quietnefle to nations by continuing their
peace, when warres are ceafed ; for unlefle the Lord give a check
to the lufts and pa(TiGns,to the wrath and rage of men,plow-fhears
are quickly turned into fwords, and pruning hookes into fpeai^es.
To preferve peace is the Lords worke, as much as to give peace.
Km minor eft It requires the fame or as great a power to keepe our peace as to
virtui quam m ake it ; to keepe it out of the hand of the fword, as to get it out
qa*rew t p<ma c t ^ t nanc j c tne fword. When the king of JjfyrU threatned
Jeru[alem with a fiege, the Lord preferved their peace, and fent
Hez,ekiah word ( I [a: 37. 3 5. ) He [hall not come into this City,
nor [hoot e an arrow there, nor come before it mth[hields, nor caft a
iankj againft it y for I will defend this City tofaveit. The conti-
nuance of peace , and quietnetfe, is a continuall giving of ir.
Warres returne after peace, as clouds returne after raine, unlefle
the Lord prevent and forbid them.
And have not we of this nation reafon to acknowledge this
- double mercy.
Firft , Was not the end of our lare unnaturall warres, the gift
ef God ? was it not he that made our troubles to ceafe from one
end
Chap. 34. An Expofetion upon the Bo$h^ of Jo b. Verf.29. 735
. 1 __ ■ — f.-
end of che nation to the other, yea throughout the three nations ?
If the Lord had not given the fvvord a check , or counter-mand,
if the Lord had not called in the commiffion which he once gave
che fvvord, it had been devouring flefh,and drinking blood to this
very day. We read ( as it were )a dialogue between the Prophet
and himfelfe concerning the fword ( Jer: 47. 6, 7 .) O thou fword
of the Lordy ( fayd the Prophet being grieved for the flaughrer
and defolation which the fword had made even in a ftrange land )
how long will it be ere thou be quiet ? put up thy fe/fe into thy [cab-
bard ; reft and be ft til ; Himfelfe anfwers himfelfe , how can it be
quiet feeing the Lord hath given it a charge again ft Afkk$lon y and
againft the Sea-jhore ? there hath he appointed it. I fpake to the
fword of quietnetfe ( faith the Prophet ) But alas ! how can it be
quiet, how can that /heath it felfe in its fcabbard, and not in the
bowels of men , feeing the Lord hath given it a charge againft
Ajhkehn ? As if he had fayd, I fee no entreaties can perfwade the
fword to reft and quietnefs, till it hath fully executed the com-
mand cf God, and done his work, though it be very bloody work,
even the making of it felfe drunke with blood. The Lord can
make the fword quiet;& it will hearken to no voyce but his; if the
Lord give a charge for the fword to returne into the fheach then
it will,and if not, it will nor. The fword raged in thefe nations till
the Lords work and will was done,and then that had done.And as
we have reafon to acknowledge , that the Lord hath commanded
the fword back into its fheatb,and given us peace out of warre, fo
Secondly , That he hath continued our peace fince the warre,
When hegiveth quietnejfe, who then can make trouble f
Note.
If God wiH give thefe nations quietntffe , where it was not , er
continue it where it ps y there is no power en earth canfttp y or
interrupt it.
Who can make trouble, where he ordaineth peace ? Balaam
was forced to this confeifion ( when he would have troubled the
people of Ifraely and went from mountaine to mountaine to feek
divination) I cannot curfe whom the Lord hath bleffed] why nor,
'faid BalaJ^y I will give thee a good fee if thou wilr, no, faith Ba-~
laam ( Numb: 7 3. 20. ) The Lord hath bUffed and I cannot re-
vtrfeit. We may put this query, when he giveth quiet r.effe , wh
can
73^ Chap. 34. An Exfofition upon the Beo\^ of J & b. Verf.20.
-f-« , . — . — —
can makj trouble ? efpecially to three forts of perfons.
Fir tt , To politick men ; fome prefume they can trouble nati-
ons and iliake the furett foundations of peace, with the engine of
their braine, with their wit and fubtlety. Yet this engine proves
ufelelie and unferviceable to that end, where the Lord gives qui-
etneiie. Ahitophell was as an oracle of God for wifdome in his
times, and he Itretcht his braines upon the tenters to make trou-
ble, but God fayd there iTiould be peace, and therefore ( as Da-
vid prayed ) his wifdome was turned, into foolifhnefs. There is no wif-
dome ( faith Solomon the wife , Pro: 21. 30; ) nor under/landing
nor counfel againfi the Lord.
Secondly, We may put the queftion (who can make trouble ?)
to mighty men; their power ( the ftrength of their Armies, and
arme) cannot dot k } m Senacharib came with a mighty hoft to
ditturb Ifraeljbui he could not make trouble,he could not fo much
as fl-ioot an arrow againft Jerufalem, when the Lord forbad it.
Thirdly , We may put the queftion (who can make trouble ?)
to magicall men or forcerers ; They cannot doe it by their wiche-
ryes and enchantments,by their clofeft correfpondencies with the
devill himfelfe. This was Balaams conclufion, who ( it feemes )
traded that way to doe mifchiefe ( Numb: 2 3 _ 2 3 .) Surely there
is no inchantment agalnfi Jacob, neither is there any divination a-
ga'wft Ifrael: according to this time h [hall be fayd of Jaeob y and of
Jfrael, what hath God wrought ? When God is refolved to give a
people quietnefle, though the devill would , he cannot difturbe
them. We need not feare witches or magicians (who correfpond
with hell to trouble the earth ) if God fay there fliall be peace ;
neither policy, nor power, nor witchery, can prevaile againft the
purpofe of God.
Then happy are that people, who have the Lord for their God
( Pfal: 144. 15. ) what can a people defire more to make them
happy, then to have the Lord for their God , if we consider thefe
two things ?
Firlt , God harh a negative voyce upon all the counfells of the
wifeft men in the world ; if he faith it (hall not be, it cannot be,
whofoever faith this or that lhall be ( Lam: 3. 3 7. J Who is he that
faith and it cometh to faffe,when the Lord commandeth rt not ? if he
gives not his aflenr, nothing can paflfe into a law.The Lords fingle
neg-stiye flops the affirmative votes of all men joyned in one.
Secondly,
Chap. 54. An Exfofition upon the Booi^of Job. Verf. 39. 757
Secondly , The Lords power is paramount ; He can effeft
what he willeth , whether men will or no. That's plaine in the
text. If he give quiet neffe, -who can make trouble f
To come a little nearerjThis day ^this fifth of Nevemberywhich
we folemnize in a thanki'ull remembrance of our deliverance from
the Gun-powder treafonj.s a very great confirmation of this truth.
Who is there that was alive at that day ( as feverall here I
know were ) yea who is there that hath heard of that day, of the
fubftance and circum(hnces,of the matter and manner of the G«»*>
powder treafon, but can tell us, that a Popifh party at home with
their correfpondents abroad, intended to make trouble in this na-
tion;furely there was a purpofe to make trouble in the nation that
day, if ever there were a purpofe to make trouble in any nation.
What did they leave unattempted,to promote the trouble of this
nation ? Counfels were joyned for a conjunction of forces to trotf-
ble this nation. The men ingaged in that plot, may properly be
called Trouble-makers \ It was their bufinefs or their defigne to
trouble the waters, tnat tbemfelves might fifh in thofe waters of
trouble. We may with refpeft to their purpofe, ( though God
prevented it gracioufly ) truly fay to them what Ahab fayd falfly
to Elijah, 7 hefe were the men that muld have troubled our lfrael\
they would have made trouble in every way , and in every thing,
wherein trouble could be made by men.
Would it not have made trouble to deftroy the King the chiefe
Governour of thefe three nations, with his royall iffue in one
day?
Would it not have made trouble, to blow up the reprefenta-
tive of the nation, the Parliamenr, in one day ?
Would it not have made trouble, to put the whole body of the
people into a confufed heape, without a head, in one day ?
Would it not have made trouble in the nation , to have feene
Papal power,wkh Popifh Doctrine and worfhip brought in againe
upon us with in a few dayes ? .
Would it not have made trouble, to have feene poore foules
imprifond, perfecuted, and confumed to afhes for their confei-
entioos witnefs-bearing to the truths of the Gofpel ?
Would it not have made trouble , to have loft our civil liber-
ties, and to have had a yoke of fpirituall Bondage layd upon our
necks by vvorfe then Eerptian ta<,k-mafters ?
Bbbbb Would
738 Ghap.34- A» Expofitio* *po» the Bml^of ] o *. Verf.39,
Would it not have made trouble, to fpill the blood of thou-
fands? Was k not an attempt to make trouble,to attempt all ihefe
things which would probably, that I fay not certainly, have been
ihe ltVue of that plor, if it had iucceeded ? Let us therefore praife
the Lord, who was pleafed to prevent it, and fayd it fhall not be.
"^ hey did every thing to make trouble,but make trouble^ hey did
every thing, but proi'per in their defigne : They took fecret coun-
fell, they took oaths, yea they took, the Sacrament to affure the
fecrecy of thofe ccunlels and oaths. All this they did towards
the making of trouble, yet they could not ; God fayd at that time
let England be in quietnefs , and therefore, only, thofe Romifli
Emiflanes and incendiaries couJd not make trouble.
Againe, If we confider the prefent feafon wherein we live*
'tis a confirmation of this truth, God hath given usquietneffe for
fome yeares ; and hath he not preferved this quietnefle hitherto*
againft all thofe both perfons and things that would have made
tiouble ? if God had not confirmed our peace, we had been in
trouble long before this time, but yet our peace continueth, yet
it continueth ; and is it not wonderfull that it fhould continue, if
we confider.
Firft , The fins of the nation which are the feedof trouble,
efpecially thofe two generall fins, firft, unthankfullnefle for our
peace ; Secondly, our ill improvement of it. How have many a-
bufed their peace to nurfe up their pride,wantonnefs and vani y I
and being delivered from the feareef men, have even caft off the
feare of God ! what juft caufe is there , that we fhould loofe that
peace which we have ufed fo ill , and have almoft turned in-
to a warre with God himfelfe ! yet hitherto the Lord hath given
England quietnefc, and none could make trouble.
Secondly , If we look upon the divifions, bo:h in opinion, and
affection, that are found among us, is it not a wonder that yet we
have peace ! if God had not given qtiietnejfe,do\}foi[zttz thefe dif-
ferences, of which we are fo fadly full, had filled us with trouble
lor>£ before this time.
Thirdly, While we confider the different interefts which hava
been abetted and hotly purfued by too many in this nation, is it
not marveilous in our eyes, that our peace is continued 1 divided
interefts make greateft diftances, & open thofe breaches through
which trouble ufually enters upon a nation. When a people are o£
one*
Qiap. 34. An Expofitian upon the Sottl^ #/ J o B. Verf.29. 739
ens mind, of one heart and way, trouble canfearce find any way
to come in among them. But only God ( who peremptorily gives
quietneffe ) can give quietnetfe to and prevent the trouble of a
people who are divided in opinions, affections, and Interests. As
therefore it is the moft defireable mercy that a people may be att
united as one man, in one mind, heart, and way , according to ttys
mind, heart, and way of God ; fo it is a molt admirable mercy,
to fee their peace continued while any confiderable part among
them are dif-united in any of, efpecially if in all thefe.
Fourthly , Confider, that fince the time of our peace, we have
had many changes , we have been emptied from veflel to velfel,
from hand to hand, from government to government, and from
govemour to governour j and is it not matter of aftoniftiment as
vvel as of thanks-giving, that yet we have quietnefs ! how many
have waited and hoped , yea defired and longed for our day of
trouble, by thefe changes, revolutions and viciiTitudes, but yet we
have peace. Muft we not then conclude, // Godgiveth qmetnefcy
none can make trouble • neither our fins, nor our divisions, nor our
animofities , nor our changes (hall put it into any mans power
( though they put an advantage into many mens hands ) to make
trouble where the Lord our God is gracioufly & freely pleafed to
'^ive us quietnefs.Yet let us be in a holy feare,Ieft we at laft pro-
voke God, and fin away our quietnefs, and make trouble for our
felves. The condition of a people who doe fo is very wofuli ; for
furely ( as it followeth in the text )
If he hideth his face, veho then can behold him ?
This latter part of the verfe is applicable to a nation as well as
the former, and therefore before I come to fpeake of either with
refpect to a fingle perfon, or a man only.
Obferve.
God ftmetimes hideth his fact from whole nations , even from
thofe nations that have the outward profejjion of his name.
As there are national mercies , fo national calamities , as his
people in common may have the fhinings of Gods face upon them,
fo the hidings of his face from them. Did not God hide his face
from the people of Ifrael, his peculiar people, when they were
though a profefling peo?le,yet a very fmfull & provoking people ?
B b b h b 2 (Ifa:
=*-
740 * Chap. $4. ^'» Expofitlon upon the Book^of Job. Verf.2p,
( //*. 59. 2. ) Is it not fayd ( Jar: 7. 1 2. 14, 1 5. ) Got ye now
am to my ft ac e which was in ShiLh, where I Jet my name at the fir ft ,
and fee what I did to it, for the wickednefs of my people Ifrael • God
would not alwayes owne than place which he fignally called his
a»ne, and had fee his name there, and thar, at fir f ( which was a
apeaf endearement of it to him ) but when they finned much a-
gainft him, he would not fo much as give them a looke of favour,
no nor of pitty, till they turned from their vvickednelfe ; yea he
made his ievere proceeding with them a prefident to his people
in another Generation,, as it followeth in the fame place. There-
fore will I doe unto this houfe which is called by my name , -wherein
ye trufi, and unto the place which I gave to you,and to your fathers,
as I have done to Shlloh. Ar.d I will cafi you out of my fight, as I
h/tve cafi out all your brethren, even the whole feede of Ephralm.
There's a nation caft out of the fight of God. To be caft out of
Gods fight is more , if more can be, then Gods hiding his face
from a people.The Church complained bitterly of this latter (Pf:
44.24. ) Wherefore hide ft thou thy face, and for gett eft our affliction,
and our opprejfion. We ufe to fay, Out of fight, out of minde ; and
when God leaves a nation under affliction, as if he did not minde
them nor cared what became of them , then the Scripture faith,
he hideth his face from them, or, cafieth them out of Iiis fight. I fhall
only adde three things about this hiding of the face of God from
a nation.
Firft , This hiding of his face, is not a fudden act of God , he
doth not prefendy nor eafily hide his face from a people. He
tells them often he will doe it, before he doth it once. The Lord
warned the old world long, before he brought the flood {Gen.- 6.
3 . J And the Lord fayd, my fplrlt fhall not alwayes ftrive with man,
for that he alfo is flefh : yet his da-yes ( wherein I will fpare him and
wait for his repentance ) fhall be an hundred and twenty yeares.
Of this patience the Apoftle fpake, telling us (1 Pet-. 3.19,20.)
That Chrift by the Spirit which quickned him, went and preached
to the fp'rits in pr I fin ( not in prifon when he preached to them,
but in prifon ever fince for not obeying what he preached , as the
text faith ) which fometlme were dlfobedlent, when once the long fuf-
ferlngof God -waited in the dayes of Noah , while the ArVe was a
preparing : wherein few, that is, eight foules werefaved by water > 3
Cod did not prefencly hide his face from, that debauched Gene-
ration,
Chap. 34. -An Exjofitlon upon the Bo«k^ of Job. Verf.29. 74 1
ration, who had corrupted all their vvayes, but gave them long
warning, even an hundred and twenty years. And how often
cud God give warning before he withdrew or hid his face from
the people of Ifrael, his fpecial people ? He fent his Prophets ri-
fing early, and fending them, faying, Oh do not this abominable
thing that I hate, fjer. 44. 4.) And in another place, Ojerufa-
lem y bt irftrulled, left my foul depart (or be dtsjoynted) from thee •
(Jsr. 6. 8.) as if he had laid, I am loth to depart, yea I will not
depart, if thou wilt but now at lengrh hearken to my voice, and
receive inftruclion.
Secondly, As God is long before he begins to hide his face
from a Nation, lb he doth it not all at once, but gradually, or by
feveral Heps : we read (Ez,cl^. 9. 3.) how the glory of the God of
Ifrael was gene up from the Cherub whereupon he was, to the threjold
of thehsufe : Then (chop. 10. 1 8.) The glory of the Lord departed
from of the threfcold of thehmfe, and ft sod ever the (fheriwims :
And then (chap. I 1 . 2 3. ) The glory of the Lord went up from the
mxdft of the C lt 7> and flood upon the Mountain^ which U on the £aft
fide of the City. When the lord was departing from them,he did
"it by degrees ; he withdrew and hid himfelf by little and little ,
as in the EcLipfe 06 the Sun, whether partial or total, we obferve
the light gradually fhut in and hidden from us.
Thirdly, As God is long before he hiderh his face, and long in
hiding it from a Nation, fo ( which makes it dreadful,) his face
b*ing once hid, continued] long hid from Nations. He doth not re-
turn prefently to them,as he often doth to particular perfons. The
Eclipfes of Divine favour abide long upon Nations and Churches.
We commonly fay, Great bodies move (lowly ; And God is ufu~
ally flow in his motions both from and towards great bodies; as
he doth not quickly remove from them, fohe doth not quickly
return to them. He ftayeth long before he hiderh his face, and
he makes them ftay long before he caufeth his face to fhine upon
them again.Whcn for the iin of Ifrael God gave up both them and
the Ark into the hands of the Philirtines (chough the Philittines
vexed with the hand of God upon them, lent it back fho-tly af-
. ec)k wis bng before it was fully fetled among them,( 1 Sam.
4::i it conn to pafs while the Ark^abode in Kirjath-jearim, ,
- • ki fang, for it was twenty years^ and all thehoufe of
\ :h^Lrrd. The Ark (which was a .%ne of
God's
74^ Chap. 54. An Expsfitisn upon the BeoJ^ofJ B. Verf.2^
Gods prefence with them)being removed,was not foon refro/d to
ics proper place; ye 1 it was 20. years more after that,before it was
fee in its place by Davld^ 2 Sam. 6. 1 7 .) And whereas it is faid,that
in thole hrft twenty years, they lamented after the Lsrd, this fig-
niiiech, that all thofe years God was ('comparatively to what he
had fomtimes been J but as a Granger in the land, leaving them
under the cruel opprefllons of the Philiftines : nor did they re-
cover his favourable prefence, till they folemnly repented and re-
formed, putting away their ftrange gods, and Ajheroth, prepa-
ring their hearts unto the Lord to ferve him only, as Samuel ex-
horted them to do at the third verfe of that chapter. The Jewifh
Nation in after ages had fad experience of this in the Babylonilh
captivity ; when God hid his face from them, it was feventy years
before he lookt upon them again : and fince that Nation provoked
him (by their rejection of the Gofpel) to lay them afide, God
hath hid his face from them above thefe fixteen hundred years,
and they are to this day a fcattered unfetled people,and wander-
ers among the Nations, having their hearts hardned, and their
eyes fhut againft the light of the glorious Gofpel. And as the
Jewes, fo many Chriftian Churches have for a long time felt the
lad effects of thefe Divine hidings and withdrawings. Thofe fe-
ven famous Churches in Afia> mentioned in the fecond and third
chapters of the Revelation, Ephefa, Smyrna y &c. have been un-
der this woful Eclipfe many hundred years ; nor have thofe an-
cien: Churches in Africa, where Tertulllan and Auguftine ©rice
flourished, recovered the prefence of the Lord to this day. Let
the Nations and Churches abroad remember this, and tremble to
provoke the Lord to fuch departures and derertions. God hath
long hid his face from the Bohemian Churches,& fubje&ed them
agiin to the Papal yoke ; feveral parts of Germany are under the
fame hidings : the light is departed from them, and they are left
in much darknefs , their ftate is very deplorable, and their former
puriry, both as to doctrines of faith,and practife of worfhip (as to
humane help) irrecoverable. And fhould not the dealings of God
with them, awaken us in thefe Nations and Churches, to remem-
ber and confider the wonderful patience of God in continuing
©ur peace, notwithstanding all our provocations, left at laft he
hide his face from us alfo,and then who can behold him ? A throng
devils and mifchiefs will foon appear to us with open face,if once
*Cod
Chap. 34. An Exyofition Hfo* the Book^ of j o 1. Verf. 29. 74;
■*«
Cod hide his face. And ic will noc be unufeful to inftance a little
in this placej what thofe evils and mifchiefs are which throng and
croud in upon Nations and Churche. c , when Cod hideth his face
from them.
Firtf, When God hideth his face from a Naticn,he layeth down
his former care of them, and watchfulnefs over them, he takes
lictle or no notice of their cafe and condition, of their troubles and
freights, fas was toucht in opening the Text) he regards not how
it is with them, nor what becomes of them. Such apprehenfions the
Prophet had in reference unto the people of Iirael, (Jer, 14. 8.)
where he humbly expoftulated with the Lord, why art thon at a
fir anger in the land\>& at a way faring man that tnrneth afide to tar-
ry for a night; a ftranger or a wayfaring man,intending.to ftay but a
night in a dace,thinks not him felf concerned with the Ihte of thac
place; if he can but get a fupper and a lodging for his money thac
night,he troubles himfelf no fartherrwhether it be well or ill with
the place,whether it be ficknefs or health,if he can make fruit for
a mghr, he is latisfied. Thus the Prophet conceived the Lord e-
ven as a ftranger among his people, little minding what became of
them, whether they did fink or fwim, whether it were peace or
trouble, joy or forrow with them. And, further, he reprefents
the Lord not only a.s a ftranger, but as a man aftonifhed, not only
as a man who cares not to help, but as a man who cannor. An afto-
nifhed man, how mighty foever he is, hath no ufe of his might.
He that caa do little with his reafon(thac's the cafe of an aftonitn d
affrighted man) can do lefs with his hands. Now fuch a one is
Cod to his people f that is, he will do no more for them then
fuch a one ) when once he hideth his face from them.
Secondly, When the L^rd hideth his face from a Nation, he
hath no regard to their prayers and amplications, no not to their
f'afts and humiliations ; that Tpeaks fadly. Prayer is o%r foft
flrength, ic engageth the ftrength of God ; by prayer we have
our refcrt to God, and fetch all our help and fuccour in a day of
trouble from his All-fufikiency. If once God fay to a people, I
will not hear nor anfwer your prayers, they are in a moft forlorn
condition. Thus God refolved againft the people of Ifrael, (Jer.
14. 12.) When they faft, I will not hear the'.r ery : And as he wouhi
not regird their own prayers, fo he forbade the Prophet to p-ay
for their: , (vtrf. 1 2 .) 7 he Lord [aid unto me 7 fray not fir this peo-
744 Chap. 34. An Expoftion upon the Beol^af J b Verf. 2^.
pie for their gtod ; yea, he tells them, he would not regard the
prayers and incercelfions of any others for them, (Jer. 15. 1.)
I hough Mofes and Samuel flood, before me y (that is, lnould become
Advocates in their behalf) jet my heart could not be towards thU
tev[/c y (that's a fure and a dreadful prognoftick of ruine, as it fol-
loweth) cast them out of my fight, ard let them go forth.
Thirdly, When the Lord hides his face from a Nation, he re-
fufeth to give them counfel, or to direct their way. We need
the counfel of God as much as his ftrength ; as we cannot do what
we know unlels he ftrengthen us, fo we know not what to do un-
lets he counfel us. And when ever God hideth his face from a
people, he hideth counfel from a people. When God hid his
face from Saul, who was in a publick capacity, and in a publick
cafe, his war with the Philiftines , O how he complained that he
could get no counfel, (1 Sam. 28. 6. 15.) The Lord an fivers me
no more, neither by ZJrim, nor by Thummim, mot by Prophet, nor by
Dreams ; as if he had faid, I cannot get a word of direction from
God, what to do in this calamitous and intricate condition,
wherein my felf and myKingdome areplung'd, by reafon of this
Invafion ; I know not what to do, and God will not at all give
me any intimation what to do, nor bow to do, what is fafeft, or
moft conducing to my ownfafetyand prefervation. The Pro-
phet brings in the Church lamenting this effe& of Gods hiding
his face, {Pfal. 74. 9.) We fee not our tokens, there is not any Pro*
phet, nor any that can teH how long ; as if they had faid, heretofore
God was wont to give us fignes and tokens, he would even work
miracles for u?, or he would fend a Prophet to inftru£t and advife
us what to do, we had thofe who could tell us how long, that is,
how long our troubles fhould laft,and when we (hould have our
expected end of them; but now we are in trouble,and no man can
tell us how long, now we are left to the wide world, to fhift for
our felves as well as we can ; the Lord will not advife us what to
do, nor give us his minde what's beft to be done, or how to
proceed ; thus deplorable was their condition upon ihe hiding of
Gods face from them.
Fourthly, (which is yet worfe) when the Lord hides his face
from a people, he doth not only with-hold his counfel^, but gives
them up to their own counfels,& that is, to their own hearts lufts,
(Pf.%1.1 2.)I[raelwould neneofme(h\th Cod)they would not hark:
en
Chap. 34. An Exfofition upon the Bookjof Job. Verf. 29. 745
en to my voice .- What then ? So I gave them up to their own hearts
lufls, and they walked in their own comfels : and char was to give
them up to a fpirit of division, to a fpirit of difcontenc, to a fpirit
ofenvie and jealoufie, to a fpirit of ambition, of felf-feeking and
emulation, and fo to a fpirit of diftra&ion and confufion, and fo
to ruine and deftru&ion : fuch and no better is the iiTue, when
God gives a people up to their own counfels ; then they foon be-
come a very Chaos, and run themfelves into a ruinous heap. As
good lave no counsel from man, ai none bat mans.
Fifthly, When God hides his face from a Nation, he is ready
to declare his difpleafure, and the foreft teftimonies of his fierce
anger,formally,againft them ; God looks upon a fmfully finning
people as a burthen upon his heart ; he is preft,and even oppreft
with them, he loaths them, his ftomack turns at the thought of
them, (Ifa. 1 . 24.) Ah ! / will eafe me fthe Hebrew is, I will be
comforted, or 1 will comfort my felf, that is, I will unburden my
foul, and fatisfie my felf by taking vengeance) of my adverfaries,
that is, -of my people who have rebelled againft my command, and
have been dilobedient to my word.Thefe the Lord counts no more
as his children and friends, but as his enemies,and numbers them
among his adverfaries ; Ah, faith he, I will eafe me of mine adver-
faries, and avenge me of mine enemies : I am grieved to do it, yet
I muft do it, I am refolved to do it. As foon as the Lord had de-
clared that he would receive no interceffion for Ifrael, he adds,
(Jcr. 15. 1. 2.) Cast them of*t of my fight, let them go forth, and
itfhatt, come to fafs, if they fay unto thee, whither fhall we g* forth ?
then thou fhalt fay unto them, thns faith the Lord, fuch as are for
death, to death , and fuch as are for the fword, to the fwerd ; and
fuch as are for the famine, to the famine ; fuch as are for captivity,
to captivity ; IwiH caufe them to be removed into all Kingdoms of the
earth, (verf. 4.) and as I will net pity them, fo none fhall, (verf. 5 .)
All thefe tokens of difpleafure fall upon a people when once the
Lord hides his face from them. Yea then the Lord himfelf will
go forth againft them asa fierce Lion, (Hof 5. 14, 1 5.) He was to
Ifrael as a moth^and as rottennefs, (verf. 1 z.) that is, a fecret con-
fumption,he would alfo be an open deftru&ion to them as a Lion,
yea as a Leopard by the way would he obferve them, or lye in waic
for thtm, andmeet them as a Bear that is bereaved of her whe'ps,
And rem the very caul of their heart, (Hof. 13.7, 8.) The Lod
Ccccc God
74^ Chap. 34. An Expofition. upon the Book^ of J B. Verf.29.
God takes upon him the a&ings of the moft favage beafts in rjgh-
teouihefs, to fhew how much he is provoked, when he feeth his
people a£t like beads in unrighteoufnefs, filthinefs, crueltie?,(en-
l'ual pleafures ; when men behave themfelves Hnlike men, God
mil not meet them (as he told Babylon he would nor, Ifa.^y. 3.)
at a man, that is, either in the weaknefs of a man, or in the com-
panions of a man ; but he will meet them either as a beaft of prey,
who hath no companion, or as God in the fulnefs of his power,
not drawing forth, but quite restraining his companions. Yea, the
fpiritofGod will ftrive no more in wayes of mercy with fuch a
people, but turning their enemy (Ifa. 63. 10.) will fight againft
them. He not only forbeareth to aflift them againft,& deliver them
from their enemies, but even aflifteth their enemies againft them,
or delivereth them up into their enemies band.
Sixthly, When God hideth himfelf from a people, he removes
their fpiiitual enjoyments ; he takes away his holy Ordinances,
his Worfhip, the light and power of his Gofpel, or leaves them
no:hing but the (hells and out-fide forms of them ; they (hall be
fed with husks, becaufe they have not improved fweet kernels
and wholfome food ; they (hall have long fhaddows,but little true
light or Sun-fhine. Virion iliall ceafe ; God will take away his
Minifters and be gone, and then they are prefently over-run with
errour and fuperftition upon one hand, or with ignorance and pro-
phanenefs on th; other.
Seventhly, He willfpoil themalfoin their Civil enjoyments,
he will take away good Magiftrar.es, who are as a ftafTand a ftay, as
a (hield and a (belter to a Nation ; he will break the ftay and ftaff
of Government, as he threatned (I[a. 3. 1,2.) and then fas it
followeth verf. 5.) The ch'tldefhah behave himfelf proudly again fi
the ancient^ and the ba(e againfi the honourable ; he will leave them
to the corruption of Juflice,Judgement fhall be turned away back-
ward, and jufitce fhall fland afar off, and then r+uthfalleth in the
fir nets', and equity cannot enter , (Ifa. 59. 14.) and after all this,
what will he do with them? He will either leave them to the
worft of National evils/ total Anarchy, or, he mil give children
to be their Princes, and babes fhall rule over them. When God hid
his face from the Jewifh Nation, he broke their Government by
taking away ten Tribes out of Rehoboams hand, and putting them
wider Jeroboam; and out of his hand they fell into the hand of fe-
vera!
Chap. 34. At Expojition upon' the Bosj^of J b. Verf. 29. 747
veral other wicked Princes,til at laft they were carried into capti-
vity by the common enemy.Theie & the like are the woful effects
of Gods hiding his face from a Nation; from all which we may
well conclude with Elihu in the Text, who then can behold him )
who can bear his wrathful prefence, when his face or favourable '
prefence is hidden from us ? To fhut up this point, I fhall only
adde, that becaufe thefe hidings of Gods face are gradual, (as
was fhewed before) therefore they are little taken notice of ; as
the Prophet complained (Hof. 7. 9.) Gray hairs are here aid there
upon them, and they know it not ; that is, they are itf a declining
condition, (gray hairs are the fignes of old age, which is the de- Eorum mihi
clenfion of mans life, he alludes from the body, Natural, to the videtw idons-
body Civil or Politick, they afe I fay, in a declining, weakning, ™f en f M &
fpending condition) yet they lay it not to heart. And that's a fore, J^JJ5?J n ^ i "
if not the chiefeft judgement of God upon a Nation, when hiding Uhemtm &&
his face, he hides his judgements from them, and gives them upfrvepaoemeo*.
to hardnefs of heart, toblindnefs of minde, and a lpirit of ftubi- cedendijivo
dity, that they fee not nor take'notice of their own danger,no: the C6n ^ mnanii
departure of God from them, which is the caufe of it. And if ill ?f t turb<tt ^ t )
the more God hideth his face from a Nation, the more miferable tamum cJvSj:
they are, and withal, the more infenfible of their mifery.So much &eos qui in-
from that confederation of the Text, as to a Nation, When he gt-P^vivunh
veth quietnefs, who can make trouble ? and when he hideth hisface, S" 11 ^*
who then can behold him ? Whether it be again ft a Nation^
Or again fl a man only.
As this verfe refpecls a man only, or a jingle perfon, it is ex-
pounded two or three wayes.
Firft, Of Oppreffors and wicked men; as if he had laid, when
God will give a wicked man c/Hietaefs or prosperity in his Jinfttl way,
who can make his eflate troublous, or trouble him in his efiate ? f^>
frail be quiet while the will of God is tofujfer him to be [9 ; and if God
once hide his face from him, that is, dcclarethdlfplsafnre again]} him,
who can behold him ? that is, who amona the mi<hti 'eft of wicked o; i „ t „„._i
opprejjorsy can lift himjelf up againjt, erjtaad before God ? tribuat impti,
Secondly, The words are expounded of the opprdfed, or o£qu»iUius p6~
godlymen; as if he had faid, when God is minded or refolved "w&jtffo
to give peace and quietnefs to any of his faithful fer.v^nts,who can ai ' CJna J u
hinder rum, or trouble them ? ana wnes he is piea,ed for reafons ^& f . gi
C c c c c 2 beft Philip.
74$ " Chap. 34. An Expfitm upon the Bool^ of J e b. Verf.29.
beft known ro himfelf>to leave any of his faithful fervants in dark-
nefs, and withdraw the light of his countenance from them, who
among them can behold him ? that is, bear or endure his angry
appearances.
Quum ipfe A third expounds the former part of the verfe according to the
tranquiflat fecond Expofition of the whole verle concerning the opprefied
Cfc.mifiros af- or afflicted godly, if God will give them quietnefs, -who ean give
^.a^ouism- them trouble ? And the latter part of the verfe, of Oppreliors,
am abfondit *f J 3 ' hidcthh'ts face from mcitd and MJ*ftmen y who can behold
faciem ( fc. ab him ?
improbu) quis Further, Seme who take this fence, do not underftand it as an
contemplabi- a & G f God hiding his own face, but as an act of God hiding the
^Imrobo*' face of ^ e vv ^ cked Oppreflor ; as if it had been faid, when God
run averfanti h'^eth a wicked mans face ^and wraps him up as a condemned man^oz
Deo aufit obji- when, by the command of the Magiftrare, after his legal tryal his
j?cT(?..Jua. face is covered,being ready to feal the warrant for his execution ;
(Hamans face was covered as foon as the Kings word went out
againft him) then who can behold him ? Some infift much upon
this interpretation, in allufion to the cuftome @f thofe times, when
condemned malefactors had their faces covered ; and indeed,
when God wraps up the oppreflors face as a condemned man,»/w
can behold him, that is, who can hold up his face againft God, or
refitt him in this work of juftice. But I intend not toprofecute
the perfonal confederation of the Text under thefe diftinct noti-
ons, but ("hall only take up the general fence ; when he giveth
quiet nefs to a man, who can make trouble ? and -when he htdeth his
face from a man, who can behold him ? I fhall only adde Mafter
Broughtons glofs upon the whole verfe ; when for the poor he kills
the mighty, none can flay him ; and when he hideth his favour , none
can findeit.
Hence Obferve.
Fir ft, The quiet nefs or peace of any man y of every man y u of the
Lord.
If God will have a wicked man live in quietnefs, fo it fhall be,
and God hath given, and doth often give them quietnefs. I have
feen the wicked in great power, and fpread'wghmf elf like a green
Bay tree, (Pfal. 37. 35^ David fpake this from a good witnefs,
the fight of his eye : I (faith he). have feen the wicked in much
outward.
(Chap. 34. An Expofttion upon the Bot)^ of J B. Verf.29. 749
outward pomp and fplendour, and as the outward peace and qui-
etnefs, pomp and fplendour of the wicked is from God, fo alio is
both the outward and inward peace of any godly man.
Firft, The outward peace, or the peace of a godly man in his
outward eftate, is of the Lord, (Pfal.q.%.) I will both lay me
down in peace and fleep, for thou only make ft me to dwell in fifety ;
that is, thou O Lord wilt watch over me in the night, and not buf-
fer me to be furprized by any fudden danger, and therefore 1 will
quietly repofe my felf upon thy gracious promifes, and rhrow off
thofe cares and tears, which as thorns in the pillow, would not
fufter me to reft,when I lye down in my bed:theLord is my fafety,
even the reft of my body. In the 5th chapter of this book (ver.
23, 24.) E/ip/w*. telleth us, howtheLord fecures the outward
condition of a good man, and gives him fuch quietnefc, that even
the very beafls of the earth fhall be in league, and the ft ones of the
field at peace withhin?^ and he (hall know (or be aflured) that his
tabernacle fhall be in peace.
Secondly, The inward peace, the foul peace,the fpiritual peace
of a godly man is much more from the Lord ,(John 14. 27.) Peace
I leave with you, my peace I give unto you, not as the world giveth,
f 9 give I unto you ; as if Christ had faid, I will not deal with you
after the rate of the world, that is, either deceitfully and falfly,
or'rigoroufly and unjuftly ; I will not give you fuch meafure as
the world gives you, nor in fuch a manner ; I give you my peace,
therefore let not your hearts be trmbled, neither be you afraid :
what -ever outward trouble the world can give you, be not afraid
of it before it cometh, nor troubled at it when 'tis come, I will
give you inward peace in the midft of all your troubles. Chrift
invites the weary and the heavie laden to come to him, with this
promife, I will give you reft, (Matth. 11. 29.) foul-reft he mean-
eth ; that Tide or name of Chnt\,Shiloh, (Gen.49.10. The Scep-
ter fhall not depart frcm Judah, until Sh'rfoh come) fignifies tranqui-
lity, peace, and reft ; As JefusChrift hath bought cur peace and
reft with his blood, fo he bears it in his name. The fountain of
our foul-peace is the heart of the father, Grace a-<d Peace from
(jod the Father, &c. (Col. 1.1,2. 1 Thejf. 1. 1.) The purcrnfe
or price of this peace, is the blood of the Son, ( Col. 1.22.) He
bath made our peace through the blood of his Crofs : Our peace coik
dear, it coft blood, and that the blood of the Son of God. The
convey-
■+
750 Chap. 34. An Expofition ttfon the Bdo/^ of Job. Verf.29.
conveyance of this peace is made by the holy Spirit ; he is fenc
to bring the good tydings of peace unto believers : the Spine
fpeaks peace from God,and wimefieth with our fpirits,that we are
ac peace with God. And as this peace is at firft from God the Fa-
ther as the fountain of it, & from God the Son as the Purchafer of
it, and from God the holy Ghoft as the Speaker of it;fo the conti-
nuing and renewing of this peace is from the fame God. He efta-
biifheth and fetlech the heart in that peace which he hath given,
and he reftorerb that peace when at any time we have loft it> and
the heanisunfetled. David's foul being unquiet, and his peace
ravell'd after his fin, he addrefled to God for the renewing of it,
( Pj'al. 51. 12.) Reftore tome the joy efthyfalvation. David peti-
tioned the reftoring of his peace, while he petitioned the refto-
ring of his joy : 'tis pofTible to have peace without joy, but there
can be no joy in that foul, which hath not firft attained to peace.
We muff wait upon God both for the reftoring of our peace when
it is departed, and for the continuance of it when it is enjoyed.
When hegiveth quietness to a man,either as to foul,or body,or both,
who can make trouble ?
Note, Secondly.
The qnietnefs or peace which God beftows upon any person is *m
invincible, an infuper able peace andqwetnefs, as to all that
this world can do, or he fuffer in this world.
If God will give a quiet outward eftate, no man can difturb ir;
when God <»ave lob outward quietnefs, what a mighty man was
he ? how did he flourish ? Nor could any break his outward
peace ; Satan confeft it in the firft chapter, Thou haft made n.
hedge about him, and about his houfe, and about all that he hath, on
every fide; there is not the leaft gap open, no nor ftake loofned
in his hedge, who can touch him ? who can come at him ? I can-
not touch him, Sabeans and Chaldeans cannot touch him. While
the Lord giveth and guardeth our outward peace, it is inviolable.
And as to our fpi ritual peace, if the Lord fpeak ir, who or what
can trouble the foul ?
' Firfr, The afflictions, tribulations,and vexations which we meet
with in the world,cannot trouble this inward peace ; while ttorms
are withoiitjthe're will be a calm within; the foul may be at peace,
and
Chap. 34. An Expofition upon the BooJ^ef Job. Verf. 29. 751
and the confcience quiet, in the greateft vifible confufions. Let
the world turn about and overturn, let it fhake and break into a
thoufand pieces, this peace abides unfhaken, unbroken: let the
world rage in the heat either of war or perfecution, yet the heart
is ferene,fixt, and quiet, like Mount Zion, that cannot be remo-
ved. Cfarill tells hisDifcioles {John 16. 33.) 7 hefe things have
I / (token wtoyvH, that in me ye might have -peace ; (and in the fame
verfe he foretells them) In the world you fhall have tribulation :
as if he had faid, you fhall have a peace concurrent and contem-
porary with your tribulation ; trouble from the world fhall not
hinder the peace you have from me ; yea,my peace fhall conquer
the troubles you have in the world. Thus the Prophet tryum-
phed in believing, (Hab. 3. 17.) Though the labour of the Olive
fhouldfail^ and the Vine yeild no fruit, though there be no Calves in
the ft all, nor Sheep in the fold, &c. yet I will joy in the Lord, and
rejoyee in the God efmy falvatwn. To rejoyce in the Lord, is more
then to be quiet, or to have peace in the Lord. Joy is the exalta
tion ef peace, it is the mofi delicious fruit of peace : The worft of
worldly evils cannot defpoil us of the leaft purely fpiritual good,
much lefs of the greateft. Him wilt thou keep in perfect- peace ',
whofeminde is flayed on thee, (Ifa. 26. 3.) That's perfectly per-
fect to which nothing can be added, and from which norhing can
be taken away; yet that is truly perfect, to which though iom-
thing may be added, yet it cannot be either totally or finally ta-
ken away. Such is the foul-peace of true believers in this life,
and therefore a perfect peace.
Secondly, As outward tribulation cannot hinder the foul-peace
of a godly man, fo the policy, plots, and temptations of Satan
our arch-enemy cannot, yea his charges and moit fpiteful accusa-
tions fhall net. The great defigne of the devil, is, to deftroy and
devour fouls, his own condition being moft miferable, he at once
envies all thofe who are not in the fame condition, and attempts
to make them fo ; and when he fails in that attempt, the deftru-
&ion of fouls, yet he will not ceafe to attempt their molestation,-
and to trouble thofe whom he canno: utterly devour. Now, as
Satan cannot at all prevail in the former attempt, the deilroying
of fouls, fo he cannot wholly prevail in the latter, the troubling
of fouls. Hence that g -Han: challenge of the Apoftle, (Rom.
8, 33, 34.) F/ho fhall lay any thing to the charge ef Gsds elett ? t(
V.
75 2 Chap, 54. An Exfojition ttfon the Beok^of J © b Verf. 29.
is God that jttft'ificth : who is he that condemneth, it is Chrift that
dyed, y*a rather, that is rifen again , &C. As if he had laid, lee
aii the enemies of our fpiritual peace rife op and combine toge-
ther, they lliall not be able to condemn, that is, wholly to dif-
courage or difquiet the heart of a believer, he having received
(his quietus eft) reft and peace from God, in the juftification of
his perfon, and the pardon of his fins. Satan can do much, and
would do more (if his chain were lengthned,and he not retrain-
ed) to the trouble and moieftation of our fouls, there's not a godly
man living t"hould reft an hour in quiet for him, if he might have
his wiih or his will ; but becawfe God gives quietnefs to fome
believers, and will not have it f© much as ftirr'd, therefore Sa-
tan cannot make any trouble at all in their fouls, but they live in
the conftant light of God's countenance, and in the joy of the
holy Ghoft. And becaufe the quietnefs which every believer hath
is the gift of God through Jefus Chrift, who hath made their at-
tonement, and eftablifred their peace, through the blood of his
Crofs, therefore Satan cannot make any fuch trouble in any of
their fouls, as fhall for ever deftroy their peace, or diffolve their
quietnefs, though for many reafons, all fervinghis glory, and
their good, God fuffereth fatan many times,pofIibly for a long time
to entangle and interrupt it. Temptations to the committing of
fin, and accufations or charges about fin committed, may exceed-
ingly hinder and thake the peace of a believer; but, as the fins
to which he is tempted cannot hurt his peace, when fee refifts and
overcomes rhem, fo the fins into which he falleth through tem-
ptation, cannot deftroy his peace, becaufe thofe fins ftiall cer-
tainly be deftroyed both by repentance and pardon.
Thirdly, The thunders of the Law cannot take away the peace
of that foule, to whom God giveth quietnefs. Chrift having in
his owne perfon fullfilled the Law for beleevers , both doing the
duty,and enduring the penalty of it, he hath delivered them from
the terror and curfe of the Law , himfelfe having been made a
curfe for them( Gal: 3. 1 3.) So then if neither tribulations nor
temptations, nor the terrors of the Law can make trouble, where
God giveth quietnefs ; we may conclude, nothing can.
There is a double Consideration upon bo:h which, we may de-
monftrate,thatif God giveth quietnefs,either outward or inward,
cone can snake trouble.
Firft,
Chap. 34. An Expofition upon the Book^of ] o b. Verf. 29. 752
Firft , Becaufe, as God is foveraigne and fo may dilpofe peace
and quietnefs, to whom he pleafeth, or at his pleafure, when he
will, or to whom he will ; Co he hath an all-iuflkiency to main-
taineandconfirme,topreferve and protect the oucward peace
of any man, againft all the powers of this world ; and the inward
peace of a godly man againft all the powers of hell , againft the
terrors of the Law, and che accufations whether of Satan or of his
owne Confcience.
Secondly , None can deftroy the peace of a godly man , be-
caufe it is a perfect peace, as was fhewed before from that pro-
mile in the Prophet ( I fa: 26.3.) Him wilt thou keepe in perfetb
yeace whofe mind isfiajed on f/>w.For,being a perfect peace it will
notdecayofitfelfe ; and becaufe 'tis perfect God will neither
deftroy it himlelfe, nor fuffer any elfe to deftroy it. Marke ths
perf eft man (faith JD*wW, Pial: 37. 37.) and behold the upright \
for the end of that man is pace. He is a perfect man whofe end is
peace, and that is perfect peace which holds to the end, or which
lhall never end. The peace which God giveth is perfect j Firft,
becaufe 'tis eftablifhed upon perfect righteoufnefle , the rtghte-
oufnejfe of God. That righteoufnefle which is the roote of our
peace is called the righteoufnefle of God,both becaufe God hath
appoynted it , and becaufe God hath wrought it. Jefus Chrift
Cjod-man is the Lord our righteoufnefle, and the Prince of our
peace ; or as the Apoftle exprefleth it (Heb: 7. 1,2.) He is Mel-
chifedeC) being by interpretation King of righteoufneffe , and after
that alfo King of Salcm y which is King of peace. (Ifa. 32.17.) Th*
work^of righteoufneffe is peace y and the fruit of it is efuietneffe and af-
fnrance for ever. Righteoufnefle is fuch a foundation of peace, as
cannot be fhaken , and therefore that peace which is built upon
it cannot be utterly overthrowne, how much foever it may be
fhaken.
Secondly , 'Tis a perfect peace, becaufe it was obtained by an
abfolute victory over all the enemies of it. That people muft
needs be in perfect peace who have got a perfect conqueft over
all their enemies, and have got their oppofers under their feet.
Now the fpirituall peace which God giveth his people, arifeth
from a perfect conqueft over all their enemies. Firft, the world
is perfectly conquered by Chrift {John 16. % 3 .) Be of good cheare^
I have overcome the world. Secondly, the Devill is perfectly con;
D d d d d quered
-h
754 Chap. 34' M Expofition upon the Bool^of ] o n. Verf.sp.
quered by Chriil ( Heb: 2. 14.) He hath deflrojedhim that had
the power of death, that is, the j)eviU. He-is more then conquered
who is deftroyed ; Chrift hath deftroyed the Devill, who is the
deftroyer, though not as to his being, though not as to his will to
deftroy, yec as to his power to deftroy thoie whom he hath re-
deemed, and will eternally fave. Thirdly, Chrift hath alio per-
fectly conquered the Law (not by deftroying but) by fullrilling it.
Chril 1 was above all that the Law required or commanded, and fo
he did at once freely fubmit to it, and fully ( as to any hindrance
of a believers peace ) fubdue it, he holdeth it under him as well
as he was made under it. And he was contented for that very rea-
fon to be made under the Law , that he might hold it under him,
and that we might not be under ( the dread of) the Law (though
we muft walke and worke by the rule of it ) but under grace.
