^■"*"
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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 