'Tis matter of itrong confolacion to poore ibules, that when the
Lord giveth qmetnefs none can ntakj trouble. And hence we alio
leame, that all the breaches which are made upon the peace of
the people of God, are from God himfelfe. As rhofe breaches
are meritorioufly from themfelves, fo efficiently from God him-
felfe ; till he breaks their peace none can.-
Thirdly , From the fecond branch , when he hideth his face,
who then can beheld hint ? This being applicable to a (ingle perfon
as well as the former.
Obferve.
G ed fometimes clouds his face from his owne fervants, and chil-
dren.
Thefe words, When he hideth his face, fuppofe that God fome-
titr.es doth fo, and the Scripture elfe-where teftifies that God
hath often done fo ; Cjodhath Icvealwayes in his heart towards his
children, but he hath not alwayes favour in his face towards them -
his appearances are not alwayes the appearances of a friend, he
may appeare angry, and ttirne away his face as if he would not be
fpoken wirh. Of this we find frequent complaints in Scripture ;
and I might fpeake much to this poynt , but 1 have already met
with it ( Chap: 1 3. 24. ) and therefore I pafle from it.
Only from the connexion of thefe words , when he hideth h's
face, who can behold him ?
No:<*
Gfeap. 34. An Exyefitio* ufon the Bo&k^ef J B. Verf.29. 75 j
■ — — — ■ *
Note.
7 he hi ding of Gods face^ or the vayling of his favour is exceed-
ing grievous unto any perfon.
When he doth ir, who can behold him ? This manner ©f fpeak-
ing doth not only hold out, that if God will hide his face no man
can fee him, or know him ; for God is a fecrec to all men untill
he is pleafed to reveale himfelfe ; yea all the truths of che Gof-
pel are fecrets, and myfteries, till C*od is pleafed to reveale them
and make them knowne ( Math: i 1 . 2 5. ) Father I tha>\ thee
( faith Chrift) that thou haft hid thefe things from the wife and pru-
dent, and haft revealed them unto babes ; that is , thou haft not 0-
pened them to the wifeft, &c. ( there needs no other hiding of
them from the wifeft of men,than a forbearance to open them)buc
to the babes,who are (though weake,yet ) humble and teachable,
thou haft opened them , -and opened their eyes and hearts to fee
and receive them.This fpeech holds out not only this truth, thac
when God doth not reveale himfelfe, no man can know him or
any thing of his minde, or that>neirher his nature, or his will are
knowne but by fome way of revelation ; but this forme of fpeak-
ing ( who can behold him ? ) plainly tells us, that if God hideth
his favour,he is fo terrible,that none can have the boldnefs or cou-
rage to behold him. For the hiding of his face, implyeth an ap-
pearance of anger and difpleafure ; and when he is angry , who
can behold him ? If the children of I frael could not ftedfaftly behold
the face of Mofes for the glory of his countenance , as the Apoftle
fpeakes ( 2 Cor: 3. 7. J furely then no man can ftedfaftly be-
hold the face of God when his countenance is filled with wrath.
Some faid to Chrift ( John 14. 8. ) Shew us the Father and itfuf-
ficeth ; that is, reveale to us the love and good will of the Fa:her,
and that will fatisfie us, that will fill up all the defires and long-
ings oiour foules ; we fball have nothing more to wifh for , no-
thing more to look after ,if thou wilt but fhew us the father.Now,
on the other fide, if the Father will not fhew himfelfe, if the Fa-
ther will hide himfelfe from the foule , what then can fuffice ?
what can comfort ? where is our refuge or reft ? As when Cjod u~, 3 .„
quiet and favourable to us, he can make all things favourable *ndj eHf m j*
quiet to us-, So, if God be difpleafed, nothing can be pleafing eolat omnia.' '
a foule that is fenfible of his difpleafure. A believer loofes not
D d d d z only
756 Chap. 34. An Expofition upon the 3oo\^ of J © b. Verf.25>.
m*-
only the joy and triumph of his faith , but bis very peace, he is
not only in a dark, but in a difturb'd condition, not knowing
where to repofe himfelfe, or reft his head, when God hideth his
face.
Take this inference from it.
If the hiding of Gods face be fo terrible, then'take heed of pro*
voting him to hide his face*
For though we are not tenants at will for our peace in- refe-
rence unto the world, in reference to men , in reference to de-
vills ; yet we are only tenants at will for our peace in reference
unto Gsd. He can take away our peace ;and he doth ufr.ally con-
tinue our peace , only fo long as we behave our felves well.
As fome have Letters Patents for great offices which run in that
tenour ; They (ball enjoy them ( quam diu ie bene getteiint ) at
long at they carry themfelvesweli ; but upon default or male-ad-
miniftration they may be turned out ©f all ; io I fay , though we
are not at the will of the world, nor of any creature, for the hold-
ing ©four peace, yet we are at the will of God for it. And as he.
fometimes meerly out of prerogative hideth his face ( as was
(hewed Job 1 3. 24. ) that he may try what a foule will doe in a
dark condition, and that he may declare what the ftrength of his
invifible grace can doe when nothing is vifibIe,no not any the leaft.
rayorfoine of favour from himfelfe to fupport and comfort the
foule, I fay, though God doth thus in a prerogative way fome-
times hide his face ) yet ufually he doth it not,but upon lime de-
fault in us,efpecially our neglect of him ; when we regard not the
face of God, and grow flight as to our valuation* of his prefence,
then he withdraweth his prefence and vayles his face towards us;
and when we fall into any groile fin ( fuch was the cafe of David,
ffal: 5 1 J God takes us upon default, and leaves us in a fad con-
dition, as he did David , who complained that even his bones
were Woken, and that he had loft the joy of his falvation, which
upon the renewing of his faith and repentance, he be«g'd earneft-
ly might be reftored to him, and 1: >.vas. Therefore if you would
tyepe the light of Gods (Countenance, keepe clofe to the light of Gods
Commandement. No marvaile ii we be under the hidings of the
face of God, when we are turning our backes upon God ! Sin is a
turning from Gcdj a turning our backs upon God ; and is it any
wonder
Chap. 34. An Exfofit'wK upon the BooJ^of J b. Verf. 29* 757
wonder if God tu me his face from finners ? Toturne our backe
upon God is the woril of a finfull condition , and to find God
turning his backe upon us, or hiding his face from us, is the vvorft
of a miferable condition. What can comfort us , when the God
of all confolation will not look upon us , unlefle in ctii-pleafure ?
What pleature ( but the pleafure of fin for a feafon, which end?,,
without repentance, in endlefle torment, what pleafure, I fay )
can that loule take in whom God taketh no pleafure,or with whom
he is not pleafed ? It is very fad with the foule , when we loofe
the fight of our owne graces ( fometrmes a gracious heart cannot
fee any worke of grace , nor perceive any workings of grace in
him, but thinks he hath no faith in God, n® love to God, no for-
row for fin, this is fad) but it is much more fad to loofe the
fight of the face of God , to have the favour of God withdrawne
from us. This made Jonah complaine {Qhap: 2. 4. ) I am caft
9ut of the fight of 'thine eyes ; he lookt upon himfelfe as an out-
caft, and then Jtnah thought himfelfe as call into the belly of hell
(v. 2.) When God hides his face from us,or will not vouchfafe us
a fight of his pleafed face, we are as in the belly of hell, as Jonah
bemoaned himfelfe. What is the glory and happineffe of heaven ?
Is it not the fight of the face of God ?. is it not the cleare viiiotv
and manifelhtion of God ? Glory is that eftate wherein God will
never once hide his face , nor look off from his glorified Saints,
no not one moment to all eternity. Now the happinefTe which we
have here, the heaven which we have upon earth confifts in this
alio ; when we live neere God by believing, and behold his face.;
by faich ; when God lifts up the light of his countenance upon us,
we are ( as it were ) lifted up from earth to heaven. As vifion in
heaven mil make us happy for ever, fo hidings on earth make as mi-
ferable for the time. And that which is the very hell of a godly
man upon earth, the worft hell, he can or (hall have, is this, when'
God hideth hi? face from him ; Therefore take heed you doe not
put the Lord upon withdrawing from, you through your default ;
This favour, the fhine or light of Gods face is continued or de-
nied to us, ufually upon thefe termes,. as we behave our felves
well or ill towards him.
J O B„
75$ Chap. 34- An Expedition upm, the Beol^of \ o*. Verf.30.
JOB. Chap. 34. Verf. 30.
That the hypocrite reigne not, left the people be en-
Inured'
Tl
i
iHzte words are the conclusion of Elihus difcourfe, about the
executions of divine Juftice, upon the ions of men ; And in
them we have two things • Firft, the power ; Secondly,the impar-
tiality of divine Juftice. God is fo powerfull, that he can pull
downe the Mighty, and he is fo impartiall that if there be cauie,
he will not fpare to dee it.
Or in the words we have to confider thefe three things.
Firft , The character of the perfon upon whom the juftice of
Cod is executed, The hypocrite.
Secondly , The Judgement it felfe , 'tis a ftop to his great-
neile, that he reigne not.
Thirdly , We have the grounds of this Judgement , which are
two-fold.
Firft, His wicked purpofe, againft the people ; He,if fuffered,
would lay fnares for the people.
Secondly , Gods gracious prote6tion of the people ; He will
not have the people enfnared.
That the hypocrite reigne not, left the people be en[nared.
q)H fgnificai what a hypocrite is, and what the importance of the original
Un^tfemw- wor< ^ 1S > ^ ere cran ^ ace ^ hypocrite, hath been opened from fame
autem vertitur °ther pallages in this booke. I ihall only fay thus much further,
typocrita. that the word imports, Firft, a filthy thing difguifed or cove-
red ; For a hypocrite is a filthy prophane perfon, under the co-
ver or difguife of holinefs. Our English word knave is neere in
found to this Hebrew word chanaph, and fome conceive 'tis de-
rived or taken from it. And to be fure, every hypocrite is a pro-
phane perfon, though all prophane perfons are not hypocrites ;
Some wicked and prophane ones care not who knoweth they are
fo ; yet very many who are indeed prophane and wicked cover
it, what they can, and ("hew that only whereof they have only a
fhew, fomewhat of godlinefle or of goodnefle.
Againe , There are hypocrites of two makes or ftraines ;
Firft,
Chap. 34. An Exf option npon the Boo\^ of j o ». Verf. 30. 759
Firft, Religious, or Church hypocrites. Secondly, State, or Ci-
vil hypocrites, and fomtimes thefe two are combined in one. 'Tis
pofliole for a man who pretends not to Religion, yet to be a hypo-
crite ; A Migiftrate, whether lupream or fubordinate, may offer
very fair for the profit and liberty of the people whom he govern-
eth, when he mindesnofuch thing, j yea, he may not only offer
fair for the good of a people, as to their outward profits and li-
berties, but as to the good of Religion, and the benefit of their
fouls, and yet minde no fuch thing ; we may take the hypocrice
in this Text, as twitted up, or compounded of both thele j The
State hypocrite and the Religious are fomtimes bound up logeiher.
That the Hypocrite
Reignenot.
Toreigneis thepriviledgeofSupream Powers; By me Kings
reigne, faith Wifdome, that is Chrift, (Trov. 8. 15.) and when
Faul law how high the Corinthians carryed it in fpirituats, he by
way of allufion tells them ( 1 Cor. 4. 8. )ye have reigned like Kings
without us ; ye are got (as ye fuppofe) to the top, and into the
very throne of Religion, and you think your felves able to manage
all difficulties, and can do well enough there without our help;
But to the Text.
This not reigning of the hypocrite may be taken two waves.
Fir ft, As a flop given him by the providence of God, from/n TlvCiD
getting up into the throne, or from getting the power of a Nation neregnat^iem
into his hands ; thus fomtimes God faith to the hypocrite, Thox 1 ] ls 8 atwnem
fhalt net r eigne, that is, thou (halt not exalt thy fell, though thou )^1^ noran
attempt it. e> in
Secondly, This not reigning may be taken for a ftop to the pro- ''VJp 1QQ
grefs of his power, when he ruth both attempted and attained ir; aty ojjendicul»
and that two waves, ei:her firftby taking him away from his ^cw-fi ml ] teY ut ™*
er ; orfecondly, by taking away his power from him ; ^^^^t/Llhtiaii-'
told Belfcaz,z,ar, while he minded him of the. greatnefs of his fa- CTU /£> poten-
cher Nebuchadnezzar (who rndall the world (upon the matter) tu,qui reges de
at his command) as alio of his fall from that greatnefs, (Dan. ^jhronofiwdz-
19, :o. ) Whom he would, he fetup ; and whom he would , he pat Jj cttu *$°?t'
down; but when his heart was lifted up, and his minde hardxed in cue ^ i netittm
■pride, he was dcpofed from his Kingly Throne, and thejtook^ his\ibereiab&i-
gloryfrom him : He wasdeoofed, or as the Chaldee hath it, (fo we w tyrannide.
putMerc.
j6o Chap. 34. An ExpoJitioH upon the BooJ^ of Job. Verf.30.
put in the margin) He was wade to come down from hk Trine el j
throre • cuher of chefe vvayes doth God (who is the King of kings,
and Lard of lords) when he pleafeth, put a flop to, or check the
progrefsof falfe hearted Princes,that have either got their power
by harteries and pretentions to that good which they intended
nor, or who exercife their power fo. That the hypocrite r eigne
Left the people be enfnared.
The root of the word here rendred toenfnare, fignifieth the
Spreading of a Net, or the fetting of a Grin, fuch as Fowlers and
Hunters make ufe of,to take Beafts or Birds with ; and thus God
himfelf fpake concerning his dealing with Babylon, (Jer. 50.24.)
/ have laid a fnarefor thee, and thou art alfo taken, O Babylon, and
thou vraft not aware ; litteral Babylon was a fnare to the people
•of God of old, and fo is myfticai Babylon at this day. The great
Hj/pscrlte^r Snare-fetter feigns in or over Babylon ; therefore faith
God, thou who haft fet fnar-es for my pestle, ihall be enfnared,
thon fliak be taken unawares, I have fet a fnare to catch and hold
thee fat*. When Elihn faith, left the people be enfnared, it feems
to intimate, that God will prevent the enfnaring of a people by
the hypocrite ; He fhallnot reigne, left the people 6e enfnared, ot
Jeft they fhould come into fnares/ There is another reading,which
gives the reafon from the fnares which the people have a I -eady
been entangled with, beeattfe of the fnare, or becaufe the people
have been enfnared, (therefore faith the Lord) let not the hypocrite
reigne ; thus God revengeth the peoples wrong, and doth )u(Kce
upon thofe that had fet fnares for them. So much for the general
fence of thefe words, and the opening of them.
There is a fecond reading of the whole verfe, which carryeth
the fence fomwhat another way, and yet may be of ufe, and yeild
us fome profitable confederations , but I thall not meddle with
that, till I have profecuted thofe obfervations which arife clearly
from our own reading.
The words in general hold forth the heart of God towards falfe
hearted men, he cannot abide them, nor will he naffer them long
to abide, efpecially not to abide in power and greatneffe j That
the hypocrite reigne not, left the people be enfntrcd.
Hence
Chap. 34. A* Expoftion upon the Bool^of J b. Verf. 30. 761
Hence Note. Firft,
A hypocrite u a person hated of Gad, and hurtful to men.
He is therefore hated of God,becauie hurtful to men. And there-
fore God is not pleafed he iiiould reign,either as to reign is taken.
ftri6tly,for the exercifing of Soveraign power;or,as to reign may be
taken largely, for the exercifingot any power, and living in the
height of profperity.For the clearing of this truth,that a hypocrite
is hated of God, Ithall (hew , tirlt the nature of an hypocrite ;
fecondly, give the diftinttions of hypocrites ; thirdly, make fome
difcoveries who is an hypocrite. To the
Firlt, An hypocrite in his general ftate or nature, is (as I may
fay) a wicked man in a. godly mans clothes • he hath an appearance
of holinefs, when there's nothing but wickednefs at the bottome.
There are two great parts of the hypocrites work, firft, to (hew
himfelf good, which he is not -, this is properly the work of fimu-
lation or feigning : fecondly ,to cover that real evil which he is or
doth : this is properly the work of dilfimulation 0: cloaking. The
hypocrite ftrives as much to appear what he is not, as not to ap-
pear what he is ; he makes a femblance of that purity which he
loves not, and he difl embleth that impurity which he loves and
lives in.
Secondly, Wemayconfider hypocrites under this diftin&ion.
Firft, there is a fimple hypocrite, who hath not the good which he
thinks and believes he hath ; thus every one that profefleth or na-
meth the name of Chrift, and is noc really converted, is an hypo-
crite ; becaufe he hath not that which he feems to have, yea,
which polTibly he verily believes he hath ; I may call luch a one;
(though it may feem a very ftrange exprelfion) a Jincere hypocrite ;
he doth no: intend to deceive other?, but is deceived himfelf,
becaufe he hath not the root of the matter in him,nor the pow-
er of godlinefs, though he brings forth fome feeming fruits of
godlinefs, and is much in the form of it. Such we may conceive
fhaddowed out to us by the foolilh* Virgins ; they made a pro-
felfion., they had their lamps, yea, theyJiad oyl in their lamps,
they did fomwhat which was considerable in the outward duties
of Chri(tianReligion,and they hoped to be accepted wich Chrift,
but they had m oyl in their vejfels irith their lamps, as the wife Vir-
ginshad, fMatth. 25. 4.)thatis,they had no grace in their hearts,
E e e e e nor
K q6% " Chap. 34. An Exfojition ttfon the Bool^of Job. Verf.3©.
nor did they rainde the getting of that till it was too late, (v. 10.)
buc fatished thcmfelves with that little oyle in their lamps to make
the bhze of an external profeffion. Snch as thefe are Ample hy-
pocrites being pleated with a (hell infiead of a kernel, and wich
a nV.ddow, neglecting the fubftance. Thefe hypocrites are in a
very depio- ;,ble condition; yet thefe are not the hypocrites which
1 intend in this poinr,o: have here to do with.
There are a fecond fort of hypocrites, commonly called grofs
hpecrites) fuch as hold that out which they know they have not,
fuch as know they have nothing in or of Religion, but i.he fhew of
it ; fuch as work by art, or with a kinde of force upon themfelves
in all the good they do, and duties they perform towards God,
and about the things of God. They do nothing as the Apoftle
faith Timothy did (Phi. 2. 20.) naturally ,. I have no manlike-
funded, who wiH naturally care for your ft ate. The word naturally
is not there oppofed wjpiritually y but to artificially, or to for-
cedly. What a fincere heart doth in the things of God, he doth
it naturally, that is, it floweth from an inward principle, it is not
forced from him, but the hypocrite dorh all as it were by a'kinde
of art or force upon himfelf. The Lord chargeth the Jews with
this kinde of hypocrifie, (Ifa. 58.2.) They feek^ me daylie, and de-
light to \*ow my wayesy as a Nation that did righteoufnefs ; that is,
they a<5ted with an appearing forwardnefs, like thofe who truly
delight to know my waves ; yet all this was but as a piece of art,
for as the Lord upbraided rhem (yerf 3,4.) they really kept their
fins, and walkt in their own wayes of opprelTion, ftrife, and de-
bate ; yea they made all that noife about hmmbling themfelves,
that they might the more undifcernedly/w/V? others with the fift
*/ w.ckednefs : and therefore faith the Lord (^.5.) Is it fuch a
faft that I have chofen^ a day for a man to afffiZk his foul , &c. and
then for many dayes to afflict both the fouls and bodies of his bre-
thren ? or to abftain a day from meat, and glut himfelf with
fin? That's the ftrain of the hypocrite, he (as I may fay) main-
tains and drives two trades, he hath a trade for God, and the
wayes of God , and he hath a trade for fin, and the wayes of
wickednefs ; this is his courfe,f Jer. 12.2.) Thsa art neer in their
mouth, but far from their reins ; they fpeak of thee,but they have
nodefiresto thee, no arfe&ions for thee, thou art far enough
from their reins ; they act a part in Religion,but they neither par-
take of Religion, nor with it. Thirdly,
Chap. 34. An Exfofitton upon the Bool^of Job. Verf. 30. - 763
Thirdly, There are others, who befides that they are grofs hy-
pocrites,may alfo be called defigningor f lotting hypocrites -Jot trhey
that ferve God with a referve,zs to any (in or by-way,ufually ferve
feim with a defigne, or for an end of their own. Chrift (Matth.
•2}. 14 ) fpeaking of grofs hypocrites,fuch as the Pharifees were,
faith, they devour widdows houfes,and in a pretence make long pray-
ers ; they pray long in a pretence, or under a pretence ; that is,
they have a plot or a defigne in prayer, they pray, not purely to
enjoy communion with God, nor purely to honour God ; but
they make ufe of prayer, and under pretence of that, do other
work. Chrift doth not there fpeakagainft, nor difparage long
prayers, as fome do, to the great reproach of the Spirit and gtace
of God, but he chargeth them with praying long in a pretence „•
pray heartily, and then pray as long as you will ; other due cir-
cumftances being obferved , the more you pray , the more is
Godpleafed. But whether prayers are long or fhorr, if done
in a pretence, or with a defigne to do mifchief to others, or only
to get fome worldly profit and advantage to our felves fas thofe
Pharifees prayed) they are an abomination to the Lord. '7/k not
the length of prayer, but the end of prayer which dlfcevers hypocrijie.
The prophet //W<*/> {chap, 3 2. 6.) gives us a defcription of this
grofs defigning hypocrite, The vile per [on will fpeakjvillany, and
his heart wilt work^ iniquity, to pralhce hypocrife, and to utter errsur
before the Lord : while the hypocrites heart worketh iniquity, his
tongue fpeaks villany ; not that all his words are villanous words,
for then he were not an hypocrite, bur. a profeft prophane perfon ;
but he isfaid to [peak villany, becaufe how pious, and fpecious,
and godly foever his difcou r fe is, yet he hath a villanous intent in
fpeaking, and his heart at the fame time is working iniquity, to
practice hypocrifie.
Now that I may a little more unmask this plotting hypocrite, I
will fhew you a fourfold plot or defigne, Which fuch hypocrites
have in their moft zealous profeffions of, and pretendings to Re-
ligion.
Firft, They defigne their own praife or eftimation among men,
Chrift makes this difcOvery in his Sermon upon the Mounr,.
{Matth, 6. 2. 5.) X>s not ai the hypocrites, for all they do, (whether
they give almes, or pray, or faft,) is not for the glory of God,
but that they may have glory of men, and be pointed at forcha-
E e e e e 2 ritable
764 Chap. 34. An Expofttion upon the Booh^ of J B. Verf.^Q.
ritable and holy perfons ; Praife orglery with men is the food of hy-
pocrifie. If the hypocrite have but an applaufe from, and accep-
tance with men, he doth not look after acceptance with God,
which above all things a hncere heart looketh after,and laboureth
for ) In this we labour (faith the Apoftle, 2 C 6r > 5-9-) tka whe-
ther prcfent or ah feat, we may be accepted of him ; that's the high-
eft ambition of a (uicere heart : but the hypocrites ambition is to
be accepted of, and to have praife among men ; and therefore
hypocrites are more troubled,if at any time they fail in expreiTmg
themfelves :o men, then becaufe (which they do at all times)
they fail and faulcer in their affections to God ; whereas he that
is fmcere and honeft with God, can bear it well enough though
he hath not fuch plaufible exprelfions towards men, becaufe he
knoweth his arfe&ions ft and right with God. That great Mace-
donian Alexander having run many hazards in war, turned him-
felf to his fouldiers, and faid, what fains have I taken, what dan-
gers have I undergone, only ts be praifed and cry ed up by you? As
many in their worldly actings aime only at their own praife, fo do
thisiort of hypocrites in their fpiritual and holy actings ; they
pray, and bear,and deal about their almes for applaufe with men.
What the Hiftorian writes of the Camelion, is rnoft true of them,
they live by the ayre, and are fed with the vapours of an earthly
praife.
Secondly, Others fmoftof all the mighty, of whom Elihu is
difcourfingj aft for God in the out-fide of Religion, to get an
opportunity of revenge upon men ; they put on a fair flhew of
godlinefs, that they may have a fairer advantage to let out their
malice, and vent their fpleen. When either a real or fuppofed
injury, fells upon an impotent and impatient fpirit ; malice will
provoke to give that back which charity teacheth to forgive. The
tyrannie of this palTion gives no reft to the difcontented foul ; all
methods fhall be ftudied, and ftratagems devifed to content ha-
tred by the comparing of revenge ; and when common projects
fail, the habit of zeal and religion lhall be put on, that the concei-
ved malice may be let out:Such a man will cloath himfelf with the
garments of piety, that he may cover the inftruments of cruelty,
anddoamifchief unfufpedted. Saul was a hypocite, and falfe
with God, yet how did he encourage David to follow the War,
and fight the Lord's battels againft the uncircumcifed Philiftines -,
(iSam*
Chap. 34. An Expojkiox upon the BooJ^ef Job. Verf. 30. 7" '
(1 Sam. 18. 1 7 .) whereas Saul (ought not the honour of God at
all, nor the overthrow of the Philiftines, fo much,as the overthrow
of David ; his intent was to take his own revenge upon David y
rarher then Gods revenge on themrfor he hoped David would one
time or other over-ad his valour againft the Philiftine 1 ', and lofe
his life, to win honour and reputation. How religioufiy did Abner
(who was a great Prince as David called him J urge the promife
of God to make David King, (2 Sam. 3.18.) and yet 'tis plain
in the Text, that his cefigne was to revenge himfelf upon Ijh&&-
(1:etb,w\\o had putf as he thought)an affront upon him,rather then
to be inftrumental for the fulfilling of the proaiife of God to Da-
vid. Jezebel a great Queen proclaimed a Fart ("which is one of
the high eft acts of Religion) while her purpofe was only to get an
opportunity to feaft her felt upon the deftru&ion of Naboth-, and
to drink his innocent blood. Herod a King ( Matth. 2. 8.) defi-
red to have the young childe Chrift, that he might come and tvor-
fhlp him , but his defigne was to murder him ; and becauie he
could not have his will to kill him alone, he refolved to kill him
in the multitude, commanding all the infants of fach an age to be
flain, left he fhould efcape. We Ijave a fad inftance of this in
two of thePatriarcks,(<jf«.34.)I do not fay they were hypocrites,
but,I fay, they acted a high ftrain of hypocriiie, and put on a
religious pretence for the compalTing of revenge. D:nah r Jacobs
daughter being deflowred by Shechem, he fued to have her for
his wife, and would wipe off the ftain of his luft by a legal marri-
age ; ©Id Hamor pleaded for his fon, and Jacob was willing e-
nough ('tis like) to falve the credit of his daughter j but the tons
06 Jacob anfwered Shechem and Hamor his father deceitfully (v.
13.) and they faid, we cannot match with you, except you be ci:-
cumcifed, and fo become Profelytesto our Religion. If Shed: em
will be of their family, he muftbe of their faith ; they ftood not
upon their lifters joynture, the matter ftuck only upon a fcruple of
confcience. What argument of greater zeal for God could they
have given then this ? Yet while thefe religious words were in
their mouths,they had bloody fwo-ds in their hearts: And all this
pretence for circumcifion, was only that they might have an ad-
vantage, to come upon them in their forenefs and deftroy them *
which fas the holy ftory tells us) they feon after efrecled.
Thirdly, Hypocrites often defigne worldly gain, and ayme at
the
7 66 .Chap. ^4. An Evpoftion upon the Bool^of J o b i Verf. 30*
t he purfe more then at God in all their holy Cervices. Many take
up a profdfion of Religion, as ail men take up a Trade, that they
■may get a Living b) it", the Apoftle fpeaks of fuch (1 Tim. 6.5.)
who ..uxyote that gain is godlinefs ; whereas he faith (verf. 6.)
Gffdlinefs with covtc<. tment is great ga w y thty fay, Gam is godlinefs ;
And all they look at by their profelTion of godlinefs, is worldly
gain. Religion is often made (as the Apoftles word is, iTkeJf.
2. 5 .) a cloakj>f covet eufnefs ; and he profefleth in the fame place,
that in the dilpenlation of the Gofpel, he had not ufed his Mini-
ftery as fuch a cloak, God was his witnefs ; but there are many a-
gn&ift whom (though men cannot) yet their own confciences do',"
and God will witnefs, that their appearance in Religion is but the
hiding of, or a cloak for their covetoufnefs. Hamor and Shechem
ufed no other argument to perfwade their Citizens to take upon
them the leal of the Covenant, but only this, Shaft not their cat-
tel, and their fubfiance, and every beaft of theirs y be ours ? fGen.
34. -27.) And it feems the very mention of their own emolument
overcame them ; they thought it a bargain well made, to fell a
little of their blood at to high a rate, and to exchange their fore-
skins for fo many head of Cartel. And hence it is, that among
thofe feven forts of Pharifees collected out of the Talmud, the
fiilf are called Pharifa; Shechemitx, receiving (it feems) both
their Order and Denomination from thefe Shechemites, becaufe
as they turned Hebrewes, fo thefe became Pharifees upon the
hopes of worldly benefit.And fuch were thofe Pharifees in truth,
whatfoever their Title was, -who (as was touched before) devoured
middows heufesy and w a pretence made long prayers. As it is a very
great point of ungodlineis (prophanenefs indeed) to fay, what
profit' is there in ferving the Lord ? So it is grofs hypocrifie to take
up Religion meerly fo; profit ; there is profit, even worldly pro-
fit in Religion ; Godlinefs is profitable for aU things , ( 1 Tim. 4.8.)
and hath the promt fe of this life as well as oj that to come ; but wo
to tljofe that take it up defigning profit, and the filling either of
rheir t/urfes, or their bellies. Our Saviours Divine Spirit quick-
ly difcovered this carnal fpirit in his followers, (John 6. 16.) Te
feel^me not becaufe ye fare the jriracles, but becaufe ye did eat of the
loaves, and were filled ; Judas toll owed Chrift, bur rhe motive o£
it, was in the bag, (John 17. 6.) The zeal of Demetripu to his
Idol Diana, was kindled by as pure a fire as the zeal of thefe hy-
pocrites
Chap. 34. An Exfofmon upon the Book^ of Jo b. Verf.30. 767
pocrites to Jefus Chriff, (Atts iy. 24.) By this we get our living.
They know nothing of the life of Religion, who are religious on-
ly that they may live : If profit be the Loadftone of our profeifion,
our profeilion will never profit us ; for what fhall it profit a man
to gain the whole world by a profeiTioi of the name of Chrirt, if
keloie his own foul ? Sathan charged 'job with thisgrofs hypocri-
te, (ckaf. 1 . 5? .) 1)nh job fear God for nought ? as if he had laid,
job findes 'tis no lean bufinefs to be religious, and therefore no
wonder if he be found fo religious. Who would not do and be as
much as he in Religion, to have his fields full of Cattel, and his
folds full of Sheep, and his houfe full of Riches ? He knows well
enough which fide his bread is buttered on, what makes for his
profic ; all the account he makes of Religion is, that he perceives
by his books, and the inventory of his goods, that it turns every
year to a good account : Jobs flander is the juft charge of many,
they ufe Religion but as a (hiking horfe, co catch worldly riches.
Fourthly , The groffe hypocrite often defignes ,^hat which is
higher in the efteeme, and more taking upon the fpirits of many
then worldly riches, even worldly power, or to get very high, it
not uppermolt in the world. 'Tis no new thing for men to make
religion a ftayre to afcend the higheft roomes among men , or a
iiirrup to get into the faddle of honour, and when they have got
high enough , then downe with the ftayres, or 'tis no matter for
the ftirrup by which they afcended. Jehu was very zealous in
the caufe of God, and for refo-mation, but his defigne was for a
kingdome, or his owne exaltation ( 2 Kings 10. \6. ) he made a
noyfe of much piety, Come fee my z,ea/efor the Lord, yet ail was
but a piece of State-hypocrifie.His care in deftroying Ahabs houfe
and Baals Priefts ( according to the command of God ) was but
to pave the way to the throne. The fame way Abfolom was taking
to his fathers Crowne ; he told the people he was troubled that
they were no better governed , that they had no quicker dlfpatch
in their fuites and bufineffes ; he told his father he had made a
vovv, and defired the liberty of his abfence from Court, that he
might goe and performe it ; all he pretended was righ r eouir
and religion , yet he intended only to get an advantage to make
his party ftrong, that fohe might thraft his father out of the
throne , and get up himfelfe.. He feemed a Saint while he meant
to be a Traytor. The Hiftory of the Church reports ofjutia* the
AfofUt&-
76S Chap. 74. An Exfofit'ion upon' the Book^ of J g b. Verf.30.
Socrates Hift \Apfiate, that when his predeceflor ( being a Chriftian ) held the
EclejJjjh Empire, he highly pretended the profeflion of Chrift , and read
5 3 ' c ' r * a Goipel-Leilure in the Church of Nichomedia ; yet while he was
in fhew a Chriftian, and in hope an Emperour , he was in heart a
pagan. He faw the times ferved him not to act the pagan openly,
and therefore he lubtlely betooke himfelfe to his diiguife , and
peribnated the Chriftian, even in the mortified way of amona-
tin J) &l Ricke life,that he might fmooth his wa*y to the Empire.To which
7w wQKftnv having once attained, he prefently put off his difguife, and, to his
tw y £vZ%*' u tmo(t,difgraced andoppofed the name and faith of Chrift, which
«V«JWro. ne na< ^ formerly owned and profelfed.
TaniemJtmuU- Thus I have touch't upon the foure grand defignes of the
iionem profrjji- Groffe hypocrite : Firft, praife among all men ; Secondly,revenge
<m» chriftian* U p 011 f ome men . Thirdly, the gaine of worldly riches ; Fourthly,
?"socr ?ubi" t ' ie actammenc °f P°wer, dominion, and Greatnefs in the world.
fupra. ' Thefe are as the foure wheeles of Satans chariot, wherein he hur-
rieth thoufarRls to the land of darknefs,while they would be eftee-
med children of the light. Or fome one of thefe is as tke (pr/-
mum mobile ) firft mover ( of which Philofophers fpeake in their
doctrine of the heavens) carrying many with a rapt and violent
motion in the fpheare of religion, while they have in the Interim
a fecret undifcerned natural motion of their owne directly oppo-
iire to this, by which they hope at laft to fteale on faire and foftly
to their wifhed periods.
Having thus farre ihewed the clofe purpofes of the defigning
hypocrite, who is fo hatefull to God and hurtfull to man, I Oiall
a lictle difcover and unmaske his hypocrifie, by fhewing how we
may know him, how we may looke through thefe vayles and fee
his ugly face.
Defigning hypocrites are ufually. discovered thefe foure waves.
Firft , By their affectation to be feene and taken notice of ;
they that will have praife and glory with men , muft needs affeft
to be feene of men ; for no glory comes to man, from men , but
by what falls under the eye and obfervation of man. Jvb faith of
murderers ( Chap: 24. 13.) They are ofthofe that resell agahft
the light, they know net the wayes thereof nor abide in the paths
thereof. The murderer cannot endure the light either natural or
moral, becaufe that tells who he is, or what he hath been about.
The contrary, in one fenfe,is true of the hypocrite, he loveth the
light,
Chap. 34. An Expojition upon the Bsok^ of J B. Verf.30. 769
lighr, and will doe nothing willingly, but as he may be taken no-
tice of, and feene of men ; as for thofe acls or exercifes of reli-
gion, which are private retirements between God and his owns
ioule, he is a great ftranger to them, he cannot delight in them,
but any thing that may fall under publick obfervation, he can be
forward enough in. Chrift ( Math. 6. 5. ) gives us this plaine
difcovery of the hypocricall Pharilees ; 7 hey love to pray ftanding
in the Synagogues, and^in the corners of the ftreets, that they may
befeer.eofmen. This was fo much in Jehu's heart , that he could
not but blab it out with his tongue ( 2 Kings 10. ) Come fee my
z>eale j A falfe fire kindled his zeale,elfe he had not made fuch a
blaze. It was, infincere rotten-hearted Saul that fayd ( 1 Sam:
15. t 3 . ) Come thou blejfed of the Lord, / have performed the cem-
mandtment of the Ltrd ; he was his owne trumpeter, and would
needs tell the ftory of his doings himfelfe , though . he had done
his buhneffe to halves ; Come thon blejfed of the Lord, I have per-
formed the commandement of the Lord ; as if it would not ferve
him to doe his duty, unlefle Samuel had feene and taken notice
of him. Abraham gave proofe of the higheft act of faith that e-
ver was in the world, yet did Abraham fay, Come fee my faith f
tjMofes led the people of Ifrael forty yeares in the wilderneffe
through a feriesof vvonderfull tryalls and temptations,to the very
borders of Canaan ( which was one of the higheft fervices that e-
ver man undertook ) and was faithfnll in all his houfe (Heb: 4.2.)
yet did he fay, Come fee my fidelity ? fofhua victoriously expelled
the Cananites, and divided their land by lot among the tribes o£
Ifrael, yet did he fay , Come fee my fortitude ? We heare not a
word of any of their doings from thofe who were fincere. When
we fee men forward to invite the approbation of others by mak-
ing repons of their good deeds, it gives a ftrong argument of fuf-
picion,that they have done what they have done with a bad hearr,
or, that ( as it is fayd of Jehu ) they have not fought Cjod with all
their hearts.
But fome may object , Did not Samuel prochime his own in-
tegrity before all the people ( 1 Sam.- 12. 2. ) whofe oxehavel
taken ? or whofe affe have I taken ? or whom have 1 defrauded ?
whom have Iopprejfed ? or of whofe hand have I received any bribe.y
to blind mine eyes therewith ?
I anfwer ; Samuel fpake this to upbraid their ingratitude and
F f f f f dif-
770 " Chap. 34. An Exfojition uyon the Bool^of Job. Verf.3e.
diicontent, not to extoll fcis owne juiiice ; yea forne conceive
that he made this challenge,to give .Wa patterne how he ought:
to governe, rather then to commend his owne government. I find
the Apoflle Paul making large reports of his owne both doings
and it-rferings ( 2 Cor: 1 1 . ) But if we perufe that Chapter , we
fhall rind him hovering in a fufpence of doubts and feares , whe-
ther or no it were convenient or comely for him to doe fo. How
many preambles and Apologyes did he make before he fell di-
rectly upon that unpleafing fubjeft ? Would to Cod ye could beare
■with me in my folly ( faith he ) and indeed beare with me. And a-
gaine, I fpeake ( as it were ) feolifkly in this confidence of boafi'wg.
And yet all that he fpake was not to make a boaft of himfelfe,
but to vindicate his Apoftlefhip from unjuft and envious calum-
niations.
"lis moft certaine, He that 1% fincere defires not to be open,
but filemly fatisheth his icule with the confcience of doing his
duty, and takes more content, in knowing his own integrity, then
in knowing that o:hers know ir. Vertue loofeth nothing of her
value, in his efteeme, no nor of her luftre in his eye, becaule fhe
is hidden from the eyes of men. Like the earth ( in this poynt )
he keepes his richeft mineralls, and moft precious gems of grace
and goodnefs below in his bowells, or at the center of his heart,
and will not let them be feene, till a kind of neceflity diggsthem
out. When Mofes after his forty dayes neere acceiTe to and com-
munion with God in the Mount, perceived that his face did fliine
(Exod: 34. 3 3. ) he put a vayle upon it ; every true Mofes
whofe acquaintance and fiduciall familiarity with God , hath
ftampt upon him the impreffions of divine light, is fo farre from
affecting to dazzle the eyes of others with it, that he rather puts
a vayle of gracious modefty upon it ; and will nor let fo much as
the light of his good workes be feene, but as thereby ( in which
N cafe Chrift commands it ( Math: 5 . 1 6. ) He may glonfie hit fa-
ther which is in heaven. And herein a Chrifiian followeth the ex-
ample of Chrift , in whom though the Godhead dwelt bodily,
yet he rarely fhewed his divine power. And when once by a mi-
racle, he had made the blind fee, he alfo by command made them
dumbe concerning that miracle ( Math: 9. 30. ) See that no man
know it.lt was our Saviours counfel to all his folIowers(/J<f^.-^. 5.)
het not thy left hand know what thy right hand dethj and it was his
confo-
Chap. 34. An Exfofition upon the B.oj^of Job. Verf. 30. 771
confolation to them in the next words ; Tour father which feeth i»
fecret, himfelfe jhall reward ym openly ; yea ( which is a higher
confolation then that ) Himfelfe will be jour reward.
Secondly, As the designing hypocrite delires tobefeenein
doing good, or to have the good which he hath done feene ; fo he
is exceeding canfoiious and rigid towards thofe whom he lees fal-
ling into evil 1. Chrift gives this difcovery alio (Math: 7. t ) .)
Why beholdcji thou the mote that is in thy brothers eye^ but confide r „
eft not the beante that is m thine owne eye ; concluding at the 5th
vfirie ; Thou hypocrite (why do:h Chrifi call hirn hypocrite ? fure-
ly becaufe he was fo quick-lighted to fee a mote, that is,a fmaller
fault in his brothers eye , but tooke no notice of the beanie that
was in his owne eye ; a fpot upon his brothers coate,was cenfured
more by him, then his owne wallowing in the mire. I doe not fay
that the Patriarke Judah was an hypocrite, but, as thofe two orher
? atria fo 9 (o he acted one very groffe part of hypocrifie ( Gen- 3 g.
24. ) For he no fooner heard that Tamor was with childe,but he
cenfured, yeacondemn'd her prefemly to death ; Bring her forth
( fayd he ) and let her be burnt ; and ye: himfelfe was mere faulty
then Hie. How hard a Judge was he of that crime in another,
which wis principally his owne ? S<*#/had finned greatly ( 1 Sam.-
1 3. p. ) in offering facrifice before Samuel came, which was an
ufurpation of the Priefts office, and fo great a fin that Samuel told
him prefendy, Cjod would therefore rend the Kingdome from him .
yet he thought to put it erf with a (light excufe. But in the 1 4th
Chapter when Jonathan only offended againft a rafli command of
his ( putting a Curfe upon that people if any did eate befo-e the
going dorvne of the Sun ) he fentenced him to dea:h for ft. In the
8th of John, How fevere were the Pharifees to the woman taken
in Adultery , they haled her before Chrilt, and prefled the Law
that fhe iTiould be ftoned to death ; yer, when Chrilt fayd (v. 7.)
He that is -without fin among you, let him firfi cafi aflone at her,
they being convicted by their owne confcience, went out one by one.
We ought to reprove and not flatter fin in o:hers ; yet they who
are extreamely fevere againft a fin in others, ufually favour eirher
the fame or a worfe in themfelves. He that is fincere , pirtieth
others, as much as reproves them, and he reproves them , though
wi'h fharpnefs, yet with meeknefs, at once confideringh'wfelfe,
left he alfo be temmed ( Gal: 6. 1 . ) and bleffing GodT who hath
F f f f f 2 kept-
77 1 Chap. 34. An Expofition upon the Bcol^of J •. Verf^Oi
kept him in or from thefe temptations.
Thirdly , The uefigning hypocrite difcovers himfelfe by lay-
in° downe or departing from the profeffion of religion, when his
worldly ends are attained . Feined zeale cooles or abates, is lefle
and telle towards the things of God, as fuch zelots grow warmer
and wamer in their nefts, and find their carnal interefts more
and more ferved or feeured. 'Tis reported by a Popifh Author,
that a Fryar or Monke was obferved very preciie,and circumfpect
in all his wayes, hanging downe his head to the earth, very hum-
bly and devoutly, as if he meditated continually upon his morta-
lity, or returne to the earth ; who afterwards being chofen Abbot
or Governour of the Covent, grew very proud, high and infolent.
Some, wondring at this change of behaviour, tooke the boldnefs
to aske him the realon of it ; O, faid he , / was but faking the
kjyes of the Abbey, and now I have found them. Having gotten
what he fought for, he layd afide his ftrictnefs in religion, and
threw oflfhis vayle. WhenJV/?# that hypocrite was inhiswayto
theKingdome, how zealous was he ? yet no fooner fetled in ic,
but he was unfetled in rehgion,&turned Idolater,worfhipping the
Calves thatwere in Van and Bethel. When Julian had obtained
the Empire,he had done with Chrift,and gave all the. world a full
. argument againft himfelfe, that he was but a hypocrite in his for-
mer profelTion of Chriftianity. David was as zealous for God
and as holy when he was upon the throne,as when he kept Iheepe
upon the Mour.taines, as good when a princely traine followed
him, as when he followed the Ewes great with young. Mops was
as faithfull when he was the ruler of Ifrael, as when he was an ex-
ile in Midian. Jofeph was as gracious when he wore a chaine of
Gold, and had the power of all Egypt pUt into his hand, as when
himfelfe was a prifoner in Votiphers houfe, and the iron (chaines )
entred into his foule. I fear e God ( fayd he, Gen: 42. 1 8.) when
he had no man to feare. And when after his fathers death, his
brethren feared he would reckon with them for their old faults,
©r at leaf! be carelelfe of and unkind to them , who had been fo
ankind and cruel to him , yet he would doe them nothing but
kindnefles and courtefies , and thereof bid them be confident
{Gen: 50. 21.)
Fourthly, As fucceffe difcovereth fome hypocrites, fo the
rcofle difcovereth many more. The hypocrite will run from his
colours
Ghap. 34. An Expoftion upon the BooJ^ of j o *. Verf. 30. 773
-y-
colours when he comes to the battel, or feeth he muft either quit
the truths of God, or his owne peace. If once he finderh that he
cannot thrive by religion, he will meddle no more with it. There
is a generation who will appeare no further for truth, then ferves
their owne turne ; and when they fee they cannot ferve that, by
holding the truth, they will neither hold nor profefle it any long-
er. They will venter no further in fuch matters, then they may
make a faire retreate, if they fee themfelves in danger, or cannoc
carry onne their owne interefts. Thus the fecond ground is de-
fcribed ( Math: 1 3. 20, 21. ) He that heareth tie word , and
anon with joy receiveth it ; yet hath he not roote in himfelfe, but du-
reth for a while, for when tribulation or perfection arifeth becaufe
of the word, by and by he is offended. He hath enough of the word,
when he feeth he cannot have that, and enough of the world too.
Many will get aboard the thip of the true Church in a calme,who
' if they fee the clouds gather , the ayre darken, the winds riling,
the ftorme coming, they dare not ride it out in an angry Sea, but
will be calling for the boate, and row to the next fhoare. Thefe
never purpofed to endure all winds and weathers, with the
Church of God ,. but hoped to be tranfported to the cape of their
-worldly good hspe , and wifhed for earthly haven. Their flight in-
terprets their intentr,md lifts them among designing hypocrites.
The houfe founded on the fand, fheweth as faire in a faire day,as
that founded on a rocke ; But when the raine defcends , and the
flouds come, and the winds blow, you may distinguish it , by the
' down-fall. He was never more nor better then a meere out-fide
profefTor, who doth not hold faft his profetfton in a day of trouble
as wel as in a day of peace ; in the greatett diftreife, as vvel as in
the higheft fucceffe and triumph of the people of God in this
-world.
To fhut up this poynt and obfervation, I iTull only give three
or foure considerations, which may move all to rake heed of hy-
pocrite. Chrift faith ( Luke 12. 1. ) Beware of the Leven of the
Vharifees-vfhich is hypocrifie. As -Leven fovvres the whole' lump of
bread, fo do: h hypocrifie boih the perfons and conver fat ions of
thole who are infected with it.
Firft, Beware of hypecrifie, or of hiding what you are, for
what you are , doth alwayes appeare to God, though nor to men ;
^11 thing? are naked and manifeft nnto the eyes of him with whom
774 Chap. 34. An Exfoft'ion upon the Beoj^of ] b Verf. 30.
we have to doe (Heb:4. 13.) though we are painted over,
though we are cloaked, and hooded,and vizarded witfc pretences,
yet we are naked before the eye of God. And that was the argu-
ment with which God prefied Abraham to beware of hypocnlie
( Cjey;: 1 7. 1 . ) Wal^e before me and be thou perfect ; that is , re-
member thou art alwayes in my eye and (ight,therefore take heed
or falieneife and infincerity. We tile to lay , There is no halting
before a Crlple ; Criples know whether yours- be a fained or reali
lamenetle. O take heed of halting before God, he knoweth how
it is with you , he knoweth the temper of your foules , as wel
as the body. of your conventions ; he doth not only know what
you doe, but with whataimes, with what heart and purpofeyou
doe it. Paul fayd ( 1 Thef 2. 5. J We have not ufed a cloake
of cevetonfnejfe, God is mtneffe. As if he had fayd, God will quick-
ly fee through us, and find out our covetoulhefle , though we
cover it with never fo thicke or faire acloake of devotional pro-
feiHons.
Secondly , Confider, as the Lord fee.th through you , fo he
will make you throughly feene, he will make you knowne or un-
maske you before men onetime or other. Ashe will bring forth
the righteoufneffe of a godly man a>s the light (after it hath been long
hid under the darkneile of uncharitable fulpitions or falfeaccufa-
tions ) and his juft dealing as the noone day, Plal: 37. 6.) fo he will
bring forth the unrighteoufneife of a hypocrite as the light,and his
falie-dealing as the noone- day , though it have layne hid a while
under the cloake and faire colours of the moft pious femblances
and protections. God loves to uncafe hypocrites, becaufe he is
a God of truth ; and becaufe it magnifleth his truth, juftice, and
omnifcience to do fo. And he doth it many times, by letting them
fall into foule fins ; they make faire fhevvcs in religion , through
retraining grace, and as foone as that bridle of reftraining grace
is let loofe , that very fhew is gone, and they fhew plainly what
they are. The clofefl defigning hypocrites , often prove open Apo-
ftates ; and though fome may abide long, ( poffibly as long as they
live ) in this vaine fhew or forme of Godlinefs, without difcove-
ring their rottennefs, yet at laft their rottennefs fhall be difcove-
red : for as Solomon afliireth us ( Ecclef: 12. 14. ) God will bring
every worjre to Judgement, and every fecret thinv, whether it be good
w whether it be evill. Or as the Apoftle hath it, ( 1 Cer: 4. 5. )
He
Chap. 34. An Expofitwn upon the Bool^ »/ Job. • Verf.30. 775
He will difcover the fecrets of the heart, And, bring to light the hid-
den things of darkneffe ; which, what are they,, buc the hypocriti-
cal I deiignings of men ? We lay, -murder will out, and 'tis as true,
Hypccrijie will out. The Lord many times brings ic our to the
fhameef hypocrites in this life, and he will bring it out to the
cont'ufion of all their faces, in that great day, when the fecrets of
all hearts (lull be revealed.
Thirdly, Take heed of this defigning hypocrifie ; for as all
who continue in it fhali be discovered, 10 ufually they continue
in it; your plotting cunning hypocrites,are very rarely converted.
Simple hypocrites (in the notion toueht before) are often con-
verted ; all unconverted perfons that make any profeflion in re-
ligion are hypocrites, and many of them are fimple ones, they
hope all is well with them, and that they Have grace, though they
have it not, thefe are often converted, but grofs defigning hypo-
crites, of what rank or degree foever, are rarely converted. This
is it which Chrift faid to the Pharisees, (Matth. 21. 31.) Publi-
cans and Harlots enter into the Kingdome of heaven before you ;
Publicans were the worft fort of men, and harlots were the worlt
fort of women,yet thefe repented and received the Gofpel fooner
then the hypocritical Pharifees. The Evangelic made a like re-
port of them(L«%7. 29, 50.) ^All the people (that is, the com-
mon fort of people) that heard him, and the Publicans, iufttfied
Cod, being baptised with the baptifme of John, but the Pharifees
and Lawyers re;etled the counfel sf God againfl themfehe 's, being not
baptized of him ; yea, as Chrift fpeaks in the next words they
were piped to, but they would not dance ; they were wept to,
but they would not mourn. All thofe various difpenfations of the
GoSpel were fruitlefs to them; aenher a more pleafing nor a more
fevere Miniftery won any thing upon that generation of defigning
hypocrites.
Fourthly) confider, As hypocrites are hateful to God, fo God
will deal with them accordingly ; he will for ever feparae them
from his prefence, and cart them out of his fight. Abjpocrite
ha'.h a double minde, adivided heart; he is nor half enough for
God, (indeedhe is nothing at all for God J and he i.>tco much,
yea altogether for himfelf, and therefore he ihali have r.o hing ar
all of God, no: fo much as a fight of him. It is faid in the 1 $ £ h
oijob, The hypocrite fhall not come before him : Such as we hate,
we
776 Chap. 34. An Expofition upon the Bool^ef J B. Verf^c-
we cannon endure they fhould come in our fight : 'Tis a futable
judgement, that th&y who have fo often come before God with
fall's hearts, and mocked him with a feeming defire of being in
his pretence, fhould at lall be thruft fo: ever out of his prefence.
Tis the portion of an hypocrite to have no portion in God, of
whom he hath made fuch a boating profetfion. When the worii
of punirhments is fpoken of, it is called the hypocrites portion
( Math: 24. 5 1 . ) Give them their portion with hypocrites in the
Lake that bumes with fire and hrimftone. Hypocrites are fpoken
of as if they were the free- holders of hell , or as if all other finners
that fhall goe to hell were but as inmates, and they the grand te-
nants of hell. Confider how miferable a thing it is to be an hypo-
crite, if this be the portion of hypocrites, to have no portion in
God. And as they fliall not reigne at all in the glory of the next
world, fo they are fometimes check (faith the text) from reign-
ing in the glory of this world.
That the hypocrite reigne not.
Reigning, as was fhewed before, being ftri&Iy taken,is the ex-
ercife of fupreame power, and in a large fenfe<r.ay fignifie the ex-
ercife of any power, or a (late of great profperity.
Hence note, Secondly.
Hypocrites are high minded^ and looj^ after great things.
David was a king, he reigned over Ifrael, but it was not his
owne ambition, but the election of God,and his anointing, which
brought him to the throne. He could fay of himfelfe ( Pfal: 151.
1 . ) Lord my heart is not haughty , nor mine eyes lofty : neither doe
J exercife my felfe in great matters^ or in things too high for me.
Though David was high in his perfon and flate, yet his fpirit was
not high ; nor was his fpirit for high things, only God placed him
on high. But here we fee the hypocrite is climbing and getting
to the top of the ftaires, he is afcending even to the throne. Hy-
pocrites are proud of that nothing which they have and are in fpiri-
tualls , and they would have ally they would get high, they would fo
highefi in temporalis. There are two lufts which ufually reigne in
hypocrites, and both of them refpeft the world.
Firft , The luft of covetoufneffe, which is an inordinate defire
of getting and keeping the riches of this world. The Pharifeesall
the
Chap. 34. An E.xpofition upon the Bool^of Job. Vcrf. 30. 777
the Gofpel over are taxed for hypocrites ; and when Chrift had
preached that parable of the unjuft Steward, concluding with this
lentence, Te cannot [erve God and Mammon ; The Evangelift tel-
lethus (Lukf 16. 14. ) The Pharifees alfo who were covetstu %
heard all thefe things, and they derided him. Covetouineffe and
hypocrifie goe together ; They who have no true hungrings and
thirftings after the things of heaven, are moft hungry and thirfty
after earthly things. We finde Job in the 27th Chapter of this
Booke (y. 8.) fpeaking of the hypocrites gaine ; What is the hope
of the hypocrite, though he hath gained, when God taketh away his
foule ; which implyeth that the hypocrite is a great aimer ac
worldly gaine.
The fecond predominant lull of the hypocrite is, ambition , or
deftre of getting to the upper end of the world. Chrift chargeth
the hypocriticall Pharifees with this luft alfo ( Math: 13.6.
Mtrkjs. 2. 3|>. ) They love the uppertxoft roomes at feafis, and the
higheft feats in the Synagogues. They are all to be uppermoft,
they muft have the upperraoft roomes at feafts , and the higheft
feats in the Synagogue, both in Civill and Church-meetings, hy-
pocrites affected fuperiority, or,D/W^«-like, to have the pre-
heminence, and ( which was another fymptome of ambition )
they ( faith Chrift ) love greetings in the market place,and to be cal-
led Rabbi, Rabbi, which is a title of greatnefs and mafterfhip. Yea
many hypocrites would not only have the uppermoft feats at
feafts, and in the Synagogue?,but the very uppermoft feats in Na-
tions & Common- wealths;?^ fomet imes affect to be tljehead^who
are worfe then the tayle of all the people. There are hypocrites of all
ranks, and among all degrees of men, fome of low degree are in
a very high degree of hypocrifie ; There are hypocrites in raggs
and in ruffet, there are hypocrites alfo in fcarlet and in purple ;
hypocrifie may reigne in and among thofe that reigne. It is a
maxime which fome Princes have held out to all the vvorld,as the
rule of their reigning ; He that hnoweth not how to diffemble, §- u ; n ^ t ^r
knows nat how to reigne. Diflimulation is a great part of hypocrifie, fimuhre nef.it
there is diffimulati'on both as to the things of God, and the things «£*»*.
of men;Some if they knew not how to diffemble in both (at leaft)
with men, would nor believe that they knew how to rule over, or
governe men. Now as many who are great, and in power , make
little confcience to diffemble, or make ufe, of hypocrifie, to ca:rv
Go a {\r\
77^ Chap. 54. An Expofition upon the Boo\^ of J © b. Verf.g©.
on their government, and fecure themfelves ; fo moft hypocrites
have a mind, and will uie all meanes ( not forbearing thofe which
are bad enough ) to get into power, and make themfelves grear.
The fpirit of hypocrifie is an afpiring {pirir.
Againe , Elihu faith, That the hypocrite r eigne not, I eft the pec-
fle be enfnared ; here's not one word of the good government
or protection of the people, which fhould be the maine bufinefl'e
of thofe that reigne ; The text fpeaks only of fnares ; That the hy-
pocrite reign e not, left the people be enfnared.
Hence obferve ; Thirdly.
Hypocrites getting into porter ,doe either fecretly or openly wrong
and, epprejfe the people.
They lay fnares for them in ftead of being fhields to them.
Hypocrites in power, enfnare chiefly two wayes.
Firft, By their ill example, there is a great fnare in that ; Infe-
riors-are very apt to be formed up according to their mould and
Rtgk ai ex- manners who are above them ; the example of Kings and Princes
mplum xotu$ are feldome unconformed to by their Subjects. There is a great
conyoniw or- power in example, what is done perfwades, as wel as what is fpo-
• ken. And the errors of thofe that rule, become rules of error ; men
fin with a kind of authority, through the fins of thofe who are in
authority. Jeroboam made Ifrael to fin, not only by commanding
them to worfhip the Calves at Dan and Bethel, but by commend-
ing that Idolatous worfhip to them in his owne praciife and ex-
ample.
Secondly , They enfnare the people by finfull and bad Lawes •
The Prophet denounceth a woe diftinctly unto men of feverall
ranks and places (Hof- 5.1.) Heare ye thu,0 Friefts, and hearken
ye houfe of Ifrael y and give ye eare,0 houfe of the K'tng\\\Q directs his
ipeech, in that three-fold divifion ; Firft, to the Priefts • Second-
ly, to the body of the people \ Thirdly, and chiefly to the houfe
of the King , why to the houfe of the King ? Bee aufeje have been
afnareon Mixipah, and a net jpread upon Tabor. That Scripture
may be interpreted ; Firft, as an allufion to fuch as were wont to
hunt upon thofe mountaines ; Miz,pah and Tabor were famous
places for hunting, there they were wont to fet netts, and hy
fnares to catch their game ; now, faith the Prophet, ye have been
even like hunters fpreading netts and laying fnares, Nimrodis
called
Chap. 34. Ah Expofition upon the Bo&k^of J o b. Verf. 30. 779
called a mighty hunter before God ; He was a hunter of men more
then of wild beafts. Now, look what nets and (hares are to wild
beafts, the fame are linfull lawes to the conferences of honeft and
upright-hearted men. And it is wel conceived that the Prophet
there referrs to thofe ensnaring Lawes made by Jeroboam and the
fucceeding Princes in the Kingdome oilfrael, whereby they en-
deavoured to draw off the people of God from his true worfhip,
and vexed thofe who kept clofe to it. Secondly , feme expound
thofe words, Ye have been a fare on Miz,pah, and a net (pread up-
en Tabor, to fignifie their fetting fpies upon thofe mountaines to
watch and fo to give information, who went to the folemne feafts,
that fo they might be proceeded againft according to thofe en-
fnaring Laws. Which way foever we take it,'tis cleare,that Scrip-
ture reproves and threatens Judgement againft the Priefts and
Apoftatizing people of//r^/,complying with if not provoking the
the ruling powers to trouble thofe who could not digeft the Ido-
latrous worfhip fet up by Jeroboam at Van & Bethel, upon a poli-
tique coniideration, left the people going to Jerftfalem, fhould
fall off from him, and weaken the kingdome of Ifrael in his hand.
Another Prophet complained ( Mic: 6.16.) The Statutes ofOm-
rl are kept. Omrl was a king of Ifrael, a fuccefifor of Jeroboam both
in his power and hypocrifie, he alfo pretended a zeale for the
worfhip of God after his owne devifing, and therefore made en-
fnaring Statutes to entangle thofe that were fincere, and perfe-
vered in the true worfhip which the Statutes of God appoynred.
The Prophet fpeakes of a ftrange kind of bridle, or of a bridle u-
fed for an unufuall purpofe ( I fa. 30. 28. ) There fhall be a bridle
in the jawes of the people canfmg them to erre. A bridle is put up-
on the head ©f a horfe or mule, as David fpeaks ( Tfal: 32. 9. )
not to caufe either to erre or goe out of the way , but to keep
them in the way. 'Tis evident by the context of this Chapter, as
alfo by the exprelVe text of the 37^ Chapter ( v. 29. ) that this
bridle was the Lords power againft Senacharib and his hoft,
whereby as with a bridle in their jawes he diverted them from
their purpofe of befiedging Jerufalem. 'Tis a truth alfo (to which
we may warrantably enough apply thofe words of the Prophet in .
a way of allufion ) that good lawes are like a bridle in the jawes
of a people, the multitude or the moft would elfe be like head-
ftrong horfes, if authority did not keep them in. 'Tis a great mer-
O o o o 2 2 CV
780 " Chap. 34. An Expojition nfon the Book^of Job. Vert. 3©
cy when Laws are as a bridle to keep us from erring, but 'tis fad
when any Lawes are a bridle in the jawes of a people canjing them to
erre, or go out of the way of the Laws of God j fuch Laws are not
(which all Lawes fhould be J rules, but fnares. Such were the
Lawes oi Jeroboam, and the Scatutes of Omri in Ifrael of old ; and
what Nation is there that hath not had experience in one age, or
Other, of fuch Lawes as have been a bridle in their jawes caufing
them to erre, or a fnare to their fouls and confeiences ?
Fourthly, When Elihtt faith, That the hypocrite r eigne mt,lefl
the people be enfxared, he intends an zSl of divine wrath, upon hy-
pocrites, abufing their power to the hurt of the people.
Hence Note.
Cod is highly difpleafed with Princes and Magifirates when
they enfnare the people.
We read {I fa. 3. 1 2.) how the people of Ifrael were enfnared,
and how the Lord was highly difpleafed with thofe who did en-
fnare them. O my people , they which lead thee, canfe thee to erre.
And defiroy the way of thy paths. Thy Leaders miflead thee.There
are two forts of Leaders, Firft, Spiritual Leaders * the Minifters
and Preachers of the Word now, as of old the Priefts, Levites,
and Prophets, were Leaders of the people (and fomtimes pro-
ved their mifleaders, Jer. 2 3.1 3.) in Spirituals. Sec©ndly,There
areLeidersof the people in Civil things ; fuch are all Princes
and Magiftrates. We may underttand that Text in the Prophet
Jfaiah, of both thefe Leaders ; as if he had faid, Thy Prophets
andthyPrinees miflead thee,and eaufe thee to erre-, And therefore at
ver.14. of the fame chapter,God declareth his difpleafure againft
them, profefling that he would enter into judgement with the An-
events of his people , and the Princes thereof. The fame Prophet
Ifaiah (chap. 9. 16.) complains of the fame thing again; The
Leaders of thu people caufi them to erre, and they that are lead of
them are dejfroyed. The Hebrew is, they that blefs this people, (fo
we put it in the margin,) The Leaders of the people were fo
called, either becaufe it was a part of their office, to pronounce
the biefling upon the people ; or becaufe the falfe Prophets ufed
to footh up the people in their fins ; and (as another Prophet
hath it) to fow pillows under their elbows, as if they were in a
very bkffed condition, and fhould do well enough, notwkhftand-
ing
Chap. 34. An Expofition upon the Book. °f J © B. Verf.30. 78 1
ing all the damours of the true Prophets againft them. And fo the
latter words, they that are led of them, are futable to the former
in the Hebrew, being thus read in the margin, they that are called
tie fed of them ; that is, . declared or allured by them to be in the
right way, and fo fuch as fhould come to a bletfed end, though
indeed their end proved destruction. And if they who are mif-
led (or called bleifed) fall into deftru£ion,furely their mifleaders
(who call them blefled ) fhall not efcape. // the bhnde lead
the blinde, both fall into the ditch, (Matth. 15. 14J only the
blinde leader, ©r milleader, fhall fall deepeft into it.
Fifthly, Obferve.
^/ii God is difpleafed with the hypocrite when he ufeth his power
to enfnare the people, fo the Lord fomtimes puts him be fides
his power, or takfs his power from him,that he may no longer
enfnare the people.
The ultimate fcope of the place, is not only to fliew the Lord
difpleafed with the hypocrite, but difplacing him. When the
Prophet had fummon'd all forts, Priefts,and people, and the houfe
of the King, he addes, Judgement is towards you, becaufe ye have
beenafnareupon Miz,pah, (Hof. 5.1.) Thus as God pulls down
hypocrites, becaufe they are hateful to himfelf, fo becaufe they
are hurtful to others ; hurtful to their Civil Liberties, and world-
ly Interefts, over which God is tender ; hurtful alfo to their fpi-
pitual Liberties, and foul Interefts, over which God is more ten-
der. The Kings of Ifrael (who were very wicked, and did much
enfnare the people) went orf their Governments, moftof them,
very fpeedily, God did net let them reigne long ; yea,the whole
Kingdom of Ifrael (which had nat one good King) was diffolved
long before the Kingdom of Judah, which had many good Kings.
God did not fuffer the hypocritical Kings of Ifrael to hold their
power , but gave them into the hand of the King of Aflyria,
(2 Kings 1 7. 6.) becaufe (verf. 8.) they walked in the flatutes of
the heathen ', and of the Kings of Ifrael, which they had made.
From the whele verfe I would give one Note by way of Corro-
kry.
A hypocrite is of all per fans most unfit for pttblick fervice.
How unfit is he to have power in his band, who can ufe it no
better
782 Chap. ^4. An ExpofitlfiH upon the Book^ of Job. Verf.30.
better, then for the enfnaring of the people ? A hypocrite is of a
private fpiric, he is all for himfelf, and therefore mod unfit for
publick truft. We may fay of the hypocrite, as theProphec
{Ez(\. 1 5. 3.) of the Vine, Shall wood be taken thereof to do any
workj er y will men take a pin of it, to hang a veffel thereon ? No,
it is not fit for that mean purpofe or fervice, much lefs would a
man take a Vine ro hew a beam or a pillar for a houfe out of it.
Magiitrates are as pillars of the houfe,or like great beams,to hold
up and fatten all ; the hypocrite is fo far from being fit Timber to
make a pillar of the houfe, that he is not fit to make a pin to hang
a vellel on upon the wall. Power is never fo improperly employed as
in making fnares, and yet that's the ufual employment or improve-
ment which hypocrites, high or low, put it to.
Suiregaare * ^ave l ^ us ^ ar c P ene< ^ tne Text, and given thefe Note? from
facit bominsm i r > according to our reading ; yet before* I pafs from it, I fhall
typocritam minde you of another reading or verfion of this whole verfe,
propter offend!- which carryeth the fence quite into another channel. Thus
cuh populi. yv y (meaning God J maketh (or fuffereth at leaft) the hypocrite
Confl'ituens re* t0 rei ^ r,e -> bccaufe of the offences or fins of the people. The Chaldee
gem homimm Paraphrafe y the Septuagint, and Vulgar Latine agree in this, and
delator em pro- the dependance (for clearing of it) may be made out thus.
pterfeaniala Ellhn having {hewed in the 29th verfe, that if God give th qm-
Ch\A^ UJ °' etl!e fi> ^one can make trouble y and that if he kideth his face, none
Non Cunt its re- can behold him , whether it be done agamji a Nation, or againfi
pitgnantes ha amanonlj, proceeds in this verfe to fhew the juftice of God in
interpretation punirhing the people, by putting power into the hypocrites hand.
nes,quinum The learned ^/w<?r, I grant, is not fatisfied with this ren-
'/ZLlZ^l itfdrire, as not being; fo futable to the Grammatical conduction of
non Jtnit T>suf the Hebrew Text ; yet,holding the nrit, he makes this as a con-
diutiusregmre fequent of it ; confetfing that it may be taken in this fenfe ; That
hypocritam, the hypocrite reigne not who did once reigne, becaufe ofthejins of the
(erteahquan- p eo pi e . and fo it intimates the fins both of the Prince and peo-
enimrepesil P* e - Thus both readings correfpond, and are not repugnant but
iVjCT.Merl. fubfervient to each other. For if God fuflfer not the hypocrite
to reigne any longer, 'tis an argument that for a time he futfered
him to reigne for the fins of the people, that is, to be an inftru-
ment of his wrath and vengeance upon them for their fins. The
fame word fignifies both afnare, and fin ; a fnare fetby others,
and an offence or fin committed by our felves \ and well it may,
feeing
Chap. 34. An Expofition upon the BoeJ^of Job. Verf. 30. 783
feeing nothing doth more enfnare us then our own fins. And as
fome are led into fin by the fnares which others lay for them ; fo BanxsiW
very many by finning bring themielves into fnares: and ufually* 1 ^? 03 ^
when a people have entangled themielves in the fnares of ^ n ->^ r ° % <r ' / ^
God fets evil men at once to rule over them and entangle them ^ lcti Ast £.
with the fnares of thofe fuiterings which are molt proper to their Forts interpre-
ting tet pre^OO
And thus 'tis conceived Elihn anfwers thofe expoflulating dz- cur7t P ur ^ ij0 '
mands which Job puts (chap. 21.7.) Wherefore do the wicked live ? ^^//l"^
become old? yea, are mighty in fewer ? Here are three quelHons, -(^qq rfi-jena-
Firft, why do they live ? they are nor worthy to breathe. Se- refaciens.
condly, why become they old ? they deferve to be cut off in their Druf.
youth, and not to live out half their dayes. Thirdly, Why are'jppmft N*
they mighty? Why do they command all, who ufe their might-y"' ^"^""
only to domifchief ? Elihn anfwers thefe queftions in a word, pr 'opteTof-
God giveth power into the hands of evil men, becaufeof the finsfendicula po-
of the people. As if he had faid, if at anytime you fee the puli. Ham |Q
wicked in great power and profpericy, 'tis a figne the people arz e * iar }P ro P tef
very wicked, and God will punifh and fcourge them by the hands^ y flr *
of fuch for their wickednefs. Fo£it& to
This is a truth, and much is faid by fome Interpreters for the accipt,nere-
making of it out from the Text ; but taking it as 'tis given,I fhall gnet homo
only give you two Notes from it. hypocnta,
1 ■& * q m quidem reg-
Firft, Bad Trine es are fet up by thepcrmijfion, yea dlfpofuien ofiubat ob ojfen*
God. diculapopuli,
ut utriufque
He makes evil men to reigne. The fame power which brings & Regit &
wicked men into the world, fets wicked men high in the world. P°P ult de j^ un
It is of God that any wicked man hath a place in the world, and \t notem ' • erG *
is of God that any wicked man gets into the high places of the CuJm ^ ^ .
world. All the Kings of Ifrael from firft to laft were ftark naught, mines mfcun-
and very wicked, yet they were all of God's ferting up, though tur hu]w jufu
their own ambition, or the fatisfying of fome luff, put moft oi^ re S esecn - ,
them upon afpiring to get up. In the rirfr book of the Kings (chapJf? mn } l ? r \*F i
II. 29, 30, 51.) i/£hijah the Prophet finding Jeroboam (the fcti tempore ab z>
and vvorft of them) in the way, caught the new Garment thai masfu regnamur,
on him, and rent it 1 * to twelve pieces, and he faid unto jeyo6oam,ItincAt$.&
take thee ten p'eces; for thut faith the Lord,the God of Ifrad,foh.ld, 2 4'
JwHrcnd the Kfinqdmi out of the hand of Solomon ^and w'ai g'Veten
Tr'.hs
784 Chap. 54. An Exf option upon the BsoJ^of J o B 'Vcrf. $0»
Tribes to thee. This Jeroboam was fo bad a man, chat he was noc
content to fin alone, but madelfraeltofin ; yec even him did God
let up, and fenc a Prophet to him to tell him fo. How unholy
foever men are in their place, and how unjuft foever in the exer-
cife of their power, yet the holy and juft God (for reafons known
ro hunielf ) placed) them in power.
Secondly, Obferve.
God permits wickjd ^Princes to reigne, as a punt 'foment of the
reigning fins and rvickedneffes of the people „
The power of wicked Princes is the punifhment of a wicked
Qudam Yeges people. Some Princes and Magiftrates are given as a bleffing,for
adutihtatem ^ p rot ec"Uon, peace, and profit of a Nation, and for the exalta-
1 ^Jw&con- lion oi nghteoufnefs in it. Others are given as a curfe, for the
fervationem vexation, troub!e,and impoverishing of a Nation. The Lord takes
jufiitU qui- this fully upon himfelf, (Hof, I 3 . 1 1 . ) I gave them a King in mine
lam. autem ad ar ,g Cr ^ & c# Angry providences are the fruit ©f fin.God gave Saul
»ff;icOT vet ju- j n ar) g er) h e g ave Jeroboam and the reft of the Ifraelitifh Kings in
omnibus *qua- anger j and as he gave them in anger, fo he took them away in
liter fuperxeni- wrath. The fins both of Princes and people, produce mutual ill
me. Irene. 1. effects towards one another.
5. c. 25. Firft, The fins of the people are the caufe fomtimes why good
Princes are immaturely or fuddenly tal^n away from them. Joftah
that good King was removed very early for the fin otjudah; Pha-
raoh Necho had never (lain him, had not the people been unwor-
thy of him.Hence that of Solomon, (Prov.28.2J/0r the tranfgref-
fton of a land^many are the Princes thereof. -He means not (as 1 con-
ceive) many together,but many fucceflively, that is,good Princes
go quickly off the ftage one after another for the tranfgrelfion of
the people of the land; But (as it followeth in the fame verfe) by a
man of underftandirg (jr \non>ledg the ft ate thereof foal be prolonged.
OurTranflaters render thefe latter words in the tflural number (as
the margin hath \z)by men of under (landing ejr mfdomfoall they like-
wife be prolonged ; that' is, when there are many godly,wi r e,and un-
demanding men in a Nation, God bleffeth them with long-lived
and aged good Kings or Governours.
Secondly, Whole Nations or a people are fomtimes puniilied
£or the fins of their Princes, (Jer. 1 5. 4.) the Lord tells the Jew-
iih ftate he would bring all that evil upon them for the fin of
Manaffeh.
Chap. 34. 4* Expofkiou upm the Beol^of Job. Verf.30. 78 %
Manaffeh. The fins of Princes prove oftentimes the fufferings Regwn lapfm
ofthe people. As both by and for their goodnefs and vermes a J*"* popuhm
people arebiefled, lb by and for their evills, errors, and vices, ^jJ^^J 1 *
a people are endangered, yea fometimes ruined: When die Hczdfrrvamur ; its
©f a Kingdome or Common-wealth is ficke, the Body is feldome eorum errors
Well, periclitamur.
Thirdly, The fins of a people bring deduction both u P a "f^/^f~
their Princes and themfelves together, and wrap all up in one\^ \eipJbli<ce
ruinous heape, as Samuel threatned the people of lfrael ( 1 Sam: capite largui.
12. 1$.) Ifyeftill doe wickedly y ye fhali bedefiroyed both yon and do,
your King. He fpeakes not a word of any (in in their King, but
tells them that their wickednetTe may bring deftruction not only
up©n themfelves, but upon him alfo.
Fourthly , ( which is the poynt in hand ) the fins of a people
caufe the Lord to fee evili Princes over them. When once a peo-
ple refufe the fweet and eafie yoke of Chrift, or fay , we will not
have this man to rule over us y he in Judgement fends fuch to rule
over them,as (hall lay heavy yokes upon them indeed. God ufeth
fome Princes as his ftaff to fupport a people, and as his (Held to
defend a people , yea as his Sun to cheritli and influence them
with aboundance of mercies. He ufeth others only as his fword
to wound them, or as his fcourge to correct them for their fin. Vtewnfertct-
Seme are ablefling, others are an affliction to the people. An an- viUt b*c 9 ti-
cient Poet obferving the City wherein he lived, fwolne with va- fj^jj? 1 tte
uity, and bringing forth dayly many monftrous.births of pride, cJre&mTmt*
luxury, and oppremon, he could not forbeare to give his appre- U infolenti*.
henfion of the iflue in this elegant fancy ; This City ( faid he ) is v*fo*'
with child , and lam afraid it will bring forth portly ( and whac^ e ° 8n:
will it bring forth ? ) feme fever e correUor of jour evill infolencies. P f i °.
• „t ° / 1 \i 1 1 •£ • \ s • , » no cam tmbc-
When Phocas ( a cruel tyrant ) had got the Empire, and reigned, ratorem <mfc.
there was a good man, who prayed much, about him, and did e- taijhireffrm-
ven exportulate with God, why he would fet fuch a wretch as he/"' 71 <( J ' ««,?«"«
was over the Empire ; the ftory faith, he received this anfwer™" l ™enips-
from God ; I therefore fet him to governe, becaufe I could not finde Civ'fuh'rbit 9
a worfe. And I finde a like report of another , though in a lower nan ex cream
degree of power, yet in great power , wherein carrying himfelfe Epfcopuf,quod
very infolently, one fayd to him ; Why are you thus haughty <md^ nm 'facerdc-
high-minded, why fo proud of your power. God did not put yon into u V'. Si J e ^^ ^
thegwerment of this p/ace, beeauje you were worthy of it , but be- ^ iqm em ^
H h h h h caufe pfcopo. Anafh
— . '»
-j$6 Chap. 34. An Expofitton upon the Book^of Job. Verf.30
IX? ut quibufiii caafe we were worth)' to have a man of yoy.r wort hlefnefs fet over us,
^tanquam) ife ] earne d Moraliit treating of the righteous, though late ven-
faSi,'a7 fo- £ eance of God u P on men > hacil this P a{la o e ; G "t ( 'aith he )ttfetb
$nendum de a- f on,€ MiH ** tormentors to afflilt and punifh others. Which is verif-
his pa-nasiqwrdcd in moft tyrants. Such a bitter medicine j?<« PhaUris in his time
•virunrftde t0 t j :e Argentines, and Marius to the Romanes. St Auguftin*
pkrifqvtyrhh jV e ^ ; i n o oi Vera, maketh this conclufion ; The power of Govern -
Tuls mefici- mcnt M ' :ot g lven -> >:0 r ' ot te J why "tit by the providence of the mss~t
mattum fv.it hrgh Cjed,when he jndgeth the affaires or manners of mankinde jttft-
Argentina ly de ferve and sail for -fuch Lords and Mafters.
rf*lar», Mi- q i ec nations take heed ; The fins of a people, are the tvorft
Plutarcta Te mares °^ a people ; fin provokes God to let up Princes fora fnare.
iera Num: As therefore the Pfalrnift admonifheth Prince?, Be wife now there-
Vindida. fort O ye Kings, and learned ye Judges of the earth ; To I may fay,
Emm tahbui Be wife, O ye people, and obedient all you that are inhabitants of the
c 1 )f ttt ■ j- wrth, ferve the Lord with fear e, and rejoyee before him with trem-
pedjlaswn da- bl:n ^ kjf e ^ e Son ( Rtafii* to Jefus Chrift ) left he be angry, and
tur niji fummi give you fuch Princes 3nd Powers, or put you into fuch hands as
dei proiidetia, fball break and vex you to purpofe, and make you know what it is
quando res hu- 10 f erve men j n rjgeuf^baving refufed to ferve God in love. Many
™libnd\min\ * n a ^ na " ons are a P n t0 complaine much, when they have anybur-
digms. Aug: dzns u P on them by Governours, but few complaine of their owne
lib: 5. deCiv; fin?, which caufeGod to burden nations with fuch Governours ;
<ki. cap.ip. ]et all leave off complaining of evill Governours , and complaine
more of their owne evill government, both of their hearts and
lives.
Thus we fee how this text according to thefe diftincfc tranfla*-
tions, Firft, gives warning to Princes , That the hypocrite r eigne
tnt, left the people be eufnared ; and, Secondly, gives warning to
people, that they provoke no: God by their fcandalous orfences,
to fet wicked Princes and Powers over them.
JOB,
Chap. 34. An Exfofitto* ufon the Booj^of Job. Verf. 31. 787
JOB. Chap. 34. Verf. 31, 32.
Surely it it meets to be f aid unto God> I have borne
chaflifement^ I will not offend any more.
That which I fee not^ teach thou me : if I have done
iniquity 3 1 wiU dee no more*
EL'ihu having convinced Job, both of the power of God, to doe
what he pleafeth, and alio of his righteoufnelTe, that he is juft
in whatfoever he pleafeth to doe , proceedeth to give him conn-
fell, how to carry himfelfe better towards God, then by his for-
mer fpeeches and expoftulations ( hinted at the 5th verfe of this
Chapter) he feemed to have done. In thefetwo verfes he gives
him ( according to our translation ) counfell confifting of three
branches.
Firft , He counfells him to a due fubmilTion , to the hand of
God. In the former part of the 31^ verfe ; Surely it is meete to
be [aid unto God, I have borne chafiijement.
Secondly , He counfells him to reformation, or to a gracious
refolution of laying downe every finfull thing, or what ever was
a provocation to God. .This he doth once and againe, twice m
thefe two verfes ; Firft, in the clofe of the 3 ith verfe ; It is meete
to be fad nnto God, I will not offend any more ; Secondly, in the
clofe of the 3 2d verfe ; // / have done iniquity , / mil dee no
more.
Thirdly , Elihu counfells Job, to pray for further difcoveries,
both of his fins, and finfullneiTe, as alfo of his duty, at the begin-
ning of the 3 2d verfe ; 77wr which I fee not teach thou me. Thus
you have the diftinft poynts of that counfell which Elihu gives
J»b, according to our reading of thefe words. There is another
reading, which I fhall touch, when I have firft opened and profe-
cured the words as they ftand in ours.
Verf. 31. Surely it is meete to be faydunto God, I have borne
chaftlfement ; I will not offend any more.
Thefe are child-like words, fuch worlds as a faulty, yet a (to-
H h h h h 2 mic-
7 88 Chap. 3 4. ^» Exfofitim upon the Bool^of J V Verf.31.
mitting repenting childe, fpeakes to a difpleafed father, when he
is under his rod, ( yet fuch as become the moft aged and growne
men in grace ) I have borne chaftifement, I have been under thy
correcting hand, forgive me O my father, I will doe fono more.
Thus Slihu advifeth Job, to befpeak God his father while he was
attiicting him.
Some render the farmer part of this verfe , by way of interro-
gation, or queftion, Hath hejayd unto God , I have borne chaftife-
n.ent, 1 will offend no mere ? hath Job fpoken thus to God ? As if
Elihn ( making his appeale to the by-ftanders ) had fayd , Te all
arc witnejfes that Job hath net jet humbled himfelfe under the cor-
reUing hand of God, but rather charged Cod withfeverity, in deal-
ing mth him , and over- bold Ij enquired into the reafen ef his deal-
ings. Our affirmative tranflacion carrieth the fame fenfe with
this interrogative, and queft iening translation j for when Elihtt
faith to Job, If is meete to be fayd unto God, I have borne chaftife-
ment ; he fuppofeth, that Job had not fayd fo.
Surety it is meete to be fayd urn* Cjod.
\^ The Hebrew particle which we render furely, commonly figm-
fieth,/<?r , as giving an account or reafon, of fomewhat that went
before ; yet we render it well both here, and elfewhere, furely,
according to the fcope of the place;efpecially feeing Elihn fpeak-
ing thus, is not giving a reafon of wfeat was fayd before, but in-
ferring a duty from it.
Againe , The word meete , is not exprefly in the Hebrew
text, yet it is clearly implyed in it , and therefore added by
our tranflators to fill up , and cleare the fenfe; the originall is,
It is to be fayd uvto God y we fay, If is meete t9 be fayd u«u Gcd,
I have borne chafiifement.
The word chafiifement alfo is not exprefly in the original,
there it is only, I have borne, but becaufe bearing muft needs im-
port, that fomewhat is borne as a burthen, and feeing according
wmo the fubject matter that Elihu is upon with Job,h muft referre
to fome affliction or chafiifement laid upon him,therefore we fit-
ly fupply this word ehaftifement, If is to be fayd unto God, I have,
borne • what ? ( it cannot be meant of any outward cerporall bur-
then > or vifible Loade layd upon his back ; but, I have borne }
ckt-
Chap. 34. An Exfofition ufon the Book^ of j o B. Verf. 31. 789
chaftifement, affliction, or correction ; If is meete to befaydunto
God,l haze borne chafiifement ; that i?,I both have and will beare,
whitfosver thou haft, or fhalt be pleafed to lay upon me ; I will
not diipute thy burthens, but take them up. So then,this hrft pare
of the verfe is a direction minittred to Job, fhewing him how to
behave himfelfe in the bearing of affliction j He mutt not flrivi
or ftruggle with them , nor with God about them, but fuftaine
them. And this direction is not peculiar to Job's perfon, or to his
cafe alone, but it belongs to ail that are in affliction, let their cafe
be what it will ; all fuch ought to beare quietly or patiently to a-
bide under the burthen which God layeth uponthem, I ("hall not
ftay upon the opening of the fpeciall figniheation of that word
chafiifement, becaufe it is not in the Hebrew text, only thus, cha-
ftifements are ufually taken for thofe afflictions, or afflicting pro-
vidences, which God Ia*yeth upon his owne children ; he layeth
judgements upon the wicked, and punishments upon the ungod-
ly, but properly, and ftrictly, that which falls upon his owne peo-
ple is called chafiifement. For though in Scripture, there are dii-
penfations of God towards his owne people, fpoken of under the
notion of judgement,, yet they have not a proper fenfe of judge-
ment , as proceeding from wrath, and intended for revenge.
Wrath is the fpring from whence judgements flow , and as to
their hTue,they tend to the fatisfaction of Juftice. This God do:h
sot expect, at the hands of his owne children, and therefore their
afflictions are moft properly called chaflifemems , Surely it is
meete to befajd unto Cjod, I have borne chafiifement.
Hence note.
It is our duty when the hand of God is Ufon us, or when we are
under chafiifements, toffeake humbly, meekly, and fnbmijfrut-
ly to God.
We ought alwayes to be humble, and carry it humbly towrds
God, but then especially when God by any afflicting, providence
is humbling us. The Prophet ( Hof: 14. 2. ) calling that people
to returne unto the Lord, advifeth thus ; Take with you xwris^&d
turne to the Lord, fay unto him, take away all iniquity , and recede
us graciou(ly,fo will we render the calves of our lips. As E^ihu here
makes a kinde of directory, what a perfon in affliction fliould fry
unto. God,, If is meete to fay unto GW,tnat is, for a man in thy a(Q y
t®
-+ —
% 790 Chsp." 54. 'An Exf option upon the Bool^of J o B Verf. 51,
io fry thus Unto God ; Co that Prophet, by the Spirit, faith, Take
ftnfo'joti words , and furze to the Lord, and fay or fpeake thus unto
fcfrn ; [hough nor ftrictly, [yllabically, info many words,yet to this
fence, and purpofe, or according to this tenour, fpeak thus, Take
a ray im&ati% and receive us graaonfly. And when the Prophet
faith, lake unto you words, his meaning is not that they lTiould at-
fe&ediy ftudyaforme of words for God , much lelle that they
enld artificially counterfeit words which their hearts had not
iiceived, or were not correfpondent to their hearts, (many
fpeake words , even to God , which never come neare but are
meere Grangers to the intents of their hearts ) but {incere words,
humble words, words of fupplication, not expoftulating words,
not quarrelling words, not murmuring words, not meere com-
muning words, but take to you words of^confeilion, and fubmifli-
on,and io prefenr your felves and your condition before the Lord.
The Preacher (Ecclef: 12. 10. ) fought to finde out acceptable
words , and fo fhould we when we fpeake unto men ; Preachers
of the word ftiduld feeke to finde out acceptable words ; not fine
words,not fwelling words of vanity, not flattering Toothing words,
but acceptable words, that is, fuch as may finde eafie paflage into
the heart ; or fuch words as may make their pafifage into the heart,
through the power of the Spirit of God. Now if the Preacher
fought to finde out acceptable words , when he fpake to the peo-
ple, much more (hould we when we fpeak to God. O how lTiould
we labour then to finde out acceptable words. All words are not
fit to be fpoken unto God ,• the words that are ( in fuch cafes as
the text fpeakes of ) may be reduced to thefe two heads.
Firft , They muft be God jufiifying words, that is , words by
which we acquit the Juftice of God, how fore, and how heavy fo-
ever his hand is upon us. When Daniel ( Chap: p. 7, 14. ) was
hying before the Lord the calamitous ftate of that people ( they
were under as fore judgements as ever nation was, For under the
whole heavens ( faith he there ) hath not been done, as God hath
done unt$ Jerusalem ) yet all the words he fpake unto God, tend-
ed unro the jumfieation of God ; O Lord ( laid he ) right eoufnejfe
belongcth unto thee, but unto us confufion of faces, as at this day,
tothemenofjudah, and to the inhabitants of Jerufalem, &:c. We
have not had one ftroake more, then we have deferved, there
hath not been a grain of weight more in cur burthen, then we have
brought
Chap. 34- sl» Expo/ition upon- the Book^ of J &b. Verf. 31. 791
brought upon our felves, there hath not been a drop in our cup
more then we have given juft caufe for, Therefore hath the Lord
watched upon the evil y and brought it upon us, for the Lcrd our Gcd
u rlghtcms in all his worlds, which he doth, for we obeyed not his
voice ; thefe are words he to be ipoken unco God.
Secondly, We are to take to our felves J "elf-condemning, felf-
abafing, f elf-emptying words. Such we finde in that chapter, {v.
5, 6, 7,) Tons belong jhame, and confnfion of face, &c. thefe are
the words we -fhould take to our felves, a.nd thus it is meet to:be
faid unto God, whensoever his chaftifements are upon us.
Secondly Obferve.
It is our duty to acknowledge it to God y that he hath chaftened
us, when he hath.
We muft own his hand in afflicting us, as much- as in pro r per-
ing us, in carting us down, as much as in lifting us up, in wound-
ing us, as much as in healing us ; It is meet to be faid unto God,
we have born chaftifement,thy hand harh been upon us. The nzg-
le£ of, or rather obftmacy againft this, is charged as a great fin
(Ifa. 26. 17.) Lordy when thy hand is lifted up, they will not fee ;
that is, they will not acknowledge thy moft eminent appearances
in anger againft them. Tis fo with many at this day,though there
be a hand of God (as it were J vifibly afflicting their bodies, and
eftates, their children and families ; yet they will not fee, that it
is a hand of God ; but fay as the Philiftines, it is a chance, or, it
is our ill fortune ; it is from the negligence of this man, or from
the malice of that other man. All this while there is no acknow-
ledgement of the hand of God. They fay not with Eli, (1 Sam.
3. i8.)/f is the Lord ; nor with David,(Phl. 39. 9, io.)I was
dumb, J opened not my mouthy becaufe thou dtdfi it ; Remive thy
fireke away from me y I am confumedby the blow of thine hand. It
is as much our duty, and for the glory of God, to confefs that our af-
flictions are ofGod y as our mercies and favours.
Thirdly Obferve.
The chafienings of God muft be born , they fmft be etidttreJ;
Many are chaftifed who cannot fay they have bornchaftifements ;
It's an ordinary thing to be under chaftifement,bt>t its a gre;i[ thing
and requires much feoly skill and fpiritualnefs to bear a cfcaftife-
jricnr ;
79 * Chap. ^4. An Exfofxtion ufo* the Boo]^of]& b. Verf.gi,
ment ; the duty of a Chriftian lies moft in two poincs.
Firft in doing, or in active obedience.' -
Secondly in tuifering, or in pafllve obedience, and there is as
much of God, as much of grace, as much of holinefs , yea I may
lay much more held ouc in bearing and in futfering, then there is
in acting or in doing.
But you will lay, what is it to bear, that you make it fo difficult
a matter to bear enablements? How muft chaftifements be born?
or what is it to bear them ?
I will anfwer the qneftion under two h^ads. Firft, Negatively f
To bear chaftifement is not
Firft, meerly to finde or feel it upon our (houlders as a burthen
which pincheth or preffeth us j fo a beaft may bear.
Secondly, it is not a bearing meerly becaufe we cannot help it,
or be rid of our burden, for fo the word of men may bear ; they
b^arthe greateft burthens that God layeth upon them, becaufe
they cannot avoid them, nor eafe themfelves of them.
Thirdly, It is not a bearing ftoutly, or flightingly, to make no-
thing of it ; fo proud men bear, men of unfubdued fpirits unto
God, and his word, regard not what they bear, nor what God
doth to them.
Fourthly, It is not a bearing them fowrly or fullenly ; for fo
difconcented perfons bear ; yea, fo the devil beareth the burthen
which the hand of God hath laid upon him.
Fifthly ,Nor is it a bearing chaftifement faintly or difpondingly;
fo weak believers bear. To bear and faint, u not the bearing of
faith. Neither of thefe are the bearing of chaftifement which £ -
lihu intends in this counfel, when he faith, It if meet to be [aid
ynto God, I have born ehaftifment. Thus ye fee the Negative,whac
the bearing of it is not ?
Secondly, I anfwer affirmatively, To bear a chaftifement as an
a$ or work of grace, is
Firft to bear it fenjibly ; that if, feeling the weight of the hand
of God, and tafting the bitternefs of that cup of forrow which he
giveth us to drink.
Secondly, 'Tis a bearing of it fubmittingly, humbly, patiently,
laying our (elves down at the foot of God, and faying, as Ell did,
Let him do wh at feemeth him good ^ or as David, (2 Sam.i 5.26.)
heholdj here J am, let him do to me at feemeth good unto him. We
never
Chap. 34. Ah Expofition upon the Book^of J o b. Verf. 31.
never bear any evil of affliction well, till we can fay (with a fweer
resignation of oh: felves) to God,do wich us what feemeth to the e
good. And ( for our encouragement I may fay) nothing can hurca
goslly man which feemeth good to God.
Thirdly, 'Tis a contentful bearing, or a bearing contentedly;
Thus Chrift fpake (Pfal. 40. and 'tis cited by the Apoftle Heb.
1 o.) Lo, I come to do thy mil, I am content to do it ; what was that ?
It was to bear or fuffer ; the greateft part of what Chrift was to
do, was to bear or furfer the chaftlfement of oar peace, (Ifa.5 3.5.)
andinfufferingtobemadeafacrificefor us; his contentment to
do the will of God, was a contentment to fuffer. Of fuch a fpiric
Should the people of God be ; bearing chaftifement not only pa-
tiently, but contentedly ; this is hard, but this cannot be left our.
in the full exercife of that grace.
Fourthly, 'Tis to bear it ( more then contentedly) willingly ;
how free was Chrift to bear, when he faid {John 1 8. 1 1 .) The cup
which my father hath given me^jhall I not drinj^ It ? Surely I will,
I am willing to drink it, though it be a bitter cup. We are not to
will our fuffe ring?, but to furfer them willingly ; there is avaft
difference between thefetwo; I do not lay we are to will our
fufferings,but we are'to furfer them willingly;we muft fuffer whar,
and how,and when,and how long God will; and when God willeth
our fuffering?, we mult furfer with our wills, or be willing to
fuffer.
Fifthly,To bear chaftifement in the fence here intended, is not
only to bear it with our will,but with o.ur affe&ions,not only wil-
lingly, but acceptably, and embracingly ; 'tis to fay welcome crofs y
becaufeitis the will of God. There is no chaftifement that we
can rejoyce in, or have any affeclion to, confidered in it felf, but
to bear chaftifement in contemplation of the will of God, fhould
work our hearts to an accepting, to an embracing, to a welcoming
of it ; we fhould fay to all our fuffering?, welcome, by the will of
God.
Sixthly, 'Tis to bear it prayerfully ; we muft bear filendy in
oppofition to complaining ; but we muft not bear filently in oppo-
fition to praying. While chaftifement is upon our backs, ampli-
cations muft be in our mouths ; and we muft pray, flrft. That we
may fee the reafon why or for what caufe God chafteneth us : Se-
condly, We muft pray, that we may anfwer the ends which God
I i i i i aimeth
:794 Chap. 34. An Exf option upon the Bool^of Job. Verl.3i p
•*■ = ■ ; ■ :
aimeth at in chaftening us. Thirdly, Than we may. have frefh
power to bear his chaftenings. Fourthly, That God would be
pleafed to remove our chaftenings. While we bear chaftenings,
we may pray, and pray hard that God would take them away. Da-
vidhzd no icrner laid, I opened not my mouthy ('that is, complain-
inglyj because thon didst it (Pfal. 39. 9.) but prefendy he open-
ed his mouth in prayer (verf. 10.) Remove thy ftrokeaveay from
m. While we bear our crois patiently and willingly, it would be
our fin not to pray for deliverance from it. To lay I am under a
chaftifement, and let the Lord keep it upon me as long as he will,
I will never ask him to take ft off, were a molt unbecoming frame
of fpirit. They that bear siTiiftion moft cheerfully, fhould pray
mod earneftly to be eaied of it ; we muft be willing to bear them
alvvayes, yet we muft pray that we may not bear them long. If a
childe under the rod of a parent, thould not fay, pray father flay
your handy it u enough, but Itt him go on ftriking,and never inti-
mate a delire of his forbearance, this were a figne of ftubbornnefs,
not of patience and fubmilfion. 'Tis as bad not to ask releafe from
our troubles, as to murmure at them, or to be unquiet under
them. Remember then, you muft' be as much in the exercife of
prayer as ©f patience under the crofs, and that in thefe four re-
fpech. Tnus you have the anfwer to that queftlon ; by which it
appears, that 'tis no eafie matter to fay what Elihu faith, It is meet
to be [aid wito God, I have born chaftifement f %
There is yet anorher queftion, {for fome may demand) why
Should chaftifements be thus born ? I anfwer,
Firft, We muft bear them according to all the rules before
given, becaufe they come from God. Our afflictions are Gods al-
lotment, we muft bear what he appoints : therefore old £//,though
he had failed, and finned greatly, and fo brought a cloud of cala-
mity upon himfelf and his family (the very report whereof, as Sa-
muel told him, would make both ears of every one that heard ir,
to tingle) yet he compofed his fpirit to a fubmilTive hearing of ir,
upon this fingle confederation,//- is the Lord,and there is enough in
that confederation to make all men fubmit. For firft, The Lord Is
fupream, and therefore what he doth muft be born. Secondly, He
ha Father, a childe muft bear what a Father layeth upon him;
and as the Lord is a father, fo he is not a hafly, imprudent, or paf-
fienate father, but a moft wife and judicious father ; therefore 'tis
our
Chap. 34. An Exfofition upon the BooJ^of Job. Verf. 31. 795.
our intereft as well as our duty to bear his chaftifements. Yea,he
is a gracious, tender, and companionate father.and when we know
he that layeth a hand of affliction upon us, hath alfo a heart full of
companion towards us, we fhould willingly bear his hand.
Secondly, Chaftiiements are to be born in the manner directed,
becaufe they are for our good, and (hall we not bear what is good
for us ? It is good for me (faid David, Pfal. 1 1 9. 7 1 .) that I have
been affiled ; and fo the Apoftle CH'ek. 1 2. iO.J For they verily
for a few dayes, chaftened ns after their own pleafure, but he for our
profit, that we might be partakers of his hollnefs . Chaftifements
are for our profit, and lhall not we bear that which is for our pro-
fit ? If God lhould lay chaftifements on us for our hurt, meerly
to vex us,& 60' put us to pain,or meerly becaufe he delights in out
furferings,who could bear them ? But it is meet to bear what God
layes upon us, becaufe he doth it for our good and profit.
Thirdly, We mull bear chaftifements in the manner Hie wed,
becaufe unlefs we bear them fo, they will do us no good, or we
flull have no profit by them, and that's a nnifery indeed. To bear
(mart, and finde no advantage coming in by ir ; to drink gall, and
to have no fweecnefscome out of it; to endure lofs, and to have
no kinde of profit by it is very grievous. Now whit ever chaltife-
ment is laid upon any, it doth them no good, and they can have
no profit by it, unlefs they bear it as was before defcribed ;'it is
not the bare being afflicted, that doth us good, but it is the wife
management, or the skilful bearing of it that doth us good ; and
therefore we finde, that the Apoftle (Heb. i*!ri.) when he hid
fa;d, There is no affliction jopus for the prefent, but grievous, adds,
Ntve-rthelefs afterwards it yeildeth the peaceable fruit of right eouf-
Kefs, ( but to whom ? What to every one that is afflicted, have
they theie fweet fruits ? No, but) to them that are exercifed there-
by. Afflictions bring no 1 weet fruits to them that have them, un-
lefs they be exercifed by them : feow exercifed ? Afflictions ex-
ercife every one that hath them"; they are to all a pafflve exercife,
but to be exercifed, notes here m active exercife ; they who gra-
cioufly exercife themfelves in 2 fTr\iction,fhaH without doubt finde
benefit and fruit by affliction.
But fome may fay, what is it to be thus exercifed by affliction ?
I aniwer (for the opening of that Scripture,) to be exercifed.
is
I i i i i 2 Firft,
jy6 Chap. 34. An Expofition upon the Book^ of Jo b. Verf.31.
Firft, To be much in fearching our own hearts, and waves, or
how 'tis with us, and what hath been done by us, (Ecclef 7. 14.)
In the day ofadverftty conftder> that is, b-zthivk you: felves, Firft,
What God is doing.Secondly,What you have been doing.! hirdly,
What becomes you to do in fuch a day. The prophet points us
to the two latter Duties of fuch a day in one verfe, (Lam.
■ 3 .40 ) Let usfearch and try ow wayes^ and turn again to the Lord.
To fear c hour way cs^ is to confider what we have been doing ; to
turn to the Lord, is the great thing to be done, in a day of adver-
fity.
Secondly, As this exercife of the foul confifts in fearching our
own hearts 5 fo in fearching the heart of God f if I may fo fpeak)
that is, in an humble enquiry to the utmoft, what Ged meaneth by
any affliction, what hath moved him to afflict us ; and we hav* as
much caufe to fearch Gods heart, as our own in this cafe. Thus in
that National affliction (2 Sam. 21. 1.) when the famine conti-
nued three years, year after year, it is faid, David enquired of tks
Lerd y vchy is it thus t he fearch'd Gods heart by defiring an anfwer
from the Lord, what (in it was which provoked him to that fad
difpenfation. And thus we fhould be enquiring of God by pray-
er what fin he ftriketh at, or what grace he fpecially calleth us to
act by any affliction which be fendeth either upon eur families or
perfons.
Thirdly, There is an exercifing of our felves in fearching the
affliction it felf ; firft, in:o the nature of it. Secondly, into the
circumttances of it, how timed, and meafured, by what hand,and
in what way the Lord deals with us >, this is a great exercife, and
unlefs we are thus exercifed under affliction, we get fmart, and
lofs, and bitternefs, bur no good at all by it. So much for the
firft counfel pvznjob by Elihu^ It is meet to be faid unto God y I
have Born chaft fement.
His fecond counfel as it lies here in the order cf the Text, is
about the reformation, or the amendment of what is amifs..
/ will net offend any more.
VlHK vh It is fit the afflicted fhould fay unto God,/ wilm offend.Thz root
*J?iii? of the word here ufed, figniheth fomtimes the pains of travel in
fgnijicatmcgna nocendicupiditateardereficut mulieres ardent dejiderto concipiendi fatumyranfftr-
tur mfecur.da conjugal lonr } vel ad parmrieniium dolores,xel ad concvpifiendi UbidinemMoWet in
Ffal. 7.14, Childc=
Chap. 34. An Expojition upon the Bool^of Job. Verf. 31. 797
childe-bearing, ( C mt • 8. 5 .) / raifed thee up under the Apple-tree,
there thy mother brought thee forthjkere (he brought thee forth that
bare thee. And again (Pfal. 7. 14.) Behold he travelleth with ini-
quity, ar.d hath conceived mifchief, and brought forth falfhood : Ic
iignilieth alfo inScripture to corrupt, or to pollute, (Neh. 1 . 7.)
We have dealt very corruptly againft thee \and have not kept the com-
mandments, mr the fiatutes, nor the judgements which thou com-
manded thifervant Advfes, To deal corruptly, or to do corruptly,
what is it out to fin againft or offend God ? Every offence or fin,
fprings from the corruption of our own heart?, and is a corruption
of our waves and manners. Both thefe readings, / will not offend y
or, I will mt corrupt, meet in the fame fence ; for t6 corrupt our
wayes is to offend, and to offend is to corruprour wayes ; to do
any evil is to corrupt our felves, or others. So then, the meaning Nontemum m
plainly is thi.% I will corrupt my way no more ; the man in af- Fid, fed £> in
fliclion muft fay to God in a deep fence of, and forrow for his for- J^aU videturu-
mer fins, offences, and corruptions, I will offend, I will corrupt OT ,5Jj£J/ w C0Y ~
mere. Now, comparing the former counfel with this ; Obferve, zech.11/u4. '
Firft. Job 34,31. #«
s* A . r . > , Dieuinloc*
fcnaftijement ufor amendment,
. The evil of affliction is brought upon us s that we may take heed
of, and turn froari the evil of fin, (that's intimated by the connexi-
on) therefore to go on offending, while God is chafrening, is to
add rebellion to our fin. It was the brand of Ahaz, (2 Chron. 28.
22.) in the time of hi* diftrefs, hetrefpaffed yet more again fl the
Lsrd ; whereas being in diftrefs, he fhould have faid to die Lord,
I willtrefpafs no more.
Note fecondly.
When God chaft x ens tts, we fhould prom fe amendment.
We fhould tel God,we will him offend no more,we wil grieve
him no more, we wiU- provoke him no mere, we will dishonour
him no more ; the leafi fin once committed is too much,, there-
fore we fhould engage to fin no more.
But it may be queftion'd, can any man make fucrr a promife,or
cake fuch an engagement upon himfelf, when under chaftifemenr,
chat he will offend no more ? Is that degree of perfection itcainr
able in this life, to of&nd no more ? How then is this nmt to be
fault
7p8 Chap. 34. An Exfofition upon the Book^of J o b Verf. 31.
faid unto God, I will offend no more ? Muft we promife things that
we cannot perform ? Is there any man chaftened that offends not
again ? faith not the Apo&le fames, In many things reoffend all ?
Is it then meet to fay this unto God, I will offend m more ? Is it
not finfal to make a promife not to fin ? I anfwer,
Fifft, by way of conceflion. No man may promife, what ever
his cbaftifements are, that he never will fin at all any more, no
man can make any fuch promife,neither is that the meaning here;
but he that is under the chaining hand of God, may and muft,
promife that he will not commit fuch, or fucha fin any more • e-
lpecially not fuch a fin as he moft fufpe&s to have brought the
chaflifement upon his back ; we may make promifes againff parti-
cular fins, though we cannot promife we will never fin.
Secondly, We may promife, when we are under the chaften-
ing hand of God, that we will offend no more, in fuch a manner as
we have offended formerly,fo foolilhly, fo vainly;fo negligently j
we may and muft promife to be more watchful,that we fin not the
fame fin again either for matter or manner.
, Thirdly, When chaftened, we may fay unto God abfolutely, we
■ will offend nomore,with refpect to the purpofe of our fouls ; that
is, we muft lay afide all purpofes of committing any fin • yea we
may,we muft tell the Lord,'tis the defire and purpofe of our fouls,
'tis our ayme, and fhall be our endeavour to offend no more.The
ayme of every true believer is not to fin, though (in this world)
it be not the attainment of any (1 John 2. 1 .) My little children,
thefe things write I unto you, that ye fin r.et .-As if the Apoftle had
faid, I would fain wynde up your hearts to fuch a pitch, that you
may nor fin at alj ; ; But if any man fin, we have an Advocate, with
the Father ; T know you cannot but fin, yet let it be your care not
to fin, and your prayer to offend no more. And how fhould we
blefs the Lord, if we could live without fin, and be for* ever rid
of it! we fhould wifii a thoufand times more to be quit of fin,
then affliction ; thus we muft fay unto God, we will offend no
more.
Fourthly, though we cannot promife, or take up fuch a refolu-
tion abfolutely, nor in our own ftrength, yet we may and ought in
the ftrength of Chtift, or to the mmoft of that ftrength and grace,
whi.cl*he gives out, and beftoweth upon us.
I (hall have occafion to fpeak further to this pour, from thofe
words
Chap. 34. Ah Expojition upn the BooJ^ of Job. Verf. 3 r. 799
t-
words of the 3 2d or next verfe, (which are of neer alliance both
as to matter and form with theie here) // / have done iniquity y I
will do no more.
Only before I pafs from this rendering of the Text in hand,take
two Notes more ; In that Elihu relleth the penitent perfon, he
ought to fay unto God, / »'/// not offend any more.
Note, Firft.
^/i truly humbled and repenting foul, u as careful to avoid the
all of fin for the time to come, as to be freed from the guilt of
fin pafl.
This holy care is a fure argument of a good confcience.A wick-
ed wretch may be defirous to have former offences pardoned, but
he hath not any unfeigned purpofe not to offend any more ; and .
ufually he hath no fooner cart up his fin by a feeming penitent con-
feflion, but he returns with the dog to his vomit by a frefh com-
miiTion of his lin. Sorrow for finyetlds no comfort, if not accom-
panied with a care not to fin. Chrift was not fo rigid to the wo-
man taken in Adultery as her accufers were, yet he faith to her,
(John 8. 11.) Go and fin no more ; as if he had faid, thy cafe will
be fad, though now thou haft efcaped or got rid of thy accufers, if
thou tradeft on h this wicked way. And when David prayed for
purging the Cm paft, he alf© prayed for eftablifhing by the free
Spirit of God, againfl: fuch-like temptations in time to come,
{Vfal, 5 1. J as if he had faid, Lord, I do not ask pardon that ( I
might take liberty to offend again, but I defire thy confirming
and preventing grace, that I may offend no more.
Secondly, From the extenfivenefs of this engagement,to which
Elihu directs the penitent perfon,/ will not offend any wor^neitber
Ln one kinde nor other.
Note.
He that u truly humbled for any onefin y will to hit utmoft avoid
every Jin.
He faith, I will not offend any more. He that loves God,can-
not live in the doing of any one thing which God hates ; but as he
expects good out of all the promifes, fo he hath refpeft to all the
commandmenrs • whofoever hath fo, would not offend in any
thing any more.
Further-,
8©0 Chap. 34. An Expoftion upon the Book^ of J B. Verf. 3 1.
Further, as this latter claufe is translated, I will corrupt no more.
Note.
Fiift, Sin is a corruption.
We fhall do well to look upon fin in all its notions, to make it
loathfom to us ; this is one notion of it, fin csrrupts every thing
and perfon it hath to do with.
Firit, Sin is the corruption of our nature, the whole mafs of
mankinde, and the whole of every man is leavened by it.
Secondly, Sin is the corruption of our converfation, and of our
way, {Gen, 6. 1 1 , 1 z.) God looked upon the earth,and behold it was
corrupt, for all fit 'jb had corrupted his way upon the earth. Mofes
warns the people of Ifrael againft fin upon this ground, (Deut.4.
1 6.) L£ft ye corrupt your f elves, and make you a graven image, read
p f*L 5 3 • 1 • H°[. 9-9. Zeph. 3 .7. Zech.-^.-j.
Thirdly, Sinning is the corrupting of the Commandments of
Cod, a finner as much as in him Iyeth makes void the Law.
Fourthly, Sinning is a corrupting of the Covenant of God ; yea
fome kinde of finning is a corrupting the blood of the Covenant,
or a counting the blood of the Covenant as an unholy thing (Jieb.
10. 29.) though the blood of the Covenant be in it felf infinitely
above all corruption, yet fin doth what it can to corrupt it.
Laftly, Some render, it is meet to befaid unto God 9 I have born
Ideo ad D chaftifementj. will not breahj, which we may underftand two ways.
diet debet per- ^ r ^> * w '^ n6t *£*** &r**k.tkz Commandment ; fo it falls in with
fero,non dif- our Translation, I will not offend. Secondly, I will not breaf^; that
rumpam.Bcz. is, thofe rods, or bonds of chaftifement that thou haft laid upon
me ; as if he fhould fay, Lo _ d,thou haft bound me in thefe fet-
ters of affliction, and I will abide thy pleafure under them, I will
not ftrive, but fubmit, I will not break prifon, but wait thy time
for my deliverance.
Hence Note.
We must bear, not brea\ the bonds of our afflitliott.
Some (like ftubborn children under the chaftening hand of a
Parent) would even break away from God ; or like malefa&or?,
when under the hand of Juftice, they would break prifon, knock
©ft" their irons, and get away. As the wicked do, and fpeak con-
cerning the bands and cords of Gods Commandments,(P/*/.2. 3.)
Let
Chap. 54. An Expo fit ion upon the Book^of Job. Verl. 31. 80 1
Let us breake the'r bands afuxder, ar.dcafi artay their cords from
us ; fo feme ipeake and doe about the bands and cords of divine
chaftifements, they will breake from them, o" breake them,if pof-
fibly they can. Let fuch remember ,'cis belt when they are in Gods
bands, to let him uniie them, and when they are in his prifon/tis
good to abide there, till he is pleated to discharge and let them
out. The Apoftles being in prifon, the Magistrates lent the Ser-
geancs, faying, Letthefemengoe y but Paul fayd unto them , they
have bfaten hs openly uncondemned, being Romanes , and have cajf
us into prifotfy and now doe they thrufi us out privily ^ nay verily^ but
let them come themselves and fetch us out. A godly man when un-
der reftraint by the illegal or -rigorous dealings of the Magiftrate,
will not accspt his liberty,upon unworthy termes ; furely then he
will n^r make an efcape out ©f the hand of God unwarrantably.
He is ready to accept his liberty with much thankfellneffe, but he
will not force it with violence. A godly man would free himielfe
from fin, and get heaven by a kind of force ( as Chritf fpeakes in
the Gofpel ) but he would not free himfelfe from fuftering by
force, nor get his eafc by violence. When God bindes him, he
faith ( according to this reading ) I will not breake.
But ycu will fay, who may be fayd to breake or get by force
out of the chaftnint* hand of God?
I anfwer ; Firft, they doe it, by way of interpretation, who are
impatient and unquiet in their afflictions. A child rhat ftrives and
(buggies under his fathers rod , breakes away from him as much
as he can.
Secondly , They actually breake from under the hand of God,
who by any finfull way helpe themfelves out of their afflictions.
SucbjwhenGod hath bound them with the cords of affli&ion,goe
to the Devill to loofe & let them out. ' f is fad when God impri-
fons a man, But O how fad is it to go to the Devill for a releafe •
yet fo doe all they who being under afflid^ion, endeavour to free
themfelves by any finful way;efpecially when they who are perfe-
cted for the faith & truth of Chrift,break their faith with Chrift,
and quit the truth before profeffed,that they may quit themfelves
from perfecution. O take heed of fuch deliverances, rarher dye
under the afflicting hand of God, or the perfecting hand of man,
then free your felves from either by putting your hand or fufter-
ing your mouth to fin. Better be utterly broken by affli&ion,tben
K k k k k fo
So 2 ChaD.34. An Exfoptlon upon the ' Bool^of Jo b. Verier
ioro breake the bands of affliction ; better dye in affliction, then
fin your felves out of affliction. Let God who hath layd the bur-
then upon you, cake it off, or elfe lye under it Mil h Thus much
? A ad ieum tor 'b 6 ^ two counfels given Job by Elihu ; It is meete to be fayd
{ortem, f» di- nnt 9 God, I have borne chaflifementy and, it is meete to be fay d unto
at condono,non Gsd, / will offend no more ; there is yet a third thing to be fayd
dejb-wm, di- un:o God, which Elihu gives alio in counfel, that which \fee not
cenium ej} f ^y t y u me . g UCj before I proceed to that, I iliall a while con-
^qStSom ^ er a nor her tranflation of the verfe already opened, very Con-
iocemcjfiim- fiftenc with the Original text, and much Infilled upon by fome
tiuitatem epe- learned Interpreters, as bdng full of Gofpel feme, and very foi-
ntwfumnon r i. Lua l matter. According to this fecond reading the words run
sr thus:
Verf. 3 1 . But to the Almighty God who [at thy I forgive, I will
not defiroj ; It ought to be faidy befide what I fee
teach thou me, if I have done Iniquity, I will not
■proceed to doe it.
The difference of the rranflation is very evident and eminent ;
we read thus ; Surely it is meete to he fayd to Cjod,\ have borne cha-
flifementy I wiH not offend any more. This tranflation faith, But t»
gpd who faith I forgive, &c. It ought to befajdy &c. Mr Brough-
ton,ls exprels for this tranflation,rendring the text in rhefe words »
J\[ow unto the omnipotent which faith , I pardon, I yvill not dejlroyy
this [hall be faid, what I fee not teach thou me, &c.
As the words according to our tranflation containe an humble
and a very gracious acknowledgement of the Chaftening hancj of
God, and manspromife of reformation ; fo accordingto tkis they
containe a moft precious cefcription of the moft gracious difpo-
ikion of Ged,fpeaking two things of himfelfe toman.
v'Firft, As pardoning.
Secondly, As not deftroying. From this deuble difcovery of
God, a double duty is inferr'd , incumbent upon man. For God
having thus declared himfelfe ready to fo r give fin , and loth to
deftroy finners , every (inner fhould be induced to fay thus to
God ; \ fee many of my fins, and I believe I have many fins more
which I fee not; therefore, fir ft, \ beg of thee, O God, that thou
veouldeft (hew me what I fee not, and , fecondly, that then wouldefl
keep me for ever from dong or committing againe that evillwh'ch
thou fhalt (hew me or caufe me to fee. Thus the 3 jd verfe is an In-
ference
Chap. 34. A* Expo jit ion upon thi Bsol^ of J O B. Verf. jl. £03
ferenceofatwo- fold duty in man, upon that two-fold mamfefta-
tion of the goodnefie of ood, as a God that willingly pardoncih
fin, and as a G )d that is unwilling to dellroy finners.
Or we n. i , < 6 i\c the iumme ot thefe two verfes (according un- 1 Condom, in
to this fecorid tranllation ) thus ; We have hrll an Exhortation ro quo ejlremif-
repenrance Irom the molt mercifull nature of God, both as ready J'° cul P*'
to forgive , and as lo-.h to deltroy his creatures. The former act ? ^"^"J*
importing the taking away of the guilt of l in ; the latter the re- rentfiop*-
mirtal and removall of the pumrfment. n*.
Secondly , We have here a direction about repentance , or
to the penitenr, {hewing, how an humbled lbule Ihonld be-
have himfelfe toward God ; He ought to fay thus ; what I fee
not teach thou me, and if 1 have done iniquity, I will dee no more.
Where we fee the humbled lbule in the exercife of a fourefold
duty ; Firft, He eonfeffeth what fins he kncweth ; Secondly, He
confelTeth or fuppofeth, that he hath many fins which he doth not
know. Thirdly, He entreateth the Lord to fhew him every fin,
whether of heart or life, which he knoweth not of. Fourthly, He
engageth that he will not continue in any fin which the Lord fhall
difcover to him , or give him the knowledge of. You have thus
the generall fcope of thele two verfes according to this fecond
reading. i ■
I thall now a little open the words, and give Notes from them
according to this trandation.
But unto God who faith, 1 forgive.
It may here be jufily queftioned, how the Original can be ren-
dei'd into iuch variety ; one tranllation faith, It is meete to be fay d
to God,I have home chaft'femen ; this other faich,7o Gad who faith,
I foraive, I will not deflroy ; It ought to be [aid, &c. The firfi read-
ing makes the words to be fpokcn by man ; this fecond reading
gives the words as fpoken bo:h by God and man, or they are a di- X eY ^ m , *^
region given by the Spirit of God to man , what to fay to God,yfrf^ /^
Who faith, I forgive, I will not deflroy ? • Hebrjicum, in-
I antwer, for the clearing of that doubt, the difference of thzter alios t»le-
readings ariferh from the copious fignificarion of one Hebrew rtmii,paramdi 9
word," which is rendred many wayes in Scripture, e^cW/^jJSp 't*
tWO. fatumbakt
Firft , To bear, in which fenfe we tranflate, I have born eha- exiam folitarit
K k k k Ifc 2 jlife-pojitumuthic.
fco4 Chap* 34. An txfojhion apn the Boci^of Jo B. Verf. 3 I .
fiifement. The word chaftifement, as was flhewed before, is not
exprefly in the text, but fupplyed, to make out the lenfe, by our
tranflaters : 1 have bom, what ? thy hand, thy chaftitement.
Secondly, It fignifies ah'o to pardon, or to forgive; 1 (hall re-
ferre you to one Scripture, in which that word is ufed in both
thefe fenfes ( Gen.- 4. 1 3. J And Cam fad unto the Lord , my
pum foment is greater then I can bear ; that's the text, but if you
read the margin of our larger Bibles, that faith , My iniquity is
greater then that it may be fir given, or pardoned; {he text faith,
my pum foment ; the margin faith, my iniquity ; the fame word fig-
nirieth both fin the caufe, and punifhment the fruit. Againe,there
the text faith, My f <um foment is greater then I can bear ; and the
margin faith, my iniquity is greater then that it can be forgiven .
So that according to the text , the words are Cains complaint a-
gainft the juflice of God ; that he dealt o'ver-rigoroufiy with him,
My puny foment is greater then I can bear. And according to the
margin, they are a description of his defpair of the mercy of God,
my Jin is greater then that it may be forgiven. And as we find the
word ufed in that place, both for bearing, and for pardoning ; So
in feverall other places it is tranflated by pardoning ; take but one
Inftance in the Pfalms , where we find it tranflated twice in the
fpace of a few verfes to forgive or pardon ( Pfal: 32. 1 . ) Bleffed
is the man wkofe iniquity is forgiven. And againe, *>. 5 tft , Ifaidl
will confejfe my iniquity, and thou for gaveft the iniquity of my fin ;
So that,though there be a different verfion and tranflation cf the
word in this ttxt of Scripture , yet it is fuch'as is confonant to the
ufe of the wt:*d in orher Scriptures, and alfo to the truth of the
whole Scripture.
Yea, we know that in our Englifh tongue, to bear ypith a man r
fignifies to forgive him his prefent fawlr, or not to punifh him and
ufe extremity againft him for it. And therefore according to the
exigence of any place, the word may be tranflated either way,
and here it may be fafely taken in both.
But to Cjod who faith, I forgive^ I mil not defiroy, it ought ( or it
is meete ) to be f aid, what I fee not teach thou me.
Elihu according to the reading now before us , brings in God
tkus fpeaking, yea even boafling thus of himfelfe,I/argiW, or I
* Hence
Chap. 34. An Exyofnwn ufoK the Booi^ of Job. Verf. 31. 805
Hence note.
Fir ft ; \t is Gtds owne frofeJp.sn of his ortne felfc , that he is a fin-
far dotting God,
And God dorh 10 much fay or profeffe this of bimfelfe, that
when he was entreated by Mofes to lliew him his glory, this was
thechiefe thing which he fayd of himfelfe (Exod: 34.6,7. )
(i/ind the Lord faffed before him,and proclaimed the Lsrd,the Lord
God mercifull and gracious, leng-fuffermg and abundant in gsod-
neffe and truth , keeping mercy for thomfands, forgiving iniquity,
tranfgreffion and fin. Here's my name ( faith God ) if you wouM
know how I am called, or what I would call my felfe, this is it, /
am a God forgiving iniquity, &c.
And as God pardoneth fin, fo there is none in heaven or in
earth that pardoneth like- him, tha»hath fuch a name for pardon
as God hath ( Mic: 7. 1 8. ) Who is a God like unto thee , far don-
hfg iniquity, §l<z. The gods of the Earth, that is,Kings and Princes
give pardons, and to doe fo is the fweeteft and choyceft flower in
the Crowne of Prince?, and they ufually fhew their Greatnefs by
this a£t of grace when they come firft to their Crowne and exer*
cile of their foveraigne power. The Princes or gods of the Earth
can pardon, but ( 'tis no difparagement to put that queftion) Can
they pardon like God ? no ; their pardon is no pardon in comparifon
of Gods pardon ; yea their pardoning is a kinde of condemning
compared with the pardoning grace of God, The pardons which
Kings give are but the fhadow of his pardon , who is King of
kings ( I fa: 43. 25. ) I, even I am he that blotteth out thy tranf-
greffion. As if he had laid, I am he , and there is none elfe ; this
glory is proper to me, and none can partake with me in it , nor
will I give this glory to another. All fins are committed againft
God, and ( in a fenfe ) againft him only, therefore only to b^ par-
doned by him. Who can remit the debt but the Creditor ? (PfaL-
5 1 . l. J Againft thee, thee only have I firmed. What debt foever
we run into by any fin committed againft man , God only is the
Creditor. All that men can doe , is but to forgive the trefpalfe
againft themfelves ; fo farre as man is wronged, he may, yea he
ought to forgive, as Chrift teacheth us to pray ( Math: 6. 1 2. )
Forgive us our debts, as roe forgive our debtors. All that we can for-
give is only the trefpafs done to our felves,. and fo-forbeare- per-
ioral 1
8c6 Chap. -,4. An Exfofition upon the Bep^ef J o b. Ver,.:ji
fon.il and private revenue. We cannot forg'wt the offence agaiaf
Uod. For when Chfiii lakh {John 21.20.) Whoever fins ye
-, em'::, they are remitted 3 that ren.i.hon is but the declaring of a
pardon, it is noc the beliowing of a pi. don , or ic is only a mini-
tferial tbrgivendGfe, noc 2n authoritative forgivenelTe ; io to for-
give is Gods Royalty ; He faitbj I forgive.
Secondly , T» God nbofa th> I forgive, &c. Forgive ! what ?
forgive ! whom ? Here's neiiner what nor whom , neither things
nor perfons named, God barely faith, I forgive.
Hence obferve.
The pardsning mercy of God is bottndleffe and unlimited.
Here's no fin named, therefore all are included, no finner fpe-
cified, therefore all are intended. I forgive, I pardon • the par-
doning mercy of God knows no limits ; it is not limitted ; Firft,
to any lore of fins or finners ; Secondly, it is not limited to any
degree of fins or finners ; let fins o; finners be of what fort they
will, let fins or finners be of what degree they will, they are
within the compaffe of Gods pardoning mercy. And as this text
intimates,that the pardoning mercy of God is boundlefTe^ecaufe
it exprefleth no bounds ; Soother Scriptures tell us exprefly that
ic is boundleile, extending it lelfe ro all forts and degrees of fins
and finners ( Math: 12. 3 1 . ) Every Jin and itlaffhemy jhall be
forgiven. That a fin is great, that it is extremely aggravated , 15
no barre at all to :he pardoning mercy of God ; he can as eafily
pardon great fins as little fins ; even fins that are as Crimi'on and
ica ,le r , as well as thole of the lighted tincture. The die or colour
of fome cloaths or fluffs, is fo fading ,that( as we fay) the next wind
will blow it orf, or caufe it to dye away, but ica: lee an i crimfon
in graine never change their colour ; yet the pardoning grace of
God caufeth crimfon and fcarlet fin ; ro change co!ou:,and makes
them as white as the naiurall wool or mow , that is takes them
quite and cleane away .Yea the greatnefle of fin is fo far from be-
ing a flop to pardon, that it is ufed asan argument to move God
to pardon. David prayeth ( Pfal.--2$. 11. ) For thy names fakj O
Lord, pardon mine iniquity ; whypdoth he fay ? became ic is little,
or only a fmall fin, a fin committed rafhly, unadvifedly, or but
once ; no ; he ufeth none of thefe excufatory pleas for parden,
but faith, pardon my Jin for it ii great. Mofes was not afraid to
fpeake
Chap. 34. An Expoftion upon the Book^of j ». Verf. Ji. 807
fpeakc for pardon upon this g.oundal'o ( Exod: 32. 31. J Lar^
( iaith he ) this people have committed a great f.n, and have made
them gods of gold , yet now if thou wilt forgive their jin, &c. There's
a great deale of divine Rhetorique in char, (peech ; Mofcs was noc
coubtfull, whether God would forgive them their fin, becaufe ic
was great, but he urged the Lord to forgive their hn becaufe ic
was great. Where fin abomdeth r Grace doth much more abound
( Rom: 5. 20. ) and therefore God is laid to pardon abundant ly y
or to multiply to pardon ( \fa- 5 5. 7. J and whom doth he pro-
mife to pardon there ? even the man of 'iniquity , fo that Scripture
hath it ; Let the wicked for fake his way, and the unrighteous man
( or the man of iniquity} his thoughts, 5a; . If you who have finned
abundantly,repent, I will pardon abundantly. The heart of God in
pardoning fin is infinitely larger then the hearc of man can be in
committing fin : and as the leaft fin needs pardon, lb- the greareft
may have it ; nothing hinders the pardon of fin , but the tinners
not coming for it, or his not asking it. The fin againft the holy
Ghoft cannot be forgiven ; but the reafon is, becaufe fuch as com-
mit that fin utterly reject the grace of God, and tread the blood
of the Covenant under their feet, as an unholy thing.
Thirdly, The text fpeakes in the prefent tenfe ; God fairh nor,
I will pardon, or, polTibly, I may pardon, but fheweth what he
both actually doth, and what he alwayes doth, T» God who faith
I pardon.
Hence note.
Cjod pardoneth prefently, he pardoneth continually.
■
I par do*, is a prefent, it is a continued ad. To pardon is Gods
work to day, and Gods work to morrow. As every foule may fay
of himfelfe, Lord I fn ; not only I have finned, or I fhall fin here-
after, but I Jin: fo faith God,/ pardon ; as men ftand alwayes
in need of pardon, fo God ftands alwayes prepared to pardon.
He is ( Pfal: 86. 5. ) plenteous in mercy , ready to f-rgive ; The
heart of God is never out of frame for that worke, never inoif-
pofed to it. David found him fo ( Pfal: 32. 5. ) I (aid I will
confeffe mine iniquity - he did nor fay, I have confejfed mine ini-
quity ; he was no- come to a fo-mall Confelfion ; onely he h.id
it upon his heart to humble himfelfe before God , and confeffe
his fin j yet it follows -, and thou for gav eft the iniquity of my fm.
While
8o8 Chap. 34. An Uxpofition upon the Book^of J b Verf. 31.
While there was but a holy refolve upon his heart to confeffe his
fin, the pardon of it was given him. The holy hiftory of his fin
and of Gods mercy aflurech us , that the word was no fooner
out of his mouth ( 2 Sam: 1 \. \ \, ) / have finned , but inftandy
Nathan faid , The Lord hath put away thy fin. Though God
doth not pardon of courfe, yet he is in a eontinuall courle of
pardon ; therefore Mofes prayed ( Numb: 14. 19. ) ThatGad
would pardon the people according to the greatntfs of his mercy, and
as he had forgiven them from Egypt untill then. As if he had fayd,
Lerd y thou haft been pardoning all along from the very fir ft ft ep r?c
tookjwt of Egypt to this day , thou haft exercifed abundance of pa-
tience , long- Offering and mercy In pardoning this people, now Lord
pardon hs , a* thou haft done from Egypt to this day ; doe not flop
thy aUsofCjrace. The very firft act of pardon ftands for ever,
he that is oace pardon'd, is alwayes pardon'd : yet there are day-
Iy renewings of pardon, and frefli a6ts of it every day.
Fourthly , The word render'd to pardon, fignihes to take away ;
as to beare a burden upon our felves ( according to the former
tranflation ) fo to beare,' or lift it off from another.
Hence Note.
Pardon is the taking away, or the bearing of fin off from Hi.
An unpardoned foul hath a burden of fin upon him ready to
break his back, yea enough to break his heart, were he fenfible of
it ; the Lord by pardon takes this burden off from him. David
fpeaks of his fins under this notion of aburden, (P/4/.38. 4.) My
fins are gone over my head, they are a burden too heavie for me t$
bear. Yea fin is a burden too heavie for the ftrongeft Angel in
heaven tobear. But pardon eafeth the foul of that burden, or 'tis
the unburdening of the foul : Hence alfo pardon is called the re-
moving of fin, (Pfal. 103.12.) Thou remove ft our fins from us, as
far as the Eaft is from the Weft. Pardon removes fin even to the
utmoft diftance, fuch is that of the Eaft from the Weft. Pardon
is called in another Scripture, the cafting of fin behinde Gods
back {I fa. 38. 17.) Thou haft caft aK my fins behinde thy bad^Ye
when God by pardon takes fin from off our backs, he doth not on-
ly caft ic behinde his ownebick, but he layeth it upon the back of
his Son. Sin muft lye fomwhere till it is fatisfied for ; therefore
pardon takes fin off from us, and layeth it upon Chrift, {I fa. 5 3 .
6.)
Chap. 34. An Expofition upon the Boel^of] b. Verf. 31.. 809
61) He hath laid on him the iniquities of us att. While fin is un-
pardoned, we bear it; and that it might be pardoned, Chrift
hath born it, (1 Pet. 2. 24.) He bare onr fas in his body en the
tree. Pardoned (in is taken off from the finner, and laid upon
Chrift ; and he can do well enough with ir, he cm bear it, and
discharge it fully, none elfe can : Indeed heaps of fin lye on the
fouls of feme finners,and they feel them no more then a flyrwhat's
the reafon of it ? Becaufe they are dead in their fins, and nothing
is a burden to a dead man, throw a thoufand Milftones upon him,
he feels none of them : but a foul that is awakened, that hath but
fo much life put into ir, as to feel a conviction of fin, O how is
that foul preft and burden d with the weight of- fin ! Yet till par-
don take fin oft" from the foul, there it muft lye, there it mull a-
bide ; therefore Chrift faith, ( John 9. 41.) Becaufe ye fay yefee-,
your Jin remains ; What's that ? You are unpardoned, your fin is
upon you ftill ; you think your felves very wife and undemanding,
you think you can do well enough without me, therefore your fin
remaineth ; that is, it ftands in full power and force againft you;
Fifthly, Here are no conditions ; God faith not, I pardon up-
on fuch and fuch terms, but / pardon.
Hence Note.
God pardons freely , he doth net clog pardon with hard terms.
'Tis the glory of God that he pardons freely. The pardon o£
fin may be confidered, "Firft, In the Decree of God from ever-
hfting. Secondly, In the Execution of his Decree; which is,
when any are effectually called and converted. Thirdly, As to -
the manifeftation and Declaration of it to the perfon pardoned. A
poo: - finner may be unpardoned in his own fence, or in the Court
of Confcience,when he is pardoned in the Court of Heaven.Now
as pardon is free in the Decree of it, fo in the Execution of it, as
alio in the Declaration of it to the foul ; for though foaathing,
yea much muft be done in the foul before pardon is declared, yet
nothing is deferved, all is of free grace. God doth not reunited
pardon till man repents and believes ; yet he doth notpardenhim
becaufe he repents and believes.
It may be objectjd,Surely there is fomrhing in us which moves
Cod 'o pardon, for faith not Chrift ©f Mary (Luke 7. 47.) Ma-
ny fins are forgiven her, for fke loved much. Hence Papifts argue,
L 1 1 1 1 thac
8io Chap. 34. An Exfofipion nyiK the Book, of Job. Verf.ji'
— 1\ *
that,pardon of fin is from lomthing in us, fhe repented much, be-
lieved much, loved much, therefore much was forgiven her ?
I anhve r , That Scripture declares her great love to be the ef-
fect of great pardoning mercy, not thecaufeof it. Chrift faith
to Peter ) -much is forgiven her; this woman was a noted finner,
and it appears plainly, that much hath been forgiven her, for fhe
loved much. That her many fins are forgiven her, this is the testi-
mony, floe laved much: The love of God to us,not our love to him,
is the reafon and original of pardon, (If*. 43. 25.) I am he that
blotteth out thy tranfgr effigies for my own fake. God pardoneth fin
for his own fake, and for Chrifts fake, not for ours. In one Scri-
pture God faith (Exod. 34.6, 7.) / mil by no means clear the guil-
ty. In another (John 6. 37.) Chrifl: faith, He that comes to me y I
will in no wife cafl out. Till the finner cometh to Chrifl, his fins
are upon his own account ; that is,he ftands guilty, and God faith,
/ will by no means clear the guilty ; no man fhall ever be clear'd of
the punifhment due to his fin, while the guilt of his fin is unraken
off by the blood of Jefus Chrift : but befides refpeft to the blood
of Chrifl (which is the ranfome paid for us) God refpecls nothing
out of himfelf as the reafon why he pardoneth us. 1 forgive.
I will not defiroy.
Our Tranflation reads it, I will not offend. The word fignihes
tlrft to orfend or fin ; it (ignifies alfo to deflroy ; and becaufe de-
ftru&ionis a fruit or etfeel: of fin, one word may well ferve for
7tjn both j fo we render it (Micab 2. 1 o .) This is not your refl^ecanfe
it >s polluted, it fhall deflroy you, even with afore deft ruttion. Cznun
was the refling place of God himfelf, ( Pfal. 132.14.) and it was
the refling place of the Jewes after their travel through the wil-
dernefs, (Jer. 3 1. 2. ) but when once they had polluted the land
by fin, the land gave them no reft, but deflroyed them ; that is,
they wjre deflroyed out of the land. Here God declaring him-
felf gracious in pardoning pe'nitent finners,promifeth reft to them,
and freedome from deft; uefcion. I forgive, . I will not deflroy .
Hence obferve firft,
God is able to deflroy.
Thus God reported himfelf by Mofes, (Dent. 3 2.39.) See now,
that J, even lam he, and there is no Gedwitb me; Ikjll, and I
make
Chap. 34. An Exfofinon upon the Uook^of Job. Verf. 51.
make alive ; I wound, and I heal ; neither is there Any that can de-
liver out of my hand. God doth no: fay / cannot, but / will not de-
ftroy ; (James 4. 1 2.) There is one Lavr-giver who is able to fave
and to deftroy ; There is but one fupream Law-giver, and that's
God : and this one Law-giver Is able to fave and to deftroy. There
are many Law-givers that are neither able to fave nor to deftroy ;
©r if they be able to deftroy, they are not able to fave. Men in
authority, or worldly Powers,have not power alwayes to act their
authority, but there is one Law-giver that's able to fave and to*
deftroy j he can fave thofe that obey his Lawes, and deftroy al!
thofe that tranfgreis them ; he is too ftrong for the ftrongeit (in-
ner, there is no making peace with him by oppofing or overcom-
ing his ftrength, but by taking hold of his ftrength, that is, by fub-
mitting to it, (Ifa. 27. 5 J
Secondly Note.
To forgive Jin j or to (hew mercy toftnnerSy is an aft to which God
declares himfelf more enclin'd y or better pleafed with, then
to deftroy ft nners.
Every one thatjinneth deferves to be deftroyed ; yet faith the
Lord, I pardon, I will not deftroy ; I could deftroy, and any one
fin committed by any mrm would juftihe me againft all the world
in his deftruction : Every month mpft be flopped, and all the world
become guilty before God' upon that account, {Rom. 3. tg.) yec
God doth not deftroy. And that he hath no content in deftroying,
he bindes it with an Oath (E^el^. 33. 11 J As \ live faith riye
Lord, I have fiopleafure in the death of the wicked, tec. as if he
had (aid, I am not bent upon your deftruction, I had rather be
taken off, and fave you, I par dm, I will not deftroy.
If any Hull fay, Hath God no plealure in deftru&ion ? Hath he
not a will to deftroy as well as to fave f
I anfwer, God hath pleafure in deftroying, but it is in the de-
ftructicn of thofe whoobftinately refift his Will, who refute bo:h
his couniel and his Covemnt ; to fuch indeed he faith {Prev. 1.
26.) I will laugh at your calamity, and moc\_ when yowr fear (that
is, the thing you feared) cometh,as deflation, &c. That, the men
in who r e calamity God laugheth are fuch, is evident by the cha-
racter given of them at the 2 5th verfe, Te have fet at nought all
my counfely and would none of my reproof. As if God had faid, you
LI11I z have
JJi 2 Chap. 34. An Exfofition upon the Book^ of J b. Verf. 3 1 .
have laughed at my counfel, therefore I vyiil laugh at your cala-
mity. The Lord will declare himielf delighted in their deftru-
dion who have defpifed instruction ; and he will glorihe himfeli
in the actings of his JufHce upon them, who have flighted and puc
by the tenders and entreaties of his mercy. Yet Hill God de-
clareth himielf more pleafed in acting and putting forth his faving
power, then his deftroying power. The Prophet (Hof 1 1 . 8, 9 .)
moft pathetically reprefents,as it were,a debate in the breaft of
.God himielf between his Juftice and his Mercy ; How (hall I give
theeup,Ephralm? How fhall I deliver thee y Ifrael ? How fhall I
make thee as i/fdmah ? How fhall I fet thee as Zebolm f Mine
heart is turned, within me, my repenting; are kindled together - (v,
t>.) 7 will not execute the fiercenefs of mine anger, I will not re-
turn todeflroy Ephralm. We fee after the debate, the Lord de-
termines for fparing, not for deftroying. So then, though he can,
and will not only deftroy, but laugh at the defiru&ion of obf tinare
finners, yet he loves to fpare rather then to deftroy.
Thirdly, From the connexion of thefe two, pardoning and fpa-
ring mercy, God fiich firft, I pardon, and then fecondly, I will
%ot deflroy ; who are they whom God will not deftroy ? they are
are fuch as he pardons.
Hence Note.
<J>ardoned perfons fhall never he deft-royed'.
As foon as Nathan had faid to David, the Lsrd hath put away
thy Jin, the very next word is this, then fhaltmt dye, (2 Sam.
1 2. 1 3.) if Davids fin had not been pardonidjD^zW muft have
dyed for it. 'Tis a Logical Mixime, When the (faufe is taken a-
SS w *J0be EffeZb is taken away ; Sin is the caule of deftruftion,.
v 'therefore when God takes away fin, which is the caufe, deftru-
&ion the effe& muft needs be taken away too ; pardon deftroy-
eth fin, therefore how can they that are pardoned be deftroved ?
Pardon fwallows tip fin. As the Apoftle fpeaks ©f life, (2 Cor. 5.
4.) That mortality might be fw allowed up of life • Here, mortality
fwallows up our lives by degrees, but hereafter mortality fhall
befwallowed up at once of life;Now,as life fhall then (wallow* up
mortality,fo pardon at prefent fwalloweth up fin;fer as in our glo-
rified flare there fhall never any thing of mortality appear, foin
a\pardon'd eltate, nothing of fin fhall appear as co hurt us. Sid
pardoned
Chap. 34. An Expofttien upon the Book^of Job. Verf. 51. 813
pardoned cannot be found, (Jer, 50. 20.) In thofe dayes, aid in
that time faith the Ltrd^ the iniquity of Jacob fhall be fought for y
And there (kail be none, and the fins of Judah, and they jhall not be
found ; why not ? The Lord anfwers,/<?r / mil pardon them whom
I referve .- And if their fins foall not be found, furely they foall
not be found guilty, and therefore not defixoyed : God may cha-
ften them whom he hath pardoned, but he will not deftroy thofe
whom he hath pardon'd ; pardoned perfons may fmart, and fmart
greatly for fin, but they foall not dye eternally for it, they foall
nor be deftroyed for it. T>avid was pardoned, yet God told him,
the fvtord fkail never depart from thy houfe • and the Lord told
him particularly of a fore deftru&ion upon a part of his houfe pre-
fenciy ; beeaufe by this deed thou haft given great occafion to the ene-
mies of God to blafpheme,(thou beings. Profetfor,haft opened the
mouths of the wicked agiinft profetfion) therefore (though thou
foalt not dye, yet) the childe alfo that is born unto thee fk all fttre-
Ij dye.
There are two things which the pardon of fin takes away. Firfly
the power or reigne of fin ; where-ever fin is pardoned,, the
ftrength of it is fubdued. God do.h not pardon fin as Princes do ;
they may pardon an evil doer, and yet he foil remain as evil
and as ready to do evil as ever; they may pardon a thief, and
yet he continue to be a thief foil ; but if God pardons a drunkard,
an adulterer, or a thief, he do:h not remain a drunkard, or an
adulterer, or a thief foil ; ^od rakes away the power of that fin
which he pardoneth.Secondly, The pardon of fin takes away the
punifoment of fin ; it may leave fome chafolemenr, but it wholly
takes awiy the puni foment. The Popifo doctrine faith, the fault
is taken away by pardon, but there is arcommutation of the pu-
nifoment, eternal punifoment is changed into temporal, either
in this life, or that to come ; hence their doctrines of Purgatory,,
and of Prayer for the dead, ejrc. all which ftuflfe comes in upon
this account/. They caft all men into three forts, fome areApo-
ftles and Martyrs, men very eminently godly, and they go im-
mediaiely to keaven : there are another fort, andthefe are Apo--
Rates from, or perfecuters of the faith, notorious finners, thefe
go immediately to hell : there are a third or middle fort of ordi-
nary finners, and rrfcy go immediately after death, neither to hea-
ven nor hell, but to Purgatory, where they mufobear the punifo-
ment
814 Chap. 54. An Exfofition upon the Book, of J o » Vcrf. 31.
ment of their fins till they can be prayed out : Chrift hath only got
fo much favour for them (fay they J to change their eternal pu-
nifhment into a temporal. The grace of the Gofpel knows no-
thing of this Doctrine ; that tells us when fin is pardoned, all is
pardoned, both guilt and punifhmenr, both temporal and eter-
nal, nothing remains but only chaftifement ; how forely foever"
a believer fuffers in this life, yet ftri&ly taken,it is but a chaftife-
menr, and there remaineth nothing for him to fufrer in the life
which is to come. And if fo, then
Pardon of Jin is a yreciom mtrey. 'Tis fo, Firft, Becaufe ic
proceeds from the precious mercies of God. Secondly, Becaufe
ic comes thorow the precious blood of Chrift, (Col. 1. 14.)
Thirdly, Becaufe it opens a door to all precious mercies ; as fin
unpardoned with-holds all good things from us (Jer. 5. 25.) fo
fin pardoned opens the door for all mercy to flow in upon us.
Chrift laid to the fick man (Matth. 9. 2.) Be of good cheer, thy fins
Are forgiven thee. Fourthly, It is a precious mercy, becaufe ic
flops and keeps orf all evils and judgements ftriclly fo called, I
far give, I will xot defiroy. Our comforts cannot ftand before the
guilt of fin, and our troubles cannet ftand long before the pardon
of fin ; {I fa. 3 3. 24. J The higheft wtath of God appears in this,
when he will not pardon ; and it argues the greateft difpleafurc
of man againft man, when he prayeth that he may not be par-
doned. That was a molt dreadful prayer of the Prophet, (lfa.t.
9.) The mean man is bowed down, and the mighty man humbles
himfelf, therefore for give them not ; here was a prayer that they
might not be forgiven ; and the ground why he prayed fo, feems
to be asftrange,as thematterof it was dreadful. Isitafinro be
excepted from pardon,to fee a mean man bow down,and a mighty
man humble himfelf ? The meaning is, they bowed' themfelves
not to God, but to idols ; all bowing and humbling our felves ei-
ther to worfhip an idol, or in idol worfhip, is rebelling againft:
Gsd. We have a like prayer {Jer. 18. 2 3.) the Prophet having
lyoken of the plots and devifings of the people againft him,turns
himfelf thus to God, Thonknowefi all their couvfel 10 (lay me, for-
give not their iniquity, neither blot their fin from thy fight. Nothing
can be wifht wprfe to any man then this, that his fin may never be
pa-doned. And here it may be queftioned* how the Prophet
could make fuch a prayer, which feems to have the height of all
uncha-
C hap. 34. An Expojitlon upon the Book^ of J B. Verf.31. 815
uncharicablenefs in it. I anfwer, firft, The Prophec was led by
an extraordinary Spirit to do this. Secondly, We are not to
conceive that the Prophet prayed for their eternal condemnation,
but that God would call them to a reckoning, and make them feel 6
the evil of their own doings. There is a fin unto death , for
the pardon of which we are not to pray, ( 1 John 5. 16.) yec
there is no fin about which we are to pray that it may never be
pardoned. The worft prayer tkat can be made againliany man,
is,that he may not be pardoned ; and there is nothing better to be
prayed for' then pardon. It fhewed the height of Chrifts love,
when hanging on the Crofs,he prayed thus for his enemies, (Luke
23. 34.) Father, forgive them, they know ntt what they do ; And
the Protemartyr Stephen breathed out a like fpirit of charity,
while he was breathing out his life (in a fhower of ftones powred
upon him from more ttony hearts, Arts 7. 60.) with this prayer,
Lord, lay not thu fin to their charge.
Thus, I have finiflied this 31th verfe, both according to our
own Tranflation,and that other infifted upon by many of the learn-
ed ; only from the connexion of this verfe with the next, accord-
ing to the latter reading, (To God who faith If ardor, I will not
defiroy ; it fhould he faid, that which I fee not teach thou me, if I
have done iniqmty, I will do no mrre.}
Obferve.
7 he very confideration that God is ready to pardon ji», jhould-
make us revived aga'inft the committing of fin.
Tine fin-pardoning mercy of God, is one of the higheftand
tnoft fpiritual arguments by which the foul is kept from fin. There-
is fcrg'rvenefs with thee (laith David,- Pfal. 130.4.) that thou
may ft be feared ; that is, becaufe thou art fo merciful as to tor-
give finners, therefore they ought to fear thee, in doing what thy
will is, and in avoiding whatfoever is contrary to thy will. 'Tis
prophefied, that frame of fpirit fhall dwell upon the people of
God in the latter daye^, (Hi?/. 3. 5.) They fhall fear the L?rdand
hisgocdnefs ; that is, they fhall tear to offend the Lord becaufe he ^/*»*«
is fo good, and ready to pardon. It was faid by a Heathen fand tmos |£°p~
it may fhame many whoprofefs themfelv.es Chriftians, thar a bea- igmtfeituros,
then faid fo) if I did know that men fhould never know the evil wlrch tauen r,<m fa-
I do, and that the gods (fo he fpeaks in their language) would par- fm?CI - Sen;.
dm.
8i5 Chap. 34. Ah Exposition upon the Book^ of Job. Verf.^x
don and forgive the evil which I do, jet I would not do it. Surely,
the fpiric of a true .believer mult needs rile thus high, and high-
er, upon the clear grounds of Cofpel grace, and difcoveries of
* the free love of God. Cannot a true beikver fay, though I know
that God will pardon my f.n, though he hath declared that my
' fin is pardoned, and though I courd be aflured that men lhould
never know of this fin, if I commit it, yet I will not do it. 7*
God who faith I far don, it fhculd he faid, I will Jin no more.
I fhall now proceed to the 3 2d verfe,which ftands fair to either
reading.
Verf. 3 2. That which I fee not, teach thou we ; if I have do fit
iKiqmty, I will do no 'more.
Some carry the general fence of thefe words, as if fpoken by
God himfelf to fob, and fpoken by an irony, or in fcorn, as if he
had thus belpoken him ; // / have affiUed thee beyond thy defert,
Si quid me fu- or have overthrown thy judgement (chat J<e£ had (more then once)
git inteaffli- complained of,) if I have not kept to the true rules of reafon and
ggndo,vdjt righteoufnefs in chafiening thee ; if in my dealings with thee I have
me docear^i te ^ me atn ' l ( s -> or ^ ave not ^ Qne l ^ ec r 'gkt ? Shew me wherein (0 Job)
vesandoper- and I will ajflicl thee fo nomore. I l"hall not ftay upon this, but
peramegivcl take the words according to our Tranllition, as the whole verfe
in^jUmehd- intends a further defcription of a perfon deeply humbled under,
id'fea;™ "^p' an< ^ fenfibk of the hand,the chaftening,the afflicting hand of God ;
WW Merc. w ^° having faid (with refpect to all known fins} in the former
verfe, / mil offend no mere, faith here in this verfe concerning all
unknown fins, That which! fee not, teach thou me ; and if I have
done iniquity, I will do no more.
That which I fee not.
There is a two-fold fight ; Firft, Corporal, the fight of the
bodily eye. Secondly, Intellectual, the fight of the eye of the
minde, or of the undemanding ; when € lihu reprelents the pe-
nitent afflicted perfon fpeaking thus, what I fee not, &c. he in-
tends nor a corporal figh: but an intellectual.Seeing is here (as of-
ten elfewhere in Scripture) put for knowing : the understanding u
the eye of the foul. How blinde and dark are thofe men,who have
no undemanding in the things of God! (t'ph.^.i 8.) When Chrift
had
Chap. J4# An Expo/ition upon the Moo^ef Job. Verf. 32. 817
had fa yd, For judgement am I come into the wrrld, that they which
fee not might fee, and that they which fee might be made blinde ;
fome of the Pharilees faid unto him ( Joh» 9. 41 , ,) are rve blinde
alfo ? ( have vve no eyes ? ) Jefusfaid unto them, if ye were blinde,
ye fhouldhave no fin, but now ye fay we fee •, therefore your fin re-
maineth ; tha: is, your fin remameth upon you in the power and
guilt of it. In that lenfe alfo Chrift ufeth the word ( Math: 1 3.
14. ) Hearing ye fhall hear, andntt underftand, and feeing ye jha It
fee,atti not perceive ; ye fhall have only fuch a knowledge of God,
and of the things of God, of his wo:d,& of his works,as will be of
no other ufe to you , then to leave you without excufe. Seeing ye
fhallfee but not perceive ; ye fhall have a fruitlefs and an unprofi-
table fight.
That which I fee not ( or have no undemanding of ) teach thou
me,i$ the prayer of the humble foule.But what were thofe things,
which he feared ©r fuppofed he did not fee ? Thofe unfeene
things might be of three forts.
Firft , Thofe fins which he did not fee ; and thofe in a double
notion, either corruptions dwelling in him,or evil Is acted by him.
What corruptions, or what tranfgreffions I fee not, acquaint me
with, anoynt mine eyes that I may fee them.
Secondly , Thofe favours and mercies which he did not fee
( we have many mercies which are not knowne to u<, or of which
vve take little, yea no notice at all) thofe good turns,vvhich I have
received and have not been thankfull , or have no: improved and
made futable returns for them, ("hew thou me.
Thirdly , Among the things not feene we may number the
purpofes, aimes, and ends of God, in laying thofe chaftifements
upon him. As if he had fayd" , If I have not yet apprehended what
thou drivefi at in my afflic1ion,Jhew it me, I beg and heartily defire
a dijcovery of it. And if I have atled unduely with rejfeti to thy
aimes in chaflifing me, I will doe fo no more. The acts of God are
plaine, but his aymes lie clofe and are not perceived, but by an
enlightned, yea and a very attentive eye. That which I fee not,
&c.
Hence cbferve ; Firft.
The choycefl fervants of Cjodmay be much in the darhe about
andjhort in the knowledge of many things which it mnch con-
cerns them to know.
M m m m m Though
3 1 8- Chap. 34 . An Exfofitio* upon the Bool^of Jo b. W erf.32..
Though every believer hath an eye , and an eye open to fee
the things of God , the things which concern his peace, yet the.
cleareft-fighted among believers know but in part ( 1 Cor.i^.g.)
We all know,b«t we do not know all.Thofc words of the Apoftle
m3y have a twofold understanding. Firft, we know, but a little o£
any thing, that which we know we have but a part of it in our
knowledge ; in this life we know nothing throughly , nothing to
the bottome,no not common principles. David faith ( PfM: up.
96. ) I kdVfi feen an end of all perfetl.io^ but thy commandemm is
exceeding £r<W;There is fuch a perfection in thy commandement,
that I cannot fee, nor can any man come to the out-fide of it in
this world. And as the holinefs of God in the Law is exceeding
broad, fo there is a highr, a depth, a length, and a breadth in the
love of God revealed in the Gofpel , which exceedeth all our
knowledge. ( Eph: 3. 19. ) That je may know the love of Chrlfl
ivlfch pajjeth knowledge, &c. We know but a part of that love of
God, the fruits and effects whereof are all our portion. We are
not able to comprehend , though we labour to comprehend the
breadih an ^length and depth and height of it. Ourmeafure of
loving God is to love him out of meafure ; but 'tis a very fmall
meafureof the love of God to us which- we can know. Thus we
know but little of that we know. Secondly, mfaowinpart , that
is, there are many things which we know not at all , we have no
knowledge of fome things, which may be fully knowne. Though
we know many of our fins and corruptions , yet we have fins and
•corruptions which we know not of ( Pfal. ip. 12.) who can
wderfand hu errors ? Who can underftand the errors of his un-
demanding ? who can underftand the errors of his will ? who can
underftand the errors of his affections ? who can underftand the
errors of his a&ions ? who can underftand them all ? yet they are
all underftandable. There are many errors in all thefe, which we
know not to be errors, therefore we have need every one ©f us to
pray zsTtavid there did y Clenfe thou mejrom mjfeeret faults. Prom
fecret faults in my underftanding, from fecret faults in my will
and affections, in my practice and convention. The fecret faults
whichhe asked pardon for were not thofe faults which he had
committed in fecret, or which other men know not of ; but thofe
faults which were fecrets to himfelfe,or which himfelfe knew not
of. Further, we know not our faults - 3 Fjrft, either in reference
to.
Chap. 34. Ah Expofition upon the Beoi^ef Job. Verf.32. 819
to the doing of evill, or fins of commitfion ; nor Secondly, in re-
ference to the not doing of good or fins of omiilion ; nor Third-
ly, doe we know our faults in reference to the manner of doing
that which is good. Though we doe not quite omit a duty,yet we
faile many times in the doing of it. We doe little of the good which
we ought, and little of the good which we doe is done as it ought. We
have iecret fins not only of commiifion in doing that which is evill,
and of omiffion in not doing that which is good, but alfo in doing
good .There are many flaws and errors in our doing of that which
is good, which,though we perceive nor,yet the pure eyes of God
perceive. So then , as we fee not all our errors in omitting du-
ties, fo we fee not all our errors in performing duties ; to fee
them requireth a fpirituall fight indeed. Many can fee when they
omit a duty altogether, and charge themfelves with a fault for k t
but our faults in performance of duty, in prayer , in hearing none
take notice of them,but they who have a fpiritual eye,nor do they
alwayes take notice of all of them, nor fully of any of them at any
time. We are much in the dark about thefe errors which accom-
pany our holy duties. The iniquities of our holy things are many,
and they lie very clofe.We may quickly and eafily fall into then,
but we cannot eafily difcerne them.
For , Firft, though we performe an act of worfhip, of Church-
worfhip,of infiituted worfhip, right for the fubftance,yet we may
mifs and erre in feverall circumftances, and not come up exactly
to the outward performance of it. Secondly, much more may we
run into errors and faults in the performaace of duty,as to the in-
ternall part of it, or that frame of heart with which a duty is to
be performed. We feldome , I may fafely fay, we never come
up to that zeale, to that felf-abalement, to that faith, to that love
and delight which fhould be in us when we approach to andap-
peare before God in the duties of his holy woriliip, whether pub-
lick or private. The beft of Saints come farre fhort of knowing all
the evill and faylings of their evill and deceitfull hearts, while
they are engaged about that which is good, how much more are
they fhort in the knowledge of God ; and therefore what reafon
have we to fay, as Elihn here directs the penitent foule to fay -,
That which I knew not teach thou me.
Secondly-, Note.
M m m m m 2 It
82o Chap. 34. An Expjuion uj>on the Book^of Job. Vert". 3 2.
It is the duty of the tnoft knowing fervants of God to confejfe
their ignorance.
When Sliha would have Job fay , That which I fee not tench
thmme , he would hive him confeile, that there was fome goed
or eviil which he did not iee.He that defireth God to teach him,
what he doih not lee, doth therein acknowledge that he doth not
lee all that he ought. Our understandings are imperfect as well
as our wills and affections ; and our fms or imperfections where-
foever they are muli be confeiTed. The deficiency of our
knowledge, or the imperfection of our understanding muft be
confeiied as well as the imperfection of our will to doe good, and
of our doing good. David layeth load upon himfelfe in confefTing
the faukinelle of his understanding, or inability to judge aright of
what he faw before hltr^Pfal.-j 3 . zi.)So ignorant was I axdfeolijhy
even as abeafl before thee. And the fpeciall poynt wherein he con-
feiied his ignorance, was about the outward difpenfations of God,
in fuftering wicked men to flourish. He had ignorant apprehenfios,
and was quite out in that matter ; and therefore befools himfelfe
and calls himfelfe a beaft, fo far was he from feeing the mind and
defi°ne of God as became a Saint. Such an acknowledgement
Agffr made ( Pro: 30. i.) I am more vrutifb then any man, I have
ON the nnderjfanding ef a wan, I neither learned wifdtme, nor have
the knowledge ef the holy. This worthy man confeiTed his igno-
rance ; and as the more we know, the more we fee our igno-
rance , fo the more we know , the more we confeife our igno-
rance. They that have but little knowledge, are efpecially defe-
ctive in this poynr of knowledge to fee their ignorance ; and are
therefore but litrle troubled with their ignorance. Many think
they know enough ; fome,pom"bly,think they know all. They who
have hi\\ knowledge are leaft confeicus of their own ignorance.
And as there are many fins of ignorance, fo ignorance it felfe is a
fin, and therefore to be confeiTed and bewailed before God.
Thirdly, When El Im brings in the penitent perfon confeiTing
his ignorance, and begging inftrucTion,
It teacheth us,
Sins »f ignorance need pardon.
As our ignorance needs pardon, fo doc our fins ©f ignorance.
The law of Mofes teacheth this ( Ltw: 4, a. ) If a fate jhatl fin
through
Chap. 34. An Exposition upon the Bo?\ of Job. Verf.32. 821
through ignorance, &c hefkaU bring hufacrifke. He muR make
an attonement for his fin of ignorance. And we have further di-
rections about offerings for fins of ignorance , when they are dif-
covered and made knowne to the finner himfelfe. {Lev: 5.2, 3,
4> 5> 6. J Ther:( faith the Law ) he jkal/ be guilty, rhat is, if when
he knoweth his fin, he doe not performe what the Law requirech
in luch cafes,then he is not only ceremonially but morally guilty,
as a negle&er it not as a defpifer of the ordinance and appoynt-
ment of God for his cleanfing. That which I fee not
teach thott me.
The words are a prayer for divine teaching. The teaching of
God is two- fold ; Firft, Immediate by his Spirit ( John 1^.16)
The Sprit which is the comforter (hall csme and teach you all things.
And againe ( 1 John 2. 27. ) The anoynting ( that is, the Spi: ic )
which ye have received efhim, abideth in you : and ye need net that
any man teach you ; that i?, ye need not reft in, or pin your faith
upon the teachings of man ; as you muft not defpife , fo ye need
not depend upon the inftruftion of man.Secondly,There is a me-
diate teaching, God teacheth by meanes, inftrumenrs, and ordi-
nances. Firft, by the miniftery of his word; Secondly, by the
works of his hands. He teacheth, Firft, by his works of creation ;
Secondly, by his works of providence, they are our mafters,tu;ors
and inftru&ers. Now when this penitent perfon prayeth, Teach
thoume'y we may underftand him of both thefe teachings. Firft,
of immediate teaching by the Spirit, who is the anoynting. Se-
condly, of teaching by meanes, by the preaching of the word of
God, and by his providences ; in what way foever God is pleafed
to teach us, our hearts ihould ftand open to receive inftru&ion.
And what way foever we receive inftru&ion,it is God thar teach-
eth us. Though men be the inftrumen:s,yet the erfeft is of him.
Hence Note, Firft.
Ccdor.ly is able to teacher ftew us the things which we know
not.
Men alone cannot. Chrift faid ro his Difciple*, when he com-
miflioned them, (Matth. 28. 19.) Go teach all Nations. And
(Eph. 4. 1 i.J When he afc ended upon hgh, he <rave fme ts4j*~
ftles, and f me Prophets, andfome £vangt lifts, andfome Ptfiors and
Teachers ;
8 22 Chap. 34. An Exposition upon the Bool^of J B. Verf.32.
Teachers ; yet no Teachers can bring home inftrucUon without
the teachings of God. The tenour of the new Covenant runs
thus, (/fa. 54. 13 J ^411 thy children jhali be taught of the Lord.
And again (Jer. 31. 3 4. J They fhall teach no more everyone his
neighbour, &c. that is, they fhall not be lefc to the teachings of
man : or the teaching of God fhall be fo glorious, that all fhall
acknowledge it ; though there be inftruments, yet the flowing
forth of the fpkit lliall be fuch, that inftruments and means (hall
be little taken notice of. For when he faith, they jhall mt teach
every ene his neighbour, it is not an abfolute Negative, butfhews
chat there fhall be a more excellent teaching ; as when the Apo-
ftle faich (2 Cor. 3 . 6.) Chrifi hath made hs able Minivers, not of
the letter , but of the Spirit ; This Negative is not abfolute, for
the Apoftles did teach the Letter, and the Spirit is ufually con-
veyed by the Miniftery of the letter, or of the external word ;
the word Is (as it were) the chariot wherein the Spirit rideth, and
cometh by the ear to the heart. So that, when Paul faith, We are
(JMinifters not of the letter, &c. his meaning is, we are rather,or
we are more the Minifters of the Spirit th$n of the letter. The
inward teaching accompanying ©ur Miniftery,carryeth the matter,
both for conviction and conveifion, both for illumination and con-
folation, not the outward teaching (John 6.45.) Every man
therefore that hath heard and learned of the father, cometh unto me.
And how long foever we go to School to men, how long foever we
fit under the Miniftery of the ableft Gofpel Preachers in the
world, we come not to Chrift till the Father teacheth ; till he
joyn his inward teaching to the outward teaching of the Minifter,
the light and life of grace is not received. It is God who teacheth
effecl:ually,men teach but inftrumentally.Thus it wasprophefied of
the Gofpel times ( /fa. 2. 3. & Micah 4. 2.) Many Nations JhaH
come and fay, (fome and let us go up to the Mountain of the Lord,
and to the Houje sf the God ofJacob,and he will teach Hi of his wayes,
and we will walkjn hit paths, that is, he will accompany the Mi-
nifters and menengers of his word with his Spirir,he will impower
them from on high, and fo we fhall learn his Statutes, and under-
hand his wayes. David afcribes even his skill in Military affairs
to Gods teaching, (Pfal. 144.1 .) Blejfed be the Lord, myfirength,
who teacheth my hands to war, and my fingers to fight. God only
teacheth a man powerfully to be a good Souldier. Surely then,it
is
Chap. 34. An Expoftion upon the Book^ of j o b. Verf. 32. 823
is God only whoteacheth us to be good Chriftians, to be Belie-
vers, to be holy. He hath hit feat in heaven,who teacheth hearts
on earth.
Secondly, As thefe words hold out to us the temper of an hum-
ble (inner ;
Nore.
A gracious humble foul is teachable, or is willing to be taught.
As it is the duty ©f the Minifters of the Gofpel to be apt to
teach, that's their fpecial gift, or characteriftical property ; fo 'tis
the peoples duty and grace to be apt to. be taught, to be willing
to be led, and inftru6ied ; naturally we are unreachable and un-
traceable. As we know nothing of God favingly by nature, fo
we are not willing to know j we would fit down in our ignorance,
or at moft in a form of knowledge. To be willing to learn, is the
firft, or rather the fecond ftep to learning. The firft is a fight of
our ignorance ; and the fecond, a readinefs to be taught, and en-
tertain the means of knowledge.
Thirdly, The words being the form of a Prayer ;
Note.
It is our duty ts entreat the Lord earneflly that he would teach'
. us what we know /(ot.
It is a great favour and a mercy, that God will teach us, that
he will be our mafter, our Tutor. Now, as we are to ask and pray,
for every mercy, fo for this, that God would vouchfafe to be out
Teacher, {Pfal. 25. 4> 5.) Shew me thy way es, O Lord, teach we
thy paths ; Lead me in th) 'truth, ^nd teach me ; David fpake it
twice in prayer, Lead me, ana Teach me : Lead me on in the
truth which I know, and teach me the truths which I know nor.
So he prayeth again, (Pfal. 1 19.16.) Teach me thy Statutes, make
me to underftand the way of thy precepts. David was convinced
that he could not underftand the Statutes of God, unlefs Gcd
would be his Teacher ; though he could read the Statutes of God,
and underftand the language of them,- yet he did not underftand
the Spirit of them till he was taught (and taught) of God, and
therefore he prayed fo earneftly, once and again, for his teaching.
When Philip put that queftion to the Eunuch {Alls g. 30.) %}»-
derftandtft thoft whatdboureadeft ? Hefa'd,how can I except fame
man
■+
"— *■ ' <- , ■,.i l , rjjm i i n n l Wi l li ~
824 Chap. 34. An Expofoimt upon the Book^of J o b Verf. 32.
m*n fhouU guide me f Or, unlefs I am taught. Though we read
the Statutes of God, and read them every day,yet we ihall know
little unlefs the Lord teach us. Solomon made it his requeft for
al! Ifraelat the folemn Dedication of the Temple, (1 Kings 8.
3 7.) Teach them the good way wherein they jhould walk^ God who
is our Commander is alia our Counfeller.
Fourthly, From the fpecial matter wherein this penitent per-
fon would be taught, which is plain from part of the latter verfe,
If I have done iniquity ;
Note.
A gracious heart k willing to know and fee the worfi cf him-
fifc
He would have God teach him what iniquity he hath done.
David was often upon that prayer, (Pfal. 139. 24 .) Search me,
OGod, and knew my heart, and fee if there be any wicked way in
me. Lord, (new me my fin ; as I would not conceal my fin from
thee, fo I would not have my fin concealed from my felf. A car-
nal man who lives in fin ( though potTibly he may pray for know-
ledge in feme things, and would be a knowing man, yet he ) hath
no mindethat either God or man fhould fhew him his fin $ He
loves not to fee the worft of himfelf, his dark part ; he as little
loves to fee his fin, as to have it feen. But a godly man never
thinks he feeth his fin enough ; how little foever he fins y he thinks
he fins too much, (that's the general bent of a gracious mans heart)
and how much fever he fees his fin, he thinks he fees it too little,,
And therefore as he tells God what he knows of his fin, fohe
would have God tell him that ^"tois fin which he doth not know.
That which I know net, teach then me.
If I have done iniquity, I will do no mere.
There are two fpecial parts of repentance. Firft, Confection
of fin, whether known or unknown. This we have in the former
part of the verfe, That which I fee not, teach thou me. * There is
the confeffion of fin, even of unknown fin. The fecond part of
repentance is reformation or amendment, a turning from fin, a
forfaking of that iniquity which we defire God would fhew us,
we have this fecond ^art of repentance in this latter part of the
verfe.
v
Chap. 34. An Expo fit ion upon the BooJ^of Job. Verf. 32. 825
// I have done.iniqu.ity, I will do no more. But why doth he fay,
If 1 have ? &c. Had he any any doubt whether he had done ini-
quity or no ? every man muft confei>,down right,*:hat he hath fin-
ned, and done iniquiry,without ifs or an's. SoUmon having made
iuch « fuppofition in his prayer at the Dedication of the Temple,
( 1 Kings 8. 46.) 1/ they fin again ft thee) prefently puts it into
this pofition,/er there is no man that finneth not. The Apoftle con-
cludes, (1 John 1. 8.) If we [ay we have no fin, me deceive our
f elves, and the truth is not in tu. Therefore, this, 1/ I have done
miquity is not to be understood as if this or that man, as if he or &
ny man might be without fin ; but when the penitent is brought
in , faying , If I have done iniquity ; his meaning is , Firft,
What ever iniquity I have done, I am willing to leave it,to aban-
don it, I will do fo no more. Secondly, Thus, If I have dene
iniquity, thit is, if I have done any great iniquity, if I have act- *?iy
ed perverfenefs, or perverfiy, as the word fignifieth, I will do fo Perverfeagere.
no more ; to do iniquity is more then barely to fin. As if he had
faid, though I cannot promije that I will fin no more , yet, Lord, if
thou d&ft discover to me any iniquity, any grofs fin 6r perverfeneffe,
I will do that no more, I will engage my felfagainft that fin with
all my might; and to the utmoft of my power, by grace received,
I will keep my felt pure from every fin. If I have done iniquity.
Hence Note. Firft,
A godly man hath a gracious fufpition of hm[tlf that he hath
done evil) yea feme great evil, that he hath done amifs, yea
greatly amifs, though he be mt able to charge himfelf with
this or that particular iniquity.
He knoweth he hath finned & done evil, though he knoweth not
every evil he hath done, nor how finfully he may have finned ; he
doubtsit may be worfe with him then he feeth.Pofiibly he hath done
iniquity. Job in reference to his children {chap. 1.5.) had an ho- 1
ly fufpition that in their feafiing they might fin againft God ,• he
knew no fin they had run into, nor could charge them with any
excefs ; but he was jealous they had finned ; nor did Job fpeak
thus, as if his meaning were, that poiTibly in their fealting feme
corruption might work in them, (he knew there is no man in the
beft duties of his life wholly freed from the workings of fin) but
he had this jealoufie, that they might have fallen into fome great
Nnnn n fin.
2i6 Chap. 34. Ah Exfojklon upon the 3oo\^ of J © b. Verf.32.
fin, and fo provoked God greatly againft them, therefore he did
( as it were ) way- lay fuch guilt , and early fought reconciliation
with God. As Job was thus jealous of his children, fo a gracioKS
heart, though he canno: charge himfelfe with this or that evilly
yet he is apt to fufpeft his owne hearr,and feares it may be worfe.
with him, then poff-hly, it is.
Secondly, When he faith, If I have done iniquity ; This hum-
ble man , though he doth fuppofe that be might have done ini-
quity, yet he doth but fiippofe it.
Hence note.
t/fg*dlj man may live free from the doing of any gr off e fin.
He doth not put an //upon it whether he had finned or no,bur>.
whether he had done iniquity. Zachanah and Elizabeth were
not without fin, but they did no iniquity; for, faith the text
( Luke 1.6. ) They were both righteous before Ged , walking in all
the commandements and ordinances of the Lord blamelejfe. It can-
not be imagined but that the people of \frael finned, yet ( Num:
•23. 2 1 . ) God far* no iniquity in J^icob, nor perv erfenejfc in Ifrael.
There may be fuch a time in the Church when the people of God
have no iniquity,no provocation to be feene or found among them.
Though a Godly man cannot deny but he hath finned, yet he can
affirme that he hath Hot indulged himfelfe in any fin. If I have
done imijuitjy
I will dee no more.
The Hebrew is, I will not aide. We render, I will dee no more.
As if he had fayd ; If upon tryall , it be found that I have donz
iniquity, yet I will not adde iniquity to iniquity,I will nor goe on,
I will not perfift, nor proceed in iniquity. I will not take a ftep
more in any way which God fhall difcover to me to be an evifl
way. If I am out of the way, I will not goe on in my way.
Hence obferve.
Firft j tAlg°dly penitent fer fan is refolute againft fin.
His will is fet againft it ; 1 will doe no more. I fhewec in open-
ing the former verfe (If » meete to be fayd unto G.od^\ have borne
shaft ifement, I wiH of end no more) in what fence a godly man may,
maie fuch a promife, ox fay, I will Jin no more t here I fay, A godly
man
Chap. 34. An ExpoJjtioH upon the Bool^of J o B. Verf. 32. 827
man u refolute again(l Jin y efpecialljr agalnfl great fns . As a carnall
man hath buc very weake reiblves for the doing of good, he hath
( as lome expreffe it ) but a ve-Heitj, fomewhat like a will to doe
that which is good ; fo a carnall man makes but weake Tefolves
againft evil!, he hath not a fetled will, but a kind of noleity againft
v:. He ma^es lome flourishes of profeflUn againft it , but he is
not refolvedly ingaged againft it ; whereas a godly man is refolute
both as to the doing of good , and the not doing of evill. If a
godly man might have his will, he would never fin more ; And
as a Godly man waiteth joyfully for that ftate of glory wherein he
(hall fin no more ; lb a refolution to fin no more, hath, as I may
fay, fomewhat of glory in it. In glory we thall fin no more, and
where grace is in truth, that foule would gladly be rid of fin, and
fin no more. A godly man is refolved againft all angodlinefle ;
and this is a kind of entrance into glory.
Againe , Whereas the penitent man (aith, I mil doe no nitre.
Note.
Continuance in any tyowne fin ( for, faith he, what \kntw not
teach thoH me ) or in that which if made knowne to m to be fin-'
fully is inconffent with true repentance.
Repentance for and continuance in fin , cannot confift in the
fame fubject. This is the voyce of every gracious foule, I would
not fin any more, or I would not continue any longer in fin. To fia
is common to man, but to continue in fin, is proper to a wicked
maTr. To erre and faile that's humane, but to perfevere in error
is diabolical!. Sin will continue in us while we continue in this
world ; but they that are not of the world, doe nor, will not con-
tinue in fin, how long fo ever they are in the world. Sin may be
confitfered three waves. Firft, as remaining in us ; Secondly, as
referved ; Thirdly, as preferved by us. There is fin remaining in
the beft of Saints on this fide heaven ( Rom: 7. 20, 21, 22, 2 3,
24. ) Sin is referved only in carnall men , they fave their fins,
and would be faved, not from but in their fins. Sin is preferved
or maintained and defended in the worft of wicked men. Sin is
heightned to the utmoft, where 'tis no: only retained, but main-
rained and preferved. The Apoftle having clofed the fitch Chap-
ter of his Epiftle to the Romanes^ in the triumph of Gofpel grace,
That at fin hath reigned unto death t fo grace might r eigne through
N n 1 n n 2 righ-
-*■
828 Chap. 34. j4* Exfofit'w hjox the Bool^of Job. Verf.32.
right ewfncffc unto eternall life by J ejus Chrift cur Lord, begins the
next wirh a prevention of the abiue or cms Grace ; What fhall
we fay then, [hall we continue in [in that grace may abound? Cjo.i
forbid. How frail we that are dead tofin y live any longer therein ?
How can we continue in fin , that are partakers 01 Goi'pel grace ?
Sin will continue in us, but we cannot continue in it. The quefti-
on implyerh a kind of impoifibility. We were once dead in fin,
but now we are dead to fin, how then can we live 0: continue in
it ? Ter fever -ance is either our befi or our worfi. To perfevere is
Deft when we perfevere in good, and to perfevere is worft when
we perfevere in evill. It is bad to be or doe evill, but it is worfe
to abide in evill. The firftbeft is not to fin, the next beft is not
to continue, nor lodge in fin > no not for an houre. Vaul fayd in
another cafe ( Gal: 2. 5. ) 7o whom we gave place by fubjeclioy;,
no not for an houre ; We fhould not give place to fin, no not for a
minute, but refill it to the utmoft , and totally difplace it, if we
can.
Laftly , From the Hebrew elegancy, which faith , I will not
adde.
Nore.
z^ godly man may commit fin after fin , but he doth not adde
fm t& fw m
When be hath committed any one fin, he breaks it off and de-
deftroyeth it by repentance. He doth not adde fin to fin,becauie
the fin formerly committed isdeftroyed by repentance. Hiaibr-
Bier fin is taken off the file before he ads a lecond, who hear-
tily repenteth of the firft, and as heartily refolveth not to com-
mit a fecond. Such a man doth not run a round of finning and re-
penting , though he finneth after fhe hath repented. Daniel gave
that advice co Nebuchadnezzar ( Dan: 4. 27. ) Break^ff thy fins
by rtghteoufneJfe y and thine iniquities byfhewing mercy to the poere.
If thou repenteft in^eed,the fin that cometh after will not be ad-
ded to thy former , becaufe that is done away through Grace.
A godly man ( according to the former poynt ) would not adde
or commit another aft of fin to his former j as it is fayd oijudah
(Gen: 38. 26*. ) who had committed folly with 7amar y Hehnew
her agaiue no more. Though his fin was great , yet doubclefie his
keart was humbled,and be returned not t© his former fin.But the
wicked
Chap. ^4. An Exposition upon the Book^ of Jo b. Verf.32. 829
wicked man continues in his wicbedneffe, yea,he bleffeth himfelfe
in hts heart, faying, I ftail have peace, though I wall^in the ima-
qjivatlon ofmi'.e heart , to adde drurfcennefje to thirft ( Deut: 29.
19. ) Every new fin is an addition ro his former lins , becaufe he
alwaycsliveth in fin. They who would nor have the captives
b ought into the City, «;ave this reafon ( iChron.- 28. 13. J For
whereas we have offended agair.fi the Lord already, yt intend to Adde
more to our fins, &c. O take heed of finning fo , as to joyne fins
together. As in Arithmeticke when we adde iumme tofumme,.
what an huge fumme may we quickly make. Therefore breake
off fin by repentance , that if thou linneit againe, ic may not be
an adding of fin to fin. That's a dreadfull prophefie and threat-
ning ( Pfal: 69. 27. ) Adde iniquity to their miejHity, and let them
not come into thy rightesufneffe. How doth the- Lord adde iniqui-
ty to iniquity ? will he caufe any to fin more ? or will he doe any
iniquity? No ; the meaning is ( as our margin intimates ) the
Lord will adde the punifhment ot their iniquity to their iniqui-
ty ; or he will give them up to the power of their owne lulls and
vile affections, icthat they cannot but renew the acts of fin, and
adde one iniquity to another. It i> a bleffed worke when we are
much in the additions of grace to grace , and of good vvorkes to
good. 'Tis the defigne and bufinefie of a gracious heart to adde
grace to grace, thai is, the exercife of one grace to another , till
every grace be exercifed ( 2 Pet: 1. 5. J Give dil> genet to aide
teycur faith verttte, and to vertne knowledge, and to knowledge tem-
perance, ar,d to temperance patience. Here is a bleffed addition.
When a good man hath done well once , he adds to doe mo r e,
he adds more a&s of the fame kind,and he adds to doe good acts
of any other kinde ; He adds patience to godlineife , and re gcd-
Hfleifc brotherly kindnefs, and to brotherly k : ndnefs charity;
thus he is bulled inablefled way of addition. But the addition
of fin to fin, is the bitter fruit of rebellion againft God (J fa. 30.
1 . ) Wo to the rebellious children — that cover, but not with a co-
vering of my Sprit, that they may adde fin to Jin. They that make
excufes for fin committed, adde fin to fin ; yet by thefe cover-
ings, we may underftand not only excufes and pretences, for fin
afted, but our owne good acts • for to cover fin with any thing of
our owne, is to adde fin to fin. Yet I conceive, the adding of one
kind of fin to another, is the addition th *re meant. The Israelites
la yd
830 Chap. 54. An Expbfition upon the Book. c f j © B. Verf.32.
fayd 10 Sam$tel> when they were brought to a fight of their fin
( 1 Sam: 12. iy. ) We have added tmto all ourj'ns this evill t$
asl^ us a King. They refufed the Lords government, and asked
a king in the pride of their hearts, and fo added fin to fin. Thus
\is fayd of Herod ( Luke 3. 20. ) That to all his evill deeds y had'
dedthity that hejhut up John in prifon. And as there is an adding
of feverall kinds of fin, io of feverall a6te of the fame kuid of fin,
oath to oath , and adultery to adultery, and wrong-dealing to
wrong-dealing ; this day fame oppretle their brethren, and the
next day they doe the fame. O let fuch remember what additi-
ons the Lord will make to them , he will adde punifhment to pu-
nilTiment,he will adde the fame kind of punilliment feveral times,
he will adde fword to fword, and famine to'famine,and peftilence
to peftilence , and he will adde punifhments of various kinds.
The Prophet reports what various or ( if I may fo fpeake ) he\ero-
genealkindes of fin men added and ftrung up together, (Hop 4.
2. ) By fwedringy and lying, and killings andfiealingy and commit-
ting adulter 7, they break out and blood toucheth blood. Surely, God
will make blood touch blood in a way of punifhment,as men make
blood touch blood in a way of fin. The adding of fins makes an
addition of plagues, when Jehoiakim the King heard the roll ready
he threw it into the fire and burnt it ( Jer: 36.) but could he burne
or make an end of the threatnings ? no ( v. 3 2. ) And there -were
added bejides unto them many like words. It is fayd (Rev: 22.18.)
If any man fhall adde unto thefe things y God (hall adde unto him the
plagues that are written in this booke. To adde any thing to the
holy word of God, is as finfull as to take from the word, or a& a-
gainft it. God can adde plagues as faft as men adde fias. When
fin is added to fin, then guilt is added to guilt , and punifhmenc
to punifhment. Take heed of this addition, refolvewith the pe-
nitent foule in the text ; // / have done iniquity , / will adde na
more.
JOB,
Chap. 34. An Expojition upon the BooJ^of Job. Verf. 33. 831
JOB. Chap. 34. Verf. 39, 34,35.
Should it be according to thy mind $■ he will recom-
mence it whether thou refufe^or whether thou chufe,
and not I : therefore fpeak^what thou knoweft*
Let men of under jianding tell me ', and let a wife man
hearken unto me.
Job hath fyokfin without knowledge , and his words
were without wifd.ome\. .
IN the Conrext of thefe three, verfes Elihu doth chiefly thefe
two things. FirlH he appeales to the Confcience of Job (v. ^ 3.)
Should it be according to thy w/W?ask thy felfe whether it fhould
be fo, yea or no. Secondly, he appeals to the judgement oijebs
friends, yea of all wife and underllandingmen , concerning what
Job had ipoken , or whether he had nor fpoken unwifely, in the
3 3d and 34th verfes ; Let men of under ft and'mg tell me , and let a-
wife wan hearken unto me. Job hath fpokjn without knowledge^
andhis words were veitfont mfdoms.
The fcope oi Elihu in thefe words is yet further to humble Job y .
and to provoke him to.repentance for his incenfiderate fpeeches.
Yet Elihtt doth not call Job to repentance upon the fame grounds
©r termes as his three friends had done. They moved him to re-
pentance upon the Confide ration of his former wicked life , as
they fuppofed ; but Eiihu moves him to repentance upon the:
Coniideration of his imprudent and rafh fpeeches under the af-
flicting hand of God.
Verf. 33. Should it be according to thy mind r
This verfe is delivered in as much variety, as any text thorow- StomnesWio-
out the whole Book ; and as a learned writer upon it concludes ; " es ve rJtones
If we fhouldftay upon aH the various readings* tranflations. and in- m er P re ' aUo ~
*J " ) J / r . 6 > J » nes perfequere-
terpretatims ofit y vte jbould rather darken then enlighten^, rather mU y, pit* tene*
entangle both hearers-find readers^ then unfold the text. There are brarum quam
atleaft fix diftinft tranflations of this verfe , which I fhall paffe foe* <?/&««***.
only with the naming of them, and then proceed to open the Pine " :
words as they ftand in our owne j which comprehends the fumme
and;
832 Chap. 34. An Ex f option upon the Book^of J b Verf. 33.
and fubftance of what is held out in moft of them.
Firft , Some give ic thus ; Should l:c reward it according to thy
tninde, though thou haft defpifed the one y and chosen the ether , yet
will not I , therefore fpea^e what thou Itnoweft. As it he had fayd,
why ftould God reward him y at thm wouldeft have him doe it f
Though thou haft refufed to fubmit to Gods mercy y and haft called
fur juftice, yet I dare not doe fo. If than knew better teach me.
Secondly , Another thus ; Should it come from thee , how he
fttuld recommence /;, when thou haft refufed his correction ? but thou
ft alt choofe and not I, therefore fpsake what thm Itnoweft. The fence
of which tranflation may be thus re'prefented ; Shouldeft thou who
haft jinned y andrefufeft to be corrected , teach Cjod how he fhould
correct thee ? Thou mayeft thinkjfo y but I doe not, ftew me better
if thoji can ft.
Thirdly, Should that come from thee , which he will punifh ? I
jpe,*k it y becaufe thou, haft ref fifed Gods correction, becaufe thou kaft
ckofeto that which I would not. Now fpeak what thou kmweft. As if
) se had fayd ; Why fhouldeft thou fpeak again ft Gods proceedings y to
bring fart her trouble upon thee ? my defre ofeaftng thee is the caufe 9
•why Ifpeak thus ; \ftould never have accufed God At thou haft done y
if\ had been fo handled by him. But if thou haft any thing to ex-
cept a gain ft what I J ay , fpeak freely.
Fourthly, Didfach afpeech come from thee ? He will recem-
pence it, that thou haft rejetled him ; But thou choofeft this way
and not I ; now fpeak what thou knoweft. As if Ehhu had thus ex-
prelled himfelfe to Job ; I never heard thee fpeak fo humbly , as I
ha-ve taught thee ( v. 3 1, 3 2. ) Surely God will punifh thee, becaufe
thou haft fpoken proudly againft his proceedings with thee. But this
is notkng to me, who like not offuch courfes. If thou can ft defend
thyfelfe, fo doe.
An ergo ( hat Thus Junius connecting this verfe wirh the former, wherein is
iimio profelfa fhewed what a penitent perfon fhould fay to God, tranflares and
!Ud«/iLdT ex P ounc ' s ^ vvno ^ e to this fence ; r How therefore conpder, haft
forever i, ( f : thou fpoken infuch a manner, furely God willrecompence it to thee,
bac oratione ifihsu refufeft to fpeak fo, ( rhus he deterreth him by the confide-
ftii&c. Jun: ration of the event, or of what might follow upon his rcfufal, and
then he deterreth him by his owhe example) but if thou choofeft to
doe otherwifty truely I will not. ( Thou £halt goe alone for me )
Nm then fpeak what thoHthinkeft.
Fifthly,
Chap. 34. An Exposition upon the Booj^of Job. Vsrf. 33. 833
. Fifthly , Should therefore God recomrence that which man An igitw ex
hath done according to thine qpinion^ayingjbecaufe thou diflikeft ,!"* ^"^
this it is but equall,thac thou fhouldeit choofe another and not I. iilu<i f{U0 ^' bo .
And what doelt thou know ? fpeake man. mo fecerit di-
Sixthly, MtBroughten tenders thus; Should that come from cendo,8e.cl
the which he will pumfk ; at thou doefl hath, as thoulikefi, where I ^" c:
wettld not ? Now fpeake what thou thinkeft.
All thefe rendrings may be reduced to this one common fence;
O J oh y whatsoever thoufuffereft, or by what me ant $ p>tver thou art
fallen into this mlfery, is it fit that G*d fhould he ordered by thy opi-
nion and Judgement ? And furely, Ojob % Imufttcll thee plainly, .
nor canft thon deny it, that thou hafl not reftcd nor (at down quietly
in the determination a>:d decree of <jod concerning thee ; But thon
wonldefi rather be chuftng and preferring to God, how and in what
way he fljottld deale with thee, and difpence his providences to thee,
thenfatisfie thy felfcin his apptyntments and plcafure. Farre be it
from me, that I fhould follow thy example, or tread in thy flepsas to
thin matter ; yet if thou hafl any thing to reply to -what I have ur-
^ed, fay onne, bring it forth , let me and all in thy prefence, heare
and judge of it.
Thus Eliht* p'oynts Job to his grand error, that he did not rea-
dily approve, nor quietly iubmic to the Judgement of God in his
ovvne cafe. And fo had nor fpoken reverently enough of God,
nor humbly enough of himfelfe.
The rea'fon of thefe various readings and rendrings mentioned,
is the concifenefs of the Hebrew texr, which leaves fome words
to be underftood and fupplyed for the compleating of the fenfe.
And becaufe the moft skiltull Incerpreters are no: perfectly ac-
quainted with the dialect or manner of fpeech ufed in thofe more
remote and ancient times , therefore they muft needs differ bo:h
in their tranflations and expofitions , yet ( which may free the
reader from all prejudices againft the holy Scriptures, either as
obfeure or dubious) they all center and agree in true which is r-ue
in it felfe, as alio in the principall fcope and drift of Elhn in this
difecurfe wi r h Job,
Having thus given fome account of the various tranflations
of this verfe , 1 {hall now clofe with the explication of our
owne.
O o Should
$34 Chap. 34- Ait Expofnion upon the Bool^of J o b." Verf.3 5.,
Should it be according to thy mind f
2 Thus Elihu befpeaks Job ; Should it be ? he doth not fay vvhar,
but leaves us to the whole matter, should this, or that, or t'other -
-pin thing, or any thing be according to thy mind ? the Hebrew text is
but one word, which we tranflate , according to thy mind, or, as
Hum ex tuo _ t j J0H w0H Un laze it ? fhould it be from thee ? that is,lhquld God
J2 take, council o: aireftion from thee ? or gee to^thee as an Oracle
iUudfc. tonum to be taught which way to deal with thee,or vyich any man elie ;
vslm.ilim> fed fhould it be from thee ?.The matter which Elihu infills upon, re-
de nulo proprie fp Ci ^ s tne difpenfations of GodjSo his meaning is, fhould God cut
accipw. Merc: out ^ wor k es c ^ providence according, to thy order ? fhould
God reward, o: fhould God punifhrfhould Goci fee up,or fhould
God pull down? fhould God bring trouble, or fhould God caufe
peace according to thy mind ? mull he needs ask counfell of thee,
before he proceed to any of thefe refolutions ? no !
He will recommence it whether thou refufe , or whether thou
fhnfe.
The former part of the verfe , is a queftion or Interrogation,
Should it be according to thy mind ? He will recompence&c. That's
the anfwer ; and it containes both a negative and an affirmative,
he will not doe according to thy mind, but he will doe according
fUQ 4 ?© 1 a t0 n * ls own 5 He will recompence it. .
wdice tiw The verb fignifies to pay, or appeafe, and make quiet, and the
reafon why the fame word fignifieth paying, or recompenring,and
peace, is becaufe where payment is made , peace is obtained,
where recompence is given, there quietnefs isfetled; He will"
recempevee, or he will pay , that is, give out and distribute jn his
providences as he pleafeth.
Whether thou chufe, or whether thoti refufe.
There are two fpeciall afts of the will, chufing and refusing ;
and thefe two are Intrinfecall and Eflentiall to the will ; as the
proper aft of the underftanding is to apprehend, and then to af-
DHQ d n tat ^ ent » *"° u P on ^ ^ e re P re ^ enra " 0ns which the underftanding
t&terctvmfii- n^es t0 tne wiH,the will doth either refufe or chufe.Further,the
jiilio tanquam word which we here tranflate to refufe , fignines more then that.
vile et cotemp- fimple aft of the will , it fignifies to refufe with a kind of difdain
turn. quid. and.
Chap. 34. An Expojition upon the Esok^ of J B. Verf.3 3. 8 J S
and great difguft ; to refufe a thing as altogether unworthy to be
received ; or to refufe a thing as being much difpleafed and bur-
dened wich ir. Ehphaz, ufcth this word ( Chap: 5.17. J Dejpife
thou not the ckaftenwg of the Lord ; that is,doe not refufe it wuh
a diflike, or as a thing that is grievous and naufeous to thee! That:
which is contrary to our appetite, the ftomack refufetkand vo-
mits it up againe ; fuch a force there is in this word , he will re-
compence ir, whether and how much foever thou refufe
or whether thou clmfe.
He puts that in, to fhew'that it is neither the refufall of man
that flops God, nor is it the choyce of man that brings God onne
to his worke , he will proceed purely from himfelfe ; he will re-
compence whether thou refufeft , or whether thou chufe, and
not J.
As if he had fayd, it is God that will doe it , it is God that
will bring this upon thee, and not I ; that's the fenfe of our read-
ing ; But according to other readings, and not /, referrs, to thou ;
doe thou refufe or chufe whether thou wilt obey the difpenfation
or no, for my part I will not ftand upon thofe termes with God,
but referre my felfe wholly to bis difpofe.
From the words thus opened ( Should it be according to thy
mind ? &c.
Obferve ; Firft.
cJMan would have every thing gte according to his mind.
He would have his mind the meafure both of all that he is to
doe for God ; and of all that God doth to him. We love to doe
all things according to our own minds, and we love to have all
things done according to our own minds. Man naturally would
doe nothing according to Gods mind ; nor would he have any
thing done to him according to Gods mind , unleffe it accord
with his oWne too. The Apoftle ( Rom: 8. 7. ^proclaimes that
Innate Enmity that is in the heart of all men naturally againft the
mind and will of God ; The wifdome of theflefb is Enmity againft
God : It is not fubjetc t9 the Law of God , neither indeed can be ;
that is, while a man remaines flefh , or in an unregenerate ftate,
he is altogether at enmity againft the Lrwof God ; both a-
gainftTvhat God appoynts him to do, & againft what he appoynts
O 2 him
-f--
856 Chap. 34. [4n Ex}»j ; .tion uyon the Book^of J o b. Vt:i.^'
him 10 fufrer.Man equally rileth up in his thoughts,2nd rebells a-
gainrt both. And as this enmity doth rermine wnole and unbroken
in all men by nature, till they are renewed by grace and borne a-,
gane;:b there are remainders of it^even in rhoie who are renew-
ed by grzct ; there is fomewhat of this oppofition againft God in
every godly man ; be would fain have things goe according to his
mind; and he hath much of this mind in him ; I doe noc fay, a
godly man would doe nothing according to Gods mind, that's the
natural! mans frame ; buc a godly man would very fain have God
doe things according to his mind , as may appeare , efpecially in
foure things.
Firft , He would have God reward, or doe good both to him-
felfe and others, according to his mind ; He would have God
lift up thofe whom he would have lifted up, and preferre thofe
whom he would have preferred ; he would faine have God ihew
favour to or beftow favours upon thofe whom he favours.
Secondly , As to punifhment and Judgement, he would have
God punifh according to his mind ; fuch a man is proud, he is an
opprelfor, he is an oppofer of goodnefle and good men, therefore
he would have the hand of God heavy upon him, to caft him down
out of hand, or without delay.
Thirdly, He would have God goe according to his mind in
chaining and afflicting himfelfe ; thcugh he would not be totally
uncorrected, yet he would have God correct him only in fuch a
kind, in fuch a manner and meafure as he would chufe ; be doth
not refufe chaftening,but he would be chaftened in what "himfelfe
pleafetk, or in his owne way. He faith in his heart, if God would
correct me in this or that , J could bear it , but I doe not like to
be corrected in fuch a thing, or in fuch a way ; one faith, if God
would fmite me in my Eftate I could bear it , but not in my bo-
dy ; Another faith, if God fhould fmite me with fickneffe,I could
bear it, buc not in my Children ; or ht :he affliction be what God
pleafeth,if Godivould afflict me but thus much, or thus farre, in
fuch a degree, I could fubmit, but my heart can hardly yeild to
this meafure of affliction. Thus we would have it according to our
minds, as to the meafure, as alio for the continuance of our affli-
ctions. We would be corrected for fo long, for fomanydayes,
but to have months of vanity^ and yeares of trouble, this is not ac-
cording to our mind.
Fourthly,
Chap. 34. An E.vpofition v.ron the Bdd£ of Job. Verf.33. S37
Fourthly, He would have God govern ( not only himfelfe but)
the whole world according to his mind : Man hath much of this
in him, he would hive God order nations as himfelfe and other
men like himfelfe defire. Some one man would prefcribe and 0-
retf what God fhculd do,*, and how he fhould doe to all men.
Lather writ to Alela»chton when he was fe exceedingly troubled
at the providences of God in the world ; Our Brother Philip is tv ^i mn g n iu,
be adnzmifht , that he wiftU fcr -bear gov <erning thert 'rrld ; yt* cmell Philippu*
hardly let God alone to rule that world which himfelfe alone haft t iejmtt mun-
made ; Should it be According to.thy mind ? to this mans mind, or dim re S ers '
that mans mind ? it muft not be as it is ; if every man might have
»his mind , he would govern and rule the world in anorher way
then God doth. There is fcarce any Good man that is fatis.ied an
the government of particular nations , if he might have his mind,
he would cafl things into another mould and method then the
providence of €od hath caft them in at this day. Yea, 'tis iel-
dome, that it either raines or fhines according to our mind ; The
weather which God is pleafed to fend, whether wet or dry, fayre
Or foule, rarely pteafeth us.
Secondly , When Ehhu fail h , Should a be according to thy
mind? This queftion implyeth a ftrong Negation j certainly, it
fhould not.
Hence note.
"Tis befide the duty and above the line of man to dejire that
things fould be according to his n/ind , either with himfelfe
or yfith others.
There's nothing more againft the mind of God , nor againfr.
our owne good, then that all things fhould be according to our
mind ; we may quickly undoe ©ur felves and dishonour God by
having our owne defires. And that it is finfull, very finfull to de-
fire to have' our owne defi r es, may appeare, by considering the
fpring or roote of fuch dehres, I ftiall fl-icw a three- fold very e-
vill roote from whence thofe defires fpring k
Firft y They fpring from pride and an over- weening conceit cf
•ur felves ; arid that upon a double account ; Fi:ft, from pride as
to our deferts ; for if God doe' fuch men good , they are apt to
think they have deferved more g r o:l, then God hath done them ;
and if God afflict them, they are ready ro $y , furely they have
not
838 Chap. "34. An Expofttion upon the Book^of} b. Verf.j^
nor derived fo much affliction. We think we have deferved grea-
ter killings then Cod exhibits ; and that we have not defer-
ved o great a croile as heintiicts. Is not this a great piece of
ie ' ?
Agiine , Thefe dehres fpring from pride in our own wifdome
& u;ider(tanding;as it we knew how to order matters more equal-
ly thon God. Is ic no: a huge piece of pride,of Iuciferian pride.,
to chinke that there might be a better meafure of things then d;e
#iind of God is ? doth not iuch a man make himfelfe wiler then
God ? and more prudent [hen God ? doth noche fuppofe,that he
fees further itxo ihings then God ? when as alas we cannot fee an
houre before us, but God hath the profpeft of all things,He feetii
the cr.ifrcm the begixnltg , and hadi all in his eye from all Eter-
nity. When we thus make our ielves wifer then God, is not this
a high poyt:t of pride ? Here's the firft evill roote of defiring to
have things according to our mind, pride , or an opinion that we
deferve better, or could order things better.
Secondly, Thefe defires proceed as from pride, fofrom dis-
content with the dealings of God, and 'tis pride that fills us with
diicontent; he that would have things according to his minde,
muli needs be disfotisfied when they are not.
Thirdly, when they fpring not from dkect difcontent,yet they
do from fame degree of impatience. There is not fuch a quiet-
nefs of fpirit or acquiefcence as ihould be in the heart of man, c-
therwife he would let things be according unto Gods minde, and
never be troubled, when they are not according to his own. Now
coniider what can fpring from thefe three roots, Pride, Difcon-
tenc, and Impatience, but very evil and bitter fruit ; therefore, to
defire to have things according to our mind is very hnful,exceed-
ing fmful.
Thirdly, This queftion, Should it he according to thy minde ?
implyeth a lliarp rebuke and a reproof upon Job, as defiring a
thing which was altogether againft rule and reafon.
; Hence Note.
It is moft twreafonable and abfurd, to defire that things fauld
be ordered as we wottld have them>and not Of God would have
them.
Is ic not unreafcntqfe in a ^mily that things fhould be as the
children
Chap. 34. An Expofnion upn the Boo!^ of ] 1. Verf. 33. 839
children would bave them, and noc as the Father would have
them? Or, that things fhould be done according to the minde
of the fervants, and not according to the minde cf the Milter ?
Do not the Magittrates and Governours of the world think ir nn
unreafonable thing that Nations fhould be governed according to
the minde of Subje&s, and not according to the minde of the
Prince, regulated according to the known Laws of the Nation ?
Who doth not think it an unreafonable thing, that a journey
fhould be difpofed according to the minde of the Horfe, and not
according to the minde ©f the Rider ? Should the horfe guide the
"Rider, or the Rider his horfe? Isitnotan unreafonable thing
that a mans fenfe fhould guide his underftanding , when his un-
demanding is given on pur pofe to guide his fenfe? Is it not an
unreafonable thing that paflion fhould order reafon, when as rea-
fon fhould be the bridle of our paffion ? Is it not an unreasona-
ble thing that unlearned ignorant men fhould teach the knowing,
when the learned & knowing are fet up to teach the ignorant? and
is ic not much more abfurd and unreaionable for us, to defire that
things fhould be according to our minde, either with our felves
or others, families, or Nations, and not according to the minie
of God I Should things be as the beft, as the wifeft, as the ho-
lyeft men in the world >\vould have them, and not as God would
have them ; ic were more abfurd and unreafonable then that things
fhould go in a family according to the minde of the fervants and
children, rather then according to the minde of the Matter and"
Father j yea it were- more abfurd then any of thofe fore-mention-
ed abfurdities. Should it fa according to thy minde^ O Job ? how '
unreafonable a thing were that !
Fourthly, From thofe words, He wilt recommence it, whether-
thoH refafe, or whether thou chufe.
Note.
Cod will notyeild to men y norbefnbjelt to their fleafire.
God will do what he pleafeth,as I may fay,in fpight of any man?
teeth. Things mu^ pafs in fuch a way as God hath appointed, and'
fees meet to difpofe of them ; and not as we would have them.
He will recommence : God is refolute for the doing of his own will,
and men are ufually over-refolute for the doing of theirs j and '
indeed fome are as ic were wholly changed into wilI>or rather wi!--
fulnefs j ,
840 Chap. ^4. An Exf option upoK the Booh^of J o b Vcrf. 33.
fulnefs, they will do this, and they null do that ■ the} will haz>
this, and the) will have that Men may quickly,but God can nevt.
acl: roo highly,! 00 ftrongly,too confidently upon his own will; the
region is, becaufe his will is an holy will,and the rule of righteouf-
nefs. Only Confider from the whole.
Man is never difpleafcd with what God doth y tiR heforgetteth
what himfelf is.
Man forgets that he is a worm, and no man, he forgets that be
is a creature, he forgets himfelf to be duft and allies, elfe his
fpirit would not be wrought up tofuch a height, to have things
go according to his minde, and not according to the minde and
will of God.
And feeing God will have every thing go according to his
minde and will, know there's no ftriving nor ftrugling with God ;
if man .v\ ill not bow to the will of God, he ftiali be broken by the
will of God : if he will not fubrnit to it,he mutt fall by it.There's
no avoiding one of thefe two, for he will recommence. Therefore
let us yeild up cur lelvcs freely to God, to be ruled by him, and
nor fet him the rule, no nor fo much as give him advice \ let us
receive the Law, and take advice from him. God u ottr Comman-
der, but we mufi not be fo much as his ComceUors. The Apoftle
fpeaking of the eternal ; urpofes and decrees of God, faith (Km.
11.34.) Who hath been his fiuficellor ? As God had none to
counfel him concerning his eternal purpofes, fo we muft not ad-
venture to couufel him as to his daylie providences or difpenfati-
ons, either toward our felves, or others ; the true rule of our
life is, to yeild our felves to be ruled by God. He will recom-
mence it, -whether we ehufe, or whether werefufe.
x/ind not I.
As if he had faid, If thou wilt ftruggle with the will of God,
thou mayeft, but 1 will not. God will go his own way, and do
is he fees good, fay thou what thou canft, or howfoever it pleafe
or difpleafe thee. And for mine own part, I dare not entertain
or give way to a thought of prefcribing to him in any of thefe
things, what he fheuld do ; no nor be unfatisfled with, much lefs
cenfure, what he ha h done. Therefore, if thou canfl: acquit thy
felfof this crime and accufation which I have laid to thy charge,
as
Chap. 34. An ExfofoiQit upon the Booi^of Job. Veri". $3. 841
as thou didft theirs who fpake before, doit, lay what thou canft
for thy felf.
Hence Note.
He that fees ar-other do amifs, enrht to take heed of doing the
like himfelf.
Again,A.s thefe words, and net I, refer to the word recompezce,
He will recompence, whether then chafe , or whether thou refufe ;
the meaning of them may be conceived, as & Elihu had thusbe-
fpoken Job , // thou deft fmart for thy pride, and the height of
thy f pint, if God pay thee home for it, do net lay the fault upon me ;
I have given thee ton/if el to direct thee better, I defire not thoufhoul-
deft eome under finch a handling, but certainly God will do it. When
we have declar'd the minde and will of God, in the fevericy of
his judgements upon sinners, it is good for us to fay, God will do
it, and not we. The Prophet Jeremiah (chap. 17. 16.) having
warned them of an evil day, addes, Nor have I de fired the woful
day, Lord thou knowefl it i Jeremy had Ipoken woful things agamft
that people, but (faith he) I have not del: red that woful day,
though I have prophehed of it. So t'lihu feems to fpeak, he will
recompence, and not I ; though it be not in my minde, yet I af-
fure thee 'tis the mind of God.
Yet further, Some read thefe words with the former as an In-
terrogation or rebuking queftion made by Cod himfelf ; what ?
Should you chufe, and not J ? Election or choice is mypriviledge,not
thine, thou mufl not think^to pre fieri be tome. I will ckaflen and Verba Dei pet
afflict, as I thinly fit, or according to my own will, not r.ccording Mimejm effs
to thine. Thm he brings in God fpeaklng to Job • thou findeft $ m ' Merc *
thy felf much aggrieved , and complainefl that thou art afflict-
ed more then u meete ; It fkonldfeem then, that I mufl do what thou
th'hkefl fit, not what I think fit my felf. . Surely thou mufl give me
the rule, how much, how long, and in what manner I mufl corrcil
both thy felf and others. Should you chufe, and not I : How un-
comely !
Therefore fipeal^ what thou knowefl.
Here Elihu °ives Job nme to reply, as he had done (at the 33d
chap. verf. 5O as if he had faic, // thou tyewefl any thing againfi
what I havefpoken, or art able to make any objection againfi itffpeakj,
P p p p p if
£41 Chap. 34. An Exfofition upon the Boo\^ of J o B. Verf.34.
if thou chinked 1 have not fpoken right, fhew me my errour, and
lpare noc.
Hence Note, Frft ;
When we have dec lard what we judge to be the rmnde of God in
ar.y cafe, we jkottld give others liberty off peaking their minds
a/jo.
This is my Gpinion,fpeak what thou canft againft ic ; we fhould
fpeak(2 Cor. 1. 24.) Not as having Dominion over the faith of
others, fat as hewers of their joy j The Ministers of ChriQ: muft
fpeak as Servants to, not as Lords of the faith of others. Elihtt
did not carry it as a Lord over the faith of Job ; but left him to
make good his own opinion and pra&ife if he could.
Secondly Note.
Knowledge is the fountain of Speech.
"We need no other light to fpeak by then that of reafon, the
underfbnding fhould feed the Tongue ; we muft not fpeak at a
venture, but keep to Rule and take our ayme. The Apoftle Tad
tells us of fome who make a great noife, but know not what they
fay,nor whereof they affirm (1 Tim- 1.7.) they fpeak they under-
ftand not what, and vent what they can give bo account of ; SpeaJ^
what thenknowefi.
Thirdly Note.
We fhould freakjjvheu called ) what we know.
Knowledge is a Talent, and mult not be hid. in a Napkin ; i£
thou know better then I fpeak,pray fpeak, do not hide thy know-
ledge. As Elihti would have Job fpeak in his own cafe, fo he in-
viteth others to fpeak about his cafe,, as it followeth in the next
verfe.
Verf. 54. Let men of Vnderftandingtellme y &C.
In this 34th verfe Et'ihn turns his fpeechto Job's friends a-
gaih,prefuming of,or not queflioning their confent to what he had
faid, being confident that himfelf was in the right, and that they
were wife enough to apprehend it. He was perfwaded that all
wife men either were, or (upon hearing the matter) would be
ef his minde, and that therefore what Job had fpoken , was
very
Chap. 34. An Exfofition upon the Bod^of J O B. Verf. 34. 843
very defective of wifdome , as he concludes in the thirty-fifth
verfe.
Let men of underftanding tell me , &c.
He appeales to fobs friends, or any other men of underftanding •
let them ( laith he ) Contider what I and he have fpoken, and Viri cordit.ue.
give their judgement impartially concerning the whole matter tordtiicor m~
in debate between him and lob. Let men of underftandino tell m f a P'entian
f. J ** et cohere cor
>,' . . rr L l • l r r j dicitur qui do-
The Hebrew is y men of heart : the heart is the feat of under- r fI/ „ r .
ftanding, according to Scripture language, there we read of a wife Cum Jobo non
heart, and of an underftanding heart ; and it faith of a foolifti or P um amplim
indifcreete perfon, he hath no heart ; he is a man without a heart. P r oducendum
Efhrai,H is a fitly dove without a heart ( Hof: 7. n.) that is , he |^, °^™™'
doth not underftand. Mr Broughton translates ; Sad men of heart Xwcit imelli-
willfpeake as /, and the wife ferfon that heares me. As in the lox-gcntes. Sanft.
mer part of the verfe Elihu called for fpeakers ; fo in the latter he Et virfipiens
calleth for hearers : Let men of 'under (landing tell me, "f^ 1 ' i,e * g !}~.
J * * ' diet me, et mm
And let a wife man hearken to me ; or as fome render, a wife ac 9 uie f cet in
man will hearken to me. hoc - Merc:
The word rendred /^rkw,fignifies/nore then to heare , even
to fubmit, to obey, a wife man will hearken to me ; that is,he will
aflent to, and content with me, he will vote with me, and declare
himfelfe to be of my mind. In that Elihu appealed to wife and
nnderftanding men.
Note, Firft.
It is net good to ft and to our owne Judgements altogether , in
dealing with the (fonfeiences of others.
Let wife men, let men of underftanding, heare and confider
the matter, let them fpeake their minds ; we Lhould not leane to
nor rely upon our owne underftanding in the things which con-
cerne our felves only,much lefle in thofe,wherein others are con-
cerned more then our felves. Eyes fee more then an eye. And
though it be an argument of too much weaknefs to fee with other
mens eyes ; yet it is an argument of much goodnefs and humility,
to call ia the helpe of other mens eyes.
P p p p p 2 Se-
844 Chap. 34. An Exfojmon ufon the Book^of Job. Vcrf.34.
Secondly , Note.
The more wife men agree in any matter , the greater k the Con-
vittion.
One man may fpeak to Convi£tion,but if many fpeak the fame,
it is a very ftrong Conviction. Many ( I confeiTe ) may center and
agree in a wrong Judgement ; yet we ought to have a reverend e-
iteeme of, and not eaiily differ from that Judgement wherein ma-
ny wife and underftanding men agree. Chrift fpeaking of Church-
proceedings and cenfures, faith ( Math: 18. 19.) If two of yon
( who constitute the leaft number, much more if a greater num-
ber of godly wife men )fhalt agree on earth as touching any thing
that they fkall askf y it fkall be done for them^ &c. So ftill the more
wife, holy, and learned men agree in any poynt,the greater is our
conviction, and the ftronger our obligation to fubmit to it. He
that doth not heare a Tingle brother,his fault is great ; much more
if he heare not two or three ; moft of all when he doth not heare
the Church fpeaking to him, and teftifying againft him inthe
name of Jefus Chrift.
Thirdly , SUhu having made a long difcourfe, appeal's to wife
men.
Hence note. •
He that believeth he hath fyeken truth , is not afraid t* have it
eonjidered by thofe who are beft able to judge -what is true.
Truth feares not any teft, or tryall. He that offers pure gold
and filver, cares not who toucheth it, or takes the Aflay. Wifdome
is (fure enough to bt)juftified of her children.Thty who underftand
t;uth, and love it, can doe nothing againft the truth, but for it.
Fourthly , E.lihu having difcourfed long, is willing to referre it
to men, and to let them judge of it.
Hence note.
He that hath fpoken truth in his ufrightnefs, hath reafon to be-
lieve that he fhatl have the (fonfent of the upright with him.
There is a fameneffe of fpirit in all wife and godly men for the
maine, and for the moft part it is fo in particulars. If a godly man
confciencioufly judge fuch an opinion to be truth,he may be much
affcred, that other wife and godly men will be of his opinion too.
He
Chap. 54. An Expojition upon the Book^ of Jo b. Verf.35. ^45
He dares fay, as Elihu, Let wife men hearken unto me.
Fifthly, and laftly, In that Elihu makes his appeal to wife men,
to men of heart.
Note.
<>/[ll men are not fit to give their Judgement in a cafe.
All are not Competent Judges, nor prepared to give an opini-
on ; and if they doe 'tis not much to be regarded ; wife men,fpe-
cially godly wife men, men of a holy underftanding, are the men
whofe judgement and opinion is to be regarded. Elihu having
befpoken the thoughts and opinion of wife men,feemes to give his
owne in the next words.
Verf. 35. Job hath fpoken withut knowledge , and his words
■were without wifdome.
When Elihu had offered it to the Confideration of wife and
underftanding men,whether Job had fpoken right about that great
poynt, Submiffion t» the absolute Soveraignty ofGod,ht forbare not
firft, and plainly to declare his owne underftandiag of it.
Job hath fpoken without knowledge.
The Hebrew is, not in knowledge, or, not knowingly ; that is, ig-
norantly, foolifhly ; a very high charge ; Job hathfpukjn without
knowledge ; yet we are not to underftand it as if Elihu thought Job
an Ignorant, or an unknowing man, he could not but know other-
wife ; but as to this particular cafe, he reports him as a man that
had fpoken without knowledge, and declared himfelfe both befide
his duty, and the rule.
Hence note.
The j who are very wife and knowing in many things , yet may
be out in fome.
The beft of men are not perfe&,either in grace,or knowledge.
We may know much, and yet come fhort in what we ought to
know ; A man may fpeak fome things very underftandingly, and
yet fpeak other things very erroneoufly ; A fob may be out fome-
times. Job hath fpoken without knowledge,
iAnd
846 Chap. 34. An Exfofttion upon the Beo]^ of J © B. Verf.3?.
^And his words were without wifdome.
When the Lord comes co decide this great Concroverfie in
the laft Chapter of this Book, he tells Job's three friends, that
their words had not been righc,as the words of Job ; and yet here
Elihu lakh , Job's words were without wifdome, or, not in wifdome.
When God laid , the wo ds of Job were right ; we may under-
Ihnd it, that they were io according to their general tenour, or
they were fo comparatively to whan his friends, Eliphaz,, Zophar,
and BiiJad had faid in his cafe,or at leaft his laft wo ds(after God
had throughly convinced and humbled him ) were fo , though in
many things he had fayled in ipeech,©r fpoken thofe things which
were not right before. Yet here Elihu fpake truth, while he fayd,
his words were without wifdome in the fpeciall poynt he had to doe
with him about ; and fo much Job himfelfe acknowledged , /
have fpokjn oncejea tw'ce,but I willfpeak no more ; I will no more
fet my wifdome againft the wifdome of God , nor prelume to
have things goe according to my mindj let God doe what he
will with me hereafter.
Confider, how well this good man rooke the plain -dealing of
Elihu ; It might be expected that Job would quickly have rifen
up in paifion, efpecially when he heard himfelfe thus urged ; But
being convinced, with whac Bliim fpake, he gave him not a word,
much leife an ang r y word.
Hence no r e.
i/L good man where he is faulty, will he*re reproof e with pa-
tience.
A gracious hear, will foone be angry with himfelfe for fpeak-
ing or doing amifle , but he can take it well to heare himfelfe
re- roved , when he hath indeed either fpoken or done arr.iffe.
Nor are there many grearer and clearer argumenrs of a gracious
hzart then this. To beare a reproofe wel is a high po,nt of com-
mendation. Grace may be fhewed as eminently by our pa'ience
when we are rebuked for doing that which is evill, as by our for-
wardnefs and zeale in doing that which is good. When Nathan
the Prophet applyed the parable home to Dav : d after he had
not only committed but continued long impenitemly in his grie-
vous fins of adultery and murder, telling him to his face, Thou art
the
Chap. 34. An Expofttion upm the BooJ^of] o B. Verf. 35. 847 •
the man ( 2 Sam: 12.7.) and not only telling him fo , bat at once
upbraydinghim with all the former benefits and kindnefles of
God tohim,& threatning him with many dreadfull future judge-
ments ( v, 8, 9, 10) ii) 12. ) when ( I lay ) he was thus fharply
dealt with, it might have been feared,that this Great king would
have rifen up in paffion, and roared like a fierce Lyon upon the
Prophet ;yet we heare nothing from him but words of forrowfull
confeiTion, and humble (ubminion( v. 13.)/ have finned againft
the Lord. The bolduefle of Paul was great in blaming Peter open-
ly, and Peters meekneffe was as great in bearing that blame ( gah
2.i4.)Nor doe I know whether the patience of Job were greater
in bearing the great afflictions that God layd upon him,or in bear-
ing the great reproofs which this man layd upon him. I grant, he
complained often of thofe bitter reproaches which histhree friends
caft upon him , charging him for a wicked man or a hypocrite,
and then he replyed and replyed home: but here Elihu repro-
ved him fharply for his rafh fpeeches and intemperate carriage
under his affliction , and he tooke it both meekly and filently.
A good man will not ftorme, nor rage , nor revile, nor threaten,
when he is juftly reprehended, but lyes downe under it , and
takes it quietly , yea thankfully, and goes home and blefletb
God that he hath met with a knock ; Thefe are very hard words,
Thou haft [poke* words without wifdome ; But Job feemes to con-
fefle and patiently beare them : It is be ft for us not to doe or [peak
any thing that deferves a reproof e : and 'tis the next beft, to receive-
a reproofe well for what we have either done or fpo\jp ill.
J O B, .
•848 Chap. 54. An Exfofition upon the Boo^of J o B Vcrf. 36.
JOB. Chap. 34. Verf. 36337.
My defire is that Job may be tryed unto the end y be-
' cauje of hit answers for wicked men.
For he addeth rebellion unto his ftn> he clappeth his
hands amongjl us 3 and multiply eth his words a*
gainji God.
IN thefe two verfes Sllhu windes up his fecond fpeech to Job,
and in them we have two things confiderable ; Firft, his moti-
on made in reference to Job at the beginning of the 3 6th verfe ;
CM) defire is (or this is the thing that I move for ) that Job may
be tryed unto the end. Secondly, we have the reafon of this motion,
which fome make three-fold, others foure-fold, taking the latter
part of the 3 6th verfe for one of the foure j My dejire is that Job
may be tryed to the end., why ?
Firft , Becaufe of his anfwers for wicked men.
Secondly , / defire he may be tryed unto the end, why ? for he
Addeth rebellion unto his fin.
Thirdly , Idefire he may be tryed wto the end ? why ? he elap-
peth his hands amongfl us , and
Fourthly , Idefire he may ( e tryed to the end, why ? he mnlti-
■plyethhis words againfi God. (Xhers lake the latter words of the
36th verfe, only as the fubjeel: matter about which Eliktt defires
Job may be tryed, that is,concerning his anfwers for wicked men.
And fothe 3 7th verfe containes three reafons why he defires he
may be brought to that tryall.
Verf. 36. LMy defire is that Job may be tryed.
So we tranflate, and we put in the margin, O my father, moft or
i"QN vohit many tranflaters put that into the text, O my father , Let Job be
cuputfundeim tryed unto the end. The firft word of the text hath a two-fold fig-
pater, ouafibe- niHcation ; fome taking it as an application to Goc by the name
"pat^J 1 * 1 ™- or '"le/ttfcr. The reafon of this difference is,becaufe the roore
foturjobufc °f inat Hebrew-word which iignifics a father , figniMes to defire 9
*d v&oriam. to mil or wifk. M* Brottghton renders, my father ( and he adds,
Jun: O
Chap. 34. An Expofitiom ttfon the Botk^of J b. Verf. 36. £49
wy father which art in heaven ) Let Job he tryed tents vitiory.
As it Elihtt ( lakh he ) looking up to heaven, by O father, meant
what followeth , fat her which art in heaven. And he quotes
Abraham Peritzjl(2 learned Rabbin ) expounding the words fo
tranflated,at larg.
Father is one of the fweeteft and moft honourable compellati-
ons of God. ( \fa: 6^.16.) the whole Church of the Jewes is
brought in belpeaking God in that Relation ; Thou art enr father y
though Abraham be ignorant 9fns,&c. And God fpeaking of him-
felfe, laith ( Mai: 1.6. J A fen honoureth hit father , if I be a fa-
ther, where it my honour. It was ufuall even among the heathens Apui Gentiles
to adde the name father to their Idol gods, thereby to expreffe />«*>• commun*
their reverence, or veneration of them. * men * rit .
Deorum ; unde
O mj father. Dbfriter, Mer~
$iter,Jupiter.
They who embrace this tranflation take fpeciall notice of thac
p:onouneA/7,0 my father. Hz doth not fay only or barely y O father t
but O my father. Thofe appropriating polfetfive pronouns, mine,
thine, have a kinde of delicioufnefle in them, and breath aboun-
dance of affection. Luther fayd the fweetnefle of the Gofpel Iy-
eth in fronowes ; when a believer can fay ( with believing Tho~
at at ) My Lord, and my God. Thofe things or perfons which we
love moft we call ours • we fay of a fingle fpeciall friend , he is
mine ; and to fay, fuch a one is mine , is as much as to fay , he is .
much beloved, much prized or efteemed by me, he , as it were,
lies next my heart ; property rayfeth the price of all good things.
We rejeyce in God molt, when we can call him ours ; and fo doth ^ r
God in us, when he takes us for his owne. We have a meeting or € - b ,' m ? 8 **'
union of feverall pofleflive pronouns in one verfe ( Cant: 8. 1 2. ) Tf "* ' „ * ?' M
tjlfy vineyard which is mine is before me : My, mine, before me ; tMm yule:
implying how much Jefus Chrift did appropriate the Church un- Patemitatis
to himfelfe, or how much he thought himfelfe concerned in the nom - n ex fi-
profperity of the Church. And as the Title Father is fweet and me:i Pfi^ y S : -
comfortable, fo glorious and honourable ; God is the father of g m ^imfo'lur
all, and all fatherhood is derived from God. That of the Apoftle bonus didtw
( Eph: 3. 1 5. ) which we tranflate,of whom the whole family, &c. quiabonitatea
0:hers render, the whole fatherhood, in heaven and earth is named, <**#* communi-
For as God only is good, and other thing? are good only by com- Jjjj. •{!' p^-J"
municaiion frem him, fo God only is a father, and all ocher father- a( j Ephcft
Q^q q q q hood cap: 3.
850 Chap. 34- An £xpofitl(m upon tht Boek^of Jo >. Verf.36
hood is by derivation and communication from him. O my father ',
/ft J*£ £* tryed unto the end. We fay,.
tjMy deftre is.
The Hebrew text is as cleare for that ; and whether we fay,
my father y let Job be tryed) er, my defire is that Job may be tryed
to the end) the general feHfe is the fame. We render the word
by dcfire ( Chap: y. 26. ) where Job tells us, that his life or the
lire of man is like the ftvift fh'ips ; we put in the margin, fhips of
defre{ ic is this word ) that is, like thofe fhips which being moft
deferable ( as being laden with the richeft and moft precious com-
modities ) make moft haft home to their harbour, or proper Port.
Thus here, My defirepz the thing that I ftrongly wi(h is, err. The
Chaldee paraphrafe renders, My mllis, er I will
Voh ego ut That Job may be tryed.
<&c Targ:* But had not Job been tryed already ? was there any need to
call him to a farther tryall ? had he not seen in the furnace a long
time ? why then doth Ellhtt fo earneftly importune that Job might
be brought to tryall ?
Ianfwer; The word fignifies a two-fold tryall ■; Firft, a tryall
by way of examination, or argumentation ; we try a man when we
examine him, and argue with him,' when we fcann and fearch out
what he hath fpoken, or what he h?.th done. In this fence the word
is ufed ( Chap: 12. 1 1. ) and at the 3d verfe of this Chapter, tht
tare tryeth words ; that is, the eare examineth the fenfe and mean-
ing of thofe things which are fpoken ; and by the eare, he meanes
not only the fenfitive faculty taken abftractly, but the fenfitive fa-
culty joyned with the intelle&uall. A beaft hath an eare and can
heare, but a beaft cannot try or examine that which is fpoken and
heard ; only they that have rationall faculties joyned with the fen-
fitive are able to try words, and matter delivered by them. /
defire Job may be tryed to the utmoft, that the words and fpeeches
which have paft from him, may be fully considered, or confidered
to the end, that it may, at laft > .appeare what he hath aiferted and
maintained.
Stmt qui intel-) Secondly, It fignifies a tryall by affliction (Zech: 13.9.^
Hgunt probar*i0 W f t ^\ Y ^ pall be brought through the fire and tryed. As mettall
pro exagitari ^ ^ j s ^ anc j re fi nec | ^ c h c fire, fo &all they in the
Upturn'* » J > j ^
Chap. 24. An Exception upen the Bsol^of Job. Verf.36". 851
fire of affli&ion. JefusChrift is called * tryed ftone ( Iia: 2S. i6.)f e(i pr*ft«t ««
and he was fo in boch theie accounts ; he was examined and ar- tfd ' tenttttionem
gued with to the end , and he was afflicted, and grieved to &z'Q£ n £
end, he was a man of lorrows, and acquainted with griefs all his Merc:
dayes ; Behold I lay inZion a tryed ft 'me , a fare Corner ft one ;
thar which is tryed is fure ; we may truft that which hath been
tryed. We fay, try me And truft me ; we may understand Elihu
in both, or in either of thefe fenfes. My defire is that Job may be
tryed, that what he hath fayd may be further examined,or that his ^ t2 M MM _
affliction may be continued, till he be brought to a fight of his ufrcrfagelkti*
errors and miltakes. I would have him corrected till he fubmits7<^ donee deo
to God as a conqueror , and recanteth his rafh and inconsiderate vincenti <*dat
tnfwers. My defire is that lob may be tryed et Ye Jb°nfi* vj-
* , , ' '■ nii renunciet.
%Jnto the end. Jun:
. , , nn ju •»
He doth not fay barely, tryed, but, tryed unto the end; that is, *u« r\Sj Jjg-
fnlly and throughly tryed , not by halves , overley and flighrly flfi&t *«/*"«
If he be indeed joft and fincere, the fire of thistryall , how long 2>wfad tZ*
foever he continueth in it,will doe him no hurc,ic will only purge p&duLnfue*-
and refine him from his remaining drofle ; but if he be unlbund rir.
and nought , he will evaporate and fame away into vaine com-
plaints and murmurings ; Therefore let him be tryed to the end.
Some of the Latines tranflate,/ would have him tryed to death,
which is the end or period of man in this world. The word fig-
mfes fenspetewity, as alfo vitlory, becaufe that which continueth
ever, muft needs be victorious ( 1 Sam: 15. 29. ) The ftrength p/ .-
eflfrael will not lie ; we put in the Margin, The eternity or v'ulory a/mmemuf-
ofifrael( that is , the eternall God , who is victor over all ) mil que reddunt
net he. Thus fome render here, I defire Jab may be tryed uxtovi- ?««* in Ongi-
ttory, that is, that God would never give over trying him, till he m f h . zhsluY i
hath overcome him and brought downe his fpi; it, for (till the man £ v "i ^
is too high, too ftour, his fpirit is ftill too big, too unbroken j my fempitcrnum.
defire therefore is that God would try him to victory,riIl he hath VatMu* Ion-
brought him upon his knees, and made him eare his wo--ds or till 8° Tempore ;
he give glory to God by humbling himfelfe and confeffin^ his (in ; ? e3 °pr,\ A ^
I would have him fully convinced by argumenr and throughly jugiter! ^^
humbled by chaftifemenc, till be at lafi refigneth up htntfelfe to
the will of God. The Italian glofle purs it in the forme of a pray-
Zl y rfithdraw net thy viftation from job, untill thou haft brought
Q^q qqq 2 him
2$2 Chap. 34. An Expofition upon the Bool^ of J © b. Verf.36.
him to the dnty of a child ; Further, this word, unto the end, doth
not imply a defire of the everlaftingnefs of his tryall, but of the
profitablenefs of it. He would not have him alwayes kept upon
the rack, or under the rod , but he would have him erfe&ually
dealt with, that the matter might iiTue wel with him.
From the words thus opened , note firft.
tSfffillion is a tryall.
It makes us appeare what we are ; moft have but an appearance
till they are tryed ; and being tryed , what they are doth really
appeare. Affiidions try our graces what they are ; and afflictions
try our corruptions what they are. Afflictions draw forth the fpi-
rit of a man, they turne his infide outward, and fet him ( as ic
were ) in the open light. Take tryall in the fecond fence by way
of examination,and it yeilds usthe fame truth. He that is through-
ly fifted will appeare in his own likenefs. Let a man be fully dealt
and argued with, let his fpeeches and his actions be brought to-
the niie of the word, what he is, and what they are, will foone be
feene. That's the tryall which the Apoftle means (1 Thef: 5. 2.)
Prove aH things • prove what men fay and hold, prove their afler-
tions and opinions, and you fhall come to a cleare underftanding
FLetlumeji in- of them. The rule of the word is a ftraight or right rule, and that
dtxfui et obli- which is right will fhew you both it felf, and that which is crook-
£•"'" ed, or any way fwerving and departing from it.
Secondly,. As tryall is taken in the former notion for affliction,.
My defire us that Job may be. tryed tmto the end.
Note.
It is lawfaU to fray or tvifh for afflictions upon others in feme-
cafes.
We may pray for and wifh. afflictions upon others for their
good, or for the glory of God. It is not good t® wifh evill as e-
vill upon any man, no not upon the worft of men. Job profefled a-
gainft that ( Chap: 3 1 . 29, 30. ) If J have rejoyced at the deftrtt-
Uion of him that hated me^ or havefnfferedmy mouth to fin by ivifh-
ing a curfe to his fettle, then &c. As if he had layd, If I have pray-
ed or wifhed that any evill might befall mine enemy as evil!, I
fhould have done very ill, anddeferved tofuffer ill. For that had
been an evill wiih . Yet, as we our felves ought to chufe affliction
rather
Chap, 34. An Exfofitiou upon the BooJ^of ] o B. Verf. 36. 853
rather then fin ; fowemay pray for affliction upon others , rather
then that they fhould goe on in fin. As in that caie of the Churches
proceeding to the fen:ence of excommunication ; which is the de-
livering of a perion up to Satan, or a putting him into the very
power of the devillfor a time ( 1 Cor: 5. 4, 5. J it is the end or
defigne which makes this lawfull : our bufinefs in the minittry and
in all Chnrch-adminiftrations , is to put foules out of the power
of Satan, to refcue them out of the hand of the devill, to recover
thofe that are led Captive by him at his will ; yet faith the Apo-
8\s.{Deliver ftich a one unto Satan, put him into the devills hand.*,
for what end ? For the deftruttion of the flefh y that thefpirit maj be
faved in the day of the Lord Jefus. This makes the prayer or act:
of the Church lawfull, becaufe the intendment is the deftroying
of that which ought to be deftroyed , or to deftroy th.it in man
which will be the deftrudtion of man, hisflefk, hisluft, his pride,
his covetoufnelfe, his wantonnefs ; For the dejtruttion ofthufiefh
deliver him to Satan, that the Spirit may be faved in the day of the
Lard Jefus .Thus we may pray and mlh for affliction upon others;
but 'tis a prayer which muft be managed with a great deale of
caution, left our prayers to God in that kinde,be found ill wishes
to men. That which Elihu had in his thoughts , when he defired
Job might be tryed to the very end,vvas,that he might be preven-
ted from going on in the way wherein he was to the end. Yea, I
conceive a man may pray for afflictions upon himfelfe, rather then
he fhould goe on in a courfe of fin, or, when he findes that other
wayes and means which God hath ufed with him, have not been
effectuall to fubdue his corrupt heart, to mortifie his lufts, and to
bring him off from a courfe of fin,but that (as it is fayd in the next
verfe ) he is in danger of adding rebellion to his Jin. A godly man
had much rather that God fhould make him poore, ficke, weake,
and nothing in this world, then let his corruptions have dominion
over him ; He defires rather God fhould take the world quite
out of his hand , then that the world fhould get into his heart,
or be as fuel to feed and enflame his lufts.
Thus Elihn defired that fob might be tryed, becaufe tryalls by Bono ipfiu* op.
affliction are for our purging, refining, and bettering. Love was>^' hoc , nan o-
the rooce of this wi(h, not hatred or 111 will. Let Job be tryed to ™™. *£^V
the end. Why ? we may take the latter part of the verfe for a rea-
fon why, as wel as for the matter about which he would h.we him
tryed. Bccjinfe
854 Chap. 34. An Exposition upon the Bool^of J B. Verf.^tf.
Eecaufe of his aufwers for melted men,
Propter rejjm- Let him be tryed concerning thofe words which he hath fpoken
fanes , eommu- j n corrin -;on with or after the manner of vaine men. He hath fpo-
^ibiuUnv^k, ^ en words wherein he feemes to comply with wicked men, to lay
goj. ' as they lay, to confent with them, and to be of their opinion, this
Taiquam tmta was charged upon him directly by Elihn at the 8th verfe of this
e ttumero -vire- Chapter;#^*f man n like Job, who drin^eth ftp [corning likj water,
rumx-anorun. which gteth in company with the wtrkjrs of iniquity, and walketh
•with wicked men ■ that is, though Job in his converfadon or carri-
age of his life hath not, yet in this difcourfe,he hath (lengthened
the hands of wicked men, or conHrmed them in their opinion,
fpeaking fo much of the heavy preflures of God upon him,and de-
firing 10 ofcen to come to a hearing,as if he had fome wrong done
him. We are not to underihnd rhefe words of Elihu, Becaufe *f
hn drifters for wicked men • As if he charged Job to doe fo di-
rectly, or as tf he had formally taken upon him to plead or advo-
cate the caufe of wicked men ; we are not ( I fay ) to underftand
him fo g:o 'sly, nor had it been true to fay , that Job opened his
mouth,o: fpa'ke thus for wicked men ; but his meaning is, he hath
fpoken fuch things as in common apprehenfion feeme to comply
with the opinions of wicked men ; or with the fpeeches which
they ule when they are ( like him ) in a troubled condition.
O; againe , Becaufe of his anfwer s for wicked men ; that is, that
he may acknowledge the an.wers he hath given, are not fuch as
doe become a godly man, but rather iavour of fuch a fpirit as un-
broken proud pe r fons hold forth in the time of their affliction %
who are never pleafed with,but alwayes complaining at divine dif-
penfations.
Laftly , Thefe wo _ ds, Becaufe of his anfwer s for wicked men,
may, po!fibly,have this fence ; Becauie he hath fpoken fuch things
as may ferve the turne of wicked men for ani'wers , or , as if he
would inftruft them what t© anfwer , when at any time they are
under the hand of God. He may be fayd to anfwer fo- another
man, who any way prompts him how or whar to anfwer. And while
a good man ipeakes amifle, in any cafe, he teacheth, yea and ern
couragethbadmentofpeake lo too. Yet I rather incline torhe
tirft interpretation, that Elihu would have fob tryed , b. caufe his
anfwers were fuch as it might be judged he had taken wicked
men
Chap. 34. An Exfoftion ufo* the Book^ of ] «. Veri. 36. 855
men for his patterne in giving them, and not as if in them he had
given a patterne to wicked men.
Hence nore.
Firft , A good manmay fimetimes all the fart of a raicVed max y
or he may fpeak like wicked me»> as if he were one of them.
Though his ftate be as different from the ftate of wicked men,
as light is from darknefle, or as fweet from foure, or white from
black, yet as to fome ad ions or fpeeches, he may beare a refem-
blance to them. Good men and bad men doe, as I may fay,enter-
common in many things ; a wicked man whofe heart is nought,
who is yet in an unregenerate eftate (for I meane not by a wicked
man, him only that is flagitious, a murderer, a whoremonger, a
drunkard, but a wicked man is any one that is unregenerate,whofe
heart is not yet changed ; Now I fay, a wicked man ) may fpeak
and doe many things like a godly man ; he may heare the word,
and pray, and performe outward duties , which are like and are
( take them materially ) the fame which godly men performs.
Thus he enter-commons with godly men ; and this is rhe cafe of
all hypocrite*, who make a pretence of religion, when they have
no acquaintance with the power of it. And thus through tempta-
tion, and in fome very burthenfome afflictions a godly man may
fpeak as a wicked man ; iuch hafty rafh provoking fpeeches may
paffe from him as proceed from the ungodly , only here is the
difference, thofe evill fpeeches or actions proceed from the ftate
of the one, and only from the temptation of the other.
Secondly; From the phrafe or forme of fpeech , in which the
originall exprefleth wicked men ; The words are, Men afwiA-
ednefs) or iniquity ; As if it had been fayd , the vvorft of wicked
men. This (hews us what man naturally is ; he ua man of wick-
ednefs ; nothing but wickednefs, altogether wicked. The Lord
looking downe from heaven upon all the children of men ( in a
ftate of nature t) fayd, There is not one that doth good , no not one.
Take any wicked man he hath no good in him , no no: one good
thought in him ; he is a man of Iniquity, he is meere wickednefs,
till he be changed, till his heart be broken by Godly forrow, till
he be united uncoChrift by faith, and through the Spirir. I know
this expre&on isufed feverall times in Scripture, to no-e thofe
men who are Tinners of the firft forme, being not only linnets in
their
&6 Chap. 34. An Expofttion upon the Bo«k^ of J © b. Verf.37.
rheir flare, but in the higheft degree of activity. Thus Antichrift
is called, The man of Jin ( 2 Theirs.) And when the Prophet faith
( H A: % 5 • !• ) Let the man of iniquity turne from his evill way ;
he rneanes [he worit of men. Yet this is a truth, every man in an
unconverted eftate is a man of iniquity • he hath no goodnefs, no-
thing of God in him , he bears only the Image and imprefle of
the devill upon him. Chrift told the Pharifees, who were high in
reputation with the world for good men ( John 8. 44. ) Ye are
of your father the devill , and the Ittfts of your father ye will dee.
The naturall man is fo finfull,that he is meerly fin. And lomedmes
a godly man ipeakes and doth as if he were fo too. Job fpake like
men of Iniquity \
Eliht* proceedeth more fully to declare both the reafon why he
would have Job further tryed, and likevvife what he meant by his
anftvers for wicked men.
Verf. 37. For he addeth rebellion ( or trejpafs ) to his ft*.
Nomine n^Dn Here are two word?,y?« and rebellion ; the firft which we ren-
melligiturpec^ d CT jf„^ fignifies finin common ; the leaft tranfgreifion of the Law
rTcmmiSm'y lt IS *~ in ; [ ^ e k*^ va * ne tnou n' :ic of the heart , the leaft idle word
Nomme vera ' of the tongue is {in ; but every fin is not rebellion ; that h.^h ma-
VtyS feeluf ny fpeciall markes or brands rather upon it. To rebell is to fin with
proprii rebel- a high hand, to rebell is to fin with a ftiffneck, to rebell is to fin
with obftinacy and refolvednefs of will ; he addeth rebellion to his
fi». But did Job rebell indeed ? I conceive the rebellion which
Elihu chargeth Job with, is noc rebellion in a ftricfc but in a quali-
fied and comparative fenfe ; As if he had faid ; Job finned before,
but now his fin is heightened,we fee him now (in words)rifing up
againft God, complaining of hisjuftice,or as if he had dealt unjuft-
ly with him. What he did in the time of his profpedcy,thofe flips
4a falls which he had then,weighed nothing as laid in the ballance
with the intemperate fpeecfees which he hath uttered in the day
of his trouble. He addeth rebellion unto his Jin. So we render as
refpe&ing what he was and had done before.Ochers render it po-
tentially not indicatively ; Let Job be tryed unto the end , becaufe
of his anjvters for wicYed men, for othermfe he may adde rebellion to
his fin ; we know not whether his corruptions may carry him if
furfered to goe onne. This is a more favourable reading of the
text,
Ghap. 34. Ah Expofition upon the Bosl^of J o b. Verf. 37. 857
text , not as a charge of naturall but feared rebellion againft
God ; As if he had fayd, I fee the mans fpirit is fo cntangledfhat if
he be not well and wifely dealt with , pjfibly he may come to adds
even rebetl'i9n*nto his Jin i and whereas he finned before out of
ignorance or imprudence,he may fhortly fin out of contumac y and
perverfenefs.
Hence Note.
Firft , There Are fas tf feverdl degrees.
Every man finneth, he that faich he hath no fir, or doth not fify
there is no truth in him ( 1 John 1 . 8.) But every mans fin is not
rebellion,every man doth not rife up to that height and degree ©£
finning. If any ihall enquire, when is a mans fin rebellion ? I a&-
fwer.
Firft , That mans fin grows to be rebellion,whofe will is much
in it. He that will fin rebells. The Apoftle Pad faith ,( &>**-' 7.
19. ) The evill which I wodd not^ that I doe. This is the cafe o£
every godly man at his beft, he doth thofe evills which he would
not ; this is not rebellion, becaufe the will of a godly man is chan-
ged and turned off from fin ; he can fay, the evill which I would
not doe, that doe I. Rebellion is the doing of that evill which
we would.
Secondly, In rebellion, or in rebellious acls of fin, there is
much of the underftanding as well as of the will ; that is, a man
feeth cleerely what he doth is fin, or that the rule is againft him.;
to rebel! is to fin againft the light. It is fayd in the 24th Chap-
ter of this booke, The wicked are of them that rebell againft the
light ; that is, they cannot abide the light ; he means it there of
the naturall light ; the adulterer and the thiefe cannot indure Sun
or day- light : it is much more true of myfticall light, if he hath
any light of knowledge, he refifts and rebells againft it. Its great
rebellion to refift the receiving of light offered , but 'tis greater
rebellion to refift light received ; fins againft knowledge are re-
bellious fins.
Thirdly , A rebellious fin is a fin againft reproofe, admonition
and Earning ; when we have been often told of fuch a fin,and ad-
moniftied of fueh an evill courfe , and yet we will goe on in it,
here is rebellion ; fucn a man hath not only light in his under-
ftanding, that what he doth isfinfull, but this light hath been
R r rrr brought
858 Chap. 34. An Exfofitlon rtpon the Bcol^ef Job. Verf.37,
brought home to him and wrought upon him by reproofe, coun-
fell, and admonition ; here is ftill greater rebellion. Therefore in
the proceeding of the Church, fpoken of ( Math: 1 8. J when an
offending bi other hath been reproved and told of his fault, firft
in p ivare by a particular brother , then by two or three, then by
the whole Church ; if after all thefe admonitions and reproofes,
he doth not repent, he is to be cart out as a rebel, and accounted
as a heathen or a publican.
Laltly , As 'tis rebellion when we fin as againft the reproofes
of man ,* fo againft the providences of God -, and thofe of two
forts.
Firft,. When we fin againft the favourable providences of God,
I meane thofe which are outward ; when God beftows many mer-
cies and comforts upon us , when he gives us health and riches in
the world, and fullnefle of all things , then to fin againft him is
rebellion. (Dent: 32. 15. JJeftrnn waxed fat and, kicked, and
rebelled againft the Lord Y and lightly regarded the ro(k ofhlsfal-
vatlon. When we have received many and great mercies, then to
grow vaine and wanton, and nourifh our felves as in the day of
ilaughter,. this is rebellion againft God.
Secondly, When the providences of God have broken us by
this evill or that evill, when we are broken in our eftates, broken-
in our names, broken in our relations, broken with ficknefs af-
ter ficknefs , and yet perfift in a finfull way , this is rebellion,
this is fin in the very height of it. This vyas the rebellion of A-
haz, ( 2 Chron: 28. 22. ) Who Ik the* time- of his dlfireffe , tref-
paffed yet more againft the Lord. And this was the rebellion of
Jftdah ( Ifa: 1. 5. ) Why fkmld ye be flrleken any more ? ye will re-
volt more and more. Take heed of this ; 'tis too much that we fin
at all, let us not be found adding rebellion to our fin. I may fay
thefe two things concerning the habit or any act of fin.
Firft , It is a burthen to a Godly man ; O wretchedwan that I
am ( fayd Paul ) who fhall deliver me from thvs body of death ?
Secondly , As it is a Godly mans burthen when he fins, fo it is
his care and ftttdy not to fin ; he would not fin at all ; he watcheth
himfelfe that he may not fin in the leaft degree. That was* the
Apoftle Johns defire and care for all the Churches ( 1 John 2.1. J
%JMy little children, thefe things I write ttntt yon , that ye fin not.
I; would have you watch over your hearts and waves fo nanowly>
that
Chap. 34. Ah Expofition upon the Eaok^ef J B. Verf.37. 85?
that no fin might flip you ; that ye might not have a wrong
thought, nor fpeake an idle word ; how much more lhould we
take heed, that we adde not rebellion to our fin. There is fome-
what of rebellion in every fin, even in rhe fins of good men ; but
'tis fad when they adde rebellion to their fin. Samuel gives a
dreadfull defcription of that fin which is rebellion ( 1 Sam: 15,
1 2 . ) Rebellion is as the fin of witch-crafty andftubbernnefs is at
Iniquity and Idolatry. Witch-craft is that fin wherein men have
much converle and compliance with the devill ; The devill and
the witch, or the devill and the Diviner ( as our Margin hath it )
act as loving companions ; they have mutual converle, yea com-
merfe,they trade together. Rebellion is that fin, or we fin re-
bellioufly, when we declare our felves mott averfe to God. The
witch declares himfelfe a friend to the devill ; the rebellious
foule defieth and defpifeth God ; now thofe fins that have moft
compliance with the devill, and molt defiance againft God, are
put together ; if a man doth much fet himfelfe to oppofe God,
by finning againft lighr, againft reproofes, and againft providen-
ces, whether the gracious or afflicting providences of God ( If a
man(f fay)rebell thus againft God)it is like the fin of witch-craft,
which is compliance and converfe with the devill. Here is an
extreame on the one fide, and an extreame ontheorher fide, yet
bothmeete, rebellion is as the Jin of witch- crafty and ftubbrrnneft
is as Iniquity and idolatry. Thefe latter words are exegaticall ,•
fittbbornnefs ( that is , when a man is flout and will goe on his
way ) is as Iniquity and Idolatry. We may confider a great ele-
gancy in thofe words ; Stubbornnefs is as Idolatry. What is Ido-
latry ? it is worshipping or giving honour to a falfe god, which
is indeed worfhipping the devill ; all Idolatry is devill-worfhip ;
the witch worfhippeth the devill intentionally, and fo doth the
Idolater, though he intend it not ( 1 fa' 10. 20. ) The things
which the Gentiles facrificey they facrifice to devills and not to God.
I doe not fay , every error or fayling in worfhip is devill-vvor-
fliip, but that which is Idolatry indeed, or the letting up of a
worfhip of our owne devifing is Idolatry , and devill-worfhip.
Thus ftubbornnefs is as Idolatry, and rebellion is as witch-craft.
What is witch-craft ? compliance with the devill. What is Ido-
latry ? devill-worfhip , a falling downe to the devill. Let the
wicked confider what they doe when they rebell ; and let the
R r r r r z peo-
£do Chap. 34. Ah Expofitlon upon the Boc k «f J © B. Verf.37.
H people of God cake heed of any fin, or way of finning, which may
be accounted rebellion. To fin with much will againft much
li°rr, againft many reproofs from men, and againft the reproving*
o?a°ainft the inviting providences of God , hath rebellion in ic ;
Headdith rebellion to Ins fin.
Secondly , Taking the words in the mildeft fence,
Note.
Sometimes a good man may got backward , he may be -worfe and
werfe , and doe worfe and worfe.
We ftiould be alwayes growing in grace, that's the condition
of believers and their duty , yet under fome difpenfations they,
may decline for a time and grow worfe and worfe, adding that
which is like rebellion to their fin.
Thirdly , If we confider tfaefe words in connection with the
former ; El ha having prayed for further tryall upon Job, as fear-
ing, that elfe he might adde rebellion to his fin.
Nore^
He that is not throughly convinced and chaftned y may qtiic\ly
grow worfe and worfe.
He may, or he will adde rebellion to his fin. I doe not know
where a mans fin will end , if the Lord fhould let him alone.
'Tis a mercy that any man, efpecially that God hath a continual!
itifpettion over us ; if fome mens wayes were not tryed and que-
ftioned, they might adde rebellion to their fin ; who knows
where they. would ftop ? it is a mercy to have both words and
actions examined by brethren and Churches,how fadly elfe would
many wander, yea it is a mercy to be tryed by affliction. When
God keeps us from a foule way by building a wall againft u«y it
is a mercy, elfe we might a-dde rebellion to fin. No man knowes
the meaiure of his ovvne evili heart , or what it would doe ,• for
though believers have a general] promife to be kjpt by the power
tfGod tofalvation; yet how lamentably have good men fallen,
though kept from falling away ? Elihu aggravates this yet further
by the example of Jo^in the latter and laft part of rhe verfe.
He clap-pet h his hands amongst *#, and mnltiplieth his words
againft God*
Hi
Chap. 54. An Expofttiox upon the Bool^of Job. Verf/37. 861
He clappeth his bands, or, makjth a neyfe amongst us , as Mt
Broughton reads ic ; clapping of the hands in Scripture hath a
three- fold figniheation.
Firft , Ic implyeth paflion or forrow. A man under affliction
claps or wrings his hands for griefe. Both thofe geftures are of
the fame figniheancy.
Secondly , There is a clapping of the hands with indignation ;
when we are very angry, then we clap our hands.
Thirdly , There is a clapping of the hands for joy, or in a way ,
of triumph ; when a man thinks he has conquered and got the
day, he claps his hands , and fo doe they who are on his fide.
( Pfal- 47 . 1 . ) O clap your hands ( all ye pttple. J fhout unto god
with the voyce of triumph. I conceive Elihtt intends Job clapping £-,fofo«, e r.
his hands in this third fenfe ; he clappeth his hands amongft us t f 8tnoSi ut ? „;
or infults over us, as if he had conqsered and wonne the Gar- virijfet nos di-
3and ; and therefore Ehhu prayed that he might be further try-^utando. Pifcs
ed. This is another agg'avation of that ill frame which Elihtt
conceived Job to be in. And indeed to clap our hands when we
have done or fpoken evill, is worfe then the evill , which we
have either done or fpoken ; He clappeth his hands •>
tsdnd multiplieth his words ( or, may multiply words) agawft
God.
Solomon faith(Pr0; 1 o.ip.)/» the multitude of words there doth not
want fin j that is, there is ftore of fin in the multitude of words.
They that will be fpeaking much,flip much. Job (faith he ) multi-
ply tth words againft God. There is a multiplying of words againft
God rvvo vvayes j Firft, directly? Secondly ,by way of reflection or
rebound ; Slihu could not fay, Job had fpoken, nor could he pre-
fume he would fpeak one word , much leffe multiply words a-
gainft God directly. He knew Job was a godly man, but he«f- ♦
ferts he had, or feared he might multiply words againft God re-
flectively, that is, fpeak iV.ch words as might caft dishonour upon
God, fuch words as God might take very ill at his hands , and
interpret as fpoken againft himfelfe.
Hence note.
They who fpeakeunduely of the wajes and proceedings of God:
with thsm in this world, fpeake againft God himfelfe.
The.
86 a Chap. 34. An Expofition up* the Eaof^of] b. Verf.37,
The bufmefs oiEllhu in all this difcourfe , was to hold forth
the ev.ill frame of js^rhea-t, fignified by the intemperance of
his language under the dealings of God. God had arflidted and
chailned Job y he had multiplied wounds upon him, and Job
in theheate of his fpirit and bit te me is of his foule, making many
complaints about the workings of God with him, is charged with
multiplying words againft God. We may fpeak againft God before
we are aware ; yea we may fpeake many words againft God
when we thinke we have not fpoke one word againft him.
While we fpeake impariendy of the proceedings of God in [he
world, and murmur at his difpenfations to our families or per-
fons, what doe we but multiply words againft God ? we fpeake
much for our lelves to God, yea (I may fay) we highly commend
cu»: felves to God when we fubmit to his doings , and fay no-
thing , but in a filent admiration adore his dealings, and waite for
a good iflue of them. Aaron proclaimed both his humility and
his faith in holding his peafe, when the Lord flew his two fons A/k-
dab and Abihtt, ftrangely with fire, for offering ftrange fire before
the Lord, which he commanded them not ( Lev: 10. 1, 2, 3. )
But how many are there who proclaime their pride and unbe-
liefe, by not being able to hold their peace under the afflicting
hand of Cod, when his hand fcarce toucheth them , or when he
doth but lay the weight of his little finger upon them, in compari-
fon of that heavy ftroake which fell upon Aaron. We are in much
danger of finning, when at any time we fpeake many words , or-
(as Elihu fpeaketh) multiply wards, he is a rare man that fpeaketh
many words,and but fome amifs, Now,if to multiply words at any
time (even when we are moft compofed ) expofeth us to error in
• our words, how much more when our tongues utter many words
in the bitternefs and difcompofure of our fpirits ? And as to ipeak
amjfTe in any matter is to fin againft God, fo to fpeak much amifTe
of our futferings, or of the fevereft providences of God towards
us, is to fpeak much, or to multiply words ( though not intentio-
nally) yet really and indeed againft God. O then foibeare this
multiplication of word?,left you multiply fins.Speak but little,un-
letfe in the praife of God;take heed how you fpeak of what God is
doing to others, or doing to your felves. Let your words be few,
and let them be weighed, for God will weigh your words ; and
you may heare from him in blowes , what fc heareth from you
in
Chap. 34. An Expofition ufcn the Book^ of j •. Verf. 37. 863
in words. 'Tis a dangerous thing to be found fpeaking words a-
« ainft God ; yet this may be the cafe of a good man, whofe heart
is with God, and whofe heart is for God : even while he hath a
"eneral bent of heart to lay himfelfe out in fpeaking and doing for
God, he through paffron and temptation may be found fpeaking
againftGod. What we fpeake discontentedly of the waves ©r
works of God, is a multiplying of words againft God himfelfe.
Thus I have given out and finilhed my thoughts upon the Pre-
face which Elibu made to lead in his difcourfe with Jsb , as alfo
upon two ftages ©f his difcourfe with him. J«b fits filent and an-
fwers him not a word, which Sllhn perceiving takes liberty to
urge him further with two diftinft difcourfes more, contained in
the three Chapters following ; which, if the Lord give life and
leave, may be opened and offered to the readers ufe and accep-
tance ia convenient feafen.
*i
A TABLE
VwfliwwVwvwvw 6d www w»wte dwww wwflf" Q S Q S
TABLE
Directing to fome fpeciall Points noted
in the precedent
EXPOSITIONS.
Addition of fin ta fin proper to the wic-
ked. 828. It is very danger wis 'to
make fuch additions. 830
Adverlity, a night. (588
Affliction mufl not be added to the af-
flicted. 90. The afflictions of feme
wen more eminently from the hand of
(jod. pi. 7hfe affli&ions which
are mo ft eminently from God , feeme
to hare the great eft witnefs of the
finftdlnefs of man, 9 1 , Foure grounds
of it. 92. Tet it is no concluding ar-
gument. 93. Cjodly men mofl af-
flicted, [even ends Cod hath in af-
flicting them. 93,94. What ufe
wefhould make of it when we fee god-
ly men much afflicted. 94. In af-
fliction it is better be found beway-
■hng mr fin ) then reporting $ur inno-
S f f f f cencj.
Braham , a threefold grada-
tion in his name. 1 3
Acceptance with God is our
J high efiprivi ledge. 429
Accepting of perfons , wherein thefin-
fullnefs of it is. 119, 12O. To ac-
cept perfons m prejudice to the truth
is a hiph offence. 121. Seme fpeci-
all wayes wherein we run into this
fin. 124,125. 630. God is no ac-
cepter of perfons. 631
Account, God giveth no account to
man. 253. AR men mufi give an
account to God. 254. 322. God will
call all men to account. 664
Accufations not to be taktn -up hafiily^
er manly by hear e- fay . 195,196
THE TABLE.
cency. 208. We hardly keepe good
thoughts of God^ when we are affli-
cted and fufftr hard things. 223.
Afflictions put a double refer aut up-
on us. 224. Howd&\\&\ohcarricth
in it matter of dif grace. 225. God
f peaks to us by affliction. 540. Nine
deflgnes of God tn afflicting man.
345,344, Times of affliction mufi
be times of confeffion. 4 50. .Afflicti-
ons de/jg:-,ed for the good of man.
472. No pleading of our innocency
or righteoufnefs for our freedome
from affliction. 515, 516. The
Lord takes liberty to afflict them
greatly jvhofe fins are not g--eat. 5 29.
We mu ft not complain e of the great-
nefs of our affliction^^ little foever
mr c ns are. 529. In affliction, we
fnould fpeake humbly and meekely to
God, 789. 'the hand of God mufi be
■ eck k?b ledged in our afflictions.791 .
Affliction or chaining mufi be bom,
791 . what it is to beare affliction,
jkexed many wayes. 7 9 2 , 79 3 . We
mufl fray fur the taking away of an
affliction , while we Are willing to
beare it. 794. What it is to be ex-
ercifed under affliction. 796. The
fin and danger of breaking cut of an
affliction. 8e»i . who may be fayd to
"breakj from or out of an affliction.
801. Affliction tryeth us. 852.
How it may be lawfull to pray or
mfh fsr affliction to fall upon 0-
tkers. 852
Alexander the Great, his fpeech tea
Souldier of his owns name. 1 2
AmaiementywAa/v 103
Anarchy, the worfi of national judge-
ments. ~.$
Angels,g*W or bad fen t to defirny. 362.
How the Angels come to k^ovt the
myftery of the Gofi.el. 40 g
Anger , full of heat e. 10, u. An^er
in the caufs of God is good. \ r An-
ger prevadesmofiin thofe who have
leafi reafen. 27. They who give
eounfel must bridle anger. 28. We
fhould fee good reafon to be angry be-
fore we are. *o
Anfwer, unlejfe we anfvver home , we
give no anfvver. 82. A four ef old
•way of anfwering. 232,233.
Apoitates, who arefo. 620 . Apoftacy
or turning bacl^ from God. 700.
Apoftates^r^»' wsrfe and worfe eve-
ry day 70s
Archimedes much tranfported with
joy and why. gc
Arrow put for a wound. 52$. Two
forts of arrows. ^25
Attention, the befi men may need to
have their attentions quickned. 551.
B
Barachel,W>/*f that namefignifieth.i 1.
Behold , a four ef eld ufe of it in the
Scripure. 460, 461. Behold, to
behold taken two wayes in Scrip-
ture. tf 5 g
Belial, what itfignifieth, and who may-
be called Beiial. 622, 623
Bernard, his defcription of an Opinio-
nift in his time. 1 1 e
Beft, not barely good \but the beft things
to be looked after and chtjen, 508,
5.10
THE PABLE.
Binding, the great ufe of it for hating.
608
Bladders, rvick^ed men how like them.
691
Blindnefs fpirituall, or of the under-
fianding, to be f mitt en mth k , how
fore a judgement. 699
Boafting, man is very aft to boaft of
himfelfe. 83,84 Man is aft to
boaft in the evilt he doth, much more
of the good he doth. 84. H/Vboaft-
ing of wifdome. 8 5
Bones, what they are to the body. 337.
Paine in the bones grievous. 337,
Breach, andfpirit their difference. 590
Call of Cody it is dangerous to refufe or
not hearken to hisfirft call. 2<58
Caro, his anfwer to a voluptuous per-
fon. . .505
Change or turning of a man into ano-
ther man twofold. 5 5
Changes, God ean quickly make the
greateft changes both in naturall and
civiH things . 418
Charities done rightly produce a great
encreafe. 566
Chaftifements are documents. 340.
What properly a chaftifemenr, is.
789. Chaftifemenr. is for amend-
ment. 797. when Cjod chaftneth us,
■we fhonld promife amendment . 797.
In what fence we may promife (Joeing
chaftned ) to of end no more. 798
Ghirurgion , thee things required in
him, anfwer ably thofe three in xhofe
■who would cure the foule. 1 1
Chrift , remembrance of his humbling
himfelfe, a great meanes to humble
us. 325. Chrift the Angel of the
Covenant. 371. We must have uni-
on with Chrift, elfe we can have no
benefit by him. 429. Chrift the only
hiding place for /inner s. 672. Sin-
ners under a fourefold confideration^
may hide thmfelves in Chrift. 572
Churches 0/ the Gentiles to be warned
by the fevere dealings of God with
the Church ef the J ewes. 697
Chufing , or chufing ef Inflruments,
how it differs from Gods. 61. Chu-
fing or elettion, what it is. 506. The
chufing of judgement what. 506.
It is not enough to know or doe good,
unleffe we cbufe it. 5 09
Clay, that all men are clay , how it
fhould worke. \ S7
Comfoits, the best in the creature
vaine . 347
Company , to chufe ill company the
figne of an evill man. 538, 543.
To be much in the company of good
men, a ftgne of goodnefs. 540. In
what fenfe a good man may be fayd
to goe in company with evill men.
541, 542
Condemnation fuppofeth a man to be
wicked. 29. To condemne and make
wicked the fame in Scripture. 29,
30, 31. Condemnation out of our
owne mouth , must needs flop the
mouth. ip6
Condemne , to condemne thofe whom
we cannot anfwer , how JinfuH, 20,
3 o, 31. To condem n God the great
S f f f f 2 wickj
THE T A BLE.
wickjdnefs of it , and in what fenfe (
many doe it. 618,619
Conditional alls of grace. 39S
Contention threefold. .445. Sin mu sir
^cenfeifed. 4^9 Whether a gen e-
rall confeificn be enough, 449
Confidence or cruft in man , a ftrong j
argument against it. from mans
weaknefs. 6c o
Convic"tion,wW, #r Wx « tf pfrp» w<«/ j
be fayd to be convinced. 78, 79. |
Three great convincersjfo *?^. 80, |
81!
Conveifion, the* works °f God not of
man. 89 <
Confederation, what it is. 707, 711.
Not to consider the wayes and word
of Cjod very ftnfuli. 713,714. The
duty ^confederation prefi. 7 1 7
Corruption-, doth not prevatle up9n the
dead body of man till the fourth
day. 328. Corruption, why (in is fo
called. 191) 8 co
Courtehes ; They watch for a difcour-
tefee, -who asYe courtefies of us be-
yond our fewer. 210
Croeius, theanfwtr which the Oracle
gave him ambiguous. 1 60
Cry of the opprejfedwill goe up to God.
718. Their affliction hath a cry,
though they. cry not. 719. They are
the worft of wicked men , who caufe
thepoore to cry. 720. God graci-
oufly heareth the cry of humble op-
prejfed.enes. 7.22.. Vide oppyejjed.
D
Darknefs,/^/?/^
666
Death ij agoing downe u the pit. 402,
Sicknefs hath a tendency to death.
402. when.man djeth he is gather-
ed to God. 593. Death is called a
gathering in a threefold fenfe. $94,
No man hath priviledge againji
death. 597. Death of two forts.
639. Death of any fort may befall
all forts of men. 640. Death comes
fuddenly upon many men, and may
upon all men. 640. Violent death
fweepes away many in a moment.
64,1
Declining, bow a good man may de-
cline and grow worfe. $60
Deferre, Cjpdftmetlmcs deferrs to d&t
his fervants right, 5 20. Deferrings
are very afflictive. ^20
Deficiencies of the beft men two wayes
ts be considered for their humblix<r m
Delaying dangerous , though God be
patient. 467. Delayes in bujinefs
may be no flop of it. ^% 3
Delighting inGod,what^ 545, 546
Deliverances of fve forts. 399. De-
liverance is from God only. 403.
God conveighs deliverance by man
ormeanes ufually, 40.3. Our deli-
verance from fin is cofily, 410.
Deliverances are obtained thres,
•wayes* 410, 411. Temporal/ de-
liverance by Chrifi alfo. 41 2. Great
deliverances give us anewlife. 470
Defpayre of the end, puts an end to en-
deavour . 6. Defpayre in creatures,
yet hope in God. ^28
Deftruction, in whofe deftru&ion God
hath pleafure. 8,1 1
DcviUs
THE TABLE.
Devills fin and condemnation , what,
8(5
Diadumenus, his rejolntion. 1 2
Differences, what hinders the healing
of them. 483,484,486,487,488
Diligence hew it makes rich. 635
Difcontent the Devills fin. 59
Difeafes and death not jane ajur.der.
360. Difeafes are deftroyers. 365.
Difeafes fit the command of God.
400
Difpleafure of God renders aH outward
comforts nothing to us. 348
Difputing, tough and hard work*. 3
Difputation the trae law of it. 193
Drawing and withdrawing, two- graci-
ous aits of God towards man. 299
Dreame what it is. 280. Nat wall \
dreams caujed foure wayes. 281
J)iabolicaJld:tzmzs. 282. Divine
dreames , five mcjfages upon which
they are fent. 282,283. It hath
keen the ufe of God to reveale him-
felfe fy dreames. 285. Five rea-
sons why Gjod revealed himfelfe in
dreames. 286. Dreames the way
of Gods revealing himfelfe to the
Church of old. 2 87! Luthers prayer
about dreames. 2^88. A profitable
ufe may be made ofdrt&rnzs at this
day. 289
Drinking, what it fignifieth in Scrip-
ture. 533. &4 threefold meafure
of drinking. 5 34. To drinke f cor-
ning Hkj water , what it imports.
Duft, in what fence all men are but
duix. 598. Humbling confiderati-
ons from it -, . 599,600!
Eagle, how /he rexeweth her ftrength.
i 4*9.
Eare twofold. 290. The eare natural-
ly fit op againjt the teachings of God.
291. Seven Eare-ftoppers. 291
God openeth the eare by fiojire
meanes. 292. Eare how it tryeth
words. 499. The ufe of the. eares.
50 1. How the word mujl be tryed
by the eare, before 'tisfiubmitted to.
502,503. The .reproof e of t ho fie who
ufie their mouthes more then their
eares. 504. Eare its power. 850
1 Earth, what it fignifieth in Scripture ■;
576
Eafinefs to follow or be led by others ve-
ry dangerous, on
Elderfhip twofold. 3 5
Election an act of ab Joint e free grace.
397. Election as an acl of man vid:
chufing.
Elihu, what that name fianifeth. 1 1
Eloquence, how it may be burdenjome.
I91
Error ,<*« error canmt alwayes be main-
tained. 105. Errors both of under-
ftanding, ye ill and wayes , many times
Jecretteus. 818
Evill, not to \now to doe evill , or to be
a bungler at it is beji. 130, 131.
The Jplrit of a giod man is fet a-
gainfit it. 132. They that doe evill
have reafon to expeQ evill. 138.
Example of Juperiers in doing evill'
very powerfull. 77 S
Examples of. Qods "Judgements are to he*.
end:
THE TABLE.
eyed and marked. 6%6. Exemplary
punijhment, all beholding. 694, 6q%
Three reasons why fome are punifhed
fo. 696
Excufe, the j who excufe a fault, (hew
they have a mind to continue in it.
. 5.49
Exercife of the joule under affliction,
in what it doth confifi. 796
Eyes<?/ (jod , what the j figm fie . 656
EyesjV? more then an eye. 84 3
F
Face of a man, why put for hisperfon.
119
Face efCjodwhat, and what it is to fee
his face. 431. Face of god fome-
times hid from his people and why .
4 3 3 . It is the fole priviledge of the
favourites of G f d to fee his face.4 34
It is our great eft joy and happ'mefs
to fee the face of God. 435. Face of
Cjod what it ftgnifieth. 727. The
hiding of Gods face notes three
things, 727. How the face of God
way be feene. 729. Not to behold
the face of God what it imports. 7 29,
730. Hiding of Gods face from na-
tions ; Vide Nations. The hiding of
Gods face is exceeding grievous to
his people. 755, 577. Caution to
beware of provoking God to hide his
face. 756
Faith, our faith not bepinnd upon men,
how great or ancient foever. 6j.
Faith is our vifien of God in this life.
4*2
Tatherj a relation or title of great ho-
nour and comfort. 849
Father-hood, God the fountainc of it.
Favourites to God, who. 427. A god-
ly man is ufed by God l.k^e a favou-
rite. 429,430,433
Feare twofold. 42. A good feare what,
they feldome doe anrffe who fears
they may. 44
Flattery is iniquity. 127. A twofold
flattery opened. 127, 128. The
other extreame to be avoyded. 1 29
Flattery is a wrath-provoking fir,
135. lofufer ourfelves to be flat-
tered is very dangerous. 136. To
give flattery hath a double danger.
x 3^> J 37- More fin full to flatter
thofe that doe tvill, then to doe evil/.
Flefh, what meant by it in Scripture.
349> 3 S°« Flefh a fading thing.
352. Flefh caUedgraffe in two re-
Jpetts. 353. Six pr attic all inferen-
ces from the fadingnefs of the flefh.
354, 355. Man not called flefh
till after the fall. 595
Flight, or to flee for our lives, is a
grievous Judgement. 648
Folly, refufall ef obedience to Cjod the
folly of man. *<$4
Forgivenefs of (in. Vide pardon.
Fortune , the wickjdnefs of afcribing
any thing to it. | 583
G
Gaine of worldly things a fir on g temp-
tation. 4^4
Gifts of the mind, wi'fdome and under-
fianding come from God. 5 5, 56, 57
Glut-
THE TABLE.
Gluttony kjlls more then the fwerd.^6-]
God is to be eyed, in all our wayes. 140.
God who gives us life , fits hs alfo
ftr allthejervices of this life, 172,
173. God fo gsod that he never
feekjs occafwns or advantages agawfl
us, nor needs he, we give him*too ma-
»j.2i 5^216. Wm are apt to have hard
thoughts of God , when we juffer
hard things . 222. We jhould main-
taine good thoughts of God when we
fttffer evill. 223. God is great, the
ufeofit. 234,235. Vid: Great-
neft; of God. His power and domi-
nion ab joint e , he gives no account
and why. 253, 2,54. His word of
command is ejfeCluall, 419. God
nfually deales with men according to
what they doe. 438. Vnworthy
thoughts of God jhould be rejected
with indignation. 5 54. God nei-
ther doth nor can doe any wrighte-
oufnefs. 5 56, 5 57, 574, 5 78. Two
inferences from it. 572. Thofefoure
things which caufe men to doe wrmg y
are at furthcft difiance from Cod.
57 3 . All things and times as pre-
sent to God. 574. Power of God
primitive and unlimited, jkewed in
jive particulars. 579, 5 So. ^/£
four ef old un'iverfahty of the power of
God. 582, 5S3. ^Admonition to
thoje that are in and under power,
from that confederation. 5*84,585.
God can eafily doe whatfoever he
hath a mind to doe. 591 . Two infe-
rences from it. 592. God is moft
juft, jhcwed in three things. 616.
ThatGdd is juji in punijhingj pre-
ved by jeven particulars. 6 1 7. God
can doe the great efi things' alone.
653. Two inferences from it. 654.
God how he hideth himjelfe. 66$
juftice of 'God, Vide Juftice. what
God hath a mind to doe, he can and
will doe. 689. All jhould follow af-
ter God. 702. God his teaching ;
Vide teaching.
Good men, they that are truely good
and gracious^ are willing to know and.
fee the worji oj 'themf elves . 824
Good, in the doing of it many fins are
mingled, as well as it is finfull not to
doe good. 819
Gofpel hnowne from the beginning.
413
Government, ajpirit for it the mofi
proper gift beftorved upon Princes. 5 6
God takjth care of the government
of the wrrld } or to maintaine govern-
ment. 684
Good, what is properly our good. 5 10.
Goodnefle tndftrength where they
meete, how nfefull. 555
Grace, though it abidcth al wayes. yet it
doth net aSl alvcayes alike ? where it
is. 247. Two eminent acts of grace:
m God towards man. 299 All our
mercies flow from the free grace of
Cod. 39.3. 7 hat aH comes from
grace implyeth five things. 394,
Cjod ujually gives out acts of grace
'when we repent r &c. 39 S
Gracioufnefs of God opened, 391,392
To be gracious notes two things in
Cjod. 3^3. Two forts of gracious
acts. 397?
Great men, wijiome not alwayes fund
mtki
THE TABLE-
with them. 6\?, 64. Therefore no
u&ittgtkinffj! upon trufi from them.
64, 65
Greamefs tf men? or their abilities ei-
ther to reward or hurt Hi, mutt nit
turne us from the right. 122, 1 2 3
Greatnefs ot God opened. 224. Five
inferences from it. 235,236. We
may both fay and believe that God
is great, and yet not anfwer it m our
prablife. 239. Who they are that
indeed acknowledge God in his
greatnefs. 740. Ot*r not laying to
heart the greatnefs of God , caufeth
our unfubmij/iln to him. 341
Guilr, a godly man is as care full to a-
voyd the alb of fin , as to be freed
from the guilt of it. 799
H
Halting of two forts.. 2 1 3
Hand, firing the hands together in a
twofold fgnif cation. 692. Hands,
clapping of them tn a threefold fence.
S<5 1 .Hand taken two wayes in Scrip-
ture. 191 To be taken away with-
out hand^JW. 6^.Todoea thing
■without hand" wtf« three things. 6 50
Haft often doth hurt. 483
•Haters of 'all goodjnany fuch . 610
Health to be prayed and praifed for.
-$66. Health to be carefully prefer-
ved. 367. Health and ftrength of
body, the gift of God. 417
Hewers, (everall forts of faulty hea-
rers. 146'. Six con fi derations upon
which the whole mind of God is to be
heard. 147, 148. lie that .would
be a profitable hearer , mufi bt * n
attentive hearer. 476. The moft
prudent fpeakers are alfo patient
hearers. 483. The fin of thofe who
either heare and doe not , or doe not
heare. 505
Hearing,jW men may be dull *f hear-
• ing. 498. The fenfeofht^m^ is a
great mercy,and of great ufe to man-
ki"<it. 501, 505
Hearkning, more then hearing. 1 44,
145 . what it it to hearken. 1 46,47 5
Heart and tongue fkould goe together.
154. Three wayes in which men
fpeake again/} their own hearts. 155
Heart of man prone to and fix? in e-
vill. 299. Setting of the heart upon
any thing^what it notes. 587. Heart,
the (everall wayes of it. 5 ^
Heartlefs man, who. 5 5 2
Hearty man, or man of heart, what it
fignifieth. 5^1
Holinefs, two things argue much the
holinefs of any mans heart. 15.
Holinefs confifts in our keeping clofe
to and imitation of God. 7©^
Holy things, the iniquity of them not
eafily difcerned. 819
Honour, how to be given all men. 128
Humble, God is highly pleafed with the
humble. 427
Humbled,*? truely humbled foule much
in the exercife of a fourfold duty. 80 3
Humility, low thoughts of our felves
befl. 45. Three degrees of humi-
lity. 129
Hypocrites, much difcovered y by fickj
nefs and affliction . 3^9. what the
Hebrew word for a hypocrite w-
ports.
THE TABLE.
imports. 758. Two. forts of hypo-
crites. 759. A Hypocrite is hated
of God, and hurt full to man. 761
The nature of an hypocrite. 761
A three fid difiinltion of hypocrites.
761,762. A foure fold defgne of
hypocrites opened in their making
profeffion of religion. 76^} 764.
Foure things by whkh hypocrites
may be discovered. 768, 769. They
love to befeene, and are very cenfo-
rious. 770,771. Sever all con fide-
rat ions moving all to take heed of hy-
pocrifie. 773, 774. Hypocrites
rarely converted. 775. Hypocrites
are high-minded and lookjtfter Great
things. jj6. Hypocrites tinder the
tower of covetoufnefs and ambition.
776 , 777. Hypocrites getting
■power abufe it to the wronging and
en fearing of 'the people. 778. They
enfnare two way es. 778. A hypo-
crite is mofi unfit for publicly fer-
wf, 78 1
Idolls , how and why called terrible
things. . 1 89
Jealoufie, Vide fufpition.
Ignorance. It is the duty of the most
knowing to confeffe their ignorance.
820. Sins of ignorance need pardon,
820. They who have but little know-
ledge, are little troubled at their ig-
norance. 820
Imkation , ft is not good to imitate any
in what th-ey doe ill. 9^,99. Imita-
tion of God is our holinefs, jq6
Incorruptibility twofold. 1 70
Indians , their mode ft y in not fpeaMwg
before their Elder s. 7 tf
Infirmities,/*- is uncharitabknefs totake
much notice of them in others, fat
holme fs to takj notice of them in our
felves . 217. God is not fir ice to tak*
notice of our infirmities. 218
Iniquity, whatfirittly. 202
Interpreter, taken three wayes. 37^
%A threefold interpreter, 3 7 5 , 3 76
The Minifiers of thrift are the in-
terpreters of the mind of God to fit'
ners. 376. Minifiers are the peo-
ples interpreters to God foure wayes.
377. Two inferences from it. 377,
378. True interpreters very rare.
379. Interpreters or Ministers,/**
in a twofold reference, with the rea-
fwscfit. 380, 381. Interpreters
in truth but few, compared with tkofe
who are fo in title, the wed five wayes.
381, 182. Faithfull interpreters
to be much prized. 382. The great
wcrYe of an interpreter or minitter,
is to fhew man his uprightnefs, or how
he may fi and upright with God. 3*86
The interpreter]?? uldbevery tender
towards troubled foules.. 390
\m\octnzy is our fafety. 200
Inirruments, God canfurmfh fuch as
he calleth to his wsrke , with gifts
proper for their worke. 112. Why
God ufeth inftruments. 584. God
can worke without inftmments. 653
ln)u[{ice,the finfalUefs of it. 553,555
Infpiration of God what meant by it. 5 2
The infpiration of God fujficicntto
q-ialifie all men for all duties, and
T: ttc with*
THE TABLE.
without that nothing can. 55*57!
Seven h[c full inferences made from
it. . 57, 58, 59
Interceflion ofChriJf [ties out our deli-
verance. 41 1
John of Times, -why fo called, 46
John, what it figaifeth , and why the
Bapiift was Jo called. 302
Job, hs innoccucyhad a threefold tefti-
mony. 205. Vive things in favour
if him, while he fpa':j fo mitch of his
owne inuocency. 205, 206. His pa-
tience few to be confidered, 242
Judges, it is abominable for them to doe
unrighteous things, 555, 559
Judging , before we judge we muft
heare diligent Ij . 49 8 . We muft take
time to judge of things. 504, 508
Judgements of God muft needs be all
right. 662. Vifible Judgements
make feeret fins vifible. 687
Judgement taken two way es in Scrip-
ture. 6 5 j 5 07. A threefold notion
of Judgement in Scripture. 5 17.
Judgement how it is taken from a
man. 518
Julian, once a great pretender to Chrifti-
anity. j6%
Juft, fome thinke they are juft enough,
if they give ma* his right , though
they deny God his right every day,
231, 232
Jufiice, nothing fhould weigh with us
but truth and right , and that in a
fivefold oppqfition. 121. Juftice per-
verted five way es. 555. Foure th'ngs
Cfiufc men to pervert Juftice. 573.
Some men are haters of Juftice. 6 1 o.
%o hate juftice is a, moft hatefttll
thing. <5 1 1 . Juftice- haters are moft
unfit to be Governours. 613. The
Juilice of God fhewed divers wayes.
616. God will not allow *ny man a
liberty to complaine of hu> Juftice.
674. God never -wronged any man.
676. (jod doth Juftice upon fome
■ finners openly. 6c) 5 . A threefold rea-
fon of it. 6^6
Justification, wherein it conffts. 17.
Justification of our f elves two wayes ;
What law full , what unlawfull. 1 8
Justification an *% of abfolute free
grace. _ 397
Juttifie, ftf juftifie our felves lajeth hs
open to the reproof e of others. 17. To
juftifie is taken foure wayes in Scrip-
ture. 17, 18. /* two cafes a man
may juftifie himfelfe. 18, 19. Five
wayes fhewed wherein men juftifie
them felves fin fully .21,22. How God.
is fay d to juftifie the ungodly, 22,
To juftifie our felves rather then
God, very blafphemous. 23. When
or hoxv we may be fay d to juftifie our
felves rather then Cfod. 24. Two in-
ferences about this fin. 25, 16
JulUfied per fans have confidence to lookj
up to God. 436. Such are riohteous.
440. A juftified perfon , when and
how he may loofe the fight of his righ-
teoufnefs. 441. When that fight re-
tames Joy returns. 44 2
K
Keeping a man back, three wayes. 776
Kings and Princes, It is moft unc mely
andfinfuU to revile them in word.
6.16.
THE TABLE.
626. *Tii a degree of blafyhemy.
627. With what tender nefs'^though
with tlainnefs ) and by what rales
the faults of Princes are to be re-
proved. 62?, 629
Know, not foknow, taken three wayes.
130. The ehoycefl fervants of God
may be jhort of knowing many
thinos, which it much concerns them
re know. 817. We know but little
of that we know, and there is much,
which we know not. 8 1 8
Knowledge , much knowledge fkould
be in thofe who have enjoyed much
meanes of knowledge. 48. Know-
ledge ought to be communicated. 49
Knowledge or what we know is to
be communicated. 72. Two things
hinder fomc from communicating
what they know. 72. What and
ivhofe knowledge puffeth up. 85.^
man of knowledge who properly.
495. A twofold knowledge. 507
Sinning againfi the tight of know-
ledge very ftnfull. 6iji). Know-
\o.d°z the fount awe of fpcech. 842
Knowledge of God overall. 660
Vid: Omnifcience.
Law, how it convinceth.So. Two wayes
of keeping the Law. 624. Law of
Cfod how written in the heart by
Grace. 709
Lawes, bad Lawes, r.reat fnares. 778
To lie, what itfigniferh in Scripture.
522. To lie or beare falfe witnefs
Affdwjt our f elves is very fin full. 523
Life 0? man /* this life, at longejf,[hort.
42. Severall divijions of mans life.
47 . Life is the gift of God-, a three-
fold inference from it. 1 7 1 . The
life of man is at the call of God, 592
Life and foule how they differ* 329
Life a great blej/ing. 459
Light, to fee light, what it imports. 458
Love, and to love, not to love Gsd and
good things is to hate them . 6 1 1 ><5 1 a
Love of God to man, what and hew
great is little knowne. 818
Lulis m the under ft an ding as flrong as
thofe in thefenfuall appetite. 44
Luther , Erafmus, Melancthon, their
different character. 60. Luther,
how he thought himftlfe rebuked by
God, 99. Luther a man of great
4 wage. 113. His prayer about two
things. 288. Hiwhe confeffedhim-
felfe an Jpoftate. 700
Ly, to deceive with a ly the wsrfi de-
ceit. 203
M
Magiftrates, how they (hould b-e to men
like a Harbour to Ships. 200. why
expreffed by the fame word in the
Hebrew which ftgnifieth both bind-
ing and healing. 609. (jod highly
dfpleafed when they mif-goveme a
petple* 780
Maker, God is the maker of 'all men fa
a threefold confidcration. 132. It is
good to remember God as our make".
1 3 3. God is the maker of our bo-
dyes. 162. Three inferences from .
it. 164. That God is the maker of
T t t c t 2 -all
THE TABLE.
all men, (hett/d make all men-metke
one towards Another , i 74
Malefactors, their faces severed. 748
Man and man are of a meafure. 1 82,
183. Two inferences from it, 183
•Man a fraile creature. 187
Many or one make no difference with
(Jod. 7 3 1
Marks, what he was to the Romanes.
Meate, dainty meate, two cautions a-
bout our uftng it. 348
Meeknefs, both in hearing and f peaking
the wordy hm necejfary. 1 o 1 . It is
good to ttfe meeknefs towards all y e-
fpeciaHy the affllHed. 143, 189,
192. 230
Mafchil, the title of feme. Tfalmes, what
it fgnifeth. 707
Men, not made by (Jod all of a rankj.
625. All men are the worhe of Gods
hands in a twofold refpeU. 63 3-. All
men divided into three forts by the
Tapfts in rejpett of their foule-ftate.
813
Mercy, (Jod declares himfelfe more en-
cfneLto it, then to wrath and Judge-
ment. 811
lAtthod in fpeakjng how ujefull. 178
Mid-night trouble, what it Jignifieth.
.644
Mind of man, man would have his own
mind, vide will.
Mmitttrs'jkould ff>eak 04 in Godsfiead.
184. And are fete be heard. 185
Their meeknefs in dealing with fouls.
192, 193. Minifters are Meffen-
gers. 372. H$w they fhouldfpea\.
373, 7 bey ought to be heard, and
how becaufe Chrifts Mcffengers. 374
Vide. Interpreter.
Mighey men of three forts. 649. The
mightieft men have no might a-
gainjl (Jod. 6%i. God can eafilj 0-
verthrow the mighaeft men of the
world. 681,682
Miniftery of man nething without God.
822
Mif- judging one another very common.
9
Moderator, or compofer of differences
between others y four e things required
in hint. To I, 1 02
Moment, what it Jignifieth in Scrip-
ture. 639
Mouth, the opening of the mouth im-
ports foure things in Scripture. 1 49
Muiderttihowhatefuli. 400
Murmuring, no caufe to murmure at
any of the dealings of G#d, foe wed in
foure things. 678
N
Nzmz?y.the glvingof fignificant mmzs
to children, very ujefull. 11,12
Nations, (Jod fometimes htdeth his face
from whle Nations. 739. Three
things noted coneerning Gods hiding
his face from a Nation. 740. What
thefe mif chief es and evills are which
throng in ufually upon a Nation,
when Godhideth his face from them.
743
O
Obedience to the Lawfif not miverfal y
is
THE TABLE.
it mt obedience. 711,712. Obe-
' dience twofold , takes m the whole
duty of man. 792
Obftinate perfons not to be further
dealt with. 7. Theymuftbe left to
God, 90
Occ2i\on,Godlovethtofee occafion of
doing gold to men. 446
Occafions, to feeke occafions againft §-
thers a great piece of uncharitable-
nefs. 210. How to doe f$ is againft
the law of love,jhewed by fevenfteps.
211, 212, 21 3. ft is afigne that
we looke upon a man as an enemj ',
when we feeke occafions againft hint.
221
Old age doth net make men wife. 65,
66. Spirit of Ged mt tycd to any
age. 66
Old men, a twsfold ft amp of God upon
them. 3 8. Old men elegantly cal-
led men of dayes. 45, 45. How
old men fhould fyeak. 46. Old men
have reafon to be wifer then the
ywng. 48. Old men fkould be apt
to teach. 49. "lit a reproach to old
men to be ignorant. 49
OmitTion-fins, or the neglect of doing a
duty eafier to be obferved then fail-
ings in doing a duty. 819
Omnifcience of God, caution from it.
225. (jod knoweth all our goings,
569. The exacdnefs o? Gods know-
ledge of all things . 660. The evcr-
laflingnefs and univerfaVty of Gods
knowledge. 661)662. Five infe-
rences from it. 662. to 665
Once, takjn three wayes in Scripture.
2.66, 26 j
Op inion,0«r opinion or what we hold
is to be fhewed y axdhow. 72. Nine
honeft ends in fhcwing our opinion.
7*
Oppreflion cryeth, though the oppref-
teddoenot. 718,719. Oppreffion
will caufe aery. 720. Cry of the
opprefled brings vengeance upon op-
pretfors. 723
Oracles of the devill doubt faK. 1 60
Ordinances of worihip, why called the
face of God, 431
Pardon, God pardoneth greateft fins.
236. Free grace extendeth to the
pardon of the wor ft [inner .r.45 1 .Par-
don of fin, proper to God. 80 5 . How
man isfayd to forgive or pardon him •■
that hath wronged or of ended him.
805. The pardoning grace of God
is bouudleffe. 806. Cjod pardoneth
prefeatly^andtfcntinually, 807. Par-
don takes fin of from 114, §08. Par—
. don u free, net cloggd with hard
termes. 809. God will never deftroy
any, whom he hath pardoned. 812
Pardon of fin takes away two things,
813. Pardon of fin is a prec'icnt •
mercy , fhewed upon foure grounds,
814. The covfidcration of Gods rea-
dwefs to pardony5>? , . fhould. make us
refolved not to fin, 8 i 5
Paffion , we muft not anfwer nor reprove
with paffion, but with reafm. . 1 go
Patience provoked t times to greater paf-
fton. 40. Padence.ofGod toward*
[inner s* 46 6>
Peace;
THE TABLE.
!peaca ot narion^, the fpeciall gift of\ Provocation, doth not excufe, yet feme-
God. 7^. That peace conjidered\ what abate a fin committed. 2C 6
twowayes. .733. // God will give
peace to nations, none can flop tt.']^
Three frts of men mo ft likely to doe
it cannot. 75^. Two reafons why
not. 736,737. A wonder that the
peace of our Nation is continued,
foure c on f derations why. ^ 38 ,
739. Peace of particular pcrfo*is
twofold from God. 74S, Peace
perfonal of believers, how it comes
from the Father, Son, and Spirit.
749. The peace of believers ho,v
an infupara!?le peace. 750. Two de-
Pharifxi Shcchemic* , why fa called.
} 66
Phocts, the prayer of a good man a*
bout htm, how anfwered. 70 5
Poore men of two forts. 631. Poore
men are as much the work/ of God
At the rich. 6 33. It « the Lord
who makes men poore or rich. 634
The fall of a poore man oppreffed
makes a loud cry. 721. what cryes
of poore men are not heard by God,
722. 'Tis danger ota medlintr with
Cjods poore, 723
monftratlons of it. 752. Peace of Pope , hit great cheat L e put upon th-e
believers in what fen fe perfect. 753! world. 6y
■How we are tenants at will for our Power, men in power caution d. 584,
5*5
peace with refpeli to God. 756.
Peace, holding our peace, or ftlence,
what it may Jigmfie. 478. A two-
fold holding ofourpza.ee. 479. In
three cafes e f pec 'tally we fhould hold
our peace. '480. It is a great poynt
«f prudence to kjiow, when to hid our
peace. 481
People troubled and in a tumult de-
fer i bed. 642,643
Perfection, three reafons why God calls
tts to it, though we cannot attaine it
in this life. 5 14
Perithing, twofold. 5 96
Perfeverance is our be ft or our worft.
828
Phantafie, the power of it in Jleepe. 281
Pic, and deliverance J _rom lt y what. 457
Prince?, what they ought to be. 624
Promifes of God a/wares performed.
6 7 6
Princes and people, their fins produce
mutuall ill effects towards one ano-
ther. 7 S 4
Pronounes , how the fweetnefs of the
Cjefpel lyeth in them. 849
Prayer, good things muft be asked of
God.j-j. Endeavour muft be joyned
with prayer. 58. There are but two
reftritttons upon the grant of what-
foever we pray for. 148. Prayer,
how a battaile fought in heaven. \ 7 g
Strtng prayer. 422. Sicknefs is a
fpeciall feafon for prayer. 423. God
* only the objett of prayer. 424. We
muft aske mercy if we would have
it. 424. The Lord is ready to hare
and give when we pray. 4 2 5 . Till the
perfon is accepted, his prayer is not,
42S. Length of prayer not dlf ap-
proved by thrift, if other things be
rtaht.
THE TABLE.
riht. 763. We rnufi p. ay for the
removing of our aff, it ion , while we
hare it che.tr -efully . 794
V(\c\*, man naturally proud. 83. Ged
hldeth pride from man wo wayes.
304. V adz y why put for all fin. 10%
tJAlan very prone to pride. 306
Pride fkews it felft three wayes. 3 06
Eleven things named of which men
«r? proud. 307, 308. Five conceits
as fo many rootes of pride discovered.
3 1 1 » 3 1 2. Pride rt <* w/f <W 0^/-
ms [in , (lie wed upon fix confiderati-
ons. 313,314. Great) wife , rf»i
r/V/j w*» w<?/? fob j eft to pride. 316
Pride the great efi fin f erf owe rea-
font. 316. (W £/ various meanes
gives cheeky to pride. 3 1.7. Few*
p:\dz- fabduing confederations. 318
2>*w» meanes to cure man of pride.
320,321
P, ote&ion from fin the befl protecti-
on. 200
Proud men, fcornfoll and contentions
5 37
Property, our property to any thing
nta^es ns love it the more. 849
Providence a continued creation. 165
Not to conftder the- workes of provi-
dence, is the marYe of a* nngodly
man. 71 5
Punifhment of fin in this life is not e-
qualltofm. 452. Humified [inner s>
confeffe their greateft punifhments
leffe then their fin. 45 3 . The fo-
jfice of God in his punifhments
fhewed feven wayes. 617. Wicked
' fhall not be unpunished. 663. No
man ever punifhed by (Jod beyond
defert. 676,677,678
Purpofesofcvill, man is very forward
tothem.igZ. Vntill God withdraw
him, he will goe on in them. 300
Five wayes by which God withdraw-
eth men from evill purpofes. 301
Ii is a great mercy to be kindred in
eviHpurpoes. 30-2
q,
Queftions, which are unprofitable. 44
Qnietnefs of the dead and livingjvhat.
725. Qutetnefs oppofed to warre.
Vide Peace.. 7.3 a.
R
Ranfome , who and what our ranfome
//. 405, 406. The deliverance of
[inner s by a ranfome is the invention
of God. 407. God is to be highly ho--
now ed for this invention, 409. That
Bvarrranfomed fhould mind us of
five th'.ngs. 415
Reafon, we ought to heare reafon who-
mever fpeakes it. 71
Rebellion, when a fin may be called
rebellion. 857
Redemption, the benefit of it fet forth
two wayes. 459
Repentance, a truely penitent per fin is
refelute aga'nfl fin. 826. Continu-
ance in any l^/cvsnefit is wc$nfifient
with tme repentance. 827
Reproofe, there mufi be proofe before
there can £<? reproofe. 79. Nega-
tive reproofe s more eafie then affir--
mative„. 229., Reproofe to be tem-
pered*
THE TABLE-
pered with mcehreffe. 230. Re-
proofes jhould be given with plain-
kc(s. 250. Rcpioofe to be taken
with h:im,ble flc.ee. $49- -A* good-
man will take reprcofe with pati-
t ence. 846
Refurrection, (h-adowes of it. 420
Revenge, the highefi acls ef revenge
froiff God are but the awards of ju-
ftice. 92
Rewarding, if the Lord fhould not re-
ward thofe that ferve him, he were
unrighteous. 5^6. Righteous (hall
net be unrewarded. 66 3
Rewards both good and evilly juch as
men are> and according to what they
doe. 438. What God renders to man
according to lys work? ** called a re-
ward in a fonre c old refpett. 5 60
Rich and poore men of two forts. 631
What rich men are not {what are re-
garded by God more then the poore.
631* How men make themfelves>
and how God makes them rich. 634
Right, what it is. 448. What it is to
fervert right. 448
Righteous, there are three forts of righ-
teous perfons. 4. How a man in a
good fence nfay be righteous in his
ewneeyes. 5. How being righteous
tn our owne eyes, is hatefull both to
Cod and good men. 8. A juftifed
perfon is righteous. 440
Righteoufnefs , how it delivers fro,n
death. 40 3 . Righteoufne'fs twofold.
437. Why the fame wordin the He-
hew is ufed to fgnife Almes aid
righteoufnefs. 437. Righteoufnefs
how it cannot be loft, 439, 440. Se-
veral! forts of righteoufnefs. 514
Mofl dargerom to be proud of or trufl
to our owne righteoufnefs. _ . . 5 \ 6
Running with God, and in the wayes
of his eommanarmentSy what it im-
f l ) eth - 544
Scorncrs are the werft fort of men. 535
Scorning two wayes taken, ^a
Seale?, a threefold ufe of fealing. 294
Sealing ofwflruttion what it is. 294
295
Senators, why fo called. 37
Seafon to be obferved for fpeakjng. \ o<5
Such fpeake to mofl advantage. 108
Seafen, to hit a right feaibn offpeak^
ir.g very advantageous. 36. Seafon,
the danger ef negleQing it. 2 6 8, 2 69
Selfe-love , a bad glajj'e fr any man to
fee himfelfe in. 3 n
Service of God, to account it unprofi-
table , how ftnfull. 546
Shadow of deaths what it flgnifleth in
Scripture. 66j
Shew -bread, why fe called. 435
Sick perfons fhould be wifely minded of
death. 361. They fhould pray and
defre prayers. 423.^ lick man be-
ing recover ed fhould report the good-
nefs of God to him. 44.5
Sicknes, three expreffions gradually fet-
tingit forth. 33d. Sicknefs comes
not by chancellor only from naturall
caufes. 341. Sicknefs brings doypne
the firongefl men, 342. Stverall
ends for which God fends iickneis.
343) 344"^* faknefr, all creature-
em-
THE TABLE.
comforts are vaine and tafilefs to us.
I47. Sicknefs brings great decay
upon the body. 351, 352. Sicknefs,
in what fenfe called a (pending time.
356. Sicknefs makes a wonder full
change in man. 358. Sickne "s neerc
the grave ; .three inferences from it.
36 1 > 362. Other cautions from the
nature of ficknefs. 367, 368
Sighr, twofold.
81*
Silence , or holding our peace , Vid:
peace.
Sincere perfons doe not affect to befeene.
770
*>in , to fay we have no fin, how ex-
treamly iinfull it is, jherved in four e
things. 202, 203. That (hewed
further, 515. Sin, three things in
it. 31. How man is finned again fr^
Cjod only finned againfl properly,
1-67. z/4tt fin reducible to three
heads. 198. Sin a defetlion from
God. 198. Sin is a defilement.
1 99. Sin a hurtfuU thing , three
wayes. 201. Every flep in fin
ii a flep to mifery. 331. What fin
i.e. 448)450. Sin pretends to bring
in profit to thefinner. 454. Ns good
$an be gotten by /in. 455. Sin is ex-
ceeding dangerous and deftruttive.
455. Sinners fhaH con-feffe at lafl y
there is no profit in fin. 456. The
■rheart flrongly fet to fin. 472, 47 3.
The more eafily any man finnetn,f/;?
greater is hit fin. 537. Sins of 0-
thers,how they may become curs. 562
Sin unpardoned a great burden , yet
byfome unfelt. 809. We have many
unknown* fins. 818. A godly man
defires God would fhew him bis fins.
824. A godly man may live free
fromgrojj'ejins. 826. Sin, confide-
red thrre wayes. 827. A godly man
may commit fin after tin, but h$ dnh
not adde fin to fin. 828. The additi-
on of hx\ to (ma great and moft dan-
gerowCiQ. 830. Tofmrebellioufly,
what. 856. Wfjena fin maybe cal-
led rebellion , fhewed infoure things,
857,858. 'Tis the burden of a god-
ly man to fin , and *tu his care not to
fin. 858,859
dinners would but cannot hide them-
f elves either from the eye or reveng-
ing hand of God. 669, 670. Sinners
would tide themfelves upon a twofold
account. 670. Fours things upon
which finners things themfelves hid
from God 6j i y 67 ?
Sirnamesw tlt{ei of two forts. \z6
Sleeps, what it is. 280. Three words
in the Hebrew flgnifying fleepe.
284
Sovereignty of God fhewed. 25-5., 839
Man is never difpleafed with what
God doth , till hi for frets what him-
felfe is. 840. Soveniignry of God y
in afflitting the mofl innocent per fin.
51s. The Sovereignty of Cjod fhew-
ed in five things. 580. Three infe-
rences from it. 581. God hath an
abfolute power to pull downe and fet
up whom hepleafeth. 6g 2
Soule of man why called the breath of
the Almighty. 169. The foule
jloweth immediately from God. 1 6g t
170, 594. Three inferences from it.
170. Soule, put for the whole man.
Vuuuu 359
THE TABLE.
.Speaker , he that fpeakech is at the
mercy of h is h ear en . 530
Spcikfagitwofilji. 46. 'Tis verypain-\
full not to fpeake in fome cafes. 114!
• lie that fpeakech his mind, eafeth \
his~mind. i\6. The right end, ef'
fpeaking. 11 6. To neglett fpeaking
where duty calls very dangerous. 117
A fourfold confederation is to be had
of what we fpeake. 149. We jhould
jirft try and tafl what rve are about
to fpeake. 152. Three forts who
fpeake antiffe dottrinally. 156, 1 57
fjow or when God is fayd to fpeake.
2^4. Several! wayes of Gods fpeak-
ing toman. 265
Speech, they who have moft ability are
ufually mofl Jparing of fpeech . 45
Spirit, often taken for the foule of man.
51. Spirit of God free , not tyed to
age-nor to any order cfmen. 66, 67
Spirit, an impojing Spirit how bad,
193. Spirit of God mightily over-
powers fome men both to doe and
fpeake. 114. Why our making is
Attributed to the Spirit. 162. The
Spirit of God is God. 1 6 j.. Eight
reafons from Scripture proving that
the holy Ghsfl is Cjod. 16 $ y 166 y
167, \6$. The Spirit fupplyes the
ab fence ofChrifl in the Church. ^85
Spiritual 1 things are not under flood by
4 naturall or unregenerate man. 275
Two reafons of it. 276". They that
are fpirituall doe not alwayes per-
ceive fpiritu all things. 277. Three
grounds of it. 277* 278
Str'w'm^fourefold defcribed. 243. Man
is apt to ftrive with (jod, 248. Four*
■wayes fhewed in which »&*# ifriveth
with God. 249. Striving with God
very uncomely andfwfull.z ^ o. Stri-
ving with God a prefumptuous Jin,
251. Striving with God an irratio-
r.all thing. 252. Striving "with Col
of two forts. 255,2^. Seven con-
fiderations why we fhbuld not (hive
with God. 258. Seven prefervatives
again fl ftriving with God. 2 59,260
7 hree things to beftrivzn with, 261
Submiifion with Jilence to the will of
God alwayes a duty. 479
Sufferings, we may not will our fufrer-
ings, though we muft fuffer wil-
lingly. J93
Sufpition, a godly man fufpe&s him-
feife, that he is worfe and hath done
worfe then he knows by himfelfe. 825
Sword, put for all violent calamities,
330
Talent, not to be hid. ' 7 2, ro8
Teachers, jhould be leaders. 489
Teaching of God twofold. 821. God
only can teach ef equally. 821. We
foould pray and wait for the teach-
ings of God, 823
Teachablenefs,*??- a willingnefs to learn,
fhewes ax humble and gracious [pi-
nt. 82?
Thr earnings , it is good to thinkj of
them. I2 p
Tongue,/?* hath a great command over
his fpirit , that can command his
tongue. 208. Tongue an unruly
member, 547
Tiou-
THE TABLE.
Troubles, both nationall and perfonall
at the command of God. 6^j\ Trou-
bles overtake many when they leafi
expect. 64 5
Truth mufi be held and held to in all
cafes. 121. C leave truth fhould be
fpoken. 158. We fhould fpeake t:\ith
clearely. 159. Truth to be main-
tained with aH our might. 179. A
good man fecl^s not viclory but truth.
487. We jhould grow up into hi ghefi
confidences about the truth. 569.
Why feme truths are and ought to be
often repeated. 57 1, 572
Tryall, word preached to be tryed be-
fore it be received. 502. Tryall of
two forts. §50. A per fan tryed may
be trufted. 851. Tryall by afflicli-
•n. 852
Turning back from God , how [inner s
doe fo. 700. Three forts of them,
who turne backjrom God. 700,701
How fome good men t and how all un-
regeneratemen turne backjrom God.
701. The whole life of aperfon un-
regenerate is a turning from God.
Twice, confidered three wayes. 270
Twice, thrice, what it implyeth. 464
Vanity of all earthly greatnefs. 685
Vifion of God in this life , what it is.
43*
Vihtation or vifiting a threefold fenfe
or nfe of it. 57^
Unbeliefe aftrivlng with God. 249
Unbeliefe is the roote of Apopacy.
L- 704
Understanding of man taken two wayes'
52. god can furnifh the weakefb
• man with much wifdome and unders-
tanding. 61. la what fenfe every
man hath not an undemanding.
602, 604. Three attributes of the
undemanding. 603. Only a fpiri-
tuall undemanding can-receive fpi-
rit uall things. 604,605. what we
heare we fhould labour to understand.
Unity among the Saints, the great ar-
gument moving to it. \ 7 ^
Vocation an act of abfolute free grace.
397
Uprightnefs of heart in fpeaking, /land-
ing in a threefold oppofition. 1 5 3
Uprighrnefstf/V/^ what it is, and
how (hewed him. 384,38$. ^»j
good men fee not their owne upri^ht-
nefr. 285. what the uprightnefs
ofourfiate is, and what the upright-
nefs of our life [hewed. 386, 387.
Caution to Miniftcrs about fhewin<r
man his uprightnefs. 3 %^
W
Waiting on man, in three cafes necef-
f Ar y> 35« Waiting im forts three
thin g s > 74
Walking with God, what. % 3p,. 7 otf 5
707. Walking as_ man, what. 539
Warnings, God gratloufly gives them
once and again e. 270, We have no
ground to expeR frequent warnings.
271. No man knoweth haw ofthe
jhall be warned. 272. Warnings
by words being neglected^ blowes fol-
/w. 339. The punishments of 'others
V u u u u 2 fhould
THE TABLE.
fhouldbe shy warnings. 697. 69$
Water, to drinks iniquity like water,
what it fgnifeth. 536,
Wayes of a man twofitd. 657. Wayes
of God twofold. 707. Wa y e s of Gsd
not regarded by wicked men. 713
Not to confider the wayes of God a
great Jin. 71 3
Wicked men , they who doe like the
wicked, fhall be dealt with by Cjsd
as wicked men. 693. The fame
wordfignifies to be wicked, to con-
demne and trouble , why. 726. A
good man may in fome things and at
fome times all and fpeake likj a wic-
ked man. 855. Every man *iatu-
rally is wicked, yea a man of wick-
ednefs. 855
Will ynan hath not only a weaknefsjvut
a wound in his will. 278. The will
of man is naturally bent againfi the
wayes of God. 709, 710. Will more
then the aftion alone. 544. The will
ef a natural I man is weakj againfi
the doing of evilly and for the doing
efgood. 8 27. Two proper ails of the
will. 834. CMan would have all
things goe according to his will. 835
That man would have his will, fhew-
ed in fome things. 836. The fin-
fullnefs of de firing things to be after
our mind or will, (hewed by a three-
fold evill faring of it. 837. The ab-
surdity of de firing to have our will.
838.. God will not give man his
will. 839
"Wife, *w*n wife in his owne eyes,
hard to be reduced. 4. Greatnefs of
bkth or place can mak*** man wife.
63. None are fo' wife but thtr-
may learne more wifdeme. 490,
497. Nothing is worth the learning
but makes us truely wife. 490. ^
wifewwtf how difiinguifhtd frcm a
man of knowledge. 495. TArwife
will heare as well as fpeake. 496,
497
Wifdome twofold. 47. Wifdome mofi
probably to be found in old men. aj x
48. Wifdome or undemanding is
the gift of Cjod. 5 3 , Man apt to bt
proud of that which he calls wif-
dome. 85. what that wifdome was
which our frfi parents fought. %6
Two reafons why there is fitch a temp-
tation in wifdome to pride. 85, 87
True wifdome confifis chiefly in two
things. 489, 490. Spiritual! wif-
dome is the befi leffon^ 49 T . Wif-
dome is the favory knowledge of
things. 500. The beginning of true
wifclome. 507
Wifh, how wefhould be anddoe aecord-
ingto themih of others. 181
Witnefs, to beare falfe witnefs againfi
our felves very Jin full. 523
Word of God is fitted for all forts and
fiz.es of men. 497. They who turne
from the word of God, turnefrom
God himfelfe. 704. The not mwd-
ing of the word of God \Js the caufe
of all wickfdnefs. 7 1 o, 7 1 1
W&:ds,firayning of words,*/ tm forts.
1 6. Words well meant may fome-
times ]ufily fall under an ill imter-
pretation. 27. Words fhsuld be well
weighed before they be uttered. 7 6 -
Words acceptable to befngbr, what
they
THE TABLE.
they are. 77. Our words fhould be
well ordered, like an Army, &C. 95,
$6, An idle \\oid,what. 145. Hard
words 04 gnevcw' at blowts. 192
Not to offend in vvoid a great poynt
of perfection. 208. Words of good
men often werfe then their meanings.
5 ig, 547 . Inconfiderate words ren-
der m obnoxious to fever eft- cenfures.
548. Words mult 1 'fly ed feldeme
without fin. 862,863
Worke of a man and his way, how they
differ.^ j 563
Workes m what latitude to betake*,
when it is fayd , God will render
them to us, 561. Every man fhall
have according to his workes. 563
Two objections again ft it anfwered.
564, 565. SeveraK inferences from
it. $66, 5*67, Workes of God,
to jpeake undnely of them, is tofpeaki
again ft Cod himfelfe. $61, 862
Workes of God to be deeply consi-
dered. 46 3 . Workes of God per-
fect, or he will perfect his worke. 466
Workes of God sailed his way is.
708. The platneft workes of God
have many wonders tn them. 7 1 6
Workers of iniquity, who„ 66%
World, a twofold difpofttion of it. 577
Wound without tranfgreftion, how to
be underwood. 526. The wounds
which God makes, cannot be healed
by any medicines but his owne. 527
Wrath of God makes quick, difpatch
withfmners. 137. Wrath of God
appeares highly agamft man,when he
faith j I will nor pardon. 814.
Yoke, they that will notbeare the yolfe
of Thrift, fhall never have any bene-
fit by his croffe. 623
Young men fhould fhew refpefc to their
elders. 37. Young men apt to run
into miftakes. 4 3 . what young men •
fay or hold is not to be dejpifed be-
caufe of their youth. 68. O/d men
when and how to bt preferred before
young. 6p
Youthfull Mh, which. 44
Zeale fhould kindle for the defence of
truth. 1 1 2
A TABL E.
A TABLE OF
Thofe Scriptures which areoccafionally
cleered 7 and briefly illuftrated in
r
the fore-going
; EXPOSITIONS.
The Firft Number direfis to the Chapter,
The Second to the Verfe 3 the Third to
the Page of the Books.
Chap*. Verf
. Page. 1
Chap.
Verf.
Page.
Chap
Verf.
Page.
2 5-
21.
421.
»S.
10,17,21
. 406.
■Genejis
33.
IO.
72p.
*5-
30.
435.
39.
22.
463.
32.
*3-
299.
3. 17.
475*
42.
1 5.
88.
34-
6, 7 .
810.
4. 10.
721.
44-
17-
554-
4. 13.
804.
Leviticus.
6. 3*
468,271.
Exodus,
6% 5*
658.
10.
i>^-3-
8tf2.
6. 8.
392.
4-
10, 11.
57-
19.
32.
37.
6. 12,13.
350,328.
7-
23.
588.
6. 17.
595»
12.
*3-
362.
Numbers.
1*. 25/571,
S59>S54-
16.
21.
181.
2©. 5, 6>
2pb\
23.
20.
37i.
14.
34.
215.
Chap.
I
'HE TABL E.
Chap
. Verf.
Page. 1 Chap
. Verf.
Page.
Pial.
Verf.
Page*
2Q.
12.
258.
4-
8.
749
20.
24.
594-
I 7C/^.
5-
3-
178-
*U
21.45
1,218.
5-
5-
462.
25.
4-
695.
11.
9-
273.
7-
5-
329.
17-
1 2.
270.
7-
8.
19.
Deuteronomy
21.
13.627
.622.
8.
9-
2.
18..
61,
724.
1.
16,17.
123.
1 1 Kings.
9-
16.
696.
21.
15,1*6,17.
612.
IC.
4)5-
706.
25.-
1.
30.
6.
JO.
27*.
iO.
11.
670.
29.
19.
829.
10.
16.
84.
JO.
J4-
717.
3 2 -
4-
557.
16.
3-
330.
10.
10.
3-
p
84.
601.
Judges.
1 1 Chronicles
•
1 1.
13.
4-
J.
657.
728.
2.
17-
707.
16.
8,9, 661
^57-
14.
4*
538.
16.
9-
664.
16.
8.
140.
I Samuel.
32.
2 5, 26.
309.
16.
10.
328.
34<
28.
594-
16.
11.
727.
2.
3-
660.
x 7-
14.
364.
2.
9-
732.
Efther.
• 8..
»3-,
300..
3-
1.
379-
19.
1 1.
547-
7.
2.
741.
4-
14.
117.
19.
1 2.
818.
IC.
6,9,11,12.;
W»5 tf -
23.
4-
667.
12.
3-
769.
B
25.
1Q.
708.
*5-
23.
859.
25.
I I.
806.
J S-
29.
851.
5.
6.
91.
*-S-
4> 5-
823.
26.
8.
267.
7-
11.
327.
26.
9-
593-
28.
19,
160.
11.
12.
86.
28.
3-
138..
37,
11.
395
30.
7,
727.,
1 1 Samuel.
38.
3-5
53-
32.
33-
5-
6.
807.
165.
2.
22.
730.
Pfalmes.
1
34-
16.
43i.
3-
36.
251.
i
]
37-
3,£
646.
5-
20, 21.
135.
1.
1.
5 37 j
38.
1^,17.
21 3.
12,
J 3-
396.
1.
2.
7*4- !
39-
1,2,3.
I! 4,
12.
3 1 -
330.
2.
12.
J 34. 1
39-
11.34:
s>335-
*3-
3-
614/
4-
6..
727. !
7 1
3X-
37-
753-
Elafl!
THE TABLE-
pfal.
34.
36.
40.
46.
49.
50.
50.
•51.
5*.
51.
52.
58.
62.
<*4.
66.
68.
69.
72.
72.
73.
73.
73-
74-
78.
78.
78.
81.
81.
§2.
89.
90.
92.
97.
101.
Ie3.
103.
103.
103.
Verf. Page.
5. 730.
9. 7 2 9.
6. 293, 147.
9;l° 753,256.
20. 604.
17. 7ii.
18 19. 544-
4.
12.
15.
1.
10, 11.
10.
9,10,
11.
13.
I.
*3.
1.
15.
22.
9.
5-
36.
49.
12.
805.
624.
314.
62.
698.
588.
698.
273.
426.
829.
- 613.
47i.
223.26.
223.
820.
744-
648.
127.
363.
744-
11700 303
7-
35-
3-592,
J$
9.
4.
1,2.
1.5.
10.
14.
641.
266.
365.
556.
582.
131.
712.
418.
565.
600.
Pfal.
04.
oS.
09.
10.
11.
16.
18.
19.
19.
19.
21.
3o.
3i.
36.
38.
4i.
47.
47.
47-
1.
/.
1.
1.
1.
J.
3-
4.
10.
11.
12.
12.
13.
15.
16.
16.
Vcrf.
30.
14.
7-
3.
4.
10.
17.
6.
18.
126.
4.
3-
I.
25.
6.
5-
6.
10,1
20.
<j>roverbs.
Pag*.
165.
621.
3o.
624.
463.
154-
471.
711*
378.
451-
. 184.
589.
307.
595.
313.
231.
3©S-
1. 427.
245.
5. 497. 5 2 <
20, 2 J.
709.
22.
537.
24.
339.
26.
811.
29.
509.
29.
476.
17.
535.
19.
861.
4-
403.
19.
639.
23.
304.
8.
4n.
3.
658.
1.
54.
26.
190.
Chap.
17.
17.
18.
18.
18.
20.
21.
21.
22.
22.
22.
23.
23.
24.
24.
25.
27.
28.
28.
(28.
29.
30.
2.
5-
7.
7.
7
7-
12.
12.
12.
2.
Verf.
11.
'S.
1.
22.
23.
12.
24.
27.
2.
6.
18.
2.
10, 11
1.
3i.
27.
19.
2.
17.
21.
II.
12.
Page.
363.
485,30.
490.
297.
632.
501.
537.
567.
132.
182.
3 10.
367.
: 723.
149.
461.
313.
182.
784.
399.
121.
110.
4.
Ecclefiaftes..
26.
3.
9.
1-6.
24.
29.
1.
7.
10.
54.
281.
524.
378.
386.
5°7,i33.
593.170.
790,77.
Canticles,
14.
=12.
427.
849.
Chap.
T H
E TABL
E.
Chap.
Verf.
Page.
Chaj."
». Verf. Page.
1 Cha
p. VcYf.
Page-
Ifaiab.
35.
40.
5- 5° 2 -
2. 144
25.
3'-
1*.
1 8, • 9, 2C
642.
>. 39*.
i.
3.
7*V
40.
6 - 59S>553-
3'.
18.
589.
i.
5-
6.
40.
27. 7 2 8.
3'.
34.
822.
i.
10.
628.
41.
14. 354.
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6.
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i.
24.
745-
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23. 157.
47-
6, 7.
735-
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21.
601.
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49.
i6.
585.
2.
9-
814.
44.
24. 553.
50.
24.
760.
3-
5-
38.
45-
4. 125.
5°-
38.
. j88.
3-
6,7.
609.
45-
9. 351.
15. 66%.
Lamentations.
3-
12.
780.
45.
5-
iS.
3 00.
47-
3- 746.
i 2 *
14.
137.
6.
ro.
276.
48.
%. 293.
3
4-
35'.
7.
13.
249.
49.
i 5 ,i5. 711.
3-
37."
736.
V
19.
112.
50.
4-377> 2 93> II,$ -
3-
28.
58..
9.
5-
732.
52.
7. 383.
4-
6.
641.
9-
2.
66n %
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1. 384.
Ez,ekj,et.
9-
1 5.
780.
53-
3- 352.
10.
15.
584.
S4-
13. 822.
5-
5,6,7,8.
696.
11. •
2.
54-
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17. 6 57 .
7-
10.
306.
11.
3.
32.
58.
2, 3>4>5- 7*2.
>3.
18.
1 36.
11.
4-
334'.
58.
11.5*2,355,338.
29.
21.
150.
25.
3. 753>75L
5 4 .
8,9. 153.
3*.
37-
394.
25.
26.
11. 71
12.
0,279.
733:
Jeremiah,
Daniel.
*7-
5*
811.
2.
27.
88.
27.
11.
i*3.
2.
V 435-
2.
34-
651.
28.
1 5.
851.
2;
23,24. 299.
4-
»7-
58 4 .
30.
1.
829.
4-
22. 131.
4. ,
34> 3 5-
55B.
30.
13-
69®.
5-
4»5- S5*> 6 3.
4-
27-
828.
30.
18.447,395.
5.
10.. 551.
6.
4> 5-
210.
3o.
24.
158.
7.
12, 14,- 1 5. 740.
12.
4-
661.
30.
32.
28.
2.
779-
671.
13.
14.
j 5. 667.
8. 743-
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32.
3.
475-
»7.
5; 50o.
1.
7-
6 U-
32.
4-
62.
18.
18. 57.
2.
6.
224.
3-2-
5.
532.
'18.
23. 814.
4-
4> IT-
f.
32.
^7-
S5o.
20.
IO, 2I3.
5-
1.
X x x x x
778.
Chap.
THE TABLE.
Chap.
5-
5-
7-
7-
jo.
13.
13.
13.
14.
2.
2.
3.
5.
7»
CO
1.
4>
2.
4.
7-
7-
Verf. Page.
13. 528.
M, »5- 745-
9. 747,4'8.
11. 843,sS-
Page.
13. 476.
j. 4S-
7,8. 745-
14. 4'4-
2. 789.
t/4mos.
4. 467.
6. 121.
3. 539.
13. 15°-
2. 237-
Obadldh.
21. 404.
Jonah*
7. 465.
i,8. 16.
i^lichah*
10. 810.
2. 822,734-
9. 265.
17. 43.
18. 805.
Chap. Verf.
1. 14. 658.
2. 3. 35-
2. 4. 387.
3. 17. 751,522.
Nahtim.
Zephdniah,
3.
3.
I.
2.
9*
13.
I.
2.
3.
10.
JJaggai.
Zachary.
158.
422.
714. 25
13.
11.
9.
Malathy,
14.
15.
I.
257.
412.
8^0.
237.
112.
372.
Mfithtw.
622*
3-
h
5-
6.
7-
7.
9-
10.
19.
3.
18.
27*
I.
3.
38.
308.
9.
646.
252.
50^.
771.
if 6*
374-
Page
105
485.
75S-
16S.
817.
35°.
415-
78-
• 844.
62.
775*
763.
776.
76U
442.
Luke.
29,30.485, 17;
8og.
104.
6 49-
612,
9>
315.
47.
10.
25.
26.
14.
10.
John.
I.
13.
350..
2.
25..
658.
5.
25.
292.
5-
40.
278.
6.
27.
597.
6.
44-
299.
7>
3§.
no.
7-
48,4?.
6*.
8.
9.
8c
9*
41.^
809.
Chap.
THE
TABLE.
Chap.
Verf.
Pa?,e.
Chap. Verf.
Page.
Chap
. Verf.
Pag;.
H.
S.
755.
13.
3.
190.
5-
9.
4 2 9.
M-
6.
706.
13.
7-
118.
5.
7.
434.
J 4-
27.
749-
13.
14.
354.
5-
13.
20.
IS-
2.
467.
14.
12.
322.
5-
14.
I IO.
16.
7-
80.
'4-
13.
213.
5-
16.
14.
16.
12.
6c6.
IS-
18.
173.
5-
20.
143-
16.
13. 685,166.
I Corinthians
6.
14.
542.
16.
33.
75 1 -
6.
14,15.
622,
so.
23.
401.
I.
26.
6 f.
10.
12.
323.
I.
27.
61.
11.
13, M-
156.
ABs.
2.
10, 11.
166.
11.
24.
677.
2.
12.
432.
12.
14.
356.
5.
36.
311.
?.
16.
377.
8.
9-
3ii.
3.
2.
539.
Calathians
.
#
9*
11.
356.
3-
5.
89.
12.
22,13.6
,2.156.
3.
l8.
59.
1.
IO.
129.
13-
;&
17.
4.
7.
58.
6.
1. 144,101.
17.
27,28.
703.
4-
i 9.
695.
6.
3-
312.
18.
28.
79.
4.
M.
487.
6.
12.
354.
23.
5.
Rsn$a»s.
6 6.
5.
6.
8.
4,5-
19.
1.
853.
164.
85.
Ephefians.
9-
2,3.
296.
2.
2.
539.
1.
2$;
7.09.
10.
11.
686.
?.
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'33.
2.
17,22.
3i>,
10.
13.
675.
3-
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458.
3-
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554-
13.
6.
486.
3-
15.
849.
3-
19.
481.
U.
7.
211.
j
19.
818.
4«
1.
350.
13.
9-
888.
4.
4,5,6.
17 s :.
4.
5. 564, 22.
14.
19.
116.
5-
27.
416.
7.
8,11.
21 1.
15.
44-
600.
8.
7-
835.
1 1 Corinthians.
Fhilifpians,
8.
28.
47*.
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33, 34.
751.
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23,24.
192.
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557.
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822.
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129.
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15,19.
255.
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705.
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20.
76?.
12.
3-
312.
3.
17.
436.
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292.
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84.
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Chap.
Page.
T H
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Chap
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Chap
Verf.
Page.
Ch.ip,
Verf.
Page.
Colsjjlans,
5-
1 •, 13.
13.
50.
376.
a.
17.
SM-
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3.
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6.
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556.
1 1 Peter.
2.
11.
6;i.
6.
18,19.
266.
3-
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69.
9.
27.593*268
,266.
1.
9.
441.
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10, 26.
268.
1.
18,19.
256.
JZimathj.
11.
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78.
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171.
James,
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Revelation.
Hehrcves.
I Peter.
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pAge 14 line 27. /or Hiflory, read Hi/hrian. p. 145. 1. 22. /or rrw\.fr,r. rrorJ. p. 236. 1. ir.
for infeparable, r. infuperable. p. 238. 1. 13. /er Jutfe, r. fead. p. 328. 1. 23. fupple, C/)rf/?,
p. 338. 1. 2. for ewhite, r. epithete. p. 339. 1. 24. dele, and. p. 239. 1. 26. for, to, r. &?«$j. p.
355. 1. 38. for 61. r. 11. p. 390. 1. p. for in, r. to. p. 392. 1. 30. lot, yet more, t. Thm. p. 40$.
in the Margin, for Cato r. Calvin.?. 511 1. 14. dele^ftz. p. 639. l.p for 2. r. ft, p.6'52 1.30.
/er 58. r. 52. p. 70p, \, 23. for God,t.good. p, 787. 1. 3p. for>j«J a, r. but.
■ r i n 1 s. , .
»ji rji ry qf rg. m tg- f jy. ^ jj* »p jjwt 1 9 *|f ^« jyj^jy 15* >y *jp »jt jy*s« iyjj«y ^ >j -/jf. jji >jug»
Books lately printed for Thomas Parklmrfl^ at
the Sign of the three Crowns over againft the
great Conduit at the lovee^ end, ef Cheap-fide.
A Commentary upon rhe three firft Chapters of Genefr, by
Mr. John vvhltCy in fo!.
A learned Commentary, or Expofation upon the firft Chapter
of the fecond Epiftle to the Corinthians, by Dr. Richard Stbbs^
published for publick good, by Thomas Manton , Folio.
There is come forth Mr. Willi am Tenner his Continuation of
Chrifts Alarm to drowfie Saints, with a Treatile of effectual Cal-
ling : The Killing Power of the Law : The Spiritual Watch :
New Birth: A Chriftians ingrafting into Chrift : A Treatile on
the Sabbath, which were never before printed, bound in one Vo-
lume, Fol. and may be had alone of them that have his other
Works, as well as bound with all his former Works , which are
newly printed in the fame Volume.
The Hiftory of the Evangelical Churches of the Valleys of
Piemont : Containing a moft exa& Geographical Defcriprion of
the place, and afakhfull account of the doctrine, life and perse-
cutions of the Ancient Inhabitants. Together with a moft naked
and pun6tnal relation of the late bloody Maflacre, 1655. and a
Narrative of all the following transitions to 1658. Juftiheci
partly by divers ancient Manufcripts written many hundred years
before Calvin or Luther, By Samuel Morland Efq: in fol.
Divine Characters in two parts , acutely diftinguiihing the
more fecret and undifcerned difference; between the Hypocire
in his beft drefs of feeming vertues arid formal duties and the
true Chriftian in his real graces and fmcere obedience , by Mr.
Samuel Qrot>\e, in fol.
The humb!e.l finner refolved what he fhoukldotobe laved ;
or faith in the Lo~d Jefus Chrift the only way of falvarion, by Mr.
Obadiah Sedgewick^, \v\4p.
The Fountain opened ) and the water- of life flowing; 10 th ! or
the refrefhing of thirfty finners, by the fame Author, in 4.
Am:.'
Books fold by I homas Parkhurft.
Anatomy of fecret fins , prefump'.uous fins, fins in dominion
and up ightneffe, on Tfal. 19. 12, 12. together with aTreatife
©f the fin againil the Holy Ghoft, by Obadiah Sedgewtch.
The hypGcddcal Nation defcribed, with ai>Epifile prefixed,
by Mr. Samuel Jacomb^ in 4.
A Sermon of the baptizing of Infants, by Mr. Stephen Mar-
Jkal, in 4.
The unity of the Saints with Chrift the Head by the fame Au-
thor, in 4.
Truth brought to lighr, and difcovered by time, or anHiftori-
cal Narration of the firi't fourteen years of King James, in 4.
The Tryall of the Marqueffe of Argyle, wherein you have his
Inditement, and his Anfwer, together with his laft fpeech and
words upon the Scaffold, in 4. . .
E A N P ft n o 2 , or the Great Myfterie of Godlinef?, open-
ed by way of Antidote againft the Great Myftery of Iniquity,
now awork in the Romifh Church, wherein 1 . The Incarnation of
the Son of God is fully difplayed. 2. Ceremonies in poynt of
Worfhipprovedtobeby Chriftabrogated. 2. Chriftian liberty
with its 8 Steps and 5 Boundiaries , by Thomas Douglafs, M. A.
in 4.
(Jfytofes and Aaron^ or the Priviledges and Boundaries given
by God both to Magiftrates and Minirters.
Mr. Robln[ons Chriftians Armour in large 8°.
A Book of Emblems , with Latine and Englidi verfes made-
upon ( Lights ) by Robert Tarlle y fmall 80.
The one thing neceffary ; By Mr. Thomas fVatfon^ Minifter of
Stephens fValbroo^ 80.
The Riches of grace difplayed, in the offer and tender of fal-
vation to poore finners, by Obadiah Sedgewick^ in 1 2.
Hidden Manna by Mr. Fenxer> in 12.
PiUura Louventes^ or Pictures drawn forth into Characters,
in 12.
A moft excellent Treadle containing the way to feek Heavens
Glory, to fly Earths Vanity, to feare Hells Horror, with godly
Prayers, and the Bell-mans Summons, 1 2.
The lingular Actions of fanedfred Chriitians, in feveral Ser-
mons, on the 5. of Math. 47.
An Expofition on the whole book of the Canticks, by R. R.
There
Books fold by Thomas Parkhiirft.
There is printed an Exhortation of the Churches of Bohemia!?,
to the Churches of England, wherein is fet forth the good o£u-
nity, order, diicipline, and obedience, in Chu.ches rightly con-
stituted ; With an Exhortation premifed of the order and Dif-
cipline uled in the Churches of the Brethren of Bohemia : Dedi-
cated to His Moft Excellent Majefty, Char Is the lid. in HoHavd t
at His departure for England, if poflibly it may be for an accom-
modation among the Church of Chrift; By J . Amos Comemu-s,
the only furviving Bifho}? of the remains of tbofe Churches.
Grace to the humble, as a preparation to the Sacrament in five
Sermons , by Dr. John Preflon.
Johnfons EiTaies expreffed in fundry Exquifite Fancies.
Sionin the Houfe of Mourning, becaufe of Sin and Suffering,
being an Exposition on the fifth Chapter of the Lamentations,,
by D. S. Paftor of Vpingham, in the County of Rutland.
Groans of the Spirit, or the Trial of the Truth of Prayer..
A Handkercher for Parents Wet-eyes, upon the death of their
children or friends.
The Dead Saint fpeaking to Saints and Sinners living, in feve-
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1 <;.on John 1. 50. on Ifa. 58. 2. on£.W. 15,11. Never Pob-
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Peoples Need of a Living Paftor, at the Funerall of Mr. John
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A Treatife againft the Toleration of all Religions,By Mr. Tho-
mas Edwards.
Catechizing Gods Ordinance ; in fundry Sermons, by Mr.Za-
chary Crofton, Minifter of Buttolphs Algate, London, the fecond
Edition,.corre&ed and augmented.
A Theatre oi Political Flying Infects. Wherein efpecially the
Nature, the Worth, the Work, the Wonder, and the manner of
the Right-ordering of the Bee is difcovered anddefcribed. By
Samuel Purchas, M. A. and Partor at Sutton in Ejj'ex.
The fecond part of Mans nil full Impemtency, upon Bz,ek_. 1 8..
32. By Mr. Wi U'tam Fenner , late of Rochford in Ejfcv, With
fome. other Pieces of his , preferved by a fpecial Providence.
v>
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l.iiJUl.il
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